Not formatted or fully proofread. See http://bahai-library.com/usnsa_bahai_world_10 ---------- [p1] THE BAHA'I WORLD 101 AND 102 19441946 A.D. [p2] [p3] Interior of the Tomb of the Bab on Mount Carmel, Haifa, Palestine. [p4] [p5] Color photograph from the Chicago Sunday Tribune of June 17, 1945. The Baha'i Temple, Wilmette, floodlighted on the occasion of the Centenary of the Faith of Baha'u'llah. [p6] [p7] TUE BAHA'I WORLD A Biennial International Record Prepared under the supervision of the National Spiritual Assembly of the Baha'is of the United States and Canada with the approval of Shoghi Effendi Volume X 101 AND 102 OF THE BAHA'I( ERA APRIL 19441946 A.D. BAHAI BAHA'I PUBLISHING TRUST XVilmette, Illinois [p8] Copyright 1949, by National Spiritual Assembly of the Baha'is of the United States. Reprinted 1981 N 0 T E: The spelling of the Oriental words and proper names used in this issue of THE BAHA'I WORLD is according to the system of transliteration established at one of the International Oriental Congresses. Printed in the United States of America [p9] SHOGHI EFFENDI Guardian of the Baha'i Faith this work is dedicated in the hope that it will assist his efforts to promote that spiritual unity underlying and anticipating the ttMost Great Peace" BAHA'U'LLAH [p10] [p11] CONTENTS PART ONE PAGE I. Aims and Purposes of the Baha'i Faith 1 II.International Survey of Current Baha'i Activities in the East and West 13 III. Excerpts from the Baha'i Sacred Writings 95 1. Words of Baha'u'llah 95 2. Words of 'Abdu'l-Baha 113 IV. The Centenary of a World Faith 131 1. The Significance of the First Baha'i Century 131 2. A World Survey of the Baha'i Faith 142 3. Centenary Celebrations in the Holy Land150 4. Baha'i Centenary Celebrations in the United States of America 158 5. Persia Celebrates the First Hundred Years181 6. Baha'i Centenary Celebrations in the British Isles 188 7. Baha'i Centenary Celebrations in India 202 8. Baha Centenary Celebrations in Egypt 208 9. Baha Centenary Celebrations in 'Iraq 217 10. Baha'i Centenary Celebrations in Australia 222 11. Latin-America Celebrates the Baha'i Centenary 228 PART TWO I. The World Order of Baha'u'llah 237 1. The PresentDay Administration of the Baha'i Faith 237 The Formation of an Organic Religious Community, by Horace Holley 237 A Procedure for the Conduct of a Local Spiritual Assembly 251 The Annual Baha'i Convention 256 The NonPolitical Character of the Baha'i Faith 259 Concerning Membership in NonBahA'i Religious Organizations 260 Interpretation of the Will and Testament of 'Abdu'1 Ñ Bah~ 266 Formation of the Administrative Order 270 Baha'i Relations with Civil Authority 277 Excerpts from the Writings of Shoghi Effendi 279 Important Messages from Shoghi Effendi to the American Believers 286 Selections from CtGod Passes By," by Shoghi Effendi 296 2. The Spirit and Form of the Baha'i Administrative Order 311 Certificate of Declaration of Trust of the National Spiritual Assembly of the Baha'is of the United States and Canada 312 Declaration of Trust and ByLaws of the National Spiritual Assembly ly of the Baha'is of the United States and Canada 313 Declaration of Trust and ByLaws of the National Spiritual Assembly bly of the Baha'is of Persia 324 Declaration of Trust and ByLaws of the National Spiritual Assembly bly of the Baha'is of Germany and Austria 330 [p12] xii CONTENTS PAGE Declaration of Trust and ByLaws of the National Spiritual Assembly bly of the Baha'is of 'IrAq 339 Declaration of Trust and ByLaws of the National Spiritual Assembly bly of the Baha'is of Egypt and S6din346 Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of Australia and New Zealand, Issued by the Supreme Court of New Zealand 349 ByLaws of a Local Spiritual Assembly 352 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Baltimore, Maryland 356 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Birmingham, Alabama 357 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Kansas City, Missouri 361 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Atlanta, Georgia 366 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Dayton, Ohio 373 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Denver, Colorado 375 Certificate of Incorporation of the Spiritual Assembly of the Bab4'is of Sholapur, India 376 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Koihapur, India 377 Certificate of marriage license issued by the Commonwealth of Massachusetts authorizing the Spiritual Assemblies of the Baha'is of Massachusetts to solemnize IBahi'i marriages 377 Act Passed by the House of Representatives, Massachusetts, authorizing ing Spiritual Assemblies Within the State to Solemnize Baha'i Marriages 378 Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Kari Afghanan, India 380 Baha'i Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of Persia 381 Baha'i Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of Egypt and S6dAn 382 Baha'i Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of 'Iraq 383 Baha'i Divorce Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of Persia 384 Baha Divorce Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of Egypt and SudAn 385 Marriage Certificate Issued by the State of Delaware, Authorizing the Spiritual Assembly of the Baha of Wilmington to perform a Baha'i Marriage 386 Text in Persian of the Outline, of Baha Laws Regarding Matters of Personal Status Submitted for Recognition to the Egyptian Government by the National Spiritual Assembly of the Baha'is of Egypt and Si~d~n 387 Permits Issued by the American Military Government in Germany Authorizing the Baha'is to Resume Activities 394 [p13] CONTENTS xli' PAGE Decree Printed in the Official Gazette in Egypt in Connection with the Baha'i Burial Ground at IsmA'iliyyih, Egypt 395 Trust Deed of the Transference of a Property in Ismi'iliyyih, Egypt, to the National Spiritual Assembly of the Baha'is of Egypt and Siid~n 396 3. The Institution of the Mashriqu'l-Adhkar Foreword 401 The Spiritual Significance of the Mashriqu'l-Adhkar 402 Passages Regarding the Temple in America, Taken from "God Passes By" by Shoghi Effendi and Introduction by Archdeacon Town shend, M. A 406 !CThe Story of the Baha'is and Their Unique Temple of Worship" Reprinted from ttChicago Sunday Tribune" June 17th, 1945 411 "A New ~T1 Mahal'" Reprinted from "The Magic Powder" by Earl Hadley 413 "The Architect's Design" by Earl H. Reed414 "The Baha'i Temple" Reprinted from the "Architectural Concrete Magazine" 418 tcF1ood~Lighting the Temple" by Carl Scheffler 422 4. Baha'i Calendar, Festivals and Dates of Historic Significance 425 Foreword 425 Baha'i Feasts, Anniversaries and Days of Fasting 425 Baha'i Holy Days on which work should be Suspended 426 Additional Material Gleaned from Nabil's Narrative (vol. II.) Re garding the Baha'i Calendar 426 Historical Data Gleaned from Nabil's Narrative (vol. II.) Regard ing Baha'u'llah 429 Dates of Historic Significance During the First Baha'i Century. 433 5. Youth Activities Throughout the Baha'i World 434 Around the World with Baha'i Youth 434 CtYouth~s Role in Future Civilization," a Symposium 441 t!Faith in Action" by John C. Eichenauer, III 454 CtYoth and the Baha Cause" by Esreban Canales Leyton 463 "The Children's Share of Summer School" by Doris Goodrick 465 Random Pages from t~A Baha Child's ABC" 474 LI. References to the Baha'i Faith 477 1. Dowager Queen Marie of Rumania 478 2. Prof. E. G. Browne, M.A., M.B., Cambridge University 480 3. Dr. J. Estlin Carpenter, D.Litt., Manchester College, Oxford 482 4. Rev. T. K. Cheyne, D.Litt., D.D., Oxford University, Fellow of British ish Academy 483 5. Prof. Arminius Vamb6ry, Hungarian Academy of Pesth 483 6. Sir Valentine Chirol 484 7. Harry Charles Lukach 485 8. Prof. Jowett, Oxford University 485 9. Alfred W. Martin, Society for Ethical Culture, New York 485 10. Prof. James Darmesteter, tcole des Hautes ttudes, Paris 486 11. Charles Baudouin 487 12. Dr. Henry H. Jessup, D D 489 [p14] xiv CONTENTS PAGE 13. Right Hon. The Earl Curzon of Kedleston489 14. Sir Francis Younghusband, K.C.S.J., K.C.J.E 490 15. The Christian Commonwealth, Anonymous 491 16. Rev. J. Tyssul Davis, B.A 492 17. Herbert Putnam, Congressional Library, Washington, D. C 492 18. Leo Tolstoy 493 19. Dr. Edmund Privat, University of Geneva494 20. Dr. Auguste Forel, University of Zurich494 21. General Renato Piola Caselli 494 22. Rev. Frederick W. Oakes 495 23. Renwick J. G. Millar, Editor of John O'Groat Journal, Wick, Scotland 495 24. Charles H. Prisk 496 25. Prof. Han Prasad Shastri, D.Litt 496 26. Shri Purohit Swami 496 27. Prof. Herbert A. Miller, Bryn Mawr College 496 28. Viscount Herbert Samuel, G.C.B., Mi? 497, 498 29. Rev. K. T. Chung 498 30. Prof. Dimitry Kazarov, University of Sofia 499 31. Rev. Griffith J. Sparham 499 32. Ernest Renan 500 33. The Hon. Lilian Helen Montague, J.P., D H L 501 34. Prof. Norman Bentwich, Hebrew University, Jerusalem 501 35. Emile Schreiber, Publicist 501 36. Miss Helen Keller 504 37. Dr. Rokuichiro Masujima, Doyen of Jurisprudence of Japan 504 38. Sir Flinders Petrie, Archaeologist 504 39. Former President Masaryk of Czechoslovakia 505 40. Archduchess Anton of Austria 505 41. Dr. Herbert Adams Gibbons 505 42. H.R.H. Princess Olga of Yugoslavia 505 43. Eugen Relgis 505 44. Arthur Henderson 506 45. Prof. Dr. V. Lesny 506 46. Princess Marie Antoinette de Brogue Aussenac 506 47. Late President David Starr Jordan, Leland Stanford University 506 48. Prof. Bogdan Popovitch, University of Belgrade, Yugoslavia 507 49. Ex-Governor William Suizer 507 50. Luther Burbank 507 51. Prof. Yone Noguchi 507 52. Prof. Raymond Frank Piper 507 53. Angela Morgan 507 54. Arthur Moore 507 55. Prof. Dr. Jan Rypka, Charles University, Praha, Czechoslovakia 507 56. A. L. M. Nicolas 508 57. President Eduard Bene~ of Czechoslovakia508 58. Sir Ronald Storrs, N.Y.C., M.G., C.B.E sos 59. Col. Raja Jai Prithvi Bahadur Singh, Raja of Bajang (Nepal) 510 60. Journal of the Royal Asiatic Society of Great Britain and Ireland 511 61. Rt. Hon. M. R. Jayakar 512 62. Prof. Benoy Kumar Sarkar, M.A., P.H.D 512 63. Mrs. Sarojinu Naidu 512 [p15] CONTENTS xv PAGE 64. Jules Bois 512 65. The late Sir John Martin Harvey, D.Litt 513 66. Dr. Hewlett Johnson, Dean of Canterbury 514 III. In Memoriam ¶17 Siyyid Mu~;af& RiSmi 517 Henrietta Emogene Martin Hoagg 520 'Aziz'u'lUh MesbTh 526 Muhammad Sa'id Adham 528 'Ali-Asgliar Qazvini 530 Lydia Zamenhof 533 Asadu'lUh Nadiri 535 Hasan MuMjir-Z~hid 536 Muhammad Jadhbini 537 Prof. George W. Henderson 538 John P. Stearns 539 Su1t~n Nik-A'in 541 'Au-Muhammad Nabili 541 Mabry C. Oglesby 542 Esther Tobin 543 Mary Lesch 544 Jamil IsThh~ini 547 PART THREE I. Baha'i Directory 19451946 ¶51 1. Baha'i National Spiritual Assemblies 551 2. Countries where Baha'is are resident: 552 Abyssinia 552 Afgli~nistAn 552 Alaska 552 Arabia 552 Argentina 552 Australia 552 Austria 552 BAlirayn Island 552 Ba1iichist~n 552 Belgian Congo 552 Belgium 552 Bolivia 552 Brazil 552 Bulgaria 552 Burma 552 Canada 552 Caucasus 552 Chile 552 China 554 Colombia 554 Costa Rica 554 Cuba 554 Czechoslovakia 554 Denmark 554 Dominican Republic 554 [p16] xv~ CONTENTS PAGE Ecuador Egypt El Salvador 554 Eritrea 554 Finland France 554 Germany Great Britain 556 Guatemala 557 Haiti Hawaiian Islands 557 Holland 557 Honduras Hungary Iceland 557 India 'Lr~q 557 Ireland Italy Jamaica Japan Java 557 Kenya Lebanon 557 Mexico 557 New Zealand 558 Nicaragua 558 Norway 558 Palestine 558 Panama 558 Paraguay 558 Persia 558 Peru 558 Philippine Islands 559 Puerto Rico Russia South Africa South Rhodesia 559 %dAn Sweden 559 Switzerland Syria Tahiti Tasmania Transjordan 559 Tunisia Turkey Turkist&n 559 United States of America 559 Uruguay 559 Venezuela Yugoslavia [p17] CONTENTS xvii PAGE 3. Officers and Committees of the National Spiritual Assembly of the Baha'is of the United States and Canada560 4. Local Baha'i Spiritual Assemblies, Groups and Localities where Isolated Believers Reside in the United States and Canada 561 5. Baha'i Administrative Divisions in Persia, Listing Local Spiritual Assemblies, Groups and Isolated BaM'is574 6. Directory of Leading Assemblies in Baha'i Administrative Divisions of Persia 580 7. Directory of Localities in India where Baha'is Reside, Listing Local Spiritual Assemblies, Groups and Isolated Baha'is 581 II.Bah~'i Bibliography 583 1. Alphabetical List of Baha'u'llah's Best Known Writings 583 2. List of BTh's BestKnown Works 585 3. Baha'i Publications of North America in Print 585 a. Writings of Baha'u'llah 585 b. Writings of the Bab 586 Writings of 'Abdu'l-Baha 586 d.Works Compiled from Writings of Baha'u'llah and 'Abdu'l-Baha 586 e.Works Compiled from Writings of Baha'u'llah, The Rib and 'Abdu'l-Baha 537 f.Works Compiled from Writings of Baha'u'llah, 'Abdu'l-Baha and Shoghi Effendi 587 g. Writings of Shoghi Effendi 587 li. Writings on the Baha'i Faith 589 i. Baha'i Reprints 590 I. Pamphlets 590 k.Outlines and Guides for Baha'i Study Classes 591 1. Children's Courses 592 m. Baha'i Literature in Foreign Languages 592 n. Periodicals 593 3A. Baha'i Publications of North America that Are Out of Print 593 4. IBahA'i Publications of Great Britain in Print 600 a. Writings of Baha'u'llah 600 b. Writings of 'Abdu'l-Baha 600 c. Works Compiled from the Writings of Baha'u'llah and 'Abdu'l-Baha 600 d. Writings of Shoghi Effendi 600 e. Writings on the Baha'i Faith 600 f. Baha'i Literature in Pamphlet Form 601 4A. Publications of Great Britain that Are Out of Print 601 5. Baha'i Publications of India in English (Publications in other languages spoken in India, Burma and Ceylon listed elsewhere under name of language) 603 6. Baha'i Publications in French 603 7. Baha'i Publications in Italian 604 8. Baha'i Publications in Dutch 604 9. Baha'i Publications in Danish 605 10. Baha'i Publications in Swedish 605 11. Baha'i Publications in Portuguese 605 12. Baha'i Publications in Albanian 605 13. Baha'i Publications in Esperanto 606 [p18] XVIII CONTENTS 14.Bahi'i 15.BahA'i 16.BahA'i 17.Bahi'i 18.BahA'i 19.BahA'i 20.Bah~'i 21.BahA'i 22.BahA'i 23.Bahi'i 24.Bahi'i 25.Bah?i 26.BahA'i 27.Bah&i 28.Bah6'i 29.Bahi'i Publications Publications Publications Publications Publications Publications Publications Publications Publications Publications Publications Publications Publications Publications Publications Publications in Russian in German in Bulgarian in Rumanian in Czech in Serbian in Hungarian in Greek in Maori in Spanish in Norwegian in Croatian in Polish in Icelandic in Finnish in Oriental Languages Persian Urdu Arabic Turkish Burmese Chinese Hebrew Tartar Gujrati Japanese Armenian Tamil Kurdish Sindhi Bengali Hindi Abyssinian (Amliaric) Kinarese Malyalam Pushtoo Assamese Mahratti Gurmukhi Telugu 30. Languages into Which Baha'i Literature Is Being Translated Latyjan Lithuanian Orriya Punjabi Rajasthani Singhalese Ukranian Nepalese Chin Swahili Tigrigna PAGE 606 607 610 610 610 611 611 611 611 611 612 612 612 612 612 613 613 614 614 614 615 615 615 615 613 615 615 615 615 615 616 616 616 616 616 616 616 616 616 616 616 616 616 616 616 616 616 616 616 616 616 616 [p19] CONTENTS xix PAGE Baha'i Literature in Braille (for the Blind) 616 a. Published in America 616 b. Published in France 618 618 c. Published in Czechoslovakia d. Published in Japan 618 618 32. Baha'i Periodicals. 33. References to the Baha'i Faith in Books and Pamphlets published under Non-Bah6N Auspices 61 8 34. References to the Baha'i Faith in Magazines by Non-BaLA'i Authors 627 35. References to the Baha'i Faith by Baha'is in Non-BaM'i Publications 630 36. References to the Baha'i Faith in Encyclopedias and Reference Books 631 III.Transliteration of Oriental Words Frequently Used in Baha'i Literature 633 Guide to the Transliteration and Pronunciation of the Persian Alphabet 635 Notes on the Pronunciation of Persian Words635 IV.Definition of Oriental Terms Frequently Used in Baha'i Literature 637 PART FOUR I. Articles and Reviews 645 1. Speech Delivered at the Opening of the Baha'i Centenary Exhibition, London, May 20th, 1944, by Sir Ronald Storrs, K.C.M.G., L.L.D., L.C.C 645 2. The Assurance of World Peace 649 The Evolution of Peace, by Horace Holley649 The Nations Build the Lesser Peace, by George Orr Latimer 6 51 The Most Great Peace, by Dorothy Baker653 3. The Call to God: A Meditation, by Archdeacon George Townshend 659 4. Religious Foundations of World Unity, by Dr. Raymond Frank Piper 664 5. What the World Needs Today, by Prof. Stanwood Cobb 672 6. California Ñ Host to the Nations, by Marzieh Gail 679 7. His Japanese Witnesses, by Helen Bishop 684 8. The Meeting of the Americas, by Philip Leonard Green 689 9. Social Basis of World Unity, by Elsie Austin 694 10. Progress in Latin America, by Edna M. True698 11. Getting Ready for the Peace, by Dr. H. 0. Overstreet 709 12. Neuc Arbeir, by Dr. H. Grossmann 714 13. Recent Stirring Years in Chile, by Marcia Steward 717 14. Baha'i Order and Social Justice, by Prof. K. T. Shah 729 15. Little Did I Dream, by John Carl Eichenauer, III 731 16. Hacia una Religion Universal: el BaM'ismo, by Vicente Donoso Torres 740 17. The Baha'i Faith and the San Francisco Conference, by Marion Holley 741 18. Religion Comes Again to Mankind, by Dorothy Baker 752 19. The Oneness of Humanity, by William Kenneth Christian 757 20. San Francisco and the Baha'i Charter, by Shirin Fozdar 761 21. Impresiones de un Delegado Baha'i Durante su Visita a ios Baha'is de los Estados Unidos, by Salvador Tormo 768 22. Pioneer Journeys: Bolivia, Ecuador, Paraguay, by Virginia Orbison 771 23. The Spiritual Conquest of Magallanes, by Artemus Lamb 782 24. Carrying the Faith to the Philippines, by Loulie A. Mathews 784 25. Costa Rica, the Beautiful, by Gayle Woolson 787 [p20] xx CONTENTS PAGE 26. Founding the Faith in Puerto Rico, by Ayned McComb 796 27. The Founding of the Baha'i Faith in Venezuela, by Elisabeth Cheney 797 28. Commemorations Explicit and Implicit, by Christine Lofstedt 799 II.Verse III. Music 819 IV. Contents of Volume I Ñ Baha'i Year Book and Volumes II, III, IV, V, VI, VII, VIII, and IX Ñ The Baha'i World 833 V. Maps of Mexico, West Indies, Central and South America, India and Burma, Teaching Regions of the United States and Canada, and of the Baha'i World 875 [p21] ILLUSTRATIONS PAGE Frontispiece One Ñ Interior view of Bab's Shrine 111 Frontispiece Two Ñ Temple, Tribune picture v A Scale Model Showing Future Superstructure of the Bib's Shrine 3 Views of the Recently Completed Main Entrance Gate to the Mb's Shrine on Mt. Carmel, Haifa 11 Baha'i Properties on Mt. Carmel 1 5 Views of the Gardens Which Surround the Resting Places of 'Abdu'l-Baha's Family on Mt. Carmel 17 San Francisco Baha'i Peace Committee Exhibit, Yazdi Gift Shop 19 San Francisco Baha'i Peace Committee Exhibit, American Express Company 19 Baha'is of Esslingen, Stuttgart and Neighboring Districts 20 Design for the Grave of Two of Baha'u'llah's Distinguished Disciples at I~f&Mn, Persia 23 Design for the Grave of Two of 'Abdu'l-Baha's Distinguished Disciples in Cairo, Egypt 23 Mahb~bu'sh-SliuhadA, the "Beloved of Martyrs" 24 Su1t~nu'sh-Shuhad&, the c!King of Martyrs" 24 Authority issued by Allied Expeditionary Force Military Government 25 Graves attacked by Fanatical Muslims 27 Baha'is Still Bitterly Persecuted in Their Native Land 29 The Hadiqatu'r-Ra~mAn of Abidih, Persia, Wrecked and Burned by a Fanatical Mob 31 The Partially Destroyed Haziratu'1-Quds of the Baha'is of 'AMdih, Persia 33 A Group of Baha'i Students from Persia 46 National Spiritual Assembly of the Baha'is of the United States and Canada with Latin-American Baha'i Representatives, July 9, 1944 78 Spiritual Assembly of the Baha'is of Santiago, Chile, 1944 80 36th Annual Convention. All-American Baha'i Centenary, May 1925, 1944 facing142 Centenary Banquet, Ballroom, Hotel Stevens, Chicago, Illinois facing 150 Baha'is Attending Luncheon in Honor of Latin-American Baha'i Representatives 156 Baha'i House of Worship as Theme for Stage Decoration 159 Speakers' Table, Centenary Banquet, Hotel Stevens, Chicago, Illinois 168 Delegates and Friends Attending Centenary Convention, Wilmette, Illinois 169 International Group of Baha'is Attending Centenary Celebration, Wilmette, Illinois 175 Baha'is of Armed Forces Attending American Centenary Celebration 178 Baha'is Gathered in Temple Auditorium May 22, 1944, at 8:00 P. M 180 Room in Shir4z in Which the Bab Declared His Mission 182 Views of Baha'i Delegates to the Centenary Convention, $hir&z 18 5 Ninety-One Persian Baha'i Delegates Present at Centenary Celebration in ShirAz 187 Sir Ronald Storrs Opening the Baha'i Centenary Exhibition in London 190 xxi [p22] XXII ILLUSTRATIONS rAGE Centenary Exhibition Held in Bradford, England Exhibition in Alliance Hall, London, Arranged by the Baha'is of the British Isles. Interior View, Centenary Exhibition, Bradford Another View of Interior of Centenary Exhibit, Alliance Hall, London Baha'is Attending the British Annual Convention, London, 1944 1% Baha'i Administrative Headquarters, Karachi, Illuminated for the Centenary 203 Delegates and Friends Attending Annual Convention of the Baha'is of India and Burma, Bombay, 1944 205 Guests Attending the Baha'i Centenary Celebration, Karachi, May 23, 1944 206 Delegates Attending the Twenty-First Annual Convention of the Baha'is of Egypt and SAd&n, Cairo, 1944 The Men's Meeting, Centenary Celebration, Cairo, 1944 Baha'i Women Attending the One Hundredth Anniversary of the Faith, Cairo Baha'i Centenary Celebration in Cairo, May, 1944 Baha'i Children at Centenary Celebration, Cairo Baha Attending the Annual Convention and Centenary, Cairo.... 215 Baha'is of BaghdAd and Other Centers of 'Ir4q Celebrating the Centenary Commemoration tion of the Declaration of the BTh. 219 Baha'i Women of Baghd6A Celebrating the Centenary Commemoration, May 22, 1944 221 Speakers' Table at Baha'i Centenary Banquet, Auckland, New Zealand 223 Baha'i Centenary Banquet, Auckland, New Zealand225 Convention Delegates and Friends Attending the Baha'i Centenary Banquet, Sydney, Australia 226 Dedication of the Baha'i National Headquarters of Australia and New Zealand 227 Members of the National Spiritual Assembly of the Baha'is of the United States and Canada 244 Members of the National Spiritual Assembly of the Baha'is of Persia Members of the National Spiritual Assembly of the Baha'is of the British Isles Members of the National Spiritual Assembly of the Baha'is of Germany Members of the National Spiritual Assembly of Egypt and SudAn Members of the National Spiritual Assembly of the Baha'is of 'Ir~q 265 Members of the National Spiritual Assembly of the Baha of India and Burma 266 Members of the National Spiritual Assembly of the Baha'is of Australia and New Zealand 267 Completing the Interior of the Dome of the National Baha'i Headquarters, Tihr~n 268 Water Tower Erected to Supply the National Baha'i Headquarters Building and Gardens, Tihrin 278 Two of the Reception Rooms in the National Baha'i Headquarters, Tihr~n 285 Spiritual Assembly of the Baha'is of Birmingham, Alabama 287 Spiritual Assembly of the Baha'is of Kansas City, Missouri 293 Spiritual Assembly of the Baha'is of Baltimore, Maryland 299 Spiritual Assembly of the Baha'is of Dayton, Ohio304 Spiritual Assembly of the Baha'is of Atlanta, Georgia 306 Spiritual Assembly of the Baha'is of Denver, Colorado 307 The First Spiritual Assembly of the Baha'is of Secunderabad, India 314 [p23] ILLUSTRATIONS XXIII PAGE The First Spiritual Assembly of the Baha'is of Hyderabad, India 315316 The First Spiritual Assembly of the Baha'is of Kiriafghanan, India 318 The First Spiritual Assembly of the Baha'is of Koihapur, India 320 The First Spiritual Assembly of the Baha'is of Srinagar, Kashmir, India 322 The First Spiritual Assembly of the Baha'is of Surat, India 323 The First Spiritual Assembly of the Baha'is of Lahore, India 323 The First Spiritual Assembly of the Baha'is of Sholapur, India 333 Spiritual Assembly of the Baha'is of Tanta, Egypt348 Members of the First Spiritual Assembly of the Baha'is of Suh4j, Egypt 348 Official United States Navy Photograph, Aerial View of Baha'i House of Worship, Wilmette, Illinois 400 Members of Baha'i Temple Guides Committee and Guides 407 View of the Baha'i House of Worship from Chicago Sunday Tribune, January 6, 1946 409 Earl H. Reed, Architect, Guest Speaker on Program of Centenary Celebration, W"ilmette, Illinois 415 Baha'i House of Worship Illumined for Centenary Celebration, from Wilmette Life, May 18, 1944 417 Mural in Office of Universal Atlas Portland Cement Company, New York 419 Baha'i Exhibit, Teaneck, New Jersey 419 Baha'i Exhibit, San Mateo, California 421 Official Navy Photograph, Aerial View of Wilmetre Harbor, Wilmette, Illinois 424 Baha'i Youth Committee of Hamad~n, Persia 435 Baha'i Youth Group of Karachi. India 437 Baha Youth of Lima, Peru 439 Some Baha'i Youth Groups in India 443 Baha'i Youth Group of Koihapur, India 448 Baha'i Youth Group of Poona, India 449 Baha'i Youth Group in Kashmir and BahichistAn 451 Baha'i Youth Attending Symposium at Bombay, India453 Baha'i Youth Group of Bombay, India 455 Baha'i Youth Group of Sholapur, India 457 Youth Education Committee of Kirm~n, Persia 459 First Public Youth Meeting, Punta Arenas, Chile461 Baha'i Character Training Classes, Tihrin 462 Baha'i Character Training Class for Children Held in a Garden of Tihr~n 464 First Baha'i Youth Day Held in Guayaquil, Ecuador465 Baha'i Youth Symposium Held in Shir~z, Persia 466 Baha'i Youth at Geyserville Summer School 468 Baha'i Youth at Esslingen School, Germany 469 The First Baha'i Boarding School in India 471 Siyyid MustafA Riimi 518 Mrs. Henrietta Emogene Martin Hoagg 521 'Aziz'u'llAh MesbTh 527 Mubammad Sa'id Adham 529 [p24] xxiv ILLUSTRATIONS PAGE 'Ali-Asghar Qazvini 531 Lydia Zamenhof 533 Asadu'114h Nadiri 535 Hasan Muhijir-Z4hid 536 Muhammad Jadhb~ni 537 Prof. George W. Henderson 538 John P. Stearns 539 Sultan Nik-A'in 540 'Au-Muhammad Nabili 541 Mabry C. Oglesby 542 Mrs. Esther Tobin 543 Mary Lesch 545 Jamil 1sf &h&ni 547 Baha'is and Friends of the Faith in San Salvador, El Salvador 553 The Baha Community of Guatemala City, Guatemala553 Baha'i Social Gathering, Asunci6n, Paraguay 555 Baha'is of San Jos~, Costa Rica 555 Spiritual Assembly of the Baha'is of Panama City, Panama 558 Spiritual Assembly of the Baha'is of Montevideo, Uruguay 562 First Spiritual Assembly of the Baha'is of Kingston, Jamaica 565 First Spiritual Assembly of the Baha'is of Guayaquil, Ecuador 567 First Spiritual Assembly of the ]iaM'is of Lima, Peru 577 First Spiritual Assembly of tte Baha'is of Punta Arenas, Chile 577 Memorial to John P. Stearns, Lima, Peru 579 Spiritual Assembly of the Baha'is of Havana, Cuba584 Front Cover of "Unidad Mundial" 588 Josephine Kruka with members of first a11-Bah~'i family of Cuba 597 ]lahA'i Community of Santiago da Chile o02 First Baha'i Latin-American Conference, Panama, 1946 609 Public Meeting, Havana Baha'i Center 617 Main Plaza of Punta Arenas 620 City and Harbor of Punta Arenas 620 Baha'is of Caracas, Venezuela, Celebrating Feast with Elisabeth Cheney 628 Baha'i Gathering, Montevideo, Uruguay 632 Baha'i Community of Ciudad Trujillo, Dominican Republic 632 Spiritual Assembly of Baha'is of Asunci6n, Paraguay, with Interested Friends 636 Baha'i Pioneers to Punta Arenas, Chile 638 Baha'is and Students of the Faith, Managua, Nicaragua C39-Activities s of the Baha'is of Havana, Cuba 641 Baha'is Visiting Prisoners of Principe Prison, Havana, Cuba, in 1944 641 An Endowment of the Baha'i Faith in Egypt 648 Baha'is of IslAm's Most Holy City 648 The Headquarters of the Baha'is of Quetta, BahichistAn 651 Baha'is of 'Amman, Transjordan 655 [p25] ILLUSTRATIONS xxv PACE Dr. Raymond Frank Piper 665 Pioneer Family of Egyptian Baha'is with Believers of Addis Ababa, Ethiopia 673 Hamilton Baha'i Center, Panoramic View 680 Hamilton Baha'i Center, Interior View 683 Philip Leonard Green 690 San Francisco Opera House, Site of United Nations Conference 693 Annual Baha'i Election, United States and Canada, 194 51946 695 Mrs. Amed6e Gibson's Baha'i Braille Room 697 Dr. Harry Allen Overstreet 710 Scene of Baha'i Summer School, Yerrinbool, New South Wales 713 Interior Views, Hyde Dunn Memorial Flail, Yerrinbool, New South Wales 718 A Cappella Choir, Louhelen School, Davison, Michigan 721 Recreation Grounds, Louhelen School, Davison, Michigan 727 The Hon. Robert W. Kenney Addressing Audience at Geyserville School 730 Chinese Aviators at Baha'i International School, Temerity Ranch, Colorado 732 Believers Attending 1945 Sessions, Baha'i International School 735 Canadian Baha Summer Teaching Conference, Banif, Alberta 742 Delegates and Friends at Annual Baha'i Convention of India and Burma, Poona, India 745 Attendants at Baha'i Summer School, Panchgani, India 750 The Hon. Sir. Rarnaswami Mudaliir Visits Baha'i House of Worship 751 Attendants at Baha'i Summer School, Karachi, India 753 Baha'i Teaching Conference, Shark River Hill, New Jersey 759 Teaching Conference, Baha'i Center, Teaneck, New Jersey 769 The House at Maiden, Massachusetts, where 'Abdu'l-Baha Rested in 1912 770 Baha'is of Caringbah, New South Wales 772 Baha'i Banquet, Schroeder Hotel, Milwaukee, Wisconsin 775 Hobart, Tasmania, Baha'is 785 Baha'is of Northampton, England 785 Notice of Baha'i Youth Symposium in Store in Havana, Cuba 788 Baha'i Reading Room, Newark, New Jersey 788 Guest House of the Baha'is of 'Iraq 795 Site of Meeting Hall of Baha'is of BaghdAd, 'Ir~q 798 Commemorative Stamp Honoring the Centenary of the First Telegraphic Message 800 Commemorative Stamps Issued by the United States Government in 1944 801 Map of the Baha'i Community in Mexico and West Indies 877 Map of the Baha'i Community in Central America878 Map of the Baha'i Community in South America 879 Map of the Baha'i Community in India and Burma880 Map of the Teaching Regions of the World Inside back cover Map of the Teaching Regions of the United States and Canada Inside back cover [p26] [p27] INTRODUCTION DURING the past twenty years the Baha'i community of East and West has learned to anticipate each successive volume of THE BAHA'I WORLD (the first number was entitled "Baha'i Year Book") as the best means by which the individual believer may keep abreast of the steady development of the Faith throughout the world. This work, in its illustrations as well as in its text, has recorded as completely as possible the progress of current Baha'i events and activities over an area now embracing more than seventy-eight t countries. In addition, each volume has presented those t!historical facts and fundamental l principles that constitute the distinguishing features of the Message of Baha'u'llah to this age." The existence of so many evidences of a newly revealed Faith and Gospel for a humanity arrived at a turning point in its spiritual and social evolution has likewise a profound significance for the non-Eah~'i student and scholar who desires to investigate the world religion founded by the Mb and Baha'u'llah. For in these pages the reader encounters both the revealed Word in its spiritual powers, and the response which that utterance has evdked during the first one hundred years of the Baha'i era. He will find what is unparalleled in religious history Ñ the unbroken continuity of a divine Faith from the Manifestation onward through four generations of human experience, and will be able to apprehend what impregnable foundations the Baha'i World Order rests upon in the life and teachings of the B~b and Baha'u'llah, the life and interpretation of 'Abdu'l-Baha, , and (since the year 1921) in the development of an administrative order under the direction of the Guardian of the Faith, Shoghi Effendi. It is the avowed faith of Baha that this Revelation has established upon earth the spiritual impulse and the definite principles necessary for social regeneration and the attainment of one true religion and social order throughout the world. In THE BAHA'I WORLD, therefore, those who seek a higher will and wisdom than man possesses may learn how, amid the trials and tribulations of a decadent society, a new age has begun to emerge from the world of the spirit to the realm of human action and belief. [p28] [p29] STAFF OF EDITORS 19441946 AMERICA Ñ Mrs. Stuart W. French, Chairman, San Marino, California. Mrs. Clyde S. Longyear, Secretary, Los Angeles, California. Mrs. Victoria Bedikian, Little Falls, New Jersey. Mrs. J. Clayton Davenport, Beverly Hills, California. Sgt. John Carl Eichenauer III, U. S. Army, c/o P. M. New York. Mrs. Harold Gail, Pedro Valley, California. Mr. Robert L. Gulick, New York City. Mrs. Mariam Haney, Washington, D. C. Mrs. Bertha H. Kirkpatrick, Oliver, Michigan. Miss Christine Lofstedt, Altadena, California. Miss Virginia Orbison, Rio de Janeiro, Brazil. Mrs; Joseph R. Pereira, Roxbury, Massachusetts. Miss Jessie Revell, Philadelphia, Pennsylvania. Miss Margaret Swengel, Urbana, Illinois. INTERNATIONAL BAHA'I BUREAU Ñ Mrs. Anne Lynch, 40 Grand Rue, Geneva, Switzerland. Editor~ appointed by the National Spiritual Assemblies of AUSTRALIA AND NEW ZEALAND THE BRITISH ISLES EGYPT AND THE SUDAN INDIA AND BURMA 'IRAQ PERSIA [p30] [p31] PART ONE [p32] [p1] THE BAUM WORLD I AIMS AND PURPOSES OF THE BAHA'I FAITH B~ HORACE HOLLEY MAY 23, 1944 signalized the ending of the first century of the Baha'i Era. That date marked an event of transcendent importance in the evolution of religion and civilization. From the dawn of the new era one hundred years ago, religion, reborn and revitalized, has been a spirit encompassing all mankind. It has penetrated into every department of human activity, creating influences capable of destroying old, outworn ideas and their instruments and of disciplining and training the masses of human beings for unified association in an ordered and peaceful world. The rise of science, the spread of invention, the revolution in industry, the movement of peoples, the clash of nations and the implacable struggle of social philosophies, alike disclose the motivation of one spiritual impulse and energy which, laying hold on humanity, has been shaping its life in conformity with the possibilities of a new, a greater age. Denied, even resisted by the prevalent attitude of materialism, this force of transmutation has, while the century closes, manifested its irresistible power by gathering up the peoples of East and West and plunging them into the crucible of a common agony and trial. Such an outcome can no longer be attributed to controllable human wills, acts and social trends. The groups and organizations, great and small, which so long have maintained the principle of independence and self-sufficiency, even nations and empires, pires, find themselves confronted by menacing conditions both within and without. The universal upheaval is unprecedented. Its implications can not be grasped except by recognition of this spirit from God and the working of His divine intention. Sovereignty has been transferred from nations to world and from races to mankind. The direction of events has been seized from human will and exercised through its own channels and instruments by the will of God. Therefore the sects and creeds, reflecting the religious experience of an era that has departed, attached to and dependent on the principle of social isolation and self-suffi-ciency, have been deprived of divine guidance. Hence too the political and economic policies representing the material activity of that same disavowed principle have become ineffective and impotent except in their capacity to undermine the order on which they themselves depend. Destiny has moved outside and beyond the ancient law of struggle and conflict to be the guardian of a new Dispensation of justice and order. The Baha'i Faith, fulfilling the hope and vindicating the truth of former Revelations, is the conscious expression of the new, world-unifying spirit in its source, its purpose and its power to regenerate the life of mankind. THE SOURCE OF FAITH The source of religion is sacred and inviolate. Every Faith has come into this world from a higher realm. Every Revela 1 [p2] 2 THE BAHA'I WORLD tion has conveyed light from the Sun of truth to the darkness of human hearts and minds. In each Dispensation the life of the soul has been rekindled, releasing capacity for moral conduct, ethical truth and social cooperation. The life and teaching of the Founder of a religion is the essence and reality of that Dispensation, not the catalogue of dogmas and creeds which afterward registers the progress of disputation among His followers and enthrones the arbitrary authority of a few official religionists over the people. Baha'u'llah has given the world today a fuller measure of spiritual truth, befitting the mature development of humanity and the larger responsibility laid upon men called to establish a world civilization imbued with the spirit of divine law. "The door of the knowledge of the Ancient Being," He declares, tthath ever been and will continue for ever to be, closed in the face of men. No man's understanding shall ever gain access unto His holy court. As a token of His mercy, however, and as a proof of His lovingkindness, He hath manifested unto men the Day Stars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, bath hearkened to the Voice of God, and whoso testi-fieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turneth away from them, hath turned away from God, and whoso disbe-lieveth in them, hath disbelieved in God. Every one of them is the Way of God that connecteth this world with the realms above, and the Standard of His Truth unto every one in the kingdoms of earth and heaven. They are the Manifestations of God amidst men, the evidences of His Truth, and the signs of His glory." In these words the touchstone of religious truth and sincerity, the mainspring of faith, has been set up by which the attitude of the individual and the worth of the religious group are being tested in this age as they were divinely tested by the words of Jesus in His Dispensation or by the commands of Moses in that Dispensation which Christ brought to an end. The Founders of revealed religion, Abraham, Moses, Jesus, Muhammad, the Bib and Baha'u'llah, "are all but one person, one soul, one spirit, one being, one revelation," and Baha'u'llah warns the people "lest ye be tempted to make any distinction between any of the Manifestations of His Cause, or to discriminate against the signs that have accompanied and proclaimed their Revelation Whoso maketh the slightest possible difference between their persons, their words, their messages, their acts and manners, hath indeed disbelieved in God, hath repudiated His signs, and betrayed the Cause of His Messengers." Thus we may realize today that the successive Faiths have been different stages along the same path of revealed truth. Their relationship is that of one religion in con Ñ tinuity, each later Faith fulfilling all those that preceded it and preparing the way for the future Faith to appear in its destined time. To conceive of many religions and different faiths existing simultaneously, their mutual tolerance sharing only their separateness of inner purpose, is to identify men's repeated denials of God with obedience to God and their imitations of His merciful Revelations with divine truth itself. It is when this identification has become complete, and the name of religion connotes some divisive sect, some militant creed or some impotent affirmation of already accepted general ideals, that the Manifestation of God returns to earth with power to destroy error and establish teachings for a new cycle. The oneness of revealed religion emerges also when we consider the connection between each Faith and its corresponding civilization and culture. In its primitive purity, religion comes as a creative spirit inspiring human beings to establish a community for the expression of their union in devotion to newly revealed laws. They feel that their faith opens for them a greater possibility of ordered life than man has ever before achieved. Out of this common experience a great civilization arises, runs its course of development, and decays with the lapse of the motivating sacrifice and loyalty. Once [p3] AIMS AND PURPOSES OF THE BAHA'I FAITH 3 A scale model showing the future superstructure of the Bab's Shrine. The present building, constructed by 'Abdu'l-Baha Himself, on the very spot pointed out to Him by Baha'u'llah, is to be seen behind the arches of the future arcade. Ii will remain intact, receiving the embellishment of the dome which 'Abdu'l-Baha envisaged for it in its final state. the process of dissolution has set in, the civilization can never regain its unity of purpose or restore the vital life of its faith. The disintegration of a civilization reveals a prevalent sickness of soul, for the cycle of religion coincides with the cycle of the civilization it came to found. Until the spirit is renewed by the divine will, the world has no power to heal its own disease. Attempts to reestablish the old order, or found a new society, by revivals, adaptations and experiments, are vain. Effort to seize the new spirit and render it servant to the maintenance of old ideas, old standards, old forms and old authorities is fruitless. The continued existence of mankind depends upon the return of the Holy Spirit, and this dependence is the basis of true faith. THE DIVINE PURPOSE The second illuminating truth conveyed by Baha'u'llah is that revealed religion is not only continuous but progressive. The race of man, under the manifest law of the universe, grows and develops. Humanity passes through stages of development and encounters greater opportunity and responsibility as the stage of childhood recedes. Human capacity emerges and new faculties and talents unfold. This organic process, the divine purpose for mankind, moves forward by successive and enlarging spiritual im [p4] 4 THE BAHA'I WORLD pulses. At each stage, the soul and mind of the race receives a new influx of inspiration, human consciousness deepens, and when the direction and possibility of the new cycle has become established in the realm of faith, men express their enlarged capacity by forming a greater civilization. "The All-Knowing Physician," in Baha'u'llah's statement, "hath His finger on the puise of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its presentday afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements." In his capacity of interpreter of Baha'u'llah's Writings, Shoghi Effendi, first Guardian of the Baha'i Faith, has definitely traced the operation of this principle from stage to stage. ttJust as the organic evolution of mankind has been dow and gradual and involved successively the unification of the family, the tribe, the city-state, and the nation, so has the light vouchsafed by the Revelation of God, at various stages in the evolution of religion, and reflected in the successive Dispensations of the past, been dow and progressive. Indeed, the measure of Divine Revelation, in every age, has been adapted to, and commensurate wii~h, the degree of social progress achieved in that age by a constantly-evolving humanity. The Revelation associated with the Faith of Jesus Christ focussed attention primarily on the redemption of the individual and the molding of his conduct, and stressed, as its central theme, the necessity of inculcating a high standard of morality and discipline into man, as the fundamental unit in human society. Nowhere in the Gospds do we find any reference to the unity of nations or the unification of mankind as a whole. The Faith of Islam, the succeeding link in the chain of Divine Revelation, introduced, the conception of the nation as a unit and a vital stage in the or Ñ ganization of human society, and embodied it in its teaching." With the creation of independent nations, replacing the tribal units of earlier faiths, the cycle of world order was Providentially prepared. The divine purpose has manifested itself anew, the law of the oneness of mankind has been revealed, and the spiritual impulse by which the race can achieve world unification has been communicated through the agency of a new World Faith. "No sooner had He revealed Himself," Baha'u'llah wrote concerning the appearance of the Mb in 1844, t~than the foundations of the kindreds of the earth shook and trembled, and the learned swooned away, and the wise were bewildered, except such as have, through the power of Thy might, drawn nigh unto Thee. ." t(Through that Word," He wrote concerning His own appearance, ~~the realities of all created things were shaken, were divided, separated, scattered, combined and reunited, disclosing, in both the contingent world and the heavenly kingdom, entities of a new creation, and revealing, in the unseen realms, the signs and tokens of Thy unity and oneness. Through that Call Thou didst an-flounce unto all Thy servants the advent of Thy most great Revelation and the appearance of Thy most perfect Cause." 'Abdu'l-Baha, the Center of Baha'u'llah's Covenant, who promulgated His Faith through the East and West, exemplified the perfect type of human character, intelligence and soul expressive of the laws and principles of this Wdrld Era. "Humanity has emerged," He said, ctfrom its former state of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moral standards, new capacities. New bounties, perfect bestowals, are awaiting and already descending upon him. The gifts and blessings of the period of youth, although timely and sufficient during the adolescence of mankind, are now incapable of meeting the require ments of its maturity. All nations and kindreds will become a single nation. Religious and sectarian antagonism, the hostility of races and peoples, and differences among nations, will be eliminated. All men will adhere to one religion, will have [p5] AIMS AND PURPOSES OF THE BAHA'I FAITH S one common faith, will be blended into one race, and will become a single people. All will dwell in one common fatherland, which is the planet itself." LAWS, PRINCIPLES, TEACHINGS Religion is the depository of spiritual truth. Its laws and principles revealed by the Manifestations of God constitute the reality of man's relations to God, to himself and to other men. What science is to the natural universe religion is to mankind in all that pertains to its spiritual, its supernatural endowment and aim. There is no chaos nor void where truth ceases to exist nor laws to operate, but there is in man a realm of ignorance where he attempts to deny a divine law by substituting human desire and human opinion. The appearance of the new Manifestation brings all spiritual evasion and subterfuge to an end. He creates a condition in which oniy truth can survive. In the Baha'i Dispensation we find laws, principles and teachings, all reflecting the spirit of the new World Era. In this Dispensation religion brings fulfilment to feeling, will and reason in balance and harmony. The western world first learned of the Faith through its principles. 'Abdu'l-Baha expounded them in the form of general truths acceptable to the enlightened mind whatever its class, creed, race or nation. In one of His public addresses in America He presented the following summary: Ñ "The oneness of the world of humanity. CCThe protection and guidance of the Holy Spirit. "The foundation of all religion is one. "Religion must be the cause of unity. (tReligion must accord with science and reason. "Independent investigation of truth. "Equality between men and women. "The abandoning of all prejudices among mankind. "Universal peace. "U1 education. teA universal language. "Solution of the economic problem. "An international tribunal." Of the source and meaning of these teachings He said: "His Holiness Baha'u'llah has dawned from the horizon of the Orient, flooding all regions with light and life which will never pass away. His teachings embody the divine spirit of the age and are applicable to this period of maturity in the life of the human world. "Every one who truly seeks and justly reflects will admit that the teachings of the present day emanating from mere human sources and authority are the cause of difficulty and disagreement amongst mankind, the very destroyers of humanity, whereas the teachings of Baha'u'llah are the very healing of the sick world, the remedy for every need and condition. In them may be found the realization of every desire and aspiration, the cause of the happiness of the world of humanity, the stimulus and ii-lumination of mentality, the impulse for advancement and uplift, the basis of unity for all nations, the fountain-source of love amongst mankind, the center of agreement, the means of peace and harmony, the one bond which will unite the East and the 'West." Those who sought no further than this preliminary discussion, conceived of the Faith as a leaven gradually penetrating the masses of mankind, urged and promoted by the enlightened and the idealistic in and through the reformation of the traditional movements and organizations. 'Abdu'l-Baha, however, plainly set forth the sovereign quality of revealed religion, as, for example, in the following Tablet addressed to American Baha'is. "In the contingent world there are many collective centers which are conducive to association and unity between the children of men. For example patriotism is a collective center; nationalism is a collective center; identity of interests is a collective center; political alliance is a collective center; the union of ideals is a collective center, and the prosperity of the world of humanity is dependent upon the organization and promotion of the collective centers. Nevertheless, all the above institutions are, in reality, the matter and not the substance, accidental and not eternal Ñ temporary and not everlasting. With the appearance of great revo [p6] 6 THE BAHA'I WORLD lutions and upheavals, all these collective centers are swept away. But the collective center of the Kingdom, embodying the Institutes and Divine Teachings, is the eternal collective center. The real Collective Center is the body of the Divine Teachings, which include all the degrees and embrace all the unjversal relations and necessary laws of humanity." Behind the principles of rational truth, therefore, we look for the deeper implications of law and ordinance. In studying Baha'u'llah's laws and ordinances, we note that He revealed nothing in the form of a code or constitution. His teachings represent virtues and attitudes, or deal with matters which He did not intend to be altered during this cycle. The Baha'i code will come into existence through the legislative institutions which Baha'u'llah created, and whose enactments are subject to revision from time to time as conditions change. The laws of Baha'u'llah include: the obligation of daily prayer; am annual fasting period of nineteen days; prohibition of use of alcoholic liquor or drugs; monogamy; marriage contingent upon the consent of all four parents, or those living; obedience to civil government; obligation to engage in a useful trade, art or profession; prohibition of a clergy in the Ba1~'i Faith. Other ordinances and directions found in His writings can be summarized as follows: Man's first duty is to know his own self and the conditions of progress and abasement. After maturity has been attained, wealth is needed for the attainment of social personality, and this is to be earned through the practice of a profession, art, trade or craft. Associate in a joyous spirit with the followers of all religions and the members of all races and nations. The supreme obligation is to attain a good character. Through trustworthiness mankind will obtain security and tranquillity. Respect possessors of talent. Meet all obligations due to others. Refrain from slander and backbiting. To acquire knowledge is incumbent on all, but knowledge must be of matters useful to mankind. Agriculture is of first importance. Human existence rests upon the two pillars of reward (for obedience to divine command) and punishment (for disobedience to it). Kings and rulers are to uphold religion as the means to world order and peace. Scho6ls must train children in the principles of religion. Celibacy and seclusion from the world are not approved. Warfare for religious reasons is prohibited. Kings and rulers are exhorted to protect and assist the Baha'i community. Governments must appoint or elect to office oniy such persons as have character and capacity. The repentant sinner must turn to God for forgiveness and not to any human being. The realm of law and ordinance is defined and given a firm basis in the establishment of social institutions with definite functions for the Baha'i community, and the conveyance of specific authority to be effective after Baha'u'llah's ascension. t~The affairs of the peopie are placed in charge of the men of the House of Justice of God. They are the trustees of God among His servants and the daysprings of command in His countries. ~ people of God! The trainer of the world is justice, for it consists of two pillars: reward and retribution. These two pillars are two fountains for the life of the people of the world. Inasmuch as for each time and day a particular decree and order is expedient, affairs are therefore entrusted to the ministers of the House of Justice, so that they may execute that which they deem advisable at the time. Those souls who arise to please God will be inspired by the divine, invisible inspirations. It is incumbent upon all to obey." The relation of this function to the spiritual realm of the Faith has been placed beyond the possibility of doubt and disagreement. ccAdministratiye affairs," Baha'u'llah declared, "are all in charge of the House of Justice; but acts of worship must be observed according as they are revealed in the Book." The aim of this term of social and spiritual evolution has been firmly fixed. "Th ministers of the House of Justice must promote the Most Great Peace." As 'Abdu'l-Baha explained in His Will and Testament, this House of Justice is art international body whose members are to be [p7] AIMS AND PURPOSES OF THE BAHA'I FAITH 7 elected by national representatives of the Baha'is. In the Person of 'Abdu'l-Baha, Baha'u'llah established authority as Interpreter of His Revelation and Exemplar of the Faith. The Dispensation of Baha'u'llah in reality is to be viewed as more than an initial spiritual impulse breathed into the human heart and left to humanity's own devices to direct an& apply throughout an historical epoch. His Dispensation is an organism created to function in and through the entire epoch, for divine guidance has been promised to mankind henceforth, the day of God's Kingdom having dawned. Shoghi Effendi, Guardian of the Faith, has disclosed this new dimension which religion in its fulfillment has attained. ttFor Baha'u'llah, we should readily recognize, has not only imbued mankind with a new and regenerating Spirit, He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as 'Abdu'l-Baha after Him, has, unlike the Dispensations of the past, clearly and specifically Laid down a set of laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for the future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unificatiQn of the world, and the proclamation of the reign of righteousness and justice upon the earth." BIRTH OF A WORLD FAITH The inmost soul of religion is its reflection of the divine light and iove. The Being men call prophet, messenger or messiah, outwardly a physical man, is inwardly a flame enkindled from a higher world. By Him men arc born from their physical self to their spiritual reality. By His summons a mighty tempest is unloosed which destroys evil attitudes, habits and patterns. To recognize Him is man's supreme blessing, to serve Him is the essence of existence. Through Him God destroys and creates, punishes and rewards, darkens and illumines all things on earth. He sends an ocean of truth to confound men's limited conceptions and lights a sun of love to replace their flickering candles of personal affection. Aside from Him there is no path to God. The cherished mystery of true faith has been the sacred teaching of the Covenant which the Creator made with man, that He would not abandon the human race but send His messenger to redeem them from age to age for evermore. But the Covenant laid upon human beings the condition that they would remain firm in the Promise and recognize and obey the Lord of the Covenant whenever, wherever, however He might appear. The proclamation uttered by Mirza 'Au-Muhammad (the Bib) in Shir~z, Persia, one hundred years ago, restored to the world in its night of darkness the power of the Holy Spirit. His manifestation offered to the people of IsUm the fulfillment of their hope; to Christians He was the return of Christ; and to Jews their assured Messiah. Against Him the inveterate forces of fanaticism, materialism and ruthless intolerance inflicted martyrdom six years after He undertook His mission to herald the imminent appearance of Baha'u'llah. He left behind Him among the Persian people such intense devotion and faith that thousands underwent torture and death rather than forsake their love for Him. But during that six years the Rib invoked the measure of faith and new spiritual life that was required to prepare the world for the greater Manifestation to follow. The Bab was martyred in Tabriz on July 9, 1850. After cruel imprisonment in TihrAn, the seizure of His wealth, and exile to Baglidid, Baha'u'llah declared His mission in the year 1863, surrounded by a small company of believers who had succeeded in accompanying Him. From BaghdAd, Baha'u'llah was exiled successively to Constantinople, Adrianople and 'Akka, in the Holy Land, where He remained a prisoner until His ascension in 1892. Under such conditions Baha'u'llah revealed the spiritual and social teachings for the world civilization and divine order with which His Dispensation is identified. A prisoner and an exile, Baha'u'llah addressed letters to kings and rulers, to heads of religion, expounding the laws of peace [p8] B THE BAHA'I WORLD and calling upon them to heed the counsels revealed in the Greatest Name of God. The mystery of worship, the realities of faith, the principles of conduct and the evolution of justice and order were given the world in innumerable tablets and books at a time when in th~ countries of Ishin it was a capital offense to even possess a copy of His sacred Word. From 1892 until 1921, 'Abdu'l-Baha led the Baha'i community, guided its development, inspired its efforts, clarified its teachings, unified its members, and preserved its spiritual integrity. Released from prison by the revolution in Turkey which overthrew the Sul;in, Caliph of IsUm, 'Abdu'1 Ñ Bah& traveled from 1911 to 1913 in Egypt, Europe, the United States and Canada. During this journey He established the Faith of Baha'u'llah in the West and brought it into contact with innumerable public leaders and organizations. The result of this unique teaching mission was the enrichment of Baha'i literature by the recorded addresses He delivered in Paris, London and many cities of North America. Upon the American Baha'is, 'Abdu'l-Baha laid the great responsibility for carrying the Faith to the enda of the world after His earthly work had come to an end. It was 'Abdu'l-Baha, likewise, who developed the administrative order of the Faith, guiding the progress of the Baha'is in many countries through the early stages of the local and national Baha'i communities upon which the future international Baha'i order is to rest. For He, in addition to His station as Interpreter, was also appointed by Baha'u'llah to be the Center of His Covenant with mankind. Through Him the formative and evolutionary spirit of this Dispensation carried forward the work of Baha'u'llah without interruption for thirty years, assuring the preservation of the fundamental aim and character of the new Faith. Concerning the nature of the mission bestowed upon Him by Baha'u'llah, 'Abdu'l-Baha declared: "In former cycles no distinct Covenant was made in writing by the Supreme Pen (i.e., the Manifestation); no distinct personage was appointed to be the standard differentiating falsehood from truth But in this Dispensation of the Blessed Beauty (i.e., Baha'u'llah), among its distinctions is that He did not leave the people in perplexity. He entered into a Covenant and Testament with the people. He appointed a Center of the Covenant.~~ "One of the enemies of the Cause," 'Abdu'l-Baha warned, "is he who endeavors to interpret the Words of Baha'u'llah and thereby colors the meaning according to his capacity, and collects around him a following, forming a different sect, promoting his own station and making division m the Cause." Acting on this truth, for the protection of the unity of the Faith, and to symbolize forever the fundamental difference between superficial tolerance and oneness of faith, 'Abdu'l-Baha Himself expelled treacherous persons, including members of Baha'u'llah's own family, from the Cause. ttHe is," the Guardian has written, "and should for all time be regarded, first and foremost, as the Center and Pivot of BaLi'-U' 11~h'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 Ensign of the Most Great Peace. Since 1921 the Baha'i community throughout the world has been unified and directed by the Guardian, within the administrative order set forth and established in 'Abdu'l-Baha's written Testament. 'Abdu'l-Baha provided details for the formation of local, national and Universal Houses of Justice. He created the Guardianship in a line of succession through His eldest grandson, Shoghi Effendi; endowed this office with sole authority to interpret the Baha'i writings after His own departure; made the Guardian the presiding officer of the future International House of Justice; attributed to him the payment of the special donation known as Huquq, and authorized the Guardian to appoint a body to be known as the Hands of the Cause. "The creative energies released by the Law of Baha'u'llah, permeating and evolving within the mind of 'Abdu'l-Baha, have 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 [p9] AIMS AND PURPOSES OF THE BAHA'I FAITH 9 most great Dispensation," the Guardian explains. During the present formative period, sacred writings of the Faith have been translated into some thirtyfive languages, comprehensive selections made by the Guardian from words of Baha'u'llah have been published, works of Baha'i history made available, the institutions developed, and the Faith carried into thirty or more countries when the light had not penetrated in 'Abdu'l-Baha's ministry. In North America, properties have been transferred to Baha'i trustees for educational activities in Eliot, Maine, Geyserville, California and Pine Valley, Colorado Springs, Colorado, in addition to properties dedicated as memorials to 'Abdu'l-Baha in West Englewood, New Jersey and Maiden, Massachusetts. A vigorous publishing activity has long been maintained, and local communities founded in more than one hundred cities. The spiritual and administrative activities of the American Baha'i community revolve around the impressive House of 'Worship in "X~i1mette, Illinois, the superstructure of which was constructed in 1930 and 1931, and the exterior ornamentation completed in January, 1943. ADMINISTRATIVE ORDER The Faith of Baha'u'llah expresses itself through a community and not through a church. Since this Dispensation began, the power of the Faith to assimilate and unify diverse peoples has been demonstrated with ever-increasing might. Nowhere else in the world today does there exist any social body similar to the unique community which has arisen in response to His call. Spread in many parts of the world, separated by difference of language, custom, tradition and outlook as well as by the operation of conflicting political and economic policies in their environment, this community of believers could not be held together by personal agreement but by a power which surrounds them and combines them through a superhuman force. The Baha community feels itself immersed in a spiritual reality which encompasses it as by an invisible but potent atmosphere or sea. The influence of that surrounding spirit makes itself continuously felt, like the virtue of health in a physical organism which adjusts it to continuous growth and development. The believers think of the teachings of Baha'u'llah not as doctrines but as truths which come to life in their application to problems of conduct and human association. The concept of foreignness or the alien in mankind has been replaced by the ideal of fellowship. Baha'u'llah has given assurance that the process of destruction now operating is but the necessary preliminary to the process of construction which will eventually produce the harmonious coordination of the views and feelings, the interests and the institutions, the activities and the aims of all mankind. On the foundation of spiritual equality before the law and the authority of their Faith, the Baha'is maintain their community worship and activity through local, national and international institutions which distribute power and authority in accordance with the natural duties and functions of an ordered society. All that pertains to daily action is assigned to the local Spiritual Assembly under the principle of decentraliza-don of administrative control. The local communities are coordinated by a National Spiritual Assembly elected by delegates chosen on the basis of proportionate representation. These National Assemblies in turn will be the electoral bodies by whom the members of an International Assembly, or House of Justice, will be selected. In the delegation of authority, the source or reservoir of power lies at the Center of the world community, and duties and functions are assigned downward to the progressively smaller national and local units. This order follows inevitably from the fact that the whole body of authority was created in and through Baha'u'llah and by Him assigned to His ministers and institutions as servants of mankind. Historically, the Baha'i World Order originated at the Center, unlike those social bodies which develop from local units and whose central institutions reflect a secondary and imperfectly delegated power. The Baha'i thus realizes himself as part of a newly-created world, a world raised up by God above the tumults of the past, and en. [p10] 10 THE BAHA'I WORLD dowed with a new destiny which the forces of disunity can assail but never destroy. The believer need no longer be partisan to the titanic struggles of competitive social values, whether capitalism, communism or state socialism-because e such conflicts can never be resolved. What the world needs, He has learned, is a new mind and a new heart. "This Administrative Order," Shoghi Effendi points out, "is fundamentally different from anything that any Prophet has previously established, inasmuch as Baha'i' 11Th has Himself revealed its principles, established its institutions, appointed the person to interpret His Word and conferred the necessary authority on the body designed to supplement and apply His legislative ordinances. Therein lies the secret of its strength, its fundamental distinction, and the guarantee against disintegration and schism. Alone of all the Revelations gone before it, this Faith has, through the explicit directions, the repeated warnings, the authenticated safeguards incorporated and elaborated in its teachings, succeeded in raising a structure which the bewildered followers of bankrupt and broken creeds might well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world-embracing shelter." SACRED WRITINGS "The vitality of men's belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it." Ñ Baha'u'llah. The Writings of Baha'u'llah available in the English language include the following titles, with a brief description for the information of the seeker: Hidden Words: sayings which summarize the spiritual truths revealed in past Revelations. Seven Valleys and Four Valleys: treatises on the journey of the soul through the stages of experience and unfoldment to its recognition of the divine Friend. KitTh-.i-fqin: The "Book of Certitude," interpreting the theme of the oneness of the revealed Faiths and the station of the Manifestation of God. Epistle to the Son of the Wolf: addressed dressed to an implacable enemy of the Faith, setting forth Baha'u'llah's suffering and recapitulating many of His teachings. Gleanings From the Writings of Baha u'lLAh: the Guardian's selection and translation of one hundred and sixty-five passages from the body of Baha'u'llah's Writ -ings. Prayers and Meditations by Baha'u'llah: the Guardian's selection and translation of one hundred and eighty-four passages from Baha'u'llah's Writings pertaining to prayer, supplication and the spiritual life. Of works revealed by 'Abdu'l-Baha the American Baha'is have available: Some Answered Questions: His exposition of religious and philosophic questions submitted to Him by an American believer at 'Akka in 1907. The Promulgation of Universal Peace: the text of the public addresses delivered at Baha'i gatherings and at publtz meetings in the United States and Canada during His visit from April to December, 1912. Tablets of 'Abdu'l-Baha: three volumes of collected letters (Tablets) revealed to Baha'i Assemblies, groups and individual believers during the early years of the Faith in America. The Baha'i Peace Program: combining the text of 'Abdu'l-Baha's Tablet to the Committee on Durable Peace, The Hague, and His Tablet to the late Dr. Auguste Forel of Switzerland. A one-vcilume collection of the Writings of Baha'u'llah and 'Abdu'1 Ñ BaM has been issued under the title of: Baha'i World Faith. The published works of t$e first Guardian, Shoghi Effendi, include: Baha'i Administration: letters to the American Baha'i community, annual Convention, and National Spiritual Assembly outlining the administrative order. The World Order of Baha'u'llah: statements on the Faith in relation to the current period of international struggle and war. The Advent of Divine Justice: the significance of the teaching mission entrusted to the American Baha'is. The Promised Day Is Come: the impact [p11] AIMS AND PURPOSES OF THE BAHA'I FAITH 11 Views of the recently constructed main entrance gate to the Bib's Shrine on Mt. Carmel, Haifa. The road shown in the upper picture is the private driveway leading to the Shrine and the Oriental Pilgrim House; that in the lower picture is one of Haifa's main arteries, leading to the towns on Mt. Carmel ridge. [p12] THE BAHA'I WORLD of the Revelation of Baha'u'llah upon the peoples, races, nations and religions of the modern world; war and revolution realized as punishment of human sins and purification for the blessings of the Day of Justice and Peace. God Passes By: a summary of the history of the Faith during its first hundred years, with statements on the mission and teachings ngs of the Mb and Baha'u'llah, the ministry of 'Abdu'l-Baha, and the development of the administrative order. The most comprehensive presentatidn of the activities and progress of the world community of Baha'is will be found in the successive volumes of The Baha'i World, the International Baha'i biennial record edited under the Guardian's supervision. [p13] III INTERNATIONAL SURVEY OF CURRENT BAHA'I ACTIVITIES IN THE EAST AND WEST B~ HORACE HOLLEY THE two years covered by this survey witnessed the ending of the second World War, the gathering of nations at San Francisco to lay the basis for an era of peace, and the widespread realization of the peoples of East and West what havoc and destruction had been inflicted on mankind, how shattered the structure of civilization, how unbalanced the world's affairs, and how long and painful the road to regeneration, recovery and a sound '~ror1d order. This was the conflict which the world did not need as warning but incurred as punishment. Warning of disaster had been signalled by World War One clear enough for a child to understand; but humanity had ceased to be a child and failed to become the mature man. Humanity had arrived at that stage of development which lies between the infant and the adult: the stage when the soul must worship but cannot distinguish between God and His betrayer; when the mind can know, but understands not the difference between knowledge of truth and knowledge of error; when the heart feels urgently the clamor of self-preservation in every awareness of self-sacrifice; when the simple things are complicated so as to serve at once the terror of the slave and the cruelty of the tyrant, and every experience holds up the distorting mirror making beauty to be a beast and a beast to be beauty. Therefore the warning could be evaded, misapplied, buried with pomp beneath the monument of a formula of unity committed to the disunited, until pressure of concern for personal, family or community security could absorb all attention, employ all energy, and conceal the monstrous shape of world insecurity behind a screen of smoke. Had there been no warning, and no evasion of it, there could have been no punishment. World War Two was punishment and not misfortune because it brought into the arena of military operations a final determination to command not merely the person but the mind and spirit of the vanquished. It opened to the processes of war waged with the infinite resources of the scientific intelligence a subjective difference of attitude and value which can only be resolved through mutual appeal to divine truth and law. Warfare which had begun by slaying human bodies for the sake of lands ended by destroying lands in order to seize what God bad conferred as His gift to mankind. The significance of warning is only partly discerned by assuming it threatens suffering. The moral validity of warning consists in the fact that with its threat of punishment for breaking the law stands assurance of reward when the law has been obeyed. This assurance exists only in the revelation by the prophet of the divine will. Because Baha'u'llah offered the kings, the leaders and the peoples the blessing of peace, the road to war could no longer be claimed as a dire neces-sky. Necessity and pressure in human affairs which produce evil are the clear sign that the divine will has already been manifested and its authority denied. "What entered the first war were nations and empires. When these were shattered, the 13 [p14] 14 THE BAHA'I WORLD conditions for world order had been attained. What entered the second war were theories of the nature of civilization and of man. When these were condemned by destiny, the conditions for a political and economic world order had been transformed. The second world war released the flood of psychological as well as material destruction which can only be stayed by the power of a world religion. When men denied peace they denied themselves. Now we may have peace on God's terms or there is no peace. The selection of San Francisco for the Allied Nations Conference seemed truly providential to the Baha'is. They recalled the messages which 'Abdu'l-Baha revealed in city after city during His visit to America in 1912 concerning universal peace Ñ His appeals that its social basis be laid in America and His assurance that the banner of peace would be unfurled in that land. For example, in Washington, D. C. He said: "May this American democracy be the first nation to establish the foundation of international peace. May it be the first nation to proclaim the universality of mankind." In Cleveland He said: ttThis revered American nation presents evidences of greatness and worth. It is My hope that this just government will stand for peace so that warfare may be abolished throughout the world and the standards of international unity and reconciliation be upraised. This is the greatest attainment of the world of humanity." In New York: "The powers of earth cannot withstand the privileges and bestowaL which God has ordained for this great and glorious century. It is a need and exigency of the time. Man can withstand anything except that which is divinely intended and indicated for the age and its requirements. Now, praise be to God! in all countries of the world, lovers of peace are to be found and these principles are being spread among mankind, especially in this country. There is no doubt that this wonderful democracy will be able to realize it, and the banner of international agreement will be unfurled here to spread onward and outward among all the nations of the world." In Sacramento 'Abdu'l-Baha declared: "The time is ripe. It is time for the abolition of warfare, the unification of nations and governments. It is the time for love. It is time for cementing together the East and the West. Inasmuch as the Californians seem peace-loving and possessed of great worthiness and capacity, I hope that advocates of peace may daily increase among them until the whole population shall stand for that beneficent outcome. May the first flag of International Peace be upraised in this State. Unresponsive as the masses of mankind were to the revelation of truth and law through Baha'u'llah, He had a hearer and a witness and a perfect responder in 'Abdu'l-Baha, as if 'Abdu'l-Baha had been appointed to be a trustee of the true spiritual interests of all humanity. His words are significant first because they fully express the purpose of the word of Baha'u'llah; and second because they are a testimony uttered on behalf of a world that could later, by evolution, attain to a collective and unified obedience to divine truth and will. But the Baha'is during this period had their own communal experience in addition to the public events affecting all peoples. •In their observance of the Centenary of the Declaration of the Mb the various local and national Baha'i communities felt associated with a pure, clear Spirit through whom the world had been called to God. They felt that a victory had been won in which human beings can share. They rose to an hour of lofty elation. Nothing else in human life, they knew, could matter as it matters to be aware of the Person of the Prophet of God, adore God through Him, and through Him learn to know mankind. With the ending of hostilities the Baha also looked for the restoration of their international spiritual community, sundered by the war. Palestine once more could function as the world center; Burma and Germany regain independence to act; England and France recover from their wounds; Japan and China return to the family of nations; Russia accept the common obligations of mankind and learn the mystery of interdependence: this hope stirred among the Baha'is as at the war's end they looked for the coming of the great, the universal peace. The Baha'is also, the most important and far-reaching event in the Centenary programs, received from the Guardian his work [p15] CURRENT BAHA'I ACTIVITIES 15 Baha'i Properties on Mt. Carmel. Upper vieW shows the new entrance gate to the Shrine of the Bab on Mt. Carmel, with the Oriental Pilgrim House beyond. Lower view shows the same gate as seen from the gardens surrounding the Resting Place of the Family of 'Abdu'l-Baha. [p16] 16 THE BAHA'I WORLD on the history of the Faith during its first hundred years, ~tGod Passes By." The structure of this unique document is revealed in its table of contents. It opens with the Guardian's Foreword which summarizes the events of the first Baha'i century, explains the significance of the Faith, and defines the purpose and scope of his book. This is followed by an introduction written by Dr. George Townshend and signed by him with his title and rank then held in the Church of England. Chapters one to five present the Mission of the Bab and cover the first perioc of Baha'i history, 1844 to 1853. Chapters six to thirteen summarize the Ministry of Baha'u'llah, the second historical period extending from 1853 to 1892. The third period represents the Ministry of 'Abdu'l-Baha, and chapters fourteen to twenty-one outline its principal events and meanings from 1892 to 1921. Chapters-twenty-two to twenty-five explain the rise and development of the administrative order, the fourth period, from 1922 to 1944, and the work closes with a chapter entitled Retrospect and Prospect. What Shoghi Effendi has given us in this volume is a new dimension of spiritual truth Ñ an authentic history of a revealed religion throughout its first one hundred years of action upon human existence. In no previous cycle has this been accomplished: a presentation of the Figure of the Manifestation and of His disciples and His Exemplar and Interpreter created by one so spiritually endowed that he can turn back to the Person and the sacred Events and give them actual reproduction at a later time. By virtue of the Guardian's power to experience the history of the Faith as a living and vital present force and not merely a past event, the days of the Mb and the days of Baha'u'llah live for us again. We can in this book behold once more the episode of the Declaration of the Bib, His imprisonment and His execution, the sufferings inflicted upon Baha'u'llah, His exile from land to land and eventual incarceration in 'Akka; and the moving record of the Master's services by which the Faith of Baha'u'llah was firmly planted in East and West. A clear light is thrown upon all the significant epi-. sodes and events Ñ the revelation of Ba1A'u'-ilili's principal works and an analysis of His essential teachings; the rise and fall of the great betrayers and deniers of God's holy Cause; and the forces which transferred the power of action in the Baha'i community from Persia to America. Thanks to this book the Baha'is have the infinite privilege of living within a fully unified world Ñ the world of spirit and the world of humanity acted upon by divine forces for a divinely ordained end. Therefore the Baha'is have been able tG look beyond the event and the condition, however disturbing it has been, to the Power which has employed it for its own purpose. The Baha'is have looked upon the development of the greatest cQncentration of human energy, science, mechanical equipment and social will the world has ever created, summoned by the dire urgency of battle Ñ a massive force which nothing could withstand; a force able to move mountains and divert seas, command the ether and explode the universe within the atom, all for victory in war. This energy they have seen dissipated, undone and turned into weakness when the supreme issue became not war but peace. They have seen the League of Nations go into receivership, not because peace is impos Ñ sible but because it had not been willed; and they have drawn parallels between the Charter of United Nations and the Baha'i princi-pie of world order which indicate how far we still are even from the CCL Peace" which has been ordained in this age as the preliminary stage leading to the "Most Great Peace" of divine intention and effect. ALLIED NATIONS CONFERENCE The calling of an Allied Nations Conference at San Francisco on April 25, 1945, offered an ideal occasion for bringing the Baha'i Peace Program to the notice of responsible leaders and the general public throughout America. The theme of peace had been made dominant in the public teaching plans a the American Baha'is throughout the preceding year. A compilation of 'Abdu'l-Baha's American addresses entitled ttFdti of World Unity" had been reprinted; a new collection of Baha'i teachings entitled "Peace: [p17] CURRENT BAHA'I ACTIVITIES 17 Views of the gardens which surround the Resting Places of 'Abdu'l-Baha's Family on Mt. Carmel. [p18] 18 THE BAHA'I WORLD A Divine Creation" had been made available; a national committee had distributed by mail, with the help of local Assemblies, more than 25,000 copies of a series of four broadsides on peace; and the local Assemblies had been requested to hold one or more public meetings or conferences on peace. These efforts to eleyate a spiritual aflirma-don of peace during the final period of the war seemed to culminate in the unique opportunity afforded by so responsible an undertaking as the Allied Nations Conference proposed to carry out. A Committee on Baha'i Peace Plan was therefore appointed, with a membership centered in San Francisco, to explore the possibilities for the conduct of a public demonstration of Baha'i teachings on peace and bring the teachings to the attention of the conference delegates in a suitable manner. The outcome was profoundly gratifying. No other spiritual concept of peace made such an impression. The committee prepared an admirable pamphlet, ttBah&"r Peace Program," a thirty-minute radio recording on "World Order Is the Goal" was prepared which was not oniy broadcast in San Francisco but later used in nearly forty other cities. A symposium on the subject of the Baha'i Peace Program presented Dr. Rudolph HoistS, former delegate to the League of Nations from Finland, Dorothy Beecher Baker, Marion Holley and Leroy loas to an audience of about 650 persons. A banquet was soon afterward arranged for the friends of Dr. HoistS participating in the Allied Nations Conference. Some fifty guests were honored, among them His Excellency, Francisco Gas-tub Najera, Mexican Ambassador and its delegate to the conference; His Excellency, Ivan Kerno, delegate from CzechoSlovakia and its Envoy Extraordinary and Minister Plenipotentiary; Dr. Li Shu-Fan, Adviser to the Chinese delegation; Dr. Carlos Rodriguiz Jiminez, Secretary to the Venezuelan delega-don and Consul General; and M. Aiphone Ak, Adviser to the Luxembourg delegation. Two official observers representing the National Spiritual Assembly attended the con. ference sessions; Marion Holley and Sylvia Loas. Three Baha'i exhibits were maintained in San Francisco; at least 4200 copies of the peace pamphlet were presented to conference delegates and San Francisco citizens; the local Assembly of the city conducted for thirteen weeks a series of radio talks on the theme, "Foundations of Universal Peace." Later editions of the pamphlet gave wide distribution of the text throughout the country. Shortly after the plans for the Allied Nations Conference had been published, the National Assembly addressed the following telegram to the President at the 'White House, Washington: ~tIt is the prayerful hope of the American Baha'is that your Excellency, chief magistrate of the American nation and symbol of its destiny at this great turning-point in human history, will be spiritually guided and reinforced to lead the nations and peoples of the world in the inauguration of universal peace. We recall with reverence and devotion the exalted mission upheld for America by 'Abdu'l-Baha in 1912 when He traveled from city to city promulgating the principles of universal peace and in the city of Washington declared: tMay this American democracy be the first nation to establish the foundation of international agreement. May it be the first to upraise the standard of the Most Great Peace and through this nation of democracy may these philanthropic intentions and institutions be spread broadcast throughout the world. Truly this is~ a great and revered nation. Here liberty has reached its highest degree. The intentions of its people are most praiseworthy. They are indeed worthy of being the first people to build the tabernacle of the great peace and proclaim the oneness of mankind. I will supplicate God for assistance and confirmation in your behalf.' May the dire needs of humanity be met by the creation of a new world order through the efforts of the forthcoming conference in San Francisco under your leadership." REESTABLISHMENT OF NATIONAL SPIRITUAL ASSEMBLY FOR GERMANY AND AUSTRIA On August 14, 1945 the Education and Religion Officer of Detachment Fi 0, Second Military Government Regiment, U. S. Army, issued a notice certifying that the Stuttgart Baha'i religious community had been author [p19] CURRENT BAHA'I ACTIVITIES 19 San Francisco Baha'i Peace Committee Exhibit at Yazdi Gift Shop, Berkeley. San Francisco Baha'i Peace Committee Exhibit at American Express Co., San Francisco. [p20] 20 THE BAHA'I WORLD Baha'is of Esslingen, and neighboring districts, Germany, hold a joyful reunion with John Eichenauer present, a young American Baha'i attached to a Medical Unit of the U. S. Army, on August 26, 1945. ized to reorganize and to hold religious meetings within the City. This notice, signed by Carvel Busey, served to end the ban which had been laid on the German Baha'i institutions and activities by the Nazi regime. We have details concerning this suppression of the Faith of Baha'u'llah in Germany from Baha'is who suffered under it, as we in previous years had statements of fact concerning the suppression of Baha'i activities in southern Russia by the Soviet party. The last summer school held at Esslingen in 1936 and the National Baha'i Convention of Heidelberg in May 1937 demonstrated a culminating point in the history of the Faith in Germany, as they proved the brilliant achievement of a period of strenuous teaching and administrative efforts. The reports about the last meetings of the German pilgrims with the Guardian in Haifa were presented before the Convention and shared by the believers. The first signs of impending persecutions of the Cause occurred a little earlier in Stutt gart, where a threatening article against the Faith was published in a national socialist youth paper of Stuttgart and the doorplate of the Bah&i-Buro of the town was stolen by unknown culprits. On May twenty-first, 1937 the Faith and its administrative institutions were interdicted by special order of the Reichsfuhrer SS and chief of the German police Heinrich Himmier, published by the newspapers in June 1937. Events then followed rapidly and the efforts of Mr. Max Greeven to obtain an annulment of that given order were in vain. Also the several personal efforts of Mr. Otto Geidreich, believer of Stuttgart, following the sanie purpose at the Geheime Staatspolizei of his town, had no results.. By confiscation of the stock, all the books and leaflets of the BaM'i-Verlag and the Bah&'i-Esperanto-Eldonelo, as well as "Sonne der Vahrheit" and "La Nova Tago," also the archives of the National Spiritual Assembly and local Assemblies, the greater part of private books and even personal souvenirs were [p21] CURRENT BAHA'I ACTIVITIES 21 lost, while the Geheime Staatspolizei of Heidelberg, by request, explicitly stated that private possession of Baha'i books and visits among the Triends, even in larger numbers, were not prohibited. Mr. Emil Join, believer of Warnemunde, was not allowed to write to or meet any one of the believers. In 1939 Mrs. Marta Brauns-Fore of Karis Ñ ruhe, member of the National Spiritual Assembly, had to undergo domiciliary visit, her books and correspondence being confiscated, and she herself cross-examined for four hours in a most rude and scoffing manner. Due to a letter of Mrs. Anna Grossmann of Neckar-gemund, member of the National Spiritual Assembly, found at Mrs. Brauns', Mrs. Gross-mann was questioned by the officer of the Geheime Staatspolizei Gerst of Karisruhe, probably one of the examiners of Mrs. Brauns Ñ although the letter did not contain any word about the Cause. As no matter of complaint could be found, she was officially admonished f or having kept "suspicious relations to a former member of the National and Spiritual Assembly of the Baha'is, a certain Frau Brauns in Karisruhe." A copy of one of the daily prayers of Baha'u'llah, mul-tigraphed by Mr. Paul Kohier, believer of Dresden, which was found at the said domiciliary visit, gave basis fdr a sentence of a lower court (Amtagericht) of Dresden, condemning Mr. Kohier to six months of prison. (Some years later he died by an accident.) The third and most menacing wave of persecutions arose in 1943, when Mrs. Carla Macco, believer of Heidelberg, was suddenly put into prison due to defamatory accusations of a political character. It is to be supposed that the center of all the subsequent trials and persecutions was the said Officer Gerst from the Geheime Staatspolizei of Karisruhe, who had already been the initiator of the second wave of attacks leading finally to the imprisonment of Mr. Kohier. As the calumnious character of the accusations of Mrs. Macco became evident she was then accused of being an active Baha'i. Then, based on falsified records of her sayings before the Geheime Staatspolizei, by sentence of the Sondergericlit Mannheim, executed through order of the Amtagericht of Heidelberg from 21.2.1944 she was condemned to six months of imprisonment. These falsifications also laid basis to the then following accusations and condemnations of a number of other believers, in spite of Mrs. Macco's hardest efforts to prove tefore the courts the mendacity of the records taken by the Geheime Staatspolizei. An advocation in Mrs. Macco's plea was almost impossible, as nobody was allowed to get in touch with the prisoner and even her advocate had no chance to know the accusations charged upon her, nor partake at the session of the Sondergericht. Only after tnumber of weeks Dr. iHermann Grossmann and Mrs. Anna Grossmann, from Neckargemun, succeeded in clearing up the facts when they, on their own part, were examined at the Geheime Staatspolizei of Karisruhe, thus being able to give a chance to the son of Mrs. Macco, the late Mr. Fritz Macco, also a devoted believer of Heidelberg, to see his mother and shield her from being transferred to a concentration camp. On December 1, 1943, the examiner Gcrst came for domiciliary visit to the homes of Miss Elsa Maria Grossmann and Dr. Hermann and Mrs. Anna Grossmann at Neckargemund and Miss Frida Eichler at Heidelberg, believers belonging to the Local Assembly of Heidelberg. Miss Elsa Maria Grossmann and Frida Lichier were examined most rudely and in a threatening, manner, Miss Grossmann even menaced by a pistol. All their private Baha'i books and literature, and even private correspondence and objects not at all referring to the Cause nor to Baha'i persons, were taken off and kept. Dr. Hermann Grossmann lost the greater part of his extremely valuable Baha'i library and archives, which had to be destroyed, including nearly all his documents and records concerning the development of the Faith in Germany, which he had gathered at great effort over a period of twenty years. Only a part was allowed, at Dr. Grossmann's plea, to be given to the University Library of Heidelberg, which accepted it most gratefully and treated it with care and attention. Thus the University Library of Heidelberg has become the first one in flermany to possess an important collection of materials on the Faith Elsa Maria Grossmann was arrested and without assigning reasons, kept for nine days at Heidelberg in a prison cell, No. 19: Further interrogations were carried [p22] 22 THE BAHA'I WORLD out by the Geheime Staatspolizei of Karis-ruhe in Heppenheim an der Bergstrasse, Darmstadt, Stuttgart, Esslingen, Goppingen and Dresden. The diverse examinations entirely agreed on the same truth that all the questioned believers had abstained from any proceeding which might have been contrary to the prohibition of May 21, 1937, and the explanations given to it by the Geheime Staatspolizei of Heidelberg. They also stated clearly the unpolitical attitude of the believers who did not deviate even in the slightest from the principles of the Faith. Neverthe-icss, on May 2, 1944, the first great public judicial proceedings were taken against seven of the believers and friends of the Cause questioned before the Sondergericlit of Darmstadt. Here are the names of the accused: Mr. Hans Gajus Schmidt, believer of Hep-penheim and his wife Mrs. Maragareta Schmidt, the believers Mr. August and Mrs. Maria Ehiers of Klingental near Heppenheim, Mrs. Marie Schenk of Nieder-Ramstadt near Darmstadt, Mrs. Anna Marie Schweizer of Stuttgart-Zuffenhausen and Mrs. Anna Grossmann of Neckargemund, falsely accused of "having continued the organization of the dissolved and prohibited Baha'i sect," and here the names of the public prosecutor Staatsanwalt Mayer and the judges: Landge-nchtsdirektor Rode, president, Oberamss Ñ richter Dr. Doerr, Landgerichtsrat Dr. Friedrich, assistant judges. The defendants were defended with admirable courage and warm understanding for the Faith by two wellknown counsels, the late Herr Carl Neuschaffer from Darmstadt and Herr Edwin Leonhard from Heidelberg. Strange to say, the persecutions during all that time did not pay attention'to Dr. Gross-mann personally, in spite of his share in the German Baha'i work. Thus he got the great chance to fight for the Cause of Baha'u'llah at the Centre of Geheime Staatspolizei of Karisruhe, as well as before the tribunals of Darmstadt and Heidelberg, where he succeeded in being admitted as a witness for the defendants. He explicitly stated the absolute nonpolitical character of the Faith and the attitude of the believers, pleading for a just treatment of the Ba1A'is, who oniy cling to a Faith, which must be regarded as the firmest foundation for any sound order in their respective countries, as well as in the world as a whole. He asked the Geheime Staatspolizei to make an effort in order to clear up the matter and lead to an abolition of the interdiction. As a matter of fact, the accusation of staatsfeindlichkeit was not supported further but oniy maintained as a transgression of the prohibition. Thus the persecutions could temporarily be reduced to a iess dangerous character, yet restricting to the least degree any chance of contact for the majority of the believers. He as well as the accused Baha'is, when asked about the international character of the Cause, stated that the Faith stands for a Universal Order, which does not exclude national order. They further especially opposed the attempt made of regarding the Cause as staatsfeindlich (hostile to the state), a proceeding, which entirely disregarded the attitude of the Ba Ñ hA'is throughout the world, as well as in Germany. At the Sondergericlit's trial in Darmstadt it happened for the first time that a larger number of Baha'is stood before the bar of a German tribunal. The spirit of the Cause of Baha'u'llah revealed itself very strongly there and its majesty and power became evident in each one of the believers present. Particularly Mrs. Schweizer showed a most genial and unique manner of spiritual superiority and leadership in picturing the essentials of the Faith. The trial at this court, as well as all examinations at other places, culminated in the question raised by the inquirers if the believers would continue to uphold the Cause, and in their clear confession of the Faith of Baha'u'llah. On June 27, 1944, there took place a trial before the Amtsgericht of Heidelberg against the two believers Miss Frida Eichler and the twenty-year-old Ruth Espenlaub from Gap-pingen, who both were accused of the same trespasses as the believers before the Sonder-gericht of Darmstadt. This trial, contrary to the one of Darmstadt, had a public character and, strange action of Providence! Ñ while the Baha'is were deprived of every possibility of teaching the Cause privately or in a public way, here the public prosecutor gave a clear statement of the history and principles of the Faith, as well as of the claim of Baha'u'llah. The courageous confession [p23] CURRENT BAHA'I ACTIVITIES 23 Design for the Grave of two of Baha'u'llah's distinguished disciples, at IsfAhAn, Persia. The joint tomb of the two brothers, the "King of Martyrs" and the "Beloved of Martyrs." Design for the Grave of two of 'Abdu'l-Baha's distinguished disciples in Cairo, Egypt. The monument which will mark the resting places of Mrs. Lua Getsinger, the "Mother Teacher of the West," and Mirza Abu'1 Ñ Fadl, the brilliant teacher and writer on the Faith. [p24] 24 THE BAHA'I WORLD Mahbiibu'sh-Siauhad&, the ctBeloved of Su1t2inu'sh-Shuhad~' the t~King of Martyrs." Martyrs." The two famous Baha'i brothers of Isf~h~n, Persia, who were disciples of Baha'u'llah and received their distinguished titles from Him after their tragic and heroic death took place. also of these believers revealed most emphatically the greatness and victory of the Cause. The judges had declared before the tribunals that they intended to extinguish the Cause in Germany, but the Almighty Army of Baha'u'llah was stronger than the forces of His enemies: lacking any chance to maintain their false accusations and attempts made to the Cause and its believers, the judges had finally to abstain from any condemnation which might have attacked the lives and property of the Baha'is. A part of them was fined and had to pay large sums of money, these were the accused of Darmstadt and Heidelberg. The same happened later on to Dr. Hermann Grossmann and Miss Elsa Maria Grossmann, who all of a sudden were sentenced to pay a fine or six months in prison for the first and one month for the latter. The persecutions seemed to have come to an end and the subsequent political occurrences demonstrated that the enemies of the Cause had really finished their game. At every place in Germany where the light of the Faith had been enkindled, the believers with unceasing endeavor tried to keep the full splendor of its glory. An eventful chapter of the development of the Faith in this country has come to a dose. At the end of this record stand the names of those who lost their lives on the battlefields, amongst them some of our promising Baha'i youth, or by other war-events. These are, as far as for the moment it can be recorded, their names: Jorg Brauns of Karisruhe, Wilhelm Golimer of Stuttgart, Hansjoorg Kohier of Stuttgart-Unterturkhcim, Fritz Macco of Heidelberg and Alfred Schweizer of Stutt-gart-Zuffenhausen. The fate of other young friends is still unknown. By other war events died Mrs. Else Gricke and her two little daughters Margot and Rita, all from Leipzig. The fate of four Jewish believers of Frankfort, i.e. Miss Sophie Rothschild from Weinheim and the three Werthheimer sisters is still unknown. They were deported, as far as can be remembered, in November [p25] CURRENT BAHA'I ACTIVITIES 4 L9: %2 TO *10*?? MAY ~s * thi. is t ••n ~ t . omttsjrt ~h& ~s teXt large •acafly~ Is, We utWwt .4 y tK,e jir w rare to rnrats. aztb 1*24 ret In. netl 4 t ~ ~ ~ P4*~4 GOt 12? Rn. ttV4Sflj s~t . Ohs mt ' at ttw zsni nt I. .snt4 .e i a tj~ ~ ti nvp~m1bL* far t a Iflena% 4inipltn wttts rtp ~R4 ?#t t* 104 lItX&4 ~ ]:~t~g Ut: #L444*t ~?fi ~,j; Authority issued by Allied Expeditionary Force Military Government, through Carvel Busey Education and Religion Officer for reorganization of Stuttgart Baha'i community ity and holding of its religious meetings This official permit, terminating (for Stuttgart at least) the period of dissolution enforced upon the Baha'i community by the Nazi regime almost ten years ago, was granted on application made by John Eichenauer, III, American Baha'i serving in the army in a noncombatant capacity. 1941, and it is supposed that they are no longer alive. Up to the last moment before their deportation, friends of Frankfurt, Darmstadt and Neckargemund took care of them, while in the Ghetto, at the risk of their lives. Edith Horn was present at Miss Rothschild's at the very moment when Sophie and her neighbors were called for deportation. May the sacrifices of their lives and the fact that none of the living believers Ñ as far as the writers of this record are informed Ñ flinched or budged, even for a single moment, in the profession of their faith, become the foundation stone of a new era of development of the Cause in Germany and lead, in connection with the brilliant achievements of the believers all over the world, at the top those of their American friends, to the final establishment of the 'World Order of Baha'u'llah, Whose Faith we all love more than our lives. The permit to resume practice of their re ligion given by the American Army of Occupation in August, 1945, enabled the German Baha'is in the western zones to restore their shattered community. Publication of Baha'i literature was resumed to the extent possible under severe restriction of paper; public gatherings were arranged; and by early April 1946 the Baha'i affairs had been reordered on such a scale that a national convention of Baha'is in the American zone was called. That historic conference elected a National Spiritual Assembly of the Baha'is for the first time since 1937. The following report was prepared by John Eichenauer III, whose vigorous support of the Baha interests in Germany contributed so much to its early restoration: In accordance with decisions arrived at by seven former N.S.A. members in counsel with two American believers, Sgt. Bruce Davison of Miami, Florida, and Sgt. John [p26] 26 THE BAHA'I WORLD Eichenauer of Phoenix, Arizona, in an organizational meeting held Sunday evening, 17 March 1946, in the home of Fraulein Anna K6stlin, 1 W'ehrneckarstrassc, Ess-lingen, a Convention Call was issued to the Baha'i Communities, Groups and isolated believers in the American Zone. The 19 delegates of the four communities of Ess-lingen, Frankfurt, Heidelberg and rrank-fun would come together Saturday and Sunday, 6 and 7 April, in Stuttgart. On Saturday evening there would be a semi-public meeting (limited because of space) in the Baha'i Center, 20 Olgastrasse, for the presentation of annual reports. Sunday morning the delegates would meet at the home of Herr Paul Goilmer, 127 Neckarstrasse, to elect the N.S.A. and the rest of the day the N.S.A. would spend in consultation. Some 1 50 believers from all over the American Zone gathered in a reconstructed, bomb-damaged room, about 5:00 p.m., Saturday, 6 April. Loving hands had converted this workers' dining room at 20 Olgastrasse into a hail of dignity and beauty, an important site of Baha'i history. Flowers and green sprigs decorated the tables of the audience and the speaker's rostrum. Many long interrupted friendships were renewed and far-reaching plans were laid for spreading the Cause. Mr. Eichenauer was presented to the delegates and spoke to them in German. "Dear Baha friends, on this momentous occasion, let me convey the cordial greetings of our beloved Guardian to each and every one. In a letter dated 13 March and received here on 1 April, he urges everyone to write to him of his experiences during the war and since the end of the war. His address is Shoghi Effendi Rabbani, Post Office Box 155, Haifa, Palestine. "We are very honored in having present with us today a dear Baha'i brother from Red Bank, New Jersey, Captain Henry Jar Ñ vis, recently returned from long service in the Pacific where he met the Australian Baha'is. You all know our dear brother from Miami, Florida, Sgt. Bruce Davison, the organizer of the Frankfurt Assembly. Let me also tell you how privileged I feel to be present with you today. C(We all know the high purpose of these meetings today and tomorrow, to choose a National Spiritual Assembly that will in time join other National Assemblies in establishing the International House of Justice as directed by Baha'u'llah. I urge you all to devote your utmost to the success of this convention thru careful use of the voting privilege and full discussion of common problems and plans for the future, such as public meetings in new. cities, fireside meetings for preparing new believers, publication of literature and preparation of radio programs. 1725 Captain Henry Jarvis, newly arrived from the Orient and America, was introduced and conveyed the following message: (in German) "Dear Baha'i friends, I am very happy to be here today and to see the re-establish-ment of the N.S.A. I hope that the Baha'i Faith will flourish and endure in Germany. I left America oniy two months ago and bring greetings from the American Baha'is to all German Baha'is." 1730 Tiny, dynamic Fri. Marta Weiss was called upon to give an account of the varied activities of the Esslingen Community. Outstanding were the series of public meetings held in December with a total attendance of about 400. 1743 Elderly Fri. Edith Horn was timid in appearance but thrilling in her narrative of Baha'i work in Frankfurt since 1937 and since Sgt. Bruce Davison first contacted them in September, 1945. Starting with a small group of believers, Sgt. Davison organized a Local Spiritual Assembly in about six weeks and arranged for Dr. Gross-mann of Heidelberg to speak to an audience of 200 about the Cause. 1751 Dr. Hermann Grossmann, editor of Baha'i Nachrichten (Baha'i News) which first came forth on 19 Jan. 46, gave an eloquent discourse on activities in Heidelberg and Neckargemfind and surrounding area. He was fined and falsely accused by the Nazis during the war for his Baha'i stand and is one of the most active Baha'is in Germany today. A doctor of economic science by profession and manufacturer by occupation, lie is Argentine as well as German and speaks English and Spanish and [p27] CURRENT BAHA'I ACTIVITIES 27 Graves attacked by fanatical Muslims. Desecration of the Baha'i cemetery of AbSdih, Persia, the burial place of the famous Nayriz martyrs. wishes to travel in South America in the service of the Cause. 1805 * Frau Marta Brauns-Forel, daughter of the famous Swiss scientist Dr. August Ford, gave a moving account of the work accomplished by the Group of five believers in Karisruhe. She visited Switzerland for two months during the winter and contacted Mrs. Anifa Lynch in Geneva and brought back Baha'i books and pamphlets printed in German in Switzerland. 1809 Baha'i endeavors in Gdjipingen, including public meetings she and her invalid husband organized, were reviewed with deep sincerity by Frau Anna H~icker. 1 8 1 6 * * Herr Julius Henseler outlined the work he and his wife had done as isolated believers in Plochingen, about 15 miles from Stuttgart. 1 82 5 * The continuous surge of energy expended in spreading the Cause in Stuttgart was described by a diminutive but outstanding writer and speaker, Herr Robert Shuitheiss. The first Military Government permit was secured 14 Aug. 45, 5,000 Baha'i Religion an introductory pamphlet was published last fall and copies presented to the Minister President (who knew of Consul and Frau Schwarz, 'Abdu'l-Baha's hosts in Stuttgart in 1912, and acknowledged the pamphlet very courteously) of the new German Government of Wuerttemberg-Baden and his Ministers, youth activities were stimulated, a Center was established, a public meeting in January (highly publicized with placards in the street cars and street corner kiosks) attracted an audience of over 400, and Sonne der Wahrheit (Sun of Truth), comparable to World Order Magazine of U. S. and Canada, is almost ready to go to press with a leading article of the history of the Faith in Germany since Dr. Fisher, an American dentist first proclaimed it in Stuttgart in 1905. 1836 Dearly beloved Frau Anna Marie Schweizer, one of the first and oldest believers in Germany narrated some of the trying experiences since 1937, and read parts of a recent letter she reccived from the Guardian regarding his high hopes for tbc inauguration [p28] of an intensive teaching campaign in Germany. She conducts weekly firesides in Zuf-fenhausen, a suburb of Stuttgart. 1847 Dr. Adelbert Mflhlschlegel read a cordial letter of greeting (received in German and Persian) from the Persian N.S.A. to the German believers. 1852 Dr. Adeiheid Ko11er-J~iger reviewed the activities of the Baha'i youth who organized in several communities last fall and now have a collective attendance of 45 to 50 at weekly meetings throughout the Zone. The Esslingen Group circulates a typewritten bulletin. Youth conferences have been held at NeckargemiFind and Esslingen Summer School with a total attendance of about 200. 1900 * Dr. Grossmann rose to new heights of eloquence in underlining the need for the N.S.A., the importance of our work and how oniy a supreme effort could attract the masses from their disillusion and waywardness. 1915 Another musical number by the Stuttgart Musika Hochschule ensemble prepared everyone for the closing prayer (1 920) read by Fran Hedwig Schubert. For the next 45 minutes Herr Fred Kohier projected movie films of Esslingen Baha'i Summer School activities in 1936, and of a conference in Heidelberg before the war. THE ELECTION OF THE NATIONAL SPIRITUAL ASSEMBLY Neckarstrasse is one of the main avenues in Stuttgart and was one of the most beautiful. Today it is lined with fire.-gutted and bombed-out buildings. One leaves the center of the city by this street and after a short walk in the direction of Bad Cannstatt (north), there looms a four-story dwelling which for some unknown reason escaped the destruction of the buildings surrounding it. The street number is 127. The name plate on the entrance to the fourth story apartment is Golimer. This humble site, the home of the Chairman of the N.S.A. of Stuttgart, saw the rebirth of the National Spiritual Assembly of the Baha'is of Germany. The nineteen delegates and three American visitors, Captain Henry Jarvi~ and Sgts. Bruce Davison and John Eichenauer, met in the living room of the-Goilmer apartment about 8:00 a.m. Sunday, 7 April. A beautiful painting of 'Abdu'l-Baha hanging from one of the walls of the exquisitely furnished chamber watched over the proceedings. Several days before the host and Sgt. Eichenauer invited the Religious Affairs Officer of Military Government for Wuerttemberg-Baden, Dr. Karl J. Arndt, to be present, but he was not able to accept the invitation because of other pressing duties. The Convention Officers, Chairman, Dr. Hermann Grossmann, and Secretary, Dr. Adeiheid Koller-Jiiger were elected by the delegates on Saturday previous to the public meeting. 083 6 The Chairman asked the secretary to call the roll of delegates. The complete list was as follows: 1. Frau Lied Rommel, Esslingen 2. Herr Hermann Rommel, Esslingen 3. Fri. Anna Kastlin, Esslingen 4. FrI. Marta 'Weiss, Esslingen 5. Fri. Edith Horn, Ftankfurt 6. FrI. Diesterweg, Frankfurt 7. Herr Fritz Strauss, Heidelberg 8. Dr. Hermann Grossman, Heidelberg-Neckargemfind 9. Herr Fred Kohier, Stuttgart 10. Herr Eugen Knorr, Stuttgart 11. Herr Paul Goilmer, Stuttgart 12. Frau HecT'&ig Schubert, Stuttgart-Degerloch 13. Dr. Adeiheid Ko11er-J~iger, Stuttgart-Degerloch 14. Herr Heinrich 'Walker, Stuttgart 15. Frau Anna Marie Schweizer, Stuttgart-Zuffenhausen 16. Herr Robert Shuitheiss, Stuttgart 17. Herr Werner Schubert, Stuttgart-Degerloch 18. Herr Julius Henseler, Stuttgart-Plochingen 19. Frau Herma Miihlschlegel, Stuttgart The election resulted in the following membership: 1. Dr. Adeiheid Ko11er-J~ger 2. Frau Hedwig Schubert 3. Dr. Elermann Grossmann 4. Herr Paul Goilmer 5. Fri. Edith Horn 6. Herr Fred Kohier [p29] CURRENT DLAHA'1 ACTIVITIES 29 Baha'is still bitterly persecuted in their native land. Some believers of .Ab6xlih, Persia, injured by a fanatical mob which attacked them, partly destroyed their Administrative Center, and desecrated their burial ground. 7. Herr Eugen Knorr 8. Frau Marta Brauns-Forel 9. FrI. Marta Weiss Two documents are included in this account because of their historic interest. The first is a letter addressed by Mr. Eichenauer on March 16, 1946 to Dr. Karl Arndt, Religious Affairs Officer at Wurt-temberg-Baden reporting the plan for holding the convention and election. The second letter, dated April 9, 1946 was sent to Dr. Arndt by Mr. Eichenauer to record the names of the new National Spiritual Assembly. Dear Sir: Under the authorization of freedom of worship as contained in American Military Government directives, approximately 120 Baha'is of the Local Spiritual Assemblies of the cities of Stuttgart, Esslingen, Heidelberg and Frankfurt, will, by 1 April, elect, according to proportionate representation, 19 delegates, who will meet at 127 Neckar strasse, Stuttgart, on Sunday, 7 April, to elect an administrative, religious body of nine members, to be known as the "National Spiritual Assembly of the Baha'is of Germany," in that so% of the .Baha'is in Germany reside in the American Zone of Occupation. The Chairman of the Stuttgart Assembly, Herr Paul Goilmer, 127 Neckarstrasse, has been authorized by the four Baha'i Assemblies to make the necessary arrangements for the election. Sgt. Robert Bruce Davison, AFN, Frankfurt, APO 757, and Sgt.-John C. Eichenauer III, will assist the German Baha'is as representatives of the National Spiritual Assembly of the Baha'is of the United States and Canada, and as members of the Baha'i Communities of Miami. Florida, and Phoenix, Arizona. The two American Baha'is will report the results of the election to American Military Government for Wiirtremberg-Baden, to the Baha'i National Office, 536 Sheridan Road, SXfilmette, Illinois, and to the Guardian of the Baha'i Faith, Shoghi Effendi, [p30] 30 THE BAHA'I WORLD at the World Center of the Faith in Haifa, Palestine. All will be guided by the ccDec1ara~ don of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of the United States and Canada" as annexed under the Seal of the Treasury Department and recorded by the Department of State, City of Washington, in the District of Columbia, 17 May 1929, and the "Treuhandschaftser-kliirung des Nationalen Geistigen Rats der Baha'i in Deutschland und dsterreich of 22 April 1934" (modeled after the previously mentioned document). Both documents are reproduced in "The Baha'i World Ñ A Biennial International Record, Volume IX, 97, 98, 99 and 100 of the Baha'i Era, April 19401944 A.D.," which is available at the Baha'i Library of Stuttgart, 127 Neckar-strasse. This election will constitute the re-estab-lishment of the National Baha'i Assembly which was dissolved by the Nazi regime on 9 June 1937, when all Baha'i activities in Germany were interdicted and all literature confiscated, and will accelerate activities in thirty Ñ two Baha'i Centers in the four Occupied Zones of Germany. The purpose of this National Baha'i Assembly shall ever be to promote peaceful relationships among the peoples and nations of the world, as guided by the fundamental principle of the oneness of mankind and other principles of Baha'u'llah, the Founder. Baha'is the world over support the United Nations Organization, and this National Assembly will contribute its utmost toward its success. To: Dr. Karl J. Arndt, Religious Affairs Officer, Hq, Office Mu Govt Wtirtt/ Baden, APO 154, U S Army 1. On Saturday evening, 6 April 1946, from 1700 to 2000 hours, the nineteen delegates elected by the Baha Communities of Stuttgart, Heidelberg, Frankfurt and Ess-lingen met at the Baha'i Center, 20 Olga-strasse, Stuttgart, with about 150 members of the Faith who came from various cities in the American Zone. Annual reports were given of all communities and a moving picture film was shown of Baha'i Summer School activities at Esslingen before the prohibition in 1937. 2. On Sunday morning the nineteen delegates met at the home of the Chairman of the Local Stuttgart Assembly, 127 Neckar-. strasse, and by secret ballot elected the following persons as members of the National Spiritual Assembly. They in turn elected the following officers: Dr. Hermann Grossmann, Neckargemiind, Chairman Frau Hedwig Schubert, Stuttgart, Vice Chairman Herr Fred Kohier, Stuttgart, Secretary Herr Paul G6lImer, Stuttgart, Treasurer Frau Marta Brauns-Forel, Karisruhe Fri. Edith Horn, Frankfurt Dr. Adeiheid Ko11er-J~iger, Stuttgart Herr Eugen Knorr, Stuttgart Fri. Marta Weiss, Esslingen 3. In the afternoon they deliberated upon various items of the agenda, including the editing of Baha'i Nachricht en, Sonne der Wahrheit magazine, youth activities, teaching activities, etc. It was decided that the Assembly should meet monthly at the direction of the Chairman. 4. In all activities during the two-day Convention, three American Baha'is, members of the occupation forces, acted as observers and counselors: Captain Henry Jar-vis, Signal Corps, Signal Section Third Army (Phone 6210); Sgt. Bruce Davison, Public Relations, AFN, Frankfurt (Phone Frank-furt-Haclist 12017); and Sgt. John C. Eichenauer, 0MG, Wiirtt/Baden, Stuttgart (Phone 93221 Ext. 546). SERVICES OF AMERICAN BAHA'IS IN THE ARMED FORCES In the restoration of religious rights to the German Baha'is we find that outstanding services were rendered by three American believers in the armed forces: Eichen-auer, Davison and Jarvis. Captain Jarvis also aided and encouraged the Baha'is in France while stationed in that country. The written testimony is not complete. Concerning the important services rendered by Mr. Alvin Blurn in New Zealand and also in the Philippines, we have available the text of a brief statement he prepared for World Order Magazine, July, 1946. On Sept. 1, 1942, my outfit sailed from San Francisco, and twenty-three days later [p31] CURRENT BAHA'I ACTIVITIES 31 The Hadiqatu'r-RahmAn (burial place of the Nayriz martyrs) of AbAdih, Persia, wrecked and burned by a fanatical mob. I arrived in the harbor of New Meauer on the island of New Caledonia. A few days later, because of adverse war conditions, we moved south to New Zealand, and it was here that I miraculously spent twenty-eight of the thirty-eight months overseas. I say miraculously because my whole division went back to the fighting zone, and just a handful were left. It was in 1924 that mother and father Dunn came to New Zealand to do pioneer work, and the result of their efforts was a flourishing Baha'i Community which I contacted through the Public Library. I was the first American Baha'i to come to New Zealand since Martha Root's visit in 1939. The friends promptly put me to work, and engagements were made to speak before many organizations and groups. The eyes of New Zealanders were particularly on America for the assistance rendered them during the war, and so at the outset, I was in a favorable position and as a soldier of the American Army many doors were opened for me. On my several iurloughs the Spiritual Assembly of Auckland arranged that I visit other cities in New Zealand. In Wellington, Mrs. Phillis Eames (first Baha'i of Wellington), assisted me greatly, and several talks were given, one to the Theosophists of Wellington. Another furlough enabled me to conduct a series of lectures in Napier. This was real pioneering as no Baha'is are there. The Auckland Assembly arranged for advance publicity before my going there. A slide of the picture of the Temple was flashed on the screen once every evening for a week at one of the local theatres. Miss Valerie Joyce, a member of the youth group in Auckland, assisted me. (She is a nurse and stationed at a hospital nearby.) A fine group of people turned out for these lectures, and followup work is to be carried on by the Auckland Assembly. Later I visited a town one hundred miles north of Auckland known as Whangarei and here was ably assisted by Mrs. Parkins, an isolated believer. It was while ordering a sign for the Gov-eminent that I got to talking to three young men in the print shop. (They are all Baha'is [p32] 32 THE BAHA'! WORLD today and very active.) These fellows augmented a youth group I was conducting and a Baha'i youth group was later formed. During my stay in New Zealand, I noticed a weekly column written in the Auckland paper known as the tStar.3~ This column was written by the Rev. C. Chandler, and I was attracted by the spiritual quality of his writings and his liberal point of view. I was most fortunate in meeting the Rev. Chandler. We immediately became fast friends, and he invited me to spend a week end at his home in Cambridge, which I did when I received my next furlough. Cambridge is a little town of about five thousand and just a little bit of old England. During my stay there I spoke in his church and his parish house. In celebration of the Baha'i Centennial in May, 1944, the Community of Auckland decided to give a dinner and invited the outstanding members of leading organizations and thinkers throughout New Zealand. Close to three hundred people attended, and it was a privilege to be asked to be chairman of this occasion. As leading speakers we had the local Orthodox Jewish Rabbi Astor, Rev. Chas. Chandler, Mr. AuChu (a Chinese lawyer), Mrs. Owens representing the Maoris (the natives of New Zealand), and Mr. Old-field representing the Quest Club, a liberal, outstanding Christian movement in New Zealand. It was December 19, 1944, when I left New Zealand. I landed April 2, 1945, on the Island of Leyte, part of the Philippine Archipelago. Knowing that I was going to the Philippines, I contacted American friends who wrote inc that there was a group of Baha'is in the town of Solano. This is about 250 miles north of Manila on the Island of Luzon. When I arrived on the Island of Leyte, I found this group could not be contacted by mail because of Japanese occupation. This territory was opened later by the American forces in June, 1945. When I heard that Solano was cleared, I asked for a three clay pass and, upon receipt of it, hitchhiked to Solano. The history of how this group started is quite interesting. Mrs. Loulie Mathews during a trip around the world left some pamphlets in the public library in Manila (which is now completely destroyed). A Mr. Felix Maddela of Solano picked up these pamphlets and immediately wrote to America for more information about our beloved Faith. Through his efforts quite a few accepted the Faith in Solano, and over $400.00 worth of books had been cob-lected in their Baha'i Center which was completely destroyed by the conflict that raged in this area. Not only was the Baha'i Center destroyed but all of the homes of the Baha'is as well as the whole city. The only thing remaining when they came back from the hills and rice fields where they lived for three years, was a sign 'Baha'i Reading Room, All Welcome." Out of a group of fifty Baha'is twenty failed to return when the conflict subsided. They were either killed or moved to other areas. Mr. Maddela's hair has turned white and he has become stone deaf because of the bombings there. Messengers were sent to as many IBahi'is as possible as telephone facilities were a thing of the past. A meeting was held early the next morning out of doors in front of the Maddela hut with eleven of the friends present and five non-BaM'is. A short talk was given, and the rest of the four hours at this meeting was spent answering their many questions. These people are sincere and true Baha'is, and one felt their noble and spiritual presence in spite of the destruction and poverty around them. They are in desperate need of every material assistance possible, and the American, Australian, and New Zealand Baha'is have sent some parcels of food, clothing, and Baha'i books to these people. I made another trip to Solano a month later and this time was able to instruct them on how to form an Assembly and Community according to the Administration. I am the first Baha they had met outside of their own community, and our meeting was a joyous one indeed. It was on October 14, 1945 that I sailed from Manila to the States after spending thirty-eight months of trials and tribulations mingled with glorious and uplifting experiences which Baha'is can experience during such times. If I have in any way been able to assist in spreading Baha'u'llah's Message, I am grateful indeed that I was chosen as an instrument to do so. A few glimpses into the work of other [p33] CURRENT BAHA'I ACTIVITIES 33 The partially destroyed lja4ratu'1-Quds of the Baha'is of AbAdili, Persia. Instigated by the Muslimclergy, mobs sacked property and attacked the believers. American soldiers can be obtained from these excerpts selected from Mr. Eichenauer's letters and reports. "If you could have been here today, you would have felt yourselves carried into the realms of paradise. The Baha'is of Stuttgart and Esslingen gathered at the Baha'i Home on the hill overlooking Esslingen and the verdant Neckar valley "That our Division hovered around in this area had something to do with Divine intervention, not because of myself, but in order that some Baha'i could convey to these friends the greetings from the Baha world without, from which they have been deprived for about eight years, long, hungry, terror-filled years. We were seated in the lecture hail for lunch, with quotations from 'Ahdu'1-13ah~ hanging from the walls. From there I went to an adjoining room to play the organ. How my heart warmed as the Baha'i children gathered around. It seems almost unbelievable that out of all this destruction, disorder and chaos, the founda tions of that World Civilization of Baha'u'llah have emerged well-anchored, that the fire and zeal of the believers has remained undimmed, and that their plans for the spreading of the Faith in the coming months will make the Baha'i world sit up and take notice. C(AS the afternoon wore on Baha'is came in droves from Stuttgart and Esslingen, aged and infant, drawn by that irresistible Power of the Cause, that indescribable happiness that pervades every Baha'i meeting. Here are Friedrich and Anna Marie Schweizer, two pillars of the Cause; there is Paul Goilmer, the National Secretary, who risked so much to preserve Baha'i relics; there are his two d9ughters, Lilo and Agnes, who both lost their husbands in the war; not far away is Herr Richter of Leipzig, who was on the Russian front, found his way to Denmark, was finally discharged this month and is now looking for his wife and child from one town to the next You are particularly drawn to the youth, Valtrot Kuebler, Hike [p34] 34 THE BAHA'I WORLD garde Muller, Peter Rommel and many others. Then somebody asks you, tDid you hear from Mason Rerney?' 'Did you write Helen Bishop?' tDid you bear from my brother, who is a prisoner of war in Colorado or Missouri or New York?' You say that literature is on the way and only hope that there are plenty of pamphlets in German for these spiritual beavers to disseminate. If the American believers could only be transported into this environment, realize the hardship and privation that these exemplary souls have undergone and are still undergoing to a lesser degree, they would rise up as a powerful, spiritual radio and television transmitting station to proclaim with undaunted fervor the Message of the Lord of Hosts. Have you ever been seated in your homes reading your Baha'i books and had fear clutch at your heart because you thought the shuffle of feet outside your apartment was some Gestapo agent coming to check up on your activities? Did you ever have to bide your pictures of 'Abdu'l-Baha because you didn't want them confiscated or desecrated? How long must our beloved Guardian spend his energy directing appeals to the outstanding American believers who fulfill the Seven Year Plan by the skin of their teeth, who pass up so many opportunities to share the Message with their fellowmen that only by the Grace of God is the Instrument of the Cause left in our bands, who have to be pleaded to on bended knees in order to complete a budget that should be many times as large for the tremendous task we have before us. "As these thoughts race through your mind the 70 some odd believers are gathering in the garden for a picture; you hope it will have a galvanizing effect on the American community. Now they are gathering again in the lecture hail. Hugo has just read a prayer, and now Paul Goilmer is reading from ~Sun of Truth,' a Tablet of 'Abdu'l-Baha. The meeting over, Anna Marie Schweizer asks you to her Friday evening study class, Dr. Koller mentions her Monday evening class, you realize the need of getting the youth together, you wish you had more time to give to the Cause. Then, when you feel that you could go on living in this exalted atmosphere forever, you are reminded of the end of the day. You never have felt the warmth that you feel when you shake the hand of each believer and embrace and kiss them and whisper tauf Wiedersehen, AJ1&h-'u'-Abhi.' And so you leave this spot of Paradise and wend your way back to Cannstatt, eager to share your joy with your Baha'i brother (Calvin Wilder), who, as early as May 6, without any address whatsoever, helped you search for the Baha'is in the spiritual heart of Germany." "Baha'i of Wilmette, Calvin Wilder and self found 100 Baha'is in the Stuttgart, Ess-lingen, Goppingen, Geislingen area." (As reported in the November News, John obtained written authorization for Baha'i meetings in Stuttgart from Captain Carvel Busey, Religion and Education Officer of the Stuttgart Military Government Detachment.) John had two interviews with Captain Busey which proved helpful to the Cause. At the second meeting Herr Golimer, Chairman of the Stuttgart Assembly, and Dr. Adeiheid Keller, another member, were present. Herr Goilmer had filled out the political questionnaire which the Military Government requires. This questionnaire when completed reveals one's political history for the past ten years, especially as to whether one had joined the Nazi party. (No one absolutely had to join it.) He was given other forms for the other members of the Stuttgart L.S.A. to fill out. Herr Goilmer showed Captain Busey copies of correspondence between the N.S.A. of the U.S. and Canada and Himmier concerning suspension of German Baha activities. C~Capt Busey said that each Local Assembly would have to apply for authorization and that later on the National Assembly could apply for authorization at USFET in Frankfurt. Eventually the American National Assembly can present the case of all the Baha'is in Germany and Austria before the Four Power Control Commission in Berlin. ~~The shipping date of our division is uncertain. I am trying to get into Mu. Gov't or UNRRA in order to remain in Germany for 6 months or a year and help bring the Baha'is of Europe together." [p35] CURRENT BAHA'I ACTIVITIES 35 From Mara V. Edmonstone, Publicity Chairman of the Miami Baha'i Assembly, October, 1945: tEAs soon as hostilities ended Bruce Davison got busy in Frankfurt, where he was stationed. He advertised for Baha and received four answers. Within a week they all met. Among them is Mrs. Horn, who formerly lived in the United States. She was sent to Frankfurt by the Guardian. The Frankfurt Baha'is began holding regular meetings. They are also holding study classes." From John Eichenauer and Bruce Davison, Heddernheim, Frankfurt, Sept. 27, 1945: "We are planning teaching activities for American Zone, publication of literature, radio and press publicity and coordination with Baha'i communities in Europe. "This evening we are observing the Feast with the Frankfurt Baha'is." In Stuttgart and Esslingen seven weekly meetings and study classes are being held. REPORT FROM PERSIA 1. Persecution (English translations of reports prepared for this volume by the Persian Assembly have been made by Mrs. Marzieh Gail. Mrs. Gail has also adapted the material for publication.) In Persia during recent years the Baha'is have been fair game for anyone. Government orders have been issued against employing them. They have been reviled in Parliament. They have been libeled in the press. They have been blackmailed by venal officials. They have been driven away from their places of business. Their shops have been fouled. Their homes have been broken into; set fire to; raked of everything till nothing but earth was left. They have been humiliated in the streets; affronted; threatened; stoned. They have been criminally attacked. They have been killed. The Baha'is of Persia are not prisoners of war in enemy hands. They are not a racial minority. They are Persian citizens, free, law-abiding, of no political party, representing every Persian type. The treatment they are receiving in their homeland is probably without parallel in modern times. It is meted out to them for one reason oniy: their religious belief. All the elements which go to make up a civilized community break down at this point. The Baha'is call the police; but the police themselves are with the rabble; police and criminals together have raped and Looted side by side. So much for the law. As for education, inflammatory books libeling the Baha'is are published by permission of the Ministry of Education and spread throughout the country. But the Baha'is are not allowed to publish anything in Persia. They cannot bring their case to the public. They are gagged. As for the church: the rnuUAs, from their pulpits, whip their congregations into hating the Baha'is: No one can call himself a Mus-urn who does not kill the Baha'is; kill the Baha'is, and we the mull6s will stand by you. Then comes the orgy of hate and blood. The Baha'is' only recourse is to report occurrences to their National Spiritual Assembly. The Assembly then approaches the National Government authorities: the ShAh himself; the Prime Minister; the members of Parliament; the Ministry of Justice; the Ministry of the Interior; the Ministry of Education; the Chief of Police; the Chief of the Gendarmerie; the security officials. The Assembly with endless dignity and patience suppiy names, dates, details. The national Government authorities are therefore aware at all times of what is going on. The Assembly then requests the Government to take action. Occasionally some result is achieved Ñ letters are written; a particularly harsh order is rescinded (having made its effect) but the criminals (even the perpetrators of the martyrdoms at SliAhnid) are not brought to trial, they are not punished, the local officials whose cooperation with the malef actors has made mob rule the order of the clay, are not removed. This is the life of the Persian Baha'is: security of person and property, even the ordinary, everyday rights of all innocent ctizens in all civilized countries, are not for them. Baha'i pioneers in new areas are favorite targets. The pattern of persecution is generally the same. An agitator, religious or off-cial, comes to a town and stirs up the populace. There is a period of terror. Then a [p36] 36 THE BAHA'I WORLD mob gathers. Baha'i homes or shops are surrounded, maybe wrecked. The police are not to be found, or are with the mob. A Baha'i tries to telegraph for outside help; the telegraph office refuses to send his message. A neutral bystander catches an assailant, forces him down to Police Headquarters, oniy to see him released. A Baha'i may be beaten until he is maimed for life; if he is killed, his body is mutilated, played with by the mob. The mischief cannot be localized; it spreads from town to town like flames through straw; it reaches a peak during Muslim religious occasions such as Muliarrarn and Ramad~in; it leaves hidden fires burning for the next conflagration. The Baha of Persia today are in constant peril. Government directives against the Baha'is are the most potent sources of the uprisings. A general directive of the Prime Minister is as follows: "Among Baha'i teachers and leaders there are generally to be found Government functionaries and employees. Theji activities and their interference in local affairs lead to an evil outcome. Since the national civil service law strictly prohibits activities and opinions of a political nature in government work, as well as propaganda against th6 official religion of the country or against the national government, and such activity incurs dismissal Ñ it is required that in order to check the propaganda activities of officials and employees of that Ministry, the strongest measures be taken, and in the event of violation the law is to be carried out to its full extent." Baha'i representatives held several meetings with the Prime Minister regarding this, with the result that the directive was amended to read: "All national officials in accord with general directive No. 744 are to check any religious demonstrations or propaganda as injurious to law and order. Since information has been received to the effect that a number of seditious persons have made use of the said directive to show hostility to others, and this has led to public turmoil, pillage and murder, it is necessary for you to direct that all transgressors be searched out, arrested and heavily penalized." The national Gendarmerie also issued the following statement: "As all officers and men of the Gendarmerie have long been informed a group of seditious perSons are engaged throughout the entire country in molesting and causing injury to another group in the name of religion. This has resulted in disorders and lack of security throughout the whole country. To put an end to these occurrences repeated and stringent orders have been issued but contrary to expectation events prove that officials of the Gendarmerie have also, whether openly or secretly, given aid to these seditious perSons and are themselves among the aggressors. All officers and men are hereby informed that the gendarmes are guardians of the rights of the Persian people, and that every individual, whatever his religion, should live at peace under law and justice and with the help of the authorities; and that any person seeking in the name of religion to wrong another individual should be arrested without delay and given over to the proper authorities. Should the slightest neglect of this directive on the part of officials be witnessed, those responsible will be searched out, dismissed, and handed Qver to the court." In Abddih, Baha'is were beaten, and their houses sacked and burned. The disorders spread until martial law had to be declared. Later two preachers again aroused the populace, who began working up another storm by publicly cursing the Baha'is. The local Chief of Police did nothing. In Alan gih a Baha'i, 'A1i-Akb~r Khaymih Ñ DCz, was constantly persecuted in various ways. Police did nothing. In Abhar agitators egged on the populace against the Baha'is; in Ardn the entrance of AIY4 Tilib Babrayni's shop was set on fire; gangs raged through the streets, cursing and defaming the Baha'is and their principles; the K~shin and irAn Assemblies managed to forestall an outbreak. In IJdhdn as RamadAn approached, there was talk among the populace of attacking Baha centers, preparing witnesses as to apostasy, and putting a Baha'i to death. In Bandar-'Abbds an attack by the S6nnis and others seemed imminent; efforts by the National Baha'i body averted the danger. Following ShkhMd, where the martyrdoms set off a chain-reaction of persecutions throughout Persia, the inhabitants of Bandar-Jaz began to torment the Baha'is. They broke down the Ijaziratu'I-Quds wall and publicly [p37] CURRENT BAHA'I ACTIVITIES 37 cursed the believers. Police did nothing. Then a mob of two hundred persons collected to wipe out the Baha'is. A leading security officer dispersed them. In Bdbul (formerly BArfunish) a critical situation developed when the Baha'i community acquired a new building. The populace was incited verbally and in writing against the Baha'is. InBanddak (Yazd area) a miilla ordered his congregation from the pulpit to drag the Baha'is out of their houses, kilt them and sack their property, saying that he and his fellow divines would protect whoever obeyed. The few, helpless Baha'is in this area awaited death from moment to moment. Hearing of the Shirvdn, Gundbdd, and Firdaws uprisings, two Post and Telegraph officials aroused the populace of BushrAyih. They spread word that the Baha'is had been massacred all through Khuni&in and their property confiscated. The populace fell upon the Baha'is, cursed and beat them, set fire to two shops and seven homes and to the gate of the Baha'i cemetery, stealing a coffin and then tearing down the building in the center of the graveyard; stoning the houses of other Baha'is; savagely assaulting the women and children. The security officers did nothing beyond attempting to collect protection money from the victims. 'When the Baha'is tried to wire Maslihad for justice, the head of the Post and Telegraph office refused to transmit the message. 'Abdu'1-I4usayn Badi'i tried to leave for Mashliad by auto to get help. The head of the Gendarmerie forbade the driver to take him, and threw his belongings out of the car. Other Baha'is sought refuge at the Gendarmerie. The head security officer and the chief of the Post and Telegraph Office promised to protect them and thus induced them to return home. It later developed that these officials were in collusion with the gangsters and plotting to hand the Baha'is over to them. That night thirty persons stormed the house of 'Abdu'r-Ras~1 Hi~shangi; the owner and his wife were beaten; doors were broken in, windows smashed, rooms set afire, about 20,000 tum~ns worth of property stolen, and then two persons, one the chief of the Gendarmerie (ra'is Ñ i-pAsgAh), criminally attacked 'Abbas H&hangi's wife. This official and some of the gendarmes then set rugs and bedding on fire. Government officers icers participating in the outrage were: head of the Gendarmerie; three gendarmes; two officials of the Post and Telegraph Office. A chief instigator was the prayer-leader; when two Bab's urged him to check the turmoil, he said, "I and the peopie have waited many years to see this day, and things shall go even worse with you than this." In Band ar-S Nb railroad workers and others were urged to assault the Baha'is and sack their shops. They attacked QuUm-Ijusayn and 'A~'u'11&h Diy~nat and knifed them. A Soviet citizen caught one of the mob and took him to the police, who sent him to Gurg~n, where he was soon released, returning unpunished to Baha'u'llah. This encouraged the rabble to storm the shop of Rashidi in broad daylight. Three Baha'is who tried to check them were clubbed and knifed; as a result one, .Aq~y-i-T~'i, is now an invalid. The police did nothing. In Bujn4rd fifteen persons besieged the house of the pioneer Aq&y-i-AkhUqi. The neighbors helped him and the mob dispersed. He had recognized some of them as municipal employees; he therefore appealed to the authorities against them, but was finally obliged to sign a release and the case was closed. Unable to remain in BujnArd, he and his f am-ily left for Maslihad. Then San gsar rose against the Baha'is; in the streets, by day, they heaped insults on the four pioneers, (Aqiyan 'Ani'u'llAh Ra~mAniy&n 'Ali-.Aq& SubbAni, ~asan-Aq&-Yazd~ni and tAl'i-Asghar Uarr), clubbed and stoned them. The following day they fell upon and beat Abmad Sliamsi and tAli DAvar-Parast. For some time thereafter the EaN'is, in mortal danger, could not leave their houses. The police did nothing. Forbidden to send a telegram, the Baha'is managed to telephone Maslihad for help, and secretly dispatched a messenger. The Maslihad Assembly took immediate action, and local authorities there issued stringent orders to Bujn4rd, orders supposedly to be executed by the very persons responsible for the out.-rage. Later, there was mounting terror at Bujniird. The populace was comptetely out of control. Symptoms of an epidemic of fanatical hate began to spread through Khur~s~n. Barn (Kirm~n): a gang here roaming [p38] 38 THE BAHA'I WORLD in search of a Baha'i victim, ignored the Chief of Police who was trying to check them, and shouted him down. Authorities finally got the town under control. Burujin reports that the Baha'is of Bavir-Ahrnadi were fined eight thousand tAm &ns on the grounds of their being Baha'is and they were obliged to pay him that sum for their own protection. In Ua4rat-i-'Abdu'1-'Azim relatives of the Baha'i Uasan-Aqi tried to make him recant. Failing, they aroused the populace against the Baha'is. A mob attacked the house of Dr. ShafA'i. In Khurram-Abdd (S±ah-Sav~r) the Baha'is were abused on the streets. In Khurram-Abdd (Lurist~n) efforts of the Assembly averted a crisis. In i{~uvaydak (Yazd) four Baha'i pioneer families had formed an Assembly. A dervish came to the village and aroused the populace. Authorities were appealed to and checked him, but they made every effort to collect blackmail from the Baha'is. At three o'clock one morning, a mob from a nearby town came to Darzi-Kuld to attack the Baha'is. The believers had been warned beforehand; they met, chanted prayers, and formed a plan to protect themselves; when the agitators arrived, three Baha'is went out to meet them; the leader of the mob said, "We have come to punish you because you do not keep the RamadAn fast"; they answered him gently, saying that in matters of conscience all should be free. They spoke so well that the agitators asked their pardon and returned to their own village, Kiichik-Saniy-i-ShThi. In Rafsanjdn an old, helpless Baha'i, MuIIA 'Au, was severely beaten. Government officers such as the Director of the Court of Documents, his subordinates and colleagues, Director of the local Court, and Director of the Registry of Documents, and the Rawdili-Kbin (preacher on the persecutions of the holy Jm~ms) and his fellow, continually stirred up the populace. Sudden and horrible bloodshed was imminent. In Karbndbjd noted Baha'is were humiliated and beaten by the landowner, QAsim-i-SAIihi. In Ridd Ñ Abdd the manager of the villages incited laborers and land agents to attack and beat Nu~ratu'-11Th Diy&'i; then they forced him to walk at the head of a mob all the way to RafsanI~n. The residents of RAdsar attacked the pio neers, refused to rent them houses and shops and tried to drive them out. 'Abdu'1-Husayn Dargb~m, a leading Baha'i of Zanjdn was warned by the Chief of Police to leave town because of a possible uprising. Obliged to absent himself from his business for two weeks, he suffered considerable financial loss. The martyrdoms at ShdhrAd began in the same way: local authorities, instead of curbing the mischief while there was time, demanded that leading Baha'is get out of town; seeing this, the populace was encouraged to every excess. The rabble of Zdbul publicly insulted the Baha'is, saying, "You have been driven out of other towns and we shall do the same." The Baha'is as usual bore this with patience. One night the Muslims fouled the doors of all Baha'i shops; then, screaming and yelling, they tried to get into the house of 'Izzatu'llAh Ishrati but a neighbor saved him. Two nights later they set fire to Jshrati's house; everything he and his family had was destroyed, even his clothing; his loss totaled fifteen thousand tAm&ns. In San gsar, the mujtahid told his congregation not to trade or intermarry with Baha'is. The Chief of Police collaborated with the agitators here. Baha'is were publicly stopped in the streets of Sdri and threatened with property losses and death and "the fate of the Baha'is of Shihriid." A mijila said from his pulpit, ~'Every Muslim who kills less than a hundred Baha is not a true Muslim." In Siydhgil (DilmTh) a scurrilous, anonymous letter against the Baha'is was circulated through the mails. In Sir Pin (KirmAn area) a mob beat five Baha'is: Nu~ratu'1Uh VAthiqi, Dhabihu'llAh SultAni, QuUm-'AIi N&~ni, 'Abdu'1-VahhTh Nit r~ni, and Qulamu'il&h Mawhibati. Two are now bedridden. The whole town was in turmoil; the residents closed their shops and besieged Police Headquarters and the Telegraph Office. In the presence of the attackers, the Head of the Department of Justice upbraided the Baha'i victims and threatened to expel them, The Police Department doctor refused to treat the injured Baha'is. The Tabriz Spiritual Assembly was able to have priest-instigated uprisings quelled in SN-shvdn and 'Ajabsloir. The 1sf ThAn Assembly did likewise when there was a similarly inspired outbreak in Shah-KiLl. In Shdhi at [p39] CURRENT BAJTLA'1 ACTIVITIES 39 the dedication of a mosque, the inull4s from their pulpits urged on the congregation to kill the Baha'is and carry off their property. Inhabitants of several neighboring villages were uniting to make an attack on the Baha'is of Sdri: Notices were posted throughout Dizaj near ShAhiad, stating that some ttBah~'i dogs" had been killed in Sh4hMd, their families arrested, and their possessions set on fire, and that nothing was left in their houses but earth, since even the building bricks had been carried away; and that the "dogs of unbelievers" listed in the notice, should be driven from Dizaj at once, or the inhabitants of 5liAhriid would come and kill them and a number of Muslims would be trampled in the confusion. This was signed: The inhabitants of ShThriid. The Baha'is listed were: ttRi~U Birjandi and his sons; ShAh-MbA and Arnru'lhh; Hasan-UstAd Ibr~him; Bini~ Sutr~ Layli with her son 'Abbas; B4n6 Kislivar; 'Au-Muhammad and the rest." The notices were typed. The oniy typewriters in that area are in Government offices; local officials must therefore have assisted the malefactors. The attack on the Baha'is made in Parliament, purposely vague and insinuating, accused the American advisors of protecting special interests and giving positions to Baha'is; it condemned Dr. Arthur C. Mill-spaugh, administrator general of Persia's finances, as partial and apparently political, and spoke of the Baha'is as a divisive factor, secretly attacking IslAm and engaging in politics and furthering the aims of imperialism. The National Assembly's answer was sent to the Head of the Parliament and to every deputy; the text of this answer is given below. The Azddigdn newspaper viciously at-tackcd thc Baha'is, calling them a ~corrupt faith" and "fit to have their blood shed" and otherwise defaming and libeling us. It stated that the law excluded Baha'is from Government positions. The National Assembly vigorously protested to the Prime Minister regarding this public misrepresentation of a large section of the population, referring to the long persecution, the many inflammatory articles in a controlled press, the barbarity at Sh&hn~d and elsewhere, the official indulgence which made these things possible. The burning by Government officers of Baha'i books at the frontiers was contrasted with the authorized circulation of such attacks on the Faith as ttBah4'i Pretensions" by Al mad Kasravi, the "Political Confessions of Prince Dolgorouki" and the Azddigdn article. The National Spiritual Assembly asked that, if such publications were permitted, the Baha'is might also be accorded the freedom of the press, in order to refute their defamers. Two Baha'is of Tabas were threatened, persecuted and stoned, until they had to take their families and leave the town. In the Fashandak area, Baha'is are deprived of all security. In 'Irdq, a circular was dispatched to all Government bureaus, protesting the employment of Baha'is and calling for their dismissal pursuant to article 2 of the civil service law, and citing other cases of Baha'i dismissals as listed in the newspaper Iqddm (No. 607). An outbreak was quelled in FirilzkAh. Firdaws residents, stirred up by agitators from Gurnib&d, burned the entrances of Baha'i homes, broke into one and beat the owner. Constantly threatened with death, the Baha'is gathered together outside of town with a number of gendarmes to guard them. Mashhad authorities arrested some of the agitators; this angered the rest. Letters were posted on the walls at night, telling the populace to kill the Baha'is. Local authorities, including Qudsi-Niy~, Commander of the Gendarmerie, whitewashed the risings in Fdrdn. In Fasd, Baha'is are continually subjected to abuse. In Qurvih-Kurdistdn, a circular directive from the Prime Minister removed the much-persecuted youth, Mas'iad Radavi, from the post of primary school teacher. Teachers in Sir JAn who attended Baha'i meetings were ordered to be suspended. In Qasr-i-Shirin, the representative of the Ministry of Education in Ñ cited the populace until they fell on the Baha'is, stoned and defamed them. A policeman who was present did nothing. Police Headquarters finally summoned the Baha'is and drove them out of town. In Qum they broke into the house of Dr. S&bir, wrote obscenities on the walls, fouled the rooms, stole furniture and silver. The police did nothing. In the Abarqii quarter notices were written on the walls, warning the populace not to [p40] 40 THE BAHA'{ WORLD sell to the Baha'is nor allow thena the use of the public baths. Even the bakers refused them bread. In Kuldh-Darrih (near Qazvin) the rabble who prepared to march on the Baha'is were armed with swords, daggers, sickles and shovels, and led by men beating drums and cymbals. in Kafshgar-Kuld a butcher and a farmer tried to kill the Baha'i Siyyid IbrThim Laq&i, but he was saved by a shepherd. The nbtorious fanatics of KdshaSn attacked the Baha'is at will. One night they burned the entrance ways to Baha'i homes~ The police did nothing. A threatening letter was posted by night on the house door of Khalilu'11Th Tal&'i, a Baha'i of Kangdvdr. IA Kirindn a society, CCThe Religious Society of I(irm&h" was formed, which is a center for agitation against the Baha'is. In Gui-pdygdn the Chief of Police did what he could to check the turmoil when two Baha'i homes were set on fire. h Our gdit the rabble prey freely on the Baha'is. In Gundbdd (Khuris&n area) the Baha'is were driven out and all their possessions confiscated. They were beaten. Two went insane and a third broke down. Refugees reached Mashhad where the Iocd Baha'i Assembly made strong representations to the authorities; as a re-suit, 22 residents of Gun~b&d were questioned, 6 arrested, and a meeting was held at which the leading officials there were ordered to maintain the peace. Security was partially reestablished, but many of the believers suffered irreparable ioss. In Mahmzid-Abdd, MAzindar6n, the rabble dug up the grave of a Baha'i, broke open the coffin and scattered the body. In FiraydAn-Kindr they repeatedly fouled the door of a Baha'is shop. In Miydn-Ducib seven Baha'is were beaten in the streets by a gang. The rabble roam at will, attacking the Baha'is; the authorities issued an order to expel the believers. In A'fahmAddbdd (Yazd) a Baha'i house was set on fire. In Mahallit (KAsMn) the 'ulam~ were active against the Baha'is. In Mu4ain-mad-Abdd, landlords, under pressure, took back the houses they had rented to Baha'i pioneers. Some of the latter had to leave town. Seven armed persons attempted to attack and kill the family of Valiyu'11Th in Mihriz; they broke in and stole 10,000 ti~m~ns worth of property. Police and gendarmes arrested them; the Baha'is were in a state of terror. Ghaff~r JalAli, prominent Baha'i of Miydnaj, was a constant target. Muhammad-'Ali Fur4ghi's house was set fire to in Nardq. Leaflets were dropped from minarets and roofs into a crowd of pilgrims at the shrine of Su1t~n-'A1i, urging them to arise against Fur4giai. In Nd'in, Baha'is were defamed and stoned, and their houses set on fire. There was a fanatical outbreak in Nis/odhAr (burial place of 'Umar Khayyam). When trouble started in Nayriz, the Commander of the Gendarmerie force of Jahrum assisted the Baha'is, writing to them as follows: C~To the respected Spiritual Assembly of the Baha'is of Nayriz: Pursuant to your letter No. 168 to check public wrongdoing and the disregard of personal rights, and your appeal that order be preserved in that area: 'We have written Fdtih Nayrizi, Chief of Police there, and also the Head of the Gendarmerie, and issued the necessary orders. (signed) Commander of Force No. 17." A religious procession in Nayriz surrounded the houses of Baha'is; the mob, with foul language and obscene behavior, attempted aggression; the Baha as usual did not retaliate. Children and youth are constantly affronted in the streets here. One night the rabble fired shots into the bedroom where the children of 'All Asgliar Man~iiri were asleep; mercifully, they were spared. The police did nothing. At Nalddvand school teachers in their classrooms urged their students to rise against Baha children in the school, A teacher, Muj ihid, taught that Baha were atheists and ritually unclean. The Baha'i doctor Shaf&'i was forbidden use of the public bath; two Baha'is were beaten; Dr. Tavakkul was affronted by a gang led by the son of the leading security officer. The Chief of Police in Hamaddn constantly opposes the Baha'is, summoning leading Baha'i business men to Headquarters for questioning. One night a gang near Mihdiy-Abdd blasphemed the Faith and beat a Baha'i, 'At4'u'11Th N&iyyih, with chains and their fists, and kicked him. A Baha'i woman saved him. In Hurntuzak (near Yazd) a six-year-old child of a Baha'i family, who was feebleminded, fell into a well and died. The security officers arrested Mul2am-mad-Ja'far Amiri and Asadu'11Th Amid, [p41] CURRENT BAHA'I ACTIVITIES 41 and held them in prison thirtyfive days on the false charge that they had killed the child. In Yazd Shahriy&r KhAvari was dismissed from the office of grain distribution for being a Baha'i. The foregoing shows that efforts have been made to wipe out the Baha'is of Persia. It should be remembered in this connection that the Baha'is are Persia's largest non-Muslim community; that far from being enemies of their country they have spread its fame around the globe, as a Holy Land, the birthplace of Baha'u'llah. That far from being enemies of Islim, they have taught IslAm wherever their own Faith is taught, thereby braving unpopularity in Christian lands. That they are bearing an intolerable situation without retaliation, confident in the Guardian's message to the be-frayed of SliAhriid (sent with his gift of one thousand pounds to the needy amongst them), that the transgressors without exception would be called to account, and that one day the star of happiness would shine for the Baha'is of Persia Ñ for God "stand-eth on a watch tower." MARTYRDOMS AT SHAHR6D The 15th of Sha'b4n is celebrated by the Shi'ahs as the birthday of the Q4'im. Beginning with the first of this month (July 22, 1944) the Muslims of ShAhriid directed their activities against the local Baha community. They held nightly meetings in mosques, homes, and takiyyihs to decide on the persecutions they would inflict. In the streets and b4zArs of the city, they began openly to curse the Faith. On the evening of July 25th a mob set fire to the gate of the Haziratu'1-Quds and carried off some of the furniture. On the 2 8th, by night, a great crowd suddenly attacked the house of a believer, intent on killing him and sacking his property, but they dispersed with no damage done. On Tuesday August 8th at eight in the morning, a terrible clamor broke out in the town. The storekeepers and the people from the b&z&rs closed their shops and joined the mob, which swelled to no less than five thousand persons. They were armed with clubs, stones, knives, daggers, butcher's cleavers. Some of the friends took refuge at the Police Station, thinking they would be protected. But a police sergeant said, "These are unbelievers Ñ they ought to be destroyed!" At this a policeman rushed on them and beat them with the butt of his rifle. Meanwhile the mob flung itself at the homes and shops of the Baha'is, carrying off what they could, and making bonfires of the rest, both in the buildings and out on the streets. Then they came upon Aq&y-i-Muhammad-i-JadhlAni, and they surrounded him and beat him with their clubs. A wellintentioned person momentarily saved him, and begged him to run away. He refused and was caught again and this time they fell on him with cleavers and knives. He fainted and two persons carried him to the office of a doctor who lived nearby on the second floor of a building. The doctor set about treating his wounds; at that moment a part of the mob, on their way back from ransacking the shop of Aq~y-i-~hucU'i, heard what had happened. They stormed the doctor's office, flung him and the wounded man down to the street, and fell on Aq4y-i-Jadhb4ni with daggers and knives, slashing at his head and body until they thought him dead, and then stoning him till he was hidden to his knees in stones. Those who had sacked and set fire to the shop of Aq4-i-KhudA'i now turned to the store of Aq4zAdih, looted his property, poured kerosene on the building and set it~ aflame. They passed on to the stores of MuhAjir-Z4dih, Tab4-TabA'i and Athari, pillaged and burnt their merchandise, and then directed themselves against the homes of AqAy-i-N&diri and his neighbor RuhMni. They were shouting "Y~ Ijusayn!" and tty4 SAhibu'z-Zam&n!", and they started to break in the door of N4diri's house. With his family, he was able to reach the roof and cross over to the house of Aq4 Ñ i-Ruhb6ni. The mob went through the rooms, looking for the occupants; they carried off whatever they could and burned the rest, even to the window frames and the doors. Then they forced their way into Aq~y-i-Ruhb4ni's house, searched out the men, found none, assaulted the women, plundered the house and went on to sack the home of Aq&y-i-Tiby~ni. [p42] 42 THE BAHA'I WORLD That part of the mob which had first attacked Aq&y-i-JadhbAni, followed the first mob to the home of AqAy-i-N~diri. Here they assaulted the wife of Aq4-i-Diljii'i and threatened to kill her, drawing a dagger point across her throat. Then one of them caught sight of Aq4-i-N~idiri, and struck with a dagger at his skull, cutting it open. The others, unmoved by the cries of the ter-rifled women and children, closed in with their knives and cleavers, and killed him. That afternoon a non-Bah~'i managed with great difficulty to enter the house. He found the martyr lying ~with his hands folded, his face and body drenched in blood; the eyes were partly open and looking upward; of the skull, only the forehead was left; the spinal column was torn away, and oniy the shoulders still in place. Later, the police were notified that a man was lying unconscious on Mirza Street, and they sent out four men to carry him to a hospital. They laid Aq4-i-Jadhb~ni on a stretcher, taking him past the Police Station. It was reported that they dropped their burden several times as they went, to make sure that no life was left in the mutilated body. Before the municipal doctor could see him, he had passed away. Leaving AqAy-i-N~diri's home, the mob next attacked the home of AqAy-i-MuMjir. Here they laid hold of a brave young Baha'i, HidAyatu'llAh A'~amiy~n, and assaulted him with daggers, spades and axes, striking at him till he fell unconscious. Then, thinking him dead, they stoned him and went their way. He lived, however; he was brought to Tihdn for treatment, and his condition is improving. The mob had thoroughly sacked and looted the homes of Aq4-i-Tiby6ni, Aq~zAdih, Muhammad-i-Ja~b~ni, and Khud4'i, even burning the doors and windows. Now they stormedthe house of Ijasan-i-MuMjir. Some of them began to loot the place and others climbed up to the flat roof terrace and here, with clubs, daggers and cleavers, they killed Muhijir. Then they tied his feet together with a rope and threw his body down to the courtyard. Over and over, they raised his body to the roof and threw it down. And then their bloodlust eased and after destroying whit they could of the house, they left. The National Spiritual Assembly had repeatedly warned the Persian Government, both in writing and in the course of official visits, of the situation. Some days prior to the martyrdom; they had once again protested the issuance by the Prime Minister of a circular of instructions containing statements contrary to the facts and intended to bar the Baha'is from employment throughout the country. Their communication had stated that the enemies of the Faith throughout Persia, encouraged by the Prime Mm Ñ ister's instructions, would undoubtedly arise against the believers and perpetrate acts which would dishonor Persia in the eyes of the world. The Assembly had reminded the Prime Minister of the guiltlessness of the Baha'is and their good citizenship, urged him to rescind the order, and closed by saying that not even in the days of the tyrant Nisiri'd-Din Sh4h had such a decree against the Baha'is been issued. No result was obtained from our representations. The local officials themselves assisted in the perpetration of these crimes. Following the martyrdoms, the Guardian directed that the strongest representations be made afresh to the ShTh, the Prime Minister, the Parliament, and the Ministries of Justice and of the Interior. As a resdrlt, the adverse circular referred to above was officially rescinded by the issuance of another order, and officials were detailed from the capital to conduct an investigation in ShAh Ñ rdd. Considerable effort was required to forestall the enemies of the Faith there, who did all they could to misrepresent the facts in the case; the true situation however, has at last been clarified, with the result that a notorious gangster and some of his accomplices have been arrested, and it is hoped that the other ringleaders will also be brought to justice. As to public opinion concerning the martyrdoms: the educated classes and nd-tables expressed disgust at the outrage and sympathy for its vi;tims. Except for the ecclesiastical order, very few persons of any class level approved of what had taken place. The press reported these events in detail, expressed horror, and laid the blame on the intrigues of the clergy. Very few newspapers held the Baha'is responsible. In Parliament [p43] CURRENT BAHA'I ACTIVITIES 43 reference was made to the occurrences and a vote of censure taken. His Majesty was understood, in the course of a recent address, to allude to the case with reproach. The names and professions of these three martyrs were: Mu1~ammad-i-JadhbAni, merchant and pioneer from Sangsar; I:Iasan-i--MuMjir-ZAdih, a merchant, resident of SM-hr~d, and Asadu'llAh N~diri, a government functionary from Tihr&n. Solemn memorial services were held for them throughout Persia. A message from the beloved Guardian, regarding another martyrdom and received after the martyrdoms at Shfthriid, follows: ~'In speaking of the martyrdom of JinAb-i-QuLAm-~usayn-i-Ri4v~n in Qahfaraj he expressed the greatest sorrow and pity and he wrote to us: The moving account was read. For that wronged and martyred one, that trusted and most obedient servant of the beauteous, self-subsistent Lord, I ask forgiveness and the exalting of his station, from the depths of my heart. Let them console the family on my behalf, and let Aq&y-i-VarquA send them 1,000 frim~ns from the Huq6q funds. Assure them that these calamities, and these hostilities and transgressions of the evil doers and the inimical, will all, according to the unfailing divine promises, vanish away, and the sun of glory and joy and power will shine from the horizon of that land. The tyrannical will be afflicted with the direst of torments, and that op.-pressed community will wax powerful and gain the victory. Be assured. Be patient." 2. The National Spiritual Assembly Sends Letter to Members of Persian Parliament To the revered national Parliament of Persia: As the honored members are aware, on the 16th of DaymAh of the current year the honorable member AqAy-i-LankirAni in the course of a speech made reference to the Baha'is, and most regrettably directed against them defamatory and false accusations. Although in the opinion of this Assembly, your honored selves and the speaker well knew that these statements were made only for political purposes, to incite feeling against the Baha'is, and that doubtless the honored speaker did not himself believe what he was saying Ñ as the Qur'an tells us, "They said with their lips what was not in their hearts" Ñ nevertheless this Assembly deems it necessary, in order to set forth the true facts in the case, to make the following representations to the revered national Parliament: From the very inception of the Baha'i Cause, those who found the progress of this religion detrimental to their own personal aims and material pursuits, arose with all their strength to destroy the followers of His Holiness Baha'u'llah. With all their energies arousing the populace and its leaders against them, they urged them on to kill the Baha'is and pillage their property, until finally they shed the blood of over 20,000 followers of this Cause, old and young, men and women, not even sparing infants at the breast. And it was as the poet has written: ttTh is not the point of a thorn but it drips a martyr's blood." In addition to slaughtering the Baha'is and carrying off their property, the adversaries of this Faith did not cease from defaming and calumniating them, and from their pulpits and in their books they called the innocent Baha'is now spreaders of atheism and heresy, now partisans of despotism and absolute monarchy, again revolutionaries and anarchists, again the tool of foreign political interests; and yet again they claimed that the very existence of these servants of God was contrary to the good of the nation; or that they had no patriotism; or again they circulated spurious writings such as the CcPolitical Confessions of KinAz Dolgorouki," falsely attributing these to our northern neighbors; and again ascribing the existence of this community to the political requirements of our neighbor to the south. In brief, they have continually held this guiltless peo-pie up before the public gaze, representing them in one form or another as the enemies of society, with the result that most of the population think it pleasing to God that they should either shun the Baha'is or heap persecutions on them. But the Baha'is, who acknowledge His Holiness Baha'u'llah, on the testimony of all Sacred Scripture, as the Promised One of all ages and the Establisher of the oneness [p44] 44 THE BAHA'! WORLD of humanity Ñ and regard His teachings as the cause of brotherhood and peace and concord among all nations and peoples, and as the one remedy for the world's ills, and consider the Sacred Tree as belonging neither to East nor 'West Ñ feel this heavenly power to be beyond the imputations and threats and alarms of men; and with complete patience and forbearance, trusting in God and clinging to His grace, they have borne the heavy load of calumny that a hostile people have imposed on them. Under fire and sword and chains, on the rack, at the point of the spear, they have not flinched. With utter meekness, they have continued to teach the people and set forth the laws of God. And so the fame of this Cause has spread around the world, and Babui'i communities have been organized in 78 countries of the globe, and the literature of this Faith has been translated into more than 45 languages, even published in Braille, and two great Houses of Worship have been raised in Turkist~n and the United States Ñ so that men of perception acknowledge that the Baha'i Faith is above the allegations of its enemies, and sanctified from their unseemly charges. For it is a divine Faith, a divinely-revealed Law, heralded by all the Sacred Scriptures; and in the end mankind will, gathered beneath the teachings of the Life-Giver of men, withdraw their hands from aggression and become as one people, f or-getting old hostilities, extinguishing old fanaticisms and hates. Intelligent observers are aware that in spite of every calamity and persecution, today the followers of many different religions Ñ Buddhist, Brahrnan, Zoroastrian, Jewish, Christian, Muslim and many denominations Ñ have come together in this Faith and live as brothers. This is the mystery concealed in the holy Qur'Thic verse: ttHadst thou spent all the riches of the earth, thou couldst not have united their hearts, but God had-i united them It is indeed regrettable at a time when a great number of progressive nationalities and groups have become members of the Baha'i Faith, whose Founder was a Persian, and in acknowledging His Holiness Baha'u'llah have affirmed their belief in all the Prophets of the past, and consider Persia as their Qiblit and point of adoration, and long some day to visit the homeland of the sacred Founder, and even to be buried in Persian earth Ñ that the Persians themselves, compatriots of Baha'u'llah's, still after all these years cannot refrain from hostile acts, and consider this perspicuous Faith as some worldly scheme, and judge of the Baha'is Ñ who have freely given up their property and their very lives to teach the people, exalt the Persians, and promote the happiness of men Ñ in such a fashion. For more than a hundred years, the Baha'is have been made the target of every sort of calumny and falsehood, and each man in his own way has attacked this guiltless people, and held them up to ridicule, or spread defamatory and libellous writings against them. And yet the Baha'is have not stooped to answer their persecutors, and have left them to God and to the judgment of the wise. Now, however, that such statements have been made in an official place, the nation's Parliament, they feel obliged to break their silence and offer this communication to that honored body. In view of the fact that AqAy-i-Lankir-Lni's purpose was avowedly to affirm that the Baha'is were taking part in political affairs and working against the welfare of the nation, this Assembly herewith presents in brief the Baha'i views regarding total abstention from politics, as well as their utter devotion to Persia Ñ homeland of the sacred Founder of their Faith Ñ whose earth is soaked with the blood of thousands of their martyrs. It will thus become clear that the Baha'is are entirely innocent of the charges. They oppose no government or people, nor do they interfere in the political affairs of any nation; to them, all are sustained by the grace of the one God, all are His children and servants. Their utmost desire is to serve this land, their greatest joy is to work for the education and enlightenment and spiritual guidance of their fellow Persians. His Holiness 'Abdu'l-Baha, referring to noninterference in political matters, says: c(The community of God do not enter into politics, and they are not concerned with the governments of the world. We are apart from all communities, and with weeping eyes invoke God's grace and bounty on all peoples. • We are commanded to obey the Govern [p45] CURRENT BAHA'I ACTIVITIES 45 ment, we shun all enmity and discord. The friends must bring about world unity, they must promote, with the breaths of the All-Merciful, the oneness of all people. We have for partisan groups neither love nor enmity, for to the beloved of God these local strifes, political or religious, are of no import. We are the well-wishers of all, we know norning of illusory ideas. We endeavor to lay the foundations of unity, we abolish hatred among religions and peoples. We seek universal peace, we desire truth and friend ship and reconciliation among all kindreds and communities. This is the purpose of the Baha'is; this is the way of the spiritual. Explain your nonpartisanship and make clear the fact that you are the well-wishers of all men; and spread the Cause of God." His Holiness Shoghi Rabbani, the Guardian of the Baha'i Cause, says: "From political affairs and the hostilities of parties and governments, all must both inwardly and outwardly, in speech and in our hearts, completely abstain, keeping ourselves entirely free from every thought of this kind. With no party should we seek political relationships, with none of these varied and conflicting groups should we affiliate. What connection has the Cause of God with political affairs, what concern with the enmities and discords, whether national or foreign, of nations and peoples? We must, with all dignity and wisdom, ardor and energy, steadfastness and patience, read continually and scrupulously obey, the loving counseis of the beloved Lord. With spiritual instrumentalities, we must improve the character of men, and not hold fast to political and worldly methods. With heavenly powers we must gradually change and subdue the hearts and look to the purifying of minds and souls Ñ not seek after the promotion of our own name and fame, or think of winning a rank and station in this transifory world. We must express in heart and speech our complete nonpartisanship where political parties are concerned, and with word and deed demonstrate that we are the well-wishers of all humanity, whether governments or peoples for this is a fundamental Baha'i principle. At this time the most important matter, and that which will insure the protection and happiness of the friends, is none other than complete nonintervention in po-utica1 affairs and partisan groups, whether national or foreign. Regarding this, on many occasions Baha'u'llah and the Master revealed clear and emphatic teachings, and absolute instructions are set forth in the Baha'i writings. Any attempt at interpretation of these would be as a mortal poison to the body of the Cause of God, would cast it into many an abyss, sully its pure raiment, completely shut off the spirit of confirmation, greatly afflict the friends, and deprive them of all the bounties of God." His Holiness 'Abdu'l-Baha, concerning the future glory of Persia, says: "That ancient land will become the focus of shining grace, and the fame of her might will reach unto the East and the West. And she will be the center for the blessings of the All-Merciful, and the dawning-point of the graces of God. The ancient gloiy will return to her, and the closed doors will be flung wide, for the divine Luminary hath shone in her heaven and the Light of Truth hath raised Its banner above her. The song of the upper world hath sounded and the shining of the Supreme Concourse bath gone forth; the kingdom of God hath raised its tabernacle, the divine laws have been spread abroad. Ere long thou wilt find that land fragrant with the breaths of holiness, that region glowing with the light of yore. Therefore must the Persians treasure this blessing, and praise the Lord of all creation that He hath vouchsafed to them such bounty and granted such adornment and repose. He bath made the old homeland to be the noblest of nations, and the ancient shelter to be the dayspring of the manifest Light. It is fitting that this bounty be cherished, and the Creator be lauded. ~ Thou pure Lord! From the beginning Thou didst perfume the earth of IrAn with musk, Thou didst make her heart-stirring and full of wisdom and glittering with jewels. From her east, Thy sun did ever scatter light, from her west the moon did glimmer. Her land induceth iove, her heavenly plains are thick with herbs and flowers, her hillsides crowded with rich fruits, her meadows the envy of heaven's gardens; her mind born of the angels, her ardor a clamoring, floorless sea. [p46] 46 THE BAHA'I WORLD A group of Baha'i students from Persia who have come to America to continue their studies. "You will witness how by the confirmations of God, Persia shall burst forth, and her life-giving flood shall make the whole earth fresh and verdant. Those regions are the home of the blessed Tree, the land of the Desired One, and in the end they shall flourish in such wise that all the countries of the globe shall emulate her. Today, although the land of light is as a buried city, ere long it shall be as a house built up, and its everlasting glory shall shine forth. It shall be a point of pilgrimage for all the world, and the chief nation of the globe, and the people of light shall glory amidst all peoples. The future of Persia is all majesty and might. All the nations of the world shall look toward Persia with reverent regard; be ye assured, her advancement shall be such as to dazzle the minds of all the wise and great. This is the greatest glad-tidings; tell it to whomsoever thou wilt. This is a promise that shall not fail. "You who are the well-wishers of the State, and true and obedient to the Government, , and harmonious, be ye occupied in service, and those amongst you who are employed by the Government, conduct yourselves with the utmost rectitude and truth, purity and detachment and Iustice." There are many such teachings, requiring abstention from all political activity, and also prophesying the future glory of Persia. For the sake of brevity, we have contented ourselves with these few excerpts. I have the honor to remain, Most respectfully yours, The Secretary of the National Spiritual Assembly of the Baha'is of Persia (Signed) 'Ali-Akbar Funitan 3. Baha'i Activity Parallel with their sufferings the Baha'is of Persia are steadily growing. In the first year of the new century, 23 persons spent their entire time as traveling teachers (one of these was a woman, Ishr6qiyyih Dhabib, who went to 'Iraq). About 140 others pioneered. Although the persecutions fright [p47] CURRENT BAHA'! ACTIVITIES 47 ened seekers away from meetings, whenever there was relative quiet intensely interested persons would attend. Youth went to advanced teacher's classes under Baha'i scholars, and then set out on trips. Although a long waiting period is required of them, hundreds of new Baha'is enrolled. In Tihr~n there were as many as 76 teaching meetings a week. Receptions were arranged to acquaint new with old believers. Pioneering has been the order of the day, although the economic situation, primitive conditions, and unbearable local fanaticism obliged some pioneers to leave their posts. The National Spiritual Assembly is doing all it can to insure a steady pioneer effort Ñ making a study of new areas, evaluating past experiences, and assisting settlers until they find positions. The Travel Committee drew up a 3 '/2 Year Plan to coordinate activities; meetings primarily for youth and the most noted older Baha'is were held in TihrAn to encourage settlement elsewhere and resulted in many volunteers. Itinerants served as a liaison between communities. Receptions honoring returned pioneers were held; their labors were praised and their recommendations studied. Two Z~ihidTh families were able to settle in British BakchistAn. Dr. MisMh and his family were not able to remain in Afgh~nisdn. Muhammad-Husayn T4m and family settled briefly in that country, having obtained visitors' visas, but the Afgb~n government did not renew these. Persian believers have, however, been able to maintain residence in other neighboring countries. Miscellaneous activities of Persian Baha'is show the recent picture there: Development of the institution of the 19-Day Feast on a uniform national basis modeled after the procedure which the Guardian has established is a primary concern of the National Baha'i bodyK A newsletter is provided free at Feasts and sold elsewhere, to deepen the knowledge of the friends. It has proved most popular; one result has been the spontaneous forming of literacy classes among older persons. The Feasts are held in several places on a given date and to each is sent a spokesman who talks on the news of the Faith. Tilirin has a list of 110 such speakers. Management of the Feasts involves much committee work and constant meetings. At present consultation is provided for by having written suggestions sent in; these are transmitted to the local Baha'i body, which answers each in writing. One committee provides food, clothing, fuel and other necessaries for the needy; another arranges for their medical care. 4. Historic Baha'i Shrines The house in which Baha'u'llah was born is now completely restored. Period objects to furnish it were searched out by 'Abbas iman. The work, still in progress, had so far cost twenty thousand ti5mAns. A like sum was collected from the believers to repair the Baha'i cemetery at Ab6xlih, destroyed by a mob; 'Au Aq~ Quds Jiiribchi contributed the iron gate. Baha'i sacred and historic sites have long been sought out and purchased. The necessary research takes considerable time. Sites not yet determined are: the sacred house in Tihr&n where 'Abdu'l-Baha was born; the house in SiyTh-Duhun near Qazvin where the Mb resided briefly. A register of all Baha'i sites with descriptions and photographs is being prepared, and this will safeguard them in their original form through all time. With the help of the SliThi LSA, important repairs were made at $liaykh Tabarsi; other holy sites were also kept in repair, thousands of him~ins being expended. It is not always possible to purchase these sites; many belong to nonBahA'is who are not anxious to seii. The Committee in charge is constantly on the alert for opportunities to acquire them permanently. Where possible Baha'is live in them as tenants, keeping them safe and in repair. At the Guardian's direction, the N.S.A. contributed 700 pounds to the Baha'is of Beirut toward purchase of their cemetery. Erection of the tombs of the King of Martyrs and the Beloved of Martyrs was begun. Much of the interior decoration of the Ti-hdn Ija~iratu'1-Quds and almost all wiring and installation of tubing was completed; the large building has indirect lighting and is provided with a stage; a great lamp hangs from the center of the dome. The garden, landscaped, has tree-lined avenues, a pool, a travelers' house and meeting hail, living quarters for a chauffeur, a garage. One [p48] 48 THE BAHA'I WORLD source of funds for improvements was a highly successful radio drama staged by Baha'i youth. The Temple lands, three million five hundred and eighty thousand square meters in extent, are administered by their own committee. Value of the land increased about one hundred thousand nim~ns when an underground water course was discovered there and a reservoir built. The National Estates Committee reports fifteen properties given to the Faith in one year, four bought and one sold. One of the gifts alone is valued at one million five hundred thousand riyAls. The National Spiritual Assembly has placed funds with the National Hospice Committee to build a travelers' Hospice. 3. Archives Important National Archives are being collected; relics and writings of the B~b, Baha'u'llah, the Master and the Greatest Holy Leaf are among these, and even a cannon ball from the siege of Tabarsi has been preserved. Haifa pilgrims brought back instructions to emphasize the advancement of women and of youth, and the urgency of voting and studying the Administrative Order. The Central Woman's Progress Committee was formed in 101; work accomplished included teaching literacy and other subjects to Baha'i village women. The National Baha'i body sent out a circular on the progress of woman, including a translation from the Master's address in Philadelphia, June 9, 1912, and urged the Baha women not to lag behind their sisters of the West, stressing that the Persian Baha'is are striving to acquire the good qualities of western peoples, but reject false social standards including various types of dancing and dress current in the West. Literacy, knowledge of the Faith, and general knowledge, are the N.S.A~'s current goals for all Baha'i women of Persia. The N.S.A. is doing much to abolish the use of opium. Those using opium may not serve on Assemblies or committees until they have discarded the practice; the buyer, seller and smoker of the drug are all held culpable, and Baha'i property owners and farmers are urged to abandon cultivation of the opium poppy. The voting age in Persia was changed from 20 to 21; the age limit for youth is now 30; oniy youth may serve on local youth committees. A function of youth in large centers is to act as a liaison between them and the other local Assemblies in their area. The Unity of the East and West Committee entertains foreign visitors to the capital, and provides lectures for them in foreign languages. It translates articles into and from Persian and in general is an important link between Baha'is around the world. BRITISH ISLES In this long-enduring citadel of western civilization the valiant spirit of faith has remained steadfast during the years of war, gathering its forces for a determined proclamation of the religion of God. From reports relating events during the years 19441946 prepared by the National Spiritual Assembly, the following passages are chosen for their emphasis on the new and greater plan of action adopted at the Centenary Convention. "Moved and thrilled by the successful opening of the Centenary celebrations, we gathered for the annual Convention, at which occurred another event of the greatest importance, namely the resolution to adopt a Six-Year Plan for teaching the Faith, to terminate at the Centenary of the Martyrdom of the BTh in 1950. The Guardian was asked by cable to fix the goal at which we should aim and replied suggesting the formatiOn of nineteen local assemblies situated in all the various countries of the British Isles. Truly a great task for the energies of a new century. The Guardian subsequently wrote us, emphasizing the importance of the work we were undertaking: tThe English believers stand identified with this Plan.' We are coming, perhaps only rather slowly, to understand what this means, to realize that everything we do as a community, everything in our individual lives, must be entirely devoted to it, so that it must be the primary aim always before us all. It would perhaps be fair to say that, although concrete achievements this year may be small, we have acquired some realization of what the task involves and seen, too, some of the practical difficulties that will have to be overcome. Our next and urgent step is to [p49] CURRENT BAHA'I ACTIVITIES 49 arise, both as a community and as individuals, to carry out the plan, and this depends largely on our being able to realize, to really deeply understand, what the successful conclusion of the Plan means, not oniy to the Baha'i community, but to the country at large, which is yet unconscious of the new Revelation still so siowiy and so modestly being brought to its notice. So far we seem not entirely ready to take this next step Ñ though one is preparing to go, no pioneer has yet arisen who has cast all other interests aside, moved to a fresh town and settled down to teach the Faith steadily and build up a community. As. we said, one is just preparing to go, but many more are needed and until, at any rate, a good proportion of the needed pioneers have been speeded on their way, we cannot honestly say that the Six-Year Plan has properly started, because experience in other countries where the Baha'i community has developed and expanded earlier than here has shown that pioneer settlement is an integral and essential part of the work. ttllaving so discussed the needs of the plan and what lies before us, let us list the steps which have been taken to bring the Plan into being and to lay its foundations. The first step was to form a committee to consider the whole situation and the best way to proceed. They suggested setting a goal of nine pioneers to be settled by Convention of 1946 (hoping by then we should be benefiting by the end of the war and the subsequent changing of jobs, etc.) and a further ten by 1947, after that everyone to go all out to finish forming assemblies in each place settled. They also listed the places where work had been done and it seemed possible to do more, and some other places where it would be desirable to try and establish communities. They are now engaged in gathering together information about the various places, for the help of pioneers as they arise to go to them. "Meanwhile, the National Assembly, convinced that to strengthen the existing communities is a basic part of the Six-Year Plan work, since it is from their ranks that most of the pioneers and other helpers will come, has urged on the local assemblies the need for striving for ever closer unity amongst the members of their communities, so that not only will they be stronger and function better, but they will also acquire more and more the spiritual attraction which will draw other people to the Faith. tCTWO more committees were set up to help with the Plan. Firstly, a committee to prepare and distribute a Postal Study Course on the Teachings and on matters useful to Baha'i teachers, in order to help all the believers, whether in communities or alone, to forward the Plan. Also, after the experience of the Centenary celebrations, it was thought that Baha'i exhibitions had a very useful function in calling attention of the public to the Faith, especially when such exhibitions can be held in an empty shop in a main street of a town where work is already being done or is about to commence. A committee was therefore appointed to remodel the material used for the Centenary exhibition and make it suitable for general use. This was done and the material has already been in use; it is hope4 that many more of these exhibitions will be held as time goes on and opportunity offers. "Meanwhile pending the settlement of pioneers, the ordinary teaching work has gone on, in some cases in towns where there is one or more believers already living, in others where there are none, though it is very difficult to work in a town where there is not at least one resident Baha'i. "The most steady and satisfactory teaching work has been done by two groups, Northampton and Blackburn. Northampton is still unable to find a center, but have kept on with their fortnightly meetings, holding them for part of the year in a caf6 and for a while in private homes, and their meetings are well attended. They have also kept the I 9-Day Feasts regularly and have in fact become an organized community, though still a small one. Blackburn built up interest first by advertisements in a local paper and, even before starting meetings, had twenty inquiries. Last November they started to hold regular fortnightly meetings, which have been well attended. The patient work of one believer over a long period of years is thus finally bearing fruit. Various visiting speakers have helped both groups and both have started a lending library to [p50] 50 THE BAHA'I WORLD help inquirers. Northampton has two new believers and Blackburn one. CtLil has also for some• time held regular meetings with an interested attendance, and the one local believer has been helped by a visiting teacher from Manchester, who has gone over to speak at a number of the meetings. For a while a regular series of meetings was held in Nottingham, but results were not very encouraging, though interest in the Faith is there as we know from the large number of answers to advertisements. Visiting speakers went up for some of them, others were taken by two believers, who both live about ten miles away from Nottingham. It is not easy to keep up a sustained interest when nobody lives there, but we hope to have a pioneer there soon. We held a small Centenary exhibition there. Blackpool is just now waking up and some people are showing interest in the Faith, and a book has been accepted by the public library, with a promise that another may be considered later. Other places where meetings have been held include Ilkeston, Coventry, Birmingham and Buxton, where we took a halt during Summer School. like-ston also had a small Centenary exhibition, not well attended but very well reported in the local paper, which also noticed the Centenary itself. During the year, work has also been started in Norwich Ñ quite a number of people were contacted whilst a believer in the Army was stationed there and several meetings were held. There is one new believer, who is now alone there. ttThough no new assemblies have been formed during the year, there have been sixteen new believers, four of them not yet of voting age, and one believer came from America to live here. Against this, three of the believers have passed on and one, an American who accepted the Faith here, has returned to the United States. Mr. Dowson of Sydney, N.S.W., is working here for some months. He has been in London and is now in Preston, Lancashire, and is able to help in Blackburn. We have been in contact with several Baha'is serving in the U. S. Army here and one is at present a member of the London community. He recently spent a week's leave travelling around from one community or pioneer believer to another, paying short visits Ñ a wonderful way of demonstrating the worldwide unity of the Faith. CCTh communities have all worked hard during the year. London hoped, of course, to get a lot of new visitors at their meetings after the publicity given by the Centenary celebrations. Unfortunately, about a fortnight afterwards the flying-bombs started, followed later by the rockets, which con Ñ siderably reduced the attendance at public functions of any sort. They have, however, held their meetings regularly and have had a number of new visitors. They have experimented with different forms of meeting on the various Sundays of the month, in an effort to appeal to different tastes, having sometimes a talk, sometimes a devotional meeting and sometimes a meeting at which questions are answered. They also held two meetings on weekday evenings in order to meet the convenience of inquirers who could not come on Sunday afternoons. Their Naw-Rjiz Feast had a record attendance, larger than ever before, the Center being completely crowded out. They have also held two large public meetings, one a purely Baha one, the other on rather different lincs in cooperation with other organizations. The Baha'i meeting was held at Ealing and was attended by about forty fresh people, the sublect being tWorld Citizenship.' It received quite a lot of attention in the local press. The other meeting, held in a hail in the center of London, was initiated by us but was organized in cooperation with several other organizations interested in the subject, which was ~First Steps towards World Unity.' Three wellknown people, unconnected with any of the organizations, spoke, followed by a Baha'i who summed up in the spirit of the Teachings, without, however, mentioning the Faith by name. They are intending to hold another such joint meeting. Besides these big meetings, speakers have been sent to various other organizations. Two fireside meetings have been held regularly, one at South Kensington and the other at Ealing. One public library has accepted a book and one a subscription to New World Order, and one bookseller has held a display of Baha'i books. London has had one new believer during the year and three believers [p51] CURRENT BAHA'I ACTIVITIES 51 absent on National Service have also returned to swell their ranks. "Although many of the friends from other communities attended the national Centenary celebrations in London, the communities also held their own celebrations a little later on. Manchester's effort took the form of an exhibition similar to the London one, combined with a series of public meetings. The exhibition was visited by approximately 200 people and the meetings also attracted a number of interested friends. They have also been advertising the Faith in Manchester papers regularly and have had both postal inquirers and visitors. They have held their meetings regularly, for a time having also a short devotional meeting prior to th~ public talks. They also ran a study group for some months. The Youth Group too, has continued to function, holding reguflr meetings and sending its bulletins to young Baha'is in various parts of the country. Manchester finished the year with a shop exhibition in Salford and they hope to have others in different districts of Manchester in the near future. They have SIX new believers. ~tBradford, too, held a local Centenary celebration, also in the form of an exhibition, but this time in an empty shop in the center of the town. During a week they obtained 220 names in the visitors' book and a number also did not sign. They finished the week with a public meeting. They have held their public meetings regularly and also had a regular study class. Bradford is badly handicapped still by ill-health and by the number of young members absent on National Serv Ñ ice, but one has just returned to Bradford on discharge from the Army and will be able to help the work there. "Torquay's Centenary celebration took the form of an exhibition of Baha'i books in a shop window and they had a bookstall in the entrance to the shop, which is right un derneath their Center. They also held meet ings every evening that week, taken entirely by local speakers, as Torquay was then a prohibited area, which was a great effort for a small community. They advertised in the local press, which also published articles about the celebrations. The young people's social evenings, run by Mrs. Matthews and Mrs. 'White, reported on last year, have developed a great deal. The young people are now taking an interest in the Faith and are interesting their parents, some of whom attend the Sunday meetings and are reading Baha'i books. Also some of the mothers are helping with the social evenings. The little group collaborated in the International Youth Day on March 4th, with other Baha'i groups all over the world. Not being yet declared Baha'is, they did nor attempt the rather ambitious program mapped out by the International Youth Committee, but they held a social meeting and invited their parents and friends and talks on the Faith were given. A Baha'i talk was given to the local Theosophical Society and attempts have been made to establish contacts in Newton Abbot and Exerter, though not yet with much success. "In spite of the fact that Bournemouth have still not been able to find premises for a center, they have had a suc~essfu1 year, having increased their members by four new believers, one a youth member, and with three more just declaring themselves now. Having no center, their work is mostly done at fireside meetings in private homes and at one time they had as many as five fireside meetings going during a week. Miss South also rented a room at the Psychology Club and gave weekly talks, every alternate one being devoted to the BaWi'i Faith. "We have not gone in for as much press publicity this year, either in the form of advertisements or otherwise. So far as advertising was concerned, in several towns it seemed that our advertisements were no longer attracting much attention and that all possible inquirers had already written, and it was therefore considered advisable to give them a rest for a little while, with the idea of starting again later if active work was being done there, especially to support a pioneer. At the moment the only ones actually running are in The Esperantist which over several years has brought and continues to bring a small but steady stream of inquirers, and in a Nottingham paper which we are keeping on to pave the way for the pioneer we hope to have there soon. "Last year's Convention recommended that we should continue to employ the pub [p52] 52 THE BAHA'I WORLD licity agent who helped us for the Centenary. After some negotiation and some delay, this was arranged and he started work. We soon came to the conclusion, however, that for the present, on account of the great events happening coupled with the small available newspaper space, it was not likely that much publicity could be obtained for the Faith this way and, at the suggestion of the publicity officer himself, the agreement was terminated after three months. One thing which we did, however, at his suggestion has proved quite useful. He obtained messages to the Baha'i community for Naw-Riiz from Dame Sybil Thorndike, Miss Ethel Mannin, Mr. Shaw Desmond, Mr. Clifford Bax, Mr. Reginald Sorensen, M.P., and Mr. Christmas Humphreys, president of the Buddhist Society. These messages were featured in advertisements of the Faith which have been appearing weekly in the personal columns of The Times, The Manchester Guardian and The Yorkshire Post. Quite a number of inquiries have been received. An article on the Faith has appeared in Cavalcade and favorable reviews have appeared in the John o' Groats Journal. ttThere has been another form of publicity, worked by one of the friends. Mrs. Rideout of Amesbury is a member of the panel of people who regularly report on the B.B.C. religious programs. She frequently quotes from the Baha Writings in her reports and has also urged that the BJ3.C. allow a Baha'i talk. eCNew World Order has continued to appear this year, though at rather longer intervals on account of printing difficulties. One number was devoted almost entirely to an account of the Centenary celebrations and a report of the speeches given. The number of annual subscriptions has remained about the same Ñ the communities have taken larger supplies but subscriptions amongst individual believers have not increased. some time we have had a small cob lection of books which we lend to postal inquirers. During the year some books used a few years ago by the National Teaching Committee were added to this small store and now with the addition of some more books it has been formed into a National Lending Library, which is at the service both of inquirers and of those Baha'is who do not have access to the library of a local corn Ñ munity, with the special aim of helping pioneers. "As in previous years, we have been able to hold our various national functions, namely Summer School and the Teaching Conference, Summer School was held at Buxton. Accommodation was limited and was further complicated by staff difficulties, so that we could only take forty people for the Bank Holiday weekend and half that number for the rest of the week. However, in spite of this the school was a great success. With the Six-Year Plan in mind and the fact that nearly all the people attending were Baha'is, it was devoted exclusively to subjects which would help prepare them for teaching. The Teaching Conference was as itual held in Manchester in January, and was well attended. Everyone remarked that the discussion was more practical and that there was a more alive and active spirit in the gathering. "On the legal side, we have during the year, continued our efforts to get suitable changes made in our Articles of Association, in order that the Inland Revenue will exempt us from tax. The matter moves very siowiy, mainly because the Chief Inspector of Taxes has not yet approved of the amendments we have suggested. The position is at the moment that we have consulted Counsel on the matter and the solicitor has sent a further letter based on Counsel's suggestions. We are also consulting the solicitor about amending the clause which provides for a Convention of 19 delegates, so that when needed through the progress of the Six-Year Plan, a larger number of delegates may be elected. ccTowards the end of this year events in the world have moved and we have once more been in touch with some of our fellow believers on the Continent of Europe. David Hofman visited Paris and saw the believers there. We have also corresponded with them and sent two parcels over to them. We have also received a letter from one of the believers in Lyons and have been in touch again with the International Bureau at Geneva. ctThe story of the Cause this year started with two important events, the celebration [p53] CURRENT BAHA'! ACTIVITIES 53 of the first Centenary of the Faith, which was a Baha'i world event, and an event concerning our British community, the adoption of the Six-Year Plan. The first event has come and gone and is now part of our history, the second, even now after the passing of a year, lies almost entirely in the future. The Guardian has said that the Plan constitutes a landmark in the history of the Faith in the British Isles and that the immediate destinies of the entire community depend upon it. These words need surely to be pondered carefully by all of us. Never before has the Baha'i community in this country been called upon to face so clearly the implications involved in acceptance of the Baha'i Faith and the responsibility which that entails to spread the Faith to others. We are now confronted with a very definite and concrete task, to establish the Cause in nineteen towns in the British Isles in the coming five years, for a Five-Year Plan is what it has now become, and the job still remains before us. As we have said, the first step is the establishment of pioneers, at least one in all these nineteen places. That must be done before anything else and everything else must yield place to this task. The Guardian assures us that twhen once a few bold, self-sacrificing individuals have arisen to serve, their example will no doubt encourage other timid wouldbe pioneers to follow in their footsteps' and reminds us that tthe history of our Faith is full of records of the remarkable things achieved by really very simple, insignificant individuals, who become veritable beacons and towers of strength through having placed their trust in God and having arisen to proclaim His Message.' 'Abdu'l-Baha wrote to the English believers, no doubt foreseeing these times we are living in now: tThey must not rest day or night but strive to illumine the children of men, and awaken souis. This is not the day of silence. This is not the day of rest'." ThE SIX-YEAR PLAN Convention 1944 was held in London during the week of the Centenary celebrations. It was distinguished by a strong feeling, shared by delegates and other friends alike, that there was need for the community as a whole to enter some clear definitive process in its work, in order to concentrate and direct its energies, which so far were general and largely unrelated, towards some specific goal. This feeling found expression in the following cable to the Guardian: Ñ "Co ention desires Six-Year Plan terminate Centenary martyrdom Mb begs you signify goal to be achieved." To this the Guardian replied: Ñ (twelcome spontaneous decision. Advise formation nineteen Baha'i Spiritual Assemblies spread over England, Wales, Scotland, Northern Ireland and Eire praying signal victory." Thus was born the Six-Year Plan. Of it the Guardian has said the following in successive communications: Ñ "The Six-Year Plan which the English believers have conceived and are now energetically prosecuting constitutes a landmark in the history of the Faith in the British Isles. It is the first collective enterprise undertaken by them for the spreaA of the Faith and the consolidation of its divinely appointed institutions." ttThe Plan constitutes a direct and grave challenge to the English Baha'i community in its entirety. It should be regarded as the greatest collective enterprise ever launched by the followers of the Faith of Baha'u'llah in the British Isles. It is, thus far, one of the most significant undertakings embarked upon by the members of the Ba1A'i National Assemblies during the opening years of the second Baha'i century. To it, as already observed, the immediate destinies of the community of the English believers are linked, and on it must depend the future orientation and evolution of the institutions which the members of that community are laboring to erect for the diffusion of the principles, and the establishment of the Faith, of Baha'u'llah in their country." So important a task, fraught, as the Guardian indicates, with such implications for the future, at first fell lightly upon the consciousness of the community, and it was oniy as the practical requirements of the Plan came to be understood that the friends began to realize what an enormous undertak [p54] 54 THE BAHA'I WORLD ing confronted them. Considerations, for instance, such as the f allowing: Ñ 1. In six years the community must be more than doubled, if the nineteen Spiritual Assemblies are to be established. 2. Wales, Scotland, Northern Ireland and Eire are virgin territories, requiring pioneers to establish the Faith there. 3. The smallness of our numbers and resources makes settling of believers to form communities impracticable, and we shall have to count on a large influx of believers. This seems to indicate that the time has arrived when people will come to the Faith "in troops." Our own knowledge and Vision must be adequate. The N.S.A. appointed a Committee whose chief function before being dissolved was to suggest a plan of action. This was adopted with minor modifications by the N.S.A. and is now in process of beitig carried out. Simply, it is this: Ñ In the early stages of the Plan the nineteen new places should be tCpj~~ pointed," and the later stages should be occupied with a continual teaching circuit, directing all the forces of the community towards the development of Spiritual Assemblies round the nineteen pinpoints. The N.S.A. aims at nine pinpoints by Convention 1946, nineteen by Convention 1947; the remaining three years to be devoted to a concerted effort to bring all nineteen places to community status. "With regard to the communities: London has had rather a changeful year. Its members have been increased by the return of several evacuated members, now that the war is over and by the removal of several friends from other parts of the country. On the other hand the oniy two pioneers at the moment at work for the Six-Year Plan have been contributed by London. Changes in the London assembly and its officers halfway through the year were caused by their departure together with other resignations for various reasons. Their meetings have varied in form and in time during the year but have not attracted very many people and the community can report only two new believers. On the other hand, London contributed the bulk of the speakers for the Hyde Park venture, reported further on in this report, which was originally organized by the N.S.A. though later turned over to London. In order to contact people for whom Sunday is not a suitable day, they also held periodic meetings on a weekday evening. They held a large public meeting in a hired hail in July, in conjunction with two other organizations, and they also took an active part in the two meetings organized by the N.S.A. at the time of the UNO meetings. Both the Preparatory Commission and the General Assembly of the United Nations met not many yards from the London Center and during the meetings of the latter a large notice of welcome to the delegates was displayed in the Center windows. London is also experimenting with another form of publicity, namely posters in buses. Another attempt to attract people to the Center took the form of an Art Exhibition, which displayed the work of Baha'i artists and of a friend associated with the Cause for many years. In this way a number of people were led to make the acquaintance of the Center. Talks have been given to various other organizations. London has kept all the big feasts and the commemoration meetings have been held and attended by some at the proper times, though repeat meetings have been held for those who could not attend night meetings. Fireside meetings have been held at various times of the year in different parts of London, one of the new believers being a result of the Ealing fireside meetings-~Manchester has been working very hard and can report a good measure of success, with six new believers. Since January their public meetings have grown from just a handful till now they get an average of thirty, and they have also held a number of fireside meetings. At the beginning of the year they held a shop exhibition in Salford. Not many inquirers followed up their initiate interest at the exhibition by attending meetings, but many must have been made familiar with the Faith. A very important feature of Manchester's work has been the effort to develop Altrincham Ñ over the years much work has been done there and now prospects are so encouraging that Manchester hopes it will be adopted as one of the goal towns of the Six-Year Plan. Manchester Youth Group has continued to hold regular meetings and sends its monthly newsletter [p55] CURRENT BAHA'I ACTIVITIES 55 to a very wide circle, both in this country and abroad. "Bournemouth has had rather a diflicult year. An unhappy situation arose when it was discovered that one believer had not properly understood the Baha teachings on spiritualism. These were explained and the Guardian also wrote a full explanation, but she withdrew from the Cause and two others followed her, on account of this and other teachings which they found they could not accept. The community has been further weakened in numbers by the departure of two voting members and two youth members for London, and it now finds itself with only just enough members to justify an assembly. As some of these are often ill and unable to attend assembly meetings, it is very difficult for the assembly to function properly. Nevertheless active teaching work has been done all the time. Most of it has taken the form of fireside meetings, since they arc still unable to find a place for a center, but a big public meeting was held in February, which was very well attended, and Baha'is have also spoken to other groups like the Esperantists. The little handful who do the active work in Bournemouth deserve a sin. cere tribute for the way in which they are keeping the community and the teaching work going. ccTorquay shows a great example of what a small community can do. Though only lust over the minimum number for an assembly, and at that not all members are able to be active, they keep their public meetings going regularly, and their young people's weekly meeting has become not oniy a social evening but also a study class held on a separate evening. But more than that, they have undertaken active extension work, trying to work up a circle of interested people in Exeter. Regular meetings have been held there since January and Torquay believers have travelled there to hold them, undeterred by the worst of the winter weather. Though they could not find a very suitable hail there and though audiences have been small, they have one or two people who attend regularly and who are trying to help make further contacts. This is a really fine contribution to the Six-Year Plan by such a small community. ttBradford suffered more than any other community by the absence of members on National Service and they have been glad to welcome back two of them since the war ended, to help in the community work. Others have still to come home but should arrive before long. Meetings have been held regularly and have been taken both by members of the local community and by visiting speakers. Baha'i talks have also been given to other organizations such as the International Friendship League and the Bradford Business Men's Club and have aroused much interest. A well-supported study class has also been held. One of the newspapers has given them periodic writeups. Five members of the Bradford community, which has up till now included Leeds in its area, live in the latter city and they have recently' started intensive teaching work there, fully supported by the Bradford Assembly. Leeds has been adopted as one of the goal towns of the Six-Year Plan and, as already mentioned, recently a shop exhibition was held for a fortnight in one of the main streets beginning and ending with a big public meeting. The Leeds believers, helped by other members of the Bradford community, put a lot of hard work into this campaign; it made an excellent beginning to their local teaching, which is being continued by fireside meetings. "Though many of the wartime difficulties still persist, the Publishing Trust has worked hard during the year. Seven publications have actually been received from the printers during the year, including the 1946 diaries. Several of these are pamphlets, none of them very big books. Three more are at present in the hands of the printer. A long list of books and pamphlets is planned and most of them are in the course of preparation. t(On the administrative side, we have at last completed the arrangements for the change in the Assembly's Articles of Association as a private company, which we spoke of in last year's report. The Chief Inspector of Taxes eventually approved the draft submitted to him, and the changed wording has been incorporated in the Articles and approved by the High Court of Justice, Chancery Division. This means that in future, for taxation purposes, we can be [p56] 56 THE I3AHA'1 WORLD accepted as a socalled tcharitable' body, which includes religious bodies, with consequent remission of tax. At the same time the clause regarding the number of delegates to the Annual Convention has been changed to allow of expansion as the number of believers in the country grows. "At the request of one of the local assemblies the N.S.A. drafted the wording for a marriage certificate, which it is proposed to have printed after the Guardian has approved it. This certificate will of course have no legal standing Ñ it is simply a certificate that a Baha'i marriage has taken place. tcThe current Baha'i year has seen the end of the fighting both in Europe and in the Far East. Already last year we could report being once more in touch with the friends in France and Switzerland. This year letters have been received from believers in Holland, Norway, and Czechoslovakia, and just a few weeks ago the ban on communication with Germany was lifted, so we hope to be hearing from the friends there also very soon. The goode news has just been received that they have reestablished their National Spiritual Assembly, which was suspended in 1937. "Th end of the war has meant a focussing of public interest more and more on the new organization by which it is hoped that future war will be avoided and the nations come to live harmoniously with each other. The General Assembly of the United Nations Organization held its first meeting in London in January. All the delegates were sent a letter of welcome from the British Baha'i Community, together with a leaflet containing passages from the 'Writings on the subject of World Government. One delegate from Ethiopia sent us a letter of thanks. Further, whilst public interest was focussed on efforts to develop international co-opera-non, a public meeting was held on January 9th in London, at Carton Hall, which is very near the place where the UNO General Assembly was meeting. Attendance was not so large as was hoped, as the weather was bad, but discussion was interesting. A further but smaller meeting on the same lines was held on April 17th. ttA little while before the UNO meeting, a World Youth Conference was held in London. It was not possible for us to take any part, as the meetings were confined to delegates, except for a big one at the Albert Hall which some Baha'is attended. A letter of good wishes was sent to the Conference and the secretary was asked to place some free literature in the meeting room. ~tFo11owing statements in the House of Commons sympathetic to the idea of world government, both the Foreign Minister, Mr. Bevin, and Mr. Anthony Eden, were sent letters and literature. Mr. Bevin's private secretary sent a cordial letter of thanks. ceThere have been two new activities in our community life this year, which it is intended will be repeated in coming years. One was the commemoration on September 11th of the anniversary of 'Abdu'l-Baha's first public talk in the West. The other was the attempt to attract people to the Faith by talking about it at the open air forum in Hyde Park. For a number of Sunday mornings, several London believers gave talks there to good crowds. Winter weather obliged them to stop for some months but it is intended to start again very soon, as this is a good way of introducing the Faith to large numbers of people. ~Tor the first time for some years we have had a Youth Committee. It has worked entirely by correspondence, as its membership was drawn from all parts of the country. It has produced a report on methods of attracting young people, which has been sent to all local assemblies, and it is now working on the possibility of producing a Youth Bulletin and also on the program for a Youth Day at Summer School." EGYrT Cairo, a cultural capital of IslAm, has become the seat of one of the most impressive Baha'i national headquarters yet constructed in East or West. Built to serve as seat of the Centenary celebrations, this Haziratu'1-Quds has created much interest in the Baha'i message, as the reports of the Egyptian Assembly testify. ~The completion of the Ha~iratu'1-Quds in time for the Centenary, and the magnificent manner in which the sacred occasion was celebrated therein were but a majestic call announcing the glad tidings of the new spirit infused in the body of creation, a new [p57] CURRENT BAHA'I ACTIVITIES 57 inspiration destined to elevate the world of humanity, and a new life exhilarated by the Divine Love. For, just as the building, with its beautiful location, excited the curiosity of the multitudes, the celebrations, in their turn, extended its significance and purpose far and near. "The banner of the Greatest Name was unfurled, and the Teachings and Principles widely disseminated. Groups of inquirers called at all hours in such increasing numbers that the Baha'is scarcely found time to carry on their administrative work. "The following message dated July 17th, 1945 was received from the Beloved Guardian, through his secretary: Ñ tHe was very happy to read of the wonderful progress made by the Faith in Egypt during the past year in the annual report; likewise the reports of the convention and Centenary celebrations rejoiced his heart, and he felt moved, in view of the activity and devotion of the believers there, to launch them upon a new field of service, namely teaching and establishing the Cause in new localities. In India, Persia and America wonderful results have been obtained by Baha'i pioneers and settlers, who, leaving their homes, have founded new areas in places where the Faith was unknown and have been able to raise its banner in many virgin fields. CH feels that the time has now come for the beloved Egyptian friends to likewise take this important step, and he has therefore contributed one thousand pounds to be used to help finance pioneers and aid in the general teaching work.' NEW SPIRITUAL ASSEMBLIES FORMED ttAccording to the scheme of teaching the Cause and establishing new Spiritual Assemblies through Baha'i pioneers and settlers, the National Spiritual Assembly was able to raise the number of existing Spiritual Assemblies to seven by constituting three more Assemblies, one each in Suez, Tanta and Sohag, whereby the number of centers was proportionally increased. Efforts are being made to encourage the believers to settle in more centers where it is hoped Spiritual Assemblies can be formed, and new centers established." SUDAN tcAided by the confirmation of Baha'u'llah, two of the believers Hassan Effendi El Saeed of Port-Said, and Rashad Effendi El Hamamsy of Cairo, were able to settle in Kharti~m, Sudan. Accompanied by their families, they left on January 23rd and February 27th, 1944, respectively. tSince their arrival in Khartiim, the Baha'is there were greatly encouraged and inspired. The report of Rashed Effendi, who was transferred back to Egypt after six months stay in Kharti5m, is replete with joyful news. The number of existing, accredited Baha'is in Kharnim is nine, and another believer lives in Singa. The Cause is also attracting the interest of still others in this area. The center in KhartAm is well organized in accordance with Baha Administration. Meetings are regularly held on Sundays and the nineteen day Feasts are well attended. They have established a small library, and are in constant communication with the National Spiritual Assembly." ETHIOPIA "Sabri Effendi Elias, of Alexandria, was able to return to Ethiopia, after a prolonged absence dating from the outbreak of the Italian war against Ethiopia in 1935. He departed for Addis Ababa on January 23rd, 1944. (cstopping for a few days in Khartiim he met the Baha'is of Sudan, and shared with them the joyful news of the progress of the Cause. was accompanied by his wife who is likewise giving hearty support in serving the Cause in that country. Their reports show that the Word of God is being promoted in a wonderful way, and it is our earnest hope that these friends will succeed in obtaining a permanent stay in Ethiopia. PERSECUTIONS CONTINUE CCAS the Cause achieves more progress and spreads its influence over new areas in Egypt, its adherents, in like manner, are exposed to attacks of the ignorant masses, aroused and stirred by their fanatic leaders. The persecutions instigated during 1944, and particularly since the Centenary celebrations were [p58] 58 THE BAHA'I WORLD held, testify to the fact that there is an organized and antagonistic movement tending to stop, or at least to impede, the progress of the Cause of Baha'u'llah, which the opponents consider a threat to the Faith of IsUm, and destructive to its authority. "Motivated by an assumption neither based on sound foundations nor the product of a sincere search for truth the Shari'ah Moslem courts from time to time consider cases of individual Baha'is and thereupon issue groundless, misleading and illogical judgments involving the worst consequences they can conceive. "These verdicts are published in certain newspapers, which to our regret, do not also publish our replies to these false charges. As a result, the fanatic elements find reinforcement and vindication for the attacks they launch against the Baha'is. "In Tanta, where a Spiritual Assembly had been newly established, a serious disturbance took place and the Baha'is are still suffering from the attacks of the aroused mobs. A number of them were beaten and even the policemen bad great trouble in dispersing the agitators. ttAnri-BahA'i proclamations were circu-lared throughout the city, defaming the Baha'i Cause, and warning the people against association with the Baha'is. In order to spread the warning to the utmost, the instigators took the occasion of the month of RamadTh, the Moslem month of fasting. This being a seasonal custom they published a timetable in which they quoted many excerpts from the last verdict issued by the Shari'ah courts of Arish, in 1944, by which Baha'is are considered heretics, who have deviated from the Moslem religion; being thus apostate, their marriage contracts with Moslems become null. A charge against the instigators was brought by the Baha'is and is now under consideration. BAHA'I MARRIAGE CERTIFICATES NOT YET RECOGNIZED t~A Baha'i marriage certificate issued by the Spiritual Assembly of Cairo was presented by Mohamed Effendi Kamal of Beni-Suef, to the Immigration Department, with a view to obtaining a permanent stay in Egypt for his wife, a Palestinian subject. (CHis application was not approved, on the ground that the Baha'i Faith is nor recognized by the Egyptian government, and consequently Baha'i marriage certificates could not be regarded as legal documents. His wife was thereupon requested to quit Egypt. An appeal has been submitted to high authorities for further consideration. Negotiations With the Government "The current persecutions, the frequent judgments issued by the Shari'ah Moslem Courts on cases of Baha'i individuals, the judgment of the Grand Mufti of IsUm of Egypt by which he proclaimed the independent status of the Baha'i Faith, and the critical position affecting the affairs of the Baha'i community in general, have recently been considered by the National Spiritual Assembly. t~The memorandum is in preparation through which the Baha'is hope to receive the sympathetic consideration of the government, whereby, in the light of the facts of the matter, it will not hesitate to extend protection to the Egyptian Baha'is, and give them the right to enjoy the privileges sanctioned by Constitutional Law on an equal footing with other religious communities. Publishing Activities (cThree committees have been charged with the responsibility of translating Baha'i literature, and of furnishing articles to the newspapers on every possible occasion. CCThe tDispcnsarion of Baha'u'llah,' the Historic Survey of the Centenary, as well as other items of interest have been translated into Arabic and are now in process of publication. 'God Passes By' is now being translated. SUPPORT FROM 'IRAQ "These undertakings were greatly encouraged by the kind message received from 'IrAq, in which the National Spiritual Assembly expressed their desire to share half of the expenses. "An article was supplied to the Masri (newspaper), commenting on the activities of the Baha'is of America in connection with the San Francisco Conference. The comment expressed the high appreciation of [p59] CURRENT BAHA'I ACTLVITIES 59 the Baha'is of Egypt, and dealt mainly with the principles of tFreedom of Thought'; tFreedom of Belief'; ~Oneness of Religion'; and the CAbd t of all Prejudices.' BAHA' SCHOOL "For the first time a Baha'i Summer School in Egypt was organized. It is beautifully situated at Port Eouad, opposite Port Said, on the Eastern bank of the Suez, and overlooks the Mediterranean Sea. A fifteen day program was held from July 15th to 3 0th. "Seventeen members from different places in Egypt, attended the school. Many interesting subjects were studicd, and lectures and debates were also included in the program. "The results were cxcellent indeed, and it is hoped that a session of the schooi, on a wider scope, will be arranged next year. 'IRAQ In proceeding from country to country to survey the condition of the Baha community, one is constantly reminded how thoroughly the world has prepared for enmity and strife, and how pitifully ineffective has been any preparation even for the idea of peace. Truth has had to serve in a garrison, and fellowship has been confined in a prison girt by many walls, from racialism to nationalism, and from class interest to prejudice of creed. In one part of the world the Baha'i community is oppressed by the state; in another part by the mosque. Marked and conditioned by its own particular tradition, each Baha'i community to some extent struggles with the psychic ghost of opposition after the actual opposition has ceased. But the ifiany Baha'i communities, diverse as they out Ñ wardly may be, weak and ineffective as they may appear, more and more rapidly take on the characteristics of the only true world community that can exist today. Moral energy and mental clarity steadily increase among the Baha'is, since they are related to the creative power which gathers the peo-pies together to produce mankind. In 'Idq, as in Egypt and Persia, Isl&m makes the psychological environment in which the Baha'i community has developed. Public facilities taken for granted in a country like America are denied the followers of Baha'u'llah in 'Iraq where ecciesiasticism has been the law and the court of the state. In such a theatre one can follow the dramatic course of events produced by the meeting of the old era and the new. Those who fail to attain unity with the Manifestation of God in His day can never agree among themselves. That is why even a handful of true believers eventually become the axis around which the society revolves. From the report of the National Spiritual Assembly of 'Idq the following excerpts arc taken: SPREAD OF THE FAITH t~The Teaching Committee has endeavored to meet the increasing need of Baha'i literature. Study groups were formed and held their sessions daily in the foundation hail of the Haziratu'1-Quds as well as in the homes of the friends in different parts of the city, for that urgent, vital purpose. The meetings of these groups were presided over and directed by teachers of deep knowledge appointed by the National Teaching Committee to encourage the hungry souTh of the beginners, and the seekers after truth through the Divine nourishment of the Baha'i revelation. DISSEMINATION OF LITERATURE "The National Spiritual Assembly, in discharging its responsibility of diffusing the light of the Baha'i Faith and in instilling its celestial spirit in the heart of those seekers after its truth, has placed large quantities of Baha'i books and pamphlets, in various languages at the disposal of the teaching committee which has disseminated them among a great number of people of every religion, race, and rank throughout the country. "As a direct consequence of these activities, a number of these inquirers were attracted to the Faith and enlisted as believers in the New World Order of Baha'u'llah and became active members in the Baha'i Community. CtThe influence of these teaching activities was not restricted to the local areas of [p60] 60 THE BAHA'I WORLD Baglidid, but has penetrated to other places of the country. Many friends of other centers were stimulated by the Anniversary and rose up, with ~ new zeal, to promote the Baha'i Message in their respective centers. !CReports from teachers reaching the National Spiritual Assembly show their splendid activities in the field of teaching, and that people of every shade of opinion have been attracted to the Faith. The National Spiritual Assembly hopes that in the fulness of time these will become the torch bearers of the Faith of Baha'u'llah. "The Local Spiritual Assemblies of 'Ir4q, with the cooperation of the teaching committees, have extended valuable assistance to the management and organization of their teaching work, and of utilizing the capacities and talents of the individuals for the welfare of the Faith. and isolated believers in several localities such as Mosul, Karktik, 'Am~rih and 'Aziziyyih are in constant and direct touch with the National Spiritual Assembly and are receiving their spiritual support. Their report proved that teaching has become their highest goal in life, and their labors have resulted in the fruitage of a few new believers, establishing a firm nucleus for a Baha'i community. The National Spiritual Assembly confidently hopes that through the confirmations of our beloved Guardian we shall have several new Local Assemblies in the near future. CHANNELS OF TEACHING ttMeans and channels of teaching in 'Iraq are very limited. Owing to the deep religious fanaticism and ignorance of the large majority of the people of 'IrAq, the only possible means which the difficult environment offers for this important service is through personal contacts and individual teaching. The friends in 'Ir&q cannot overstep this limit for fear of still more repression which may injure the vital progress of the Faith. "Publicity through newspapers and magazines, a great instrument and very effective system for the promotion of the interests of the Faith, is not available to us. Editors in 'Iraq dare not publish an article in favor of the Faith. They do not hesitate, however. to publish articles, against the Faith whenever the situation or their interest demand. ttAnother valuable means for the enlightenment of the public about the Faith is the libraries. Unfortunately, the librarians in tlrAq do not provide themselves with Baha'i books with the exception of an English library where Baha'i books occasionally are found. "Another important means for teaching is the lecture platform which is strictly denied to the Baha'is of 'Iraq. There is no opportunity for any Baha'i to deliver a speech or give a talk to a group of people in 'Ir~iq. Another more important, more vital instrument for the promotion of the Faith is the press which is strictly forbidden to us. The National Spiritual Assembly has many times approached the authorities for legal permission to print some Baha'i literature, but each time this was flatly refused. "It is painful to report that this great deprivation of vital rights has blocked the highway of teaching. The National Spiritual Assembly is at the present time following its former way of procuring the Baha literature in the Arabic and Persian languages chiefly from Egypt. Attempts have been made to print some pamphlets abroad but it was found, after experience, that this method costs much more than that of printing in the local press. ttAnother more useful, more universal instrument for the promotion of the Message of Baha'u'llah is the radio broadcast which we can not employ to reach the people. Were this most effective and comprehensive channel available to us we would have launched a nation wide campaign of teaching the Faith of Baha'u'llah. Radio broadcasting in 'Iraq is a governmental institution and is therefore under the control of the authorities and its use is restricted according to the interests of the government. Hence the only practical means remaining in operation under our disposal is the method of personal contacts and the slow way of individual teaching which is so limited in its use, so narrow in its range, so restricted in its results, especially when capable and meritorious teachers are comparatively few. [p61] CURRENT BAHA'I ACTIVITIES 61 PUBLIC LmRARY PLAN "At the Fourteenth Annual Convention of the Baha'is of 'Ir~q, it was resolved to establish a public library in Baghdad, to be chiefly devoted at its inception, to the best current literature, with a section dedicated to the Baha'i books. Gradually the Baha books may be increased in quantity until, in time, this library will become a Baha'i bookstall. For some months the National Spiritual Assembly has been looking for a suitable man whose knowledge and experience in teaching can utilize every opportunity offered by this library for teaching the Faith to the enlightened and intellectual classes of the people. The National Spiritual Assembly has taken this matter very seriously, as it believes that this plan would in time be an institution of great benefit and far reaching interest to the Faith. The sum of ID. 2000/ as preliminary budget for the establishment of this vital plan has been al Ñ loted, and the committee concerned is doing its best to find a suitable shop for this purpose. ADMINISTRATION CCThe National Spiritual Assembly has consecrated a great deal of its endeavors during the year covered by this report to consolidate the administrative order among the Local Assemblies and the National and Local Committees. The National Spiritual Assembly realizes full well the importance of, and the necessity for, the consolidation of the Baha'i committees and the strict application of the Baha'i Administrative Order among the Baha'i institutions. To see that this was developed and established by the committees and individuals, the National Spiritual Assembly decided to visit the local assemblies to see how the principles and precepts of the administrative order are being applied and to guide these assemblies to the best way of executing the Laws and Ordinances of the administrative order in discharging their duties and obligations. The National Spiritual Assembly held a session in the village of 'AvAshiq, where it consulted with the local assembly and the believers of that village, as well as with representatives of the Baha'is of Ic1hy~bih. This session lasted a day long during which time the National Spiritual Assembly had a good opportunity to give them the necessary practical advice and counsel for better organization in their administrative transactions and the invigoration of their spiritual activities. tcEurthermore the National Spiritual Assembly studies carefully the records of the. sessions of all the local spiritual assemblies as well as all the suggestions made at the Nineteen-day Feasts of all the centers, with the intention of knowing the range and nature of their activities, and is in direct contact and communication with all centers. Moreover, in most meetings of the Nineteen-day Feasts, ].ectures are delivered and explanations are made on the subject of administration for the assistance of the believers and their increased understanding of the scope and range of this sacred Order of Baha'u'llah. COMPLETION OF THE GUEST HOUSE "At the outset of this year the construction work of the Guest House was progressing well, and nearing completion with the exception of fixing the doors and windows and electric equipment. Then work was de.-layed and finally stopped on account of the shortage in building materials such as wood, window panes, etc., while the small quantities of building materials which were to be found in the market stores were under the Government control and were not available for civil use. "At the commencement of the work the authorities where quite reluctant and very strict about supplying the necessary materials for the completion of the Guest House. The building was registered as a personal house in the name of a believer. But the influx of the Persian pioneers and their lodging in the Guest House provoked and excited the suspicions and apprehension of the authorities and thereupon an order was issued stopping the work, and for a time the UaPratu'1-Quds was visited by many officials in order to be sure that this building is not intended to be used as a rest house or hotel for the Baha'i visitors and travellers. tIn the meantime the National Spiritual Assembly was compelled to take immediate action for the evacuation of the Guest House which was actually occupied and over [p62] 62 THE BAHA'I WORLD crowded by the Persian pioneers, and after great difficulty and energetic efforts, permission for the completion of the Guest House was procured and work was resumed again. By January of the present year the work was entirely completed. When our beloved Guardian was informed he graciously sent us the following message: ~The glad tidings telling of the completion of the Guest House has been a source of immeasurable pleasure and extreme exhilaration and is at the same time a brilliant proof to the arduous activity, laudable resolution, energetic endeavors and warm enthusiasm. A copy of the photo of this construction will be placed in a chamber of the blessed Baha and another one will be reproduced in the Baha'i World ~o that the Baha'is of the East and of the 'West as well as the pilgrims 0± the Holy Land might see the high endeavors of the representatives of the Baha'i community in the City of God and it would be the cause of pleasure and cheerfulness to the Baha'is of the East and of the West.' ccThe total sum expended so far upon the construction of the Guest House amounts to ID. 12000/ Ñ or about $48,000.00 a part of which the friends of 'Tr~q have contributed while the other part is a loan made by the National Spiritual Assembly against the mortgage of the building itself. THE HALL ~tThe National Spiritual Assembly has made many arduous attempts to get permission for the erection of the Hall which is the third, and last component part of the UaPratu'1-Quds. Having succeeded in procuring the necessary permission from the municipality the plan of the Hall was f or. warded to the Ministry of Supplies for the acquisition of materials. But the Ministry hesitated for a time claiming that this building had been used as a place of worship by the Baha'is of 'IrAq. In this case it could not be built without the knowledge and permission of the Ministry of the Interior, and actually the case was referred to the above two Ministries. The National Spiritual Assembly is continuing to exert pressure to acquire permission for the erection of the Hall in the way and manner that meets with the blessed wish of our beloved Guardian, who has time and again stressed his wish for the completion of the entire building. In a recent letter dated April 5, 1945 we received from him the following urgent message: "tAnd now it is incumbent upon you to concentrate your minds upon the construction of the Hall and hold fast in all ways and means until the necessary steps for its erection be made and you are honored in the successful completion of this blessed achievement.' APPLICATION OF THE BANAl LAWS AND PRECEPTS CCThe gradual growth and perpetual progress of the Faith of Baha'u'llah, and the corresponding decline and disintegration in the fortunes of the existing religious systems and institutions, are two factors of composition and decomposition which, working at the same time and in contrasting directions, have given the followers of the Faith of Baha'u'llah an opportunity to apply and put into practice the Laws and Ordinances of the Most Holy Book. The National Spiritual Assembly has stressed upon the Baha'is the necessity of applying the Laws revealed in the tKidb-.i-Aqdas' especially in regard to marriage, and open declaration of the Faith on the part of the believers in connection with legal transactions and official business. Moreover the National Spiritual Assembly in order to acquaint the believers with the spirit of the Laws and Ordinances of the Most Holy Book has formed study classes for teaching this subject and made it a matter of discussion and study in the Nineteen-day Feasts. It has also advised the local spiritual assemblies to watch the execution of the Laws in their entirety by the friends, and to penalize those who transgress them. "In conclusion it should be said that the refusal of the Government to recognize the Baha'i marriage certificates has caused much trouble to the friends of 'IrAq. This problem we believe will continue to be a source of trouble until the Government recognizes the independent status of the Baha'i Faith and gives the National Spiritual Assemblies the permission of executing the Baha'i Laws and Ordinances enshrined in the New World Order." [p63] CURRENT BAHA'I ACTIVITIES 63 INDIA AND BURMA Part of its area overrun by hostile armies, undergoing a great historical change in its political alignment, India, a continent of races and peoples within itself, has witnessed vigorous development of its Baha'i community. The National Spiritual Assembly has recapitulated a very extensive record in a few words: Ñ The Centenary Convention "Better administration, unity, consolidation of the newly established assemblies; the training of Baha'i children and youth; the need of a Baha'i school; a printing press; the need of literature; a magazine in English; a Teachers' Training Class; the passage of the Baha'i Laws in the legislature; a better structure for the National Haziratu'1-Quds; greater individual effort in teaching; development of the Summer School; the drawing up of a 3 Ñ , 4, or 9-Year Plan; application for land for a Mashriqu'l-Adhkar; the provision of a GulastAn wherever there are Baha'is; training in Baha'i administration; greater supervision over the newer L.S.A.s; sending of teachers to Ceylon; the need on the part of the National members to travel and see into all affairs Ñ these were the subjects discussed at the Convention. Twenty-Five New Assemblies CCJ~ the field of both pioneering as well as publications we were up against dIfficulties. In pioneering, the problem was a natural law Ñ the ebb after the flood. The epistles from the Guardian received during the close of the first century reveal, and were responsible for, the heights which the friends in this country scaled under the impetus, and for the success, of the Six-Year Plan that concluded with the termination of the first century. An extract from one of these letters dated October 26, 1943, is given to indicate the measure of the response of the Indian friends to the call of the Guardian. " Ñ The excellent news you conveyed of the progress of the Faith in so many hitherto virgin territories of India greatly rejoiced the Guardian's heart, and he is proud to ness the manner in which the Indian believers are arising, teaching, and sacrificing for the faith of God. The friends themselves must be astonished at the rapidity with which the devoted pioneers have succeeded in establishing new Spiritual Assemblies; and he hopes that many more souls will, thrilled by these achievements, follow in their footsteps, and thus ensure a truly glorious celebration of the hundredth anniversary of the Cause next May. The eyes of the Baha'i world are being increasingly attracted by the achievements of the Indian friends, and they have the opportunity of crowning their Centenary Celebrations with a victory outstanding in the records of the ~ah4'is of the East. The Guardian hopes that in this connection many more Baha'i young people will arise and serve. They have the advantages of health and freedom from family responsibility which are not always enjoyed by older peo-pie, and they should cooperate to the full with more experienced believers in carrying on the pioneer work of the Cause." There were five assemblies in India at the commencement of the Plan; there were thirty at its close. The resources of the friends were heavily strained. When a call came for help, there was no response because all those who could respond were already in the field. So, inevitably some of the newly established centers dissolved due to a decrease in their numbers. The first year after the century saw a diminution in the number of our assemblies. The recession continued up till the Convention of 1945. Some ten centers reverted to group status. The position was realized by the friends at that session. The flow started, never to ebb again. For on this occasion the friends had gained something which they were first without. That was experience. They had learnt the conditions under which permanent settling could be undertaken. And so the new attempts were undertaken on a new basis." [p64] Teacher 64 THE BAHA'I WORLD A RECORD OF PIONEER TEACHING Centers Visited Mr. N. Akhtar-Khawari ... Andlieri, Belgaum, Bombay, Hyderabad (Sind), Koihapur, Panchgani, Poona, Sholapur, Deolali, Igatpuri and Lahore Mr. I. BakhtiariAhrnedabad, Hyderabad (Dn), Kariafghanan, Kotah Quetta. Ujjain, Belgaum, Koihapur, Secunderabad and Surat Mrs. S. Fozdar Ahmedabad, A1ig~rh, Baroda, and Kotah Mrs. Gawliar J. Hakimian Koihapur, Bangalore and Mysore Mr. S. H. Koreshi Kariafghanan and Amritsar Mr. I. Sorooshi Belgaum, Hyderabad, Dn. Sholapur & Secunderabad Mr. K. Izzadyar Calcutta, Kamarhati, Serampur, Gorakhpur, Belgaum, Koihapur, Cawnpore, Allahabad, Panihatti Mr. I. Yaganagi Mr. 'and Mrs. I. Yaganagi. Dr. M. E. Lukmani Mr. M. Mimi Mr. R. D. Mihrshahi... Mr. & Mrs. K. Suhayli .... Mr. Sharyar Yazdani Mr. Rustorn Vafadari Mr. Khusraw Farahmard Mirza M. H. M. Afnan • Delhi • Surat and Belgaum • Calcutta, Gorakhpur, Kamarhati, Scrampur, Cawnporc, Allahabad and Panihatti .... Koihapur • Hyderabad (Dn), Sholapur, Deolali, Igatpuri, Secunderabad and Surat • Belgaum and Sholapur Hyderabad (Sind) • Belgaum, Koihapur, Sholapur • Belgaum, Koihapur, Sholapur • Bombay, Andheri, Poona, Panchgani, Sholapur, Hyderabad (Sind) and Karachi Vellore Mr. S. A. Husain Mr. S. Yaganagi Mysore, Vellore Mr. M. H. Sabiri Cawnpore Mr. K. M. Talgeri Mysore, Hubli Mrs. Shirin Boman Nagpur Rustom Vafadari Deolali, Igatpuri Mr. K. H. Payman Vellore t!Q thanks are also due to Mr. Samirni of TihrAn, Persia who while on a trip to India on personal business was bidden by our Guardian to visit the Indian centers m reply to his request for permission to visit the Holy Shrines. Mr. Samimi's visit to the centers in India resulted in wide publicity for the Cause as he spoke in public at very many of the places that he visited. A press report of his talk and an interview are given herewith as specimens: ACHIEVEMENT OF PEACE AND BROTHERHOOD Mission of Baha'i Faith "The establishment of universal peace and brotherhood, the creation or adoption of an international language as an aid to achieve peace and brotherhood, and the setting up of an international force to maintain world peace Ñ this is the basis and the creed of the Baha'i faith," observed Mr. A. Sarnirni, M.B.E., Head Interpreter to the British Embassy in Tihr~n (Persia), and Chairman of the East and West Committee Ñ in an address to the local pressmen at the Baha'i Hall last evening. "The Baha'i faith, despite its recent origin, had made astounding progress according to Mr. Samimi. It had been embraced and accepted by 51 races in 78 countries. Its followers, Mr. Samimi claimed, loved their fellowmen, knew peace of mind and spiritual bliss. Hatred and antagonism were unknown to the Baha'is. They believed in and prac [p65] CURRENT BAHA'I ACTIVITIES tised in their daily life, peace, unity and brotherhood. "Most of the Baha'i activities were conducted at present in the U.S.A. without any priests or clergymen, as the Baha'is did not believe in pricstcraft of any sort. "The Baha'is were forbidden from interesting themselves in politics. They were bound, as Baha'is, to carry out the orders of their Government, irrespective of the fact whether it was tyrannical or benevolent. The Baha'is possessed sturdy faith in their future and recked not their present persecutiOn at the hands of the fanatic maulvis in the country, concluded Mr. Samimi." Ñ (The Shut Observer, Karachi, June 24, 1945) Baha'i Faith (cLahore March 26. Ñ Agha Alimed Samirni of Tihrin addressed a public meeting in English at the Club House of Model Town, Lahore on Sunday last with Lix Col. Jamal-ud-Din, I.M.S., in the chair. During the course of his address the speaker, who spoke in faultless English observed, that permanent peace could only be established when it was implemented by Divine Power. The prophets who founded the great faiths were the bearers of the Divine Plan which in its essentials never changed. These successive prophets were in reality the true Educators of the human race. "The speaker explained the basic principles of the Baha'i Faith which arose in IMn about a century ago an& which had spread all over the world. Quoting Shoghi Effendi, the Guardian of the Baha'i Faith, the speaker sMd: tLt there be no misgivings as to the animating purpose of the worldwide Law of Baha'u'llah. Ear from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remould its institutions in a manner consonant with the needs of an ever changing world. It can conflict with no legitimate alliances nor can it undermine essential loyalties. It calls for a larger aspiration than any that has yet animated the human race." Ñ (The Tribune, Lahore) Relief "The oneness of the Baha'i community is demonstrated in practice throughout the year for whenever there is a Baha'i in distress, the local and national assemblies succor him. On the one hand, Baha'u'llah has enjoined work upon every one and on the other has bidden those responsible for the administration of the spiritual affairs of the community to see that no one is in want. Thus, whenever a Baha'i is no longer able to work and in financial straits, the spiritual assembly of the locality where he resides is bound to support him, and if their financial conditions prevent them from rendering him assistance it is the duty of the N.S.A. to help. This principle has been in practice in this country and the community has seen that distress among their less fortunate brethren has been relieved and their sufferings mitigated as far as possible. Publications "From the small beginning where oniy a pamphlet or booklet was occasionally printed, to the position where thousands of copies of various books in different languages are printed Ñ this indicates progress. During the period May 1944 to July 1945 the following work has been accomplished or undertaken: Ñ Originals 1. Din-i-BahA'i-ovr QidiyTh (Urdu) 2. Bish6xit.-i-Uzma Ñ Arabic (with Urdu translation) 3. Survey of the First Baha'i Century by the Guardian (Persian) 4. Q6'im-i-A1-i-Muhamrnad (Urdu) In the Course of Printing 1. 1pm 2. Shish Alwah Translations Ñ Printed this year 1. New Era Ñ Kanarese 2. New Era Ñ Maratbi 3. Baha'i Procedure in Urdu In Press 1. New Era Ñ Gurmukhi 2. New Era Ñ Telegu 3. New Era Ñ Tamil Reprinted 1. New Era Ñ Gujrathi 2. Shish Alwah Ñ Urdu 3. The Dawn of the New Day Ñ Urdu [p66] 66 THE BAHA'I WORLD In the Course of Reprinting 1. New Era Ñ Urdu 2. New Era Ñ English 3. tqAn Ñ Urdu 4. BThu'I-Hayat Ñ Urdu Under Review 1. Book of Qiamat Ñ Urdu 2. Dispensation Ñ Urdu 3. The Promised Day Ñ Urdu 4. Al Far&'id Ñ Urdu In the Course of Translation 1. New Era Ñ Singhalese 2. New Era Ñ Assamese 3. New Era Ñ Orriya 4. New Era Ñ Pushtoo 5. Hujjaju'1 Ñ Baha'i Ready for Press New Era Ñ Malayalam Translations Completed Hujjaju'1-Bahiyyih Personal Status "The Baha'i Laws regarding personal status are being increasingly applied and enforced. It is not very strange that those who newly embrace the Cause feel somewhat queer when they have to change habits to which they have been accustomed for ages but for those who grasp the truth of these Words of Baha'u'llah, the transition is easy. He says: tTrue 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 He bath revealed from the Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you is to be found now here except in complete servitude unto God, the Eternal Truth. 'Who so hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven.' The friends are trying to adopt all the commandments which the laws of their country permit and the N.S.A. is also endeavoring to get the Baha'i Laws recognized by the Government. The local communities are striving to secure a plot of ground to serve as their Gu1ast~n (literally flower garden, meaning a burial ground) to be enabled to carry out the instructions of Baha'u'llah with regard to burial of the dead. Baha'i School ttTh Baha'i Summer School was held this year in Karachi from October 16th to 31st, both days inclusive. Among the att~ndants Quetta was strongly represented while friends also came from Surat, Bombay, Poona, Hyderabad (Sind), Baha'u'llah and Lahore. Quite a large number attended the school from Karachi. The total attendance was about 50. The morning sessions were held every day from 10 1 p.m. and evening sessions from 4 7 p.m. except on Sundays, when the School remained closed. 20th October being the Birthday of the Bab, the School remained closed. On 30th October a written test was held and a Feast was given on the 31st of October. ~tE1evcn lessons on Aqdas and BayAn were given by Mr. M. H. Ilmi and each Lesson Lasted for an hour. ttNine lessons on the History of the Baha'i Faith, six lessons on the Twelve Baha'i Basic Principles and three lessons on the Administrative Order of the Baha Faith were given by Mr. N. Ak1~tar-Khawari. Ten lessons on the Methods of Teaching with special reference to Indian conditions were given by Prof. Pritam Singli. Both the morning and the evening sessions began with Prayers and Reading from the Scriptures and between the lessons there was a recess of half an hour. "Special features of this year's Summer School were the taking of notes of each lesson by the attendants and then taking a test which was very satisfactory. The Summer School Committee decided to present a copy of Munajat-i-'Abdu'1-Bah4 to every one who had attended the School and this was done on 31st October at the time of the reast. Local Centers "From the reports received from the local centers there is evidence of an ever growing zeal and enthusiasm on the part of the friends in the service of the Cause and a proper administration of its affairs. The response to [p67] CURRENT BAHA'I ACTIVITIES 67 most of the Assembly's requests have been promptly met by a majority of the centers; most of them have shown eagerness to cooperate in the execution of the plans for the progress of the Cause; with more or less vigor they have carried forward the work of Teaching; some have displayed great initiative and originality in presenting the Faith to the public on every opportunity they could get; some of them have followed up such work by establishing study groups to which they have invited receptive and spiritual inquirers; they have observed Baha'i feasts and anniversaries; they have regularly held the 19-Day feasts; they are endeavoring with all their might and within the limits imposed by the law to pUt the Baha'i laws into practice; they have infused into their youth a zeal and generated in them a devotion to shoulder the responsibilities they will tomorrow have to assume in a larger measure; they have whenever requested undertaken in behalf of the N.S.A. the publication of Baha'i literature; they have organized their local libraries; in short, they have demonstrated in a practical manner the working of Baha'i administration in their centers. NEWS FROM BURMA CrAt this date of writing (the first week of August, 1945) we have not yet received confirmation of news regarding the Baha'is at Burma. Immediately after communication with that country was restored, the N.S.A. received this cable from the Guardian: 'Anxious news dearly beloved Baha'i friends Mandalay Rangoon particularly Siyyid Mustaf 62 This was received on the 5th May 1945, considered by the N.S.A. on the 6th May, and immediate action taken to secure some definite knowledge of the Burmese friends. Four or five different agencies, governmental and otherwise, were approached through correspondence for the desired information but having failed for a fortnight to ascertain anything about them, our N.S.A. resolved at its next session to depute someone to go in• person to Burma and get this knowledge. Dr. Lukmani, the Chairman, of the N.S.A., offered to go, and set out about the end of May. He was not allowed to proceed beyond Chittagong, on the Burma border, however, and the oniy information he could get from there was that the Upper Burma friends were safe. This news, transmitted to the Guardian by cable, brought this reply: joyous gratitude safety dear Burmese friends. Convey assurance loving remembrance shrines.' After a while these further items of information filtered through but none of them has up to this time been confirmed: Ñ 1. Our beloved brother, Siyyid Mu~;af A Rftmi, had been killed at 'Thingagyun by local men. 2. Another friend, Mr. 'Aziz Abmad, had been killed at Kawlin by the Japanese. 3. The Baha'is of Rangoon and Mandalay had mostly taken refuge at Daidanaw when the Japanese invaded the country. 4. The Baha'is in Upper Burma were safe, though destitute. 5. Mr. Khudabux of Kawlin and Siyyid Ab-did Husayn $hir~zi of Rangoon who had been in affluent circumstances were now in a distressing plight. 6. The J-laziratu'1-Quds at Rangoon and Mandalay had both been destroyed. "We cabled the news contained in items 1, 2 and 6 to the Guardian on 7th July and received this reply: tHearts grief stricken passing supreme concourse distinguished pioneer Faith Baha'u'llah dearly beloved staunch high minded noble soul Siyyid Mu~;afd. Long record his superb services both teaching administrative fields shed lustre on both heroic and formative ages Baha'i dispensation. His magnificent achievements fully entitle him join ranks hands Cause Baha'u'llah. His resting place should be regarded foremost shrine community Burmese believers. Advise holding memorial gatherings throughout India honor his imperishable memory. Urge Indian Burmese Baha'is participate construction tomb. Cabling three hundred pounds my personal contribution so praiseworthy purpose' The outstanding traits in the character of Siyyid Mustaf~ Riimi that to our understanding have qualified him for the high station assigned to him by our beloved Guardian are firmness in the Covenants established by Baha'u'llah and 'Abdu'l-Baha with their followers to turn to their respectively appointed successors and steadfast service over a period [p68] 68 THE BAHA'! WORLD of several decades (he accepted the Faith when in his twenties, lived for almost a century), constancy through all the vicissitudes of life and in the face of the onslaught of the enemy, the teaching of the Message to high and low which was the one passion of his long life, and the dedication of his wealth, his time and his talents to the spread of God's Faith." AUSTRALIA AND NEW ZEALAND The most important event in the current history of the Baha'i community has been the acquisition of a building to serve as the national Baha'i headquarters, or Ilatatu'l-Quds. This undertaking was initiated and blessed by a contribution made by the Guardian of the Faith in 1943, followed by donations given by the National Spiritual Assemblies of the Baha'is of the United States and Canada, Persia, 'IrAq, India and Burma, and also by an individual Baha'i of Persia. These contributions amounted to a total of over six-thousand five hundred pounds sterling. The property located at 2 Lang Road, Centennial Park, Sydney, was purchased, and the secretariat established there before the end of 1944. It is thus described in the report made by the National Assembly: The building purchased for the T)Ia?Aratu'1-Quds is a sixteen room, two story residence facing the entrance gates to Centennial Park, a public reserve of 600 acres. The entrance is good and the arrangement of the rooms excellent for our purpose. Double doors open from the large reception room into a small library and from the library into a large lecture room. When all the doors of these three adjoining rooms are open the effect is of dignified spaciousness. Mitch time and energy were devoted by the N.S.A. members and friends in Sydney to preparing the premises for occupation. Mrs. E. M. Axford personally directed and supervised alterations, furnishing and the interior decorating which was necessary. Despite wartime restrictions and shortages which hampered the work on every hand the Secretariat was established in the building by the end of 1944. After much sorting and packing the Secretary and Treasurer for ten years, Miss Hilda Brooks and Mrs. Silver Jackman ire-spectively, spectively, of Adelaide, South Australia, finally despatched all the N.S.A. files, books and belongings to the new Headquarters in Sydney. Miss Brooks, who had also been Keeper of the Archives, reverently carried the Precious Relic, Lock of Baha'u'llah's hair, pen cases and pens which had belonged to 'Abdu'l-Baha, framed specimen of 'Ab-du'1 Ñ Baha'is handwriting and various gifts from the Guardian, to Sydney in her personal luggage. These former officers of the N.S.A. had conducted all the clerical work in their own homes Ñ it was therefore a great joy to them to know that in future N.S.A. officers would enjoy the convenience and dignity of perfectly appointed and equipped offices, thus enabling the clerical work to be accomplished with greater ease and efficiency. In the rows of files and office equipment at Headquarters they see the fulfilment of their dreams. The new Secretary, Mrs. Dive, now resides in the building. The Treasurer, Mr. N. Walker lives in Sydney. Social functions are held at the Headquarters and both local and National teaching work is carried out there. Many inquirers have called to ask about the Baha'i Faith. The name tCHaziratu~1.Quds~~ has brought forth many queries as to its meaning thus providing the believers with opportunities to explain and expound the Teachings. Significant steps have also been taken in the proclamation of the Faith. That the teaching work has been influential, and the community has become firmly established, is attested by the degree to which the Baha'i Faith has become a public symbol of a new spirit in religion. On the one hand its broad principles and its freedom from race prejudice was noted by the Rev. C. W. Chandler in the Auckland Star of March 18, 1944, while its challenge to the former dispensations has been pointed out by a missionary in an article published in the Adelaide Church Guardian. The teaching activities carried on during the two years covered by this survey has been summarized in the Assembly's report. Owing to the war, it has not been possible to increase the tempo of our teaching efforts as we had planned. The housing shortage brought about by the necessities of war (cessation of building and. increase of city [p69] CURRENT BAHA'I ACTIVITIES 69 populations, through the creation of war industries) makes it extremely difficult for wouldbe settlers to find accommodation if they leave their homes to go to new areas. Travel restrictions have prevented the hoped-for organization of Interstate teaching tours by believers able to give public lectures. 1-lowever the believers have concentrated in their home centers and States and there is not one believer who has not helped in the great cooperative effort called for by the N.S.A. in 1943 and inspired by donations amounting to £87245.0, from the beloved Guardian for the financing of the teaching work. Many of the friends conduct meetings in their own homes and these have proved very popular and successful, the social atmosphere and the informality of the general discussions being very attractive to inquirers. A new Assembly has been formed at Caringbah, New South Wales, twenty miles from Sydney as a result of the regular visits by Mrs. Mariette Bolton. This indefatigable worker has also formed study groups at Wollongong and Goulburn and interested some people at Canberra. Mr. and Mis. Dobbins have done fine work at Albert Park, a suburb of Adelaide, South Australia. Regular meetings are held at the home of Mr. and Mrs. Featherstone. Six new members have been enrolled as a result of the afternoon and evening home meetings conducted by Mr. and Mrs. Dobbins at Albert Park. Regular meetings are also conducted by Mr. and Mrs. Fitzner in their home at Joslin, another suburb of Adelaide; six new members have also been enrolled as a result of their meetings. As settler to Port Elliot, South Australia, Miss K. Harcus is doing valuable work. Speakers at public meetings arranged by Miss Harcus were Miss Hilda Brooks and Mr. H. Fitzner. In Sydney, Adelaide and Hobart weekly meetings provide the opportunity for presenting the Cause publicly, special lectures are advertised in the press and every effort made to attract large audiences.. In Auckland, New Zealand, teaching was given a big boost by the Centennial celebrations; activity has been greater than in any previous year. The Auckland friends arc deeply indcbted to the indefatigable efforts and infectious enthusiasm of Sgt. Alvin Blum, an American Baha'i of the U.S. Army Medical Corps. Sgt. Blurn spoke on the platform of many organizations and in private homes as well as at the regular Baha'i meetings held at the Fabian Club rooms where he was the principal speaker. In Auckland City he spoke to the following : Ñ Astrology Group, Women's Progress Club, Christian Spiritualist Church, Y.W.C.A., Chinese New Zealand Society, Crusade for Social Justice, Rationalist Association, Junior and Senior Chambers of Commerce, People's University, Higher Thought Temple and the Quest Club. To some of these groups and organizations he was invited to speak more than once on various aspects of the Baha'i Faith. He also gave talks at Howick, an outlying seaside suburb. Outside Auckland lectures were given at Whangarei by Sgt. Blurn and Mrs. Dulcie Dive and by Mrs. Dive in the Hawkes flay area, Napier, Havelock north and Hastings. The Faith has had more publicity in Auckland than ever before. This has keen achieved through the Centenary celebrations, the press and cinema advertisements of lectures, socials, lantern slides and occasional articles in commercial magazines. Youth Groups: The membership of youth groups in Australia and New Zealand has fluctuated greatly and progress has not been maintained. There is however, a small nucleus of Baha'i Youth in each center which we know will be the starting point for great progress after the war. The 10th Baha'i World Youth Day was celebrated with success and enthusiasm in Adelaide, Sydney, Hobart and Yerrinbool. Yerrinbool Summer School: Summer School sessions have been held at ccBolton Place," Yerrinbool, in January and June of each year. The N.S.A. has appointed a committee to take over the entire management of the school. Mr. and Mrs. Bolton have gladly consented to this arrangement and have placed their home ttBolton Place" under the direction of the committee during the school periods. [p70] 70 THE BAHA'I WORLD Attack on the Faith: An attack on the Baha'i Faith in the form of an article entitled "Baha'ism Ñ a Menace to Christianity in Australia," by the Rev. H. C. Gurney, M.Sc., a Missionary of the Church Missionary Society working in Persia, which was published in the April and May issues of The Adelaide Church Guardian was replied to in the Baha'i Magazine Her. aid of the South and in a lecture given by Miss Hilda Brooks at the Baha'i Center, Adelaide. The Herald of the South Committee decided to have several hundred copies of the magazine article printed in pamphlet form for free distribution by the believers. Mr. Gurney began his attack with Ñ CCDuring this year that I have been at home in Australia on furlough after eight years' work as a missionary of the Church Missionary Society in IrAn (Persia), I have been astonished and very worried to see the way in which the faith known as the Baha'i Faith is being propagated, and the way this religion is spreading in little groups in our parishes in all the cities of Australia." In conclusion he wrote: Ñ ttTh Baha'is I have met in Australia seem earnest and sincere people, and are a real menace because they seem to preach a better and more united and reformed sort of Christian idealism." The Baha'i statement prepared in reply answers each of the arguments and contentions advanced by the missionary. A REPLY To REV. H. C. GURNEY C.M.S. MISSIONARY IN PERSIA The Baha'is of Adelaide have read with painful dismay, the article by the Rev. H. C. Gurney, published in the April and May issues of the Adelaide Church Guardian, and entitled "Bald'ism Ñ a Menace to Christianity in Australia." In the first portion of his article the Rev. Gurney has incorrectly outlined the origin of the Baha'i Movement, and in the second instalment has strayed still farther from the truth in his statements concerning the aims of the Faith and the actions of its adherents, and has lost his sense of fair play and justice altogether. The Rev. Gurney, as a Britisher and also as a follower of Jesus Christ, will, the Adelaide Baha'is are sure, be ready to allow them to state their case, and to correct those impressions which will otherwise cause many readers to have wrong ideas of the Baha'i Faith. Firstly, then, the title itself Ñ ttlBahA'isrn Ñ a Menace to Christianity in Australia," is completely misleading. The Baha'i Faith is not an rrIsM,~) but is a universal religion in the broadest and fullest sense; and far from being a "menace to Christianity," it acknowledges Christianity as the greatest world religion up to the 19th Century, and looks upon itself as the culminating chapter, as it were, in the teachings of Christ; that is, the fulfilment of His prophecies, and indeed the logical outcome and consummation of all the great world religions. 'Abdu'l-Baha, son of the Prophet Bah4'-u 'lUli, has written: t~The Baha'i Message is a call to religious unity, and not an invitation to a new religion, not a new path to immortality, God forbid! It is the ancient pah cleared of the debris of imaginations and superstitions of men, of the debris of strife and misunderstanding, and is again made a clear path to the sincere seeker that he may enter therein an assurance, and find that the Word of God is One Word though the speakers were many." 'With regard to the article itself, the Rev. Gurney accuses the Baha'is of Persia of showing hatred, opposition and fanaticism towards the Christians, but this is in direct opposition to the teachings of Baha'u'llah, Who has instructed His followers to ~tconsort with the people of all religions with joy and gladness." Baha'is, in whatever land they may dwell have no wish to speak ill of any religion or religions body; but only to give praise to them for the work which they have accomplished in the past, which has indeed been truly colossal; yet they desire also to stress the point that religions, like everything else in this world, must obey the universal law of change. Religion must be fluid, not static, for that which is static is moribund, and religion, to be alive, must forever progress. That is not to say that the teachings of [p71] CURRENT BAHA'I ACTIVITIES 71 Jesus Christ were not perfect in themselves; but Baha'is believe that a Messenger of God will only teach so much as the people of His day are capable of assimilating in their then state of mental and spiritual development. The teaching of Baha'u'llah is the same as that of Jesus in its fundamental reality, just as the lessons taught in the High School and University are basically the same as those of the Primary School; they differ oniy in their degree of complexity and advancement. Jesus built His teachings around the word "Lovn," and Baha'u'llah has built His around the word "UNITY," for each Prophet brings His individual, special lesson to humanity. Jesus could have taught the iesson of UNITY, but. of what avail would it have been to a world yet undiscovered in full, with only the poorest means of communication, and with people having very little knowledge of their brothers in other lands? Today, men realize as never before that UNITY is needed more than anything else. Mr. Anthony Eden, speaking at the San Francisco Conference, said: "The world today is one large city and our countries are its several parishes." Does not this show the need for unity, and for religious unity above all else? How, otherwise, can the apparently insolvable problems of the Moslem and Buddhist, Christian and Jew, not to mention the hundreds of sects within the religious themselves be solved? Only a great world religion can fuse and weld mankind into one universal whole. What other hope is there for humanity? At the San Francisco Conference the Chinese representative, Dr. Wellington Koo, speaking on behalf of his Government, said: CCWe are prepared to yield, if necessary, part of our sovereignty to the New International Organization, in the interests of collective security." So must each individual religion be prepared to yield a part of its own exclusive claims for the sake of world unity? The Rev. Gurney expresses his anxiety at the ignorance of the clergy regarding the Baha'i Faith. Surely all those who eater the Church should make a study of Comparative Religions. No book on this subject is complete without some mention of the Baha'i Faith. Three of the best known books on Comparative Religion are those written by Dr. J. Estlin Carpenter, Mr. A. W. Martin, and Rev. J. Tyssul Davis. Each of these writers speaks of the Baha'i Faith with unbiassed sympathy. In his synopsis of the history of the Baha'i Movement, the Rev. Gurney shows that his knowledge fails in several details, e.g., that the Bib had two sons; that Baha'u'llah was the son of the BTh, that Baha'u'llah was exiled because of an attempt on the life of the SlaTh of Persia; that the Baha'is have borrowed any idea which has appealed to them in any other religion, etc. Ñ all of which statements are without foundation. Baha'u'llah was completely exonerated from haying had anything to do with the attempt on the ShAh's life and was exiled to BaghdAd because the Moslem priests were afraid of the effect of His teachings upon the populace. As for Baha'is borrowing ideas from other religions, this suggests that Baha'is have manufactured their own faith, whereas they simply try to practise the laws and ordinances laid down by Baha'u'llah and are not responsible for the introduction of anything into the Faith. The Mb had only one son, who died in infancy, and Baha'u'llah was the son of a Persian prince. The Faith of Baha'u'llah is a universal one, and so must of necessity gather together the threads of all the great ~'or1d religions because it contains the fundamental reality of all religions; because it is the latest chapter in the series of God's purpose for mankind, as revealed through His Prophets, from age to age. Thus the Rev. Gurney arrives at the conclusion that ttBahA'is are Christians when in Christian society, Moslems when among Moslems, etc." By this he suggests that Baha'is are not true to their faith; but the facts behind all this are that Baha'is are taught to look for the good in evetything and to show love and brotherhood to all men of whatever religion. Baha'u'llah has written: ctReligion must be the cause of unity." If religion brings dis~ension and disagreement, then it were better to have no religion at all. It is true that Baha'is do make a distinction between spiritual teachings that are basic and eternal and those which are merely [p72] 72 THE BAHA'! WORLD temporal and subordinate to the exigencies of the time. But Jesus Himself made this distinction, changing the temporal laws with regard to divorce and the keeping of the Sabbath day. Indeed, this was one of the main charges which the Jewish priests brought against Him. Yet He declared, "I came not to destroy the law, but to fulfil it." He clearly proves that certain laws must change with the times, but the great eternal laws of God, such as the Law of Love, are immutable. We ourselves are living at a time when the temporal laws dealing with marriage, divorce, and illegitimacy are being altered to suit the needs of today. But the Golden Rule, which has been given to men by every Prophet right through the ages, still stands and will stand for all time. It is the universal Law of Love towards God and our neighbor, which must stand for all time unalterable. The Rev. Gurney is again at fault when he says that Baha'is do not believe in Christ's promise of the coming of the Holy Spirit. Do Christians really believe in His promise themselves? If so, why should they feel such anger and bitterness towards those who believe that Christ's promise has already been fulfilled? Are not the Christians eagerly awaiting it? Baha'is believe that Baha'u'llah is the same Holy Spirit Who should come "to lead us into all truth," the Father Who would come to visit His vineyard. Continuing in the May issue of the Church Guardian, the Rev. Gurney carries his attack still further and throws all fair criticism and unprejudiced judgment to the winds. He plunges headlong into wild statements, which have no vestige of truth. He declares that there is not an original teaching among the principles laid down by Baha'u'llah The following list will prove how false such a statement is: Ñ Among the principles laid down by Baha'u'llah are: Ñ (1) Independent Investigation of the Truth. (2) The Basis of All Religion Is One. (3) Religion and Science Must Go Hand in Hand. (4) Equality of the Sexes. (5) Universal Free Education. (6) An International Language, an International Coinage, and am International Script. (7) A World Parliament and a World Federation. What other Prophet has given these teachings to the world? The Rev. Gurney then declares that Baha'is have no idea how these principles are to be put into effect. But on the contrary, Baha'u'llah has left a detailed scheme for the economic security of the world. Baha'is are next accused of ignoring the Cross of Christ. Yet there are no people on earth who can appreciate the sufferings of Christ more than the Baha'is, who know of the agonies endured by Baha'u'llah and the twenty thousand martyrs to His Cause in Persia, from the vivid and terrifying descriptions given by eye Ñ witnesses. "Few prayers are enjoined," is another misleading statement, for Baha'u'llah's book, "Prayers and Meditations," is a prayer-book containing one hundred and eighty-four prayers for every occasion, every one written by the Manifestation of God Himself, whereas the Church of England Prayer Book, although containing many beautiful prayers, includes only one given by Jesus Himself. The Baha'is have also obligatory prayers, which are said daily. Again, the Baha'i Faith does not prohibit divorce, but on the contrary it makes divorce easier and marriage more difficult. "The Baha'i Cause in Persia," says the Rev. Gurney, "is a subtle and partly secret society." This is completely refuted by the fact that on 10th May, 1925, in the Appellate Religious Court of Bab in Upper Egypt, the verdict was given that the Baha'i Faith is to be regarded as a distinct religion, wholly independent of the religious systems that have preceded it. "The Baha'i Faith is a new religion, entirely independent, with beliefs, principles and laws of its own, which differ from and are utterly in conflict with the beliefs, principles and laws of Islam," was the formal declaration of that Court. Trans-. lated into several languages, circulated among Baha'i communities in East and WTest, this verdict gradually paved the way for the initiation of negotiations between the elected representatives of these communities and the [p73] CURRENT BAHA'I ACTIYITITS 73 civil authorities in Egypt, in the Holy Land, in Persia, and even in the United States of America, for the purpose of securing the official recognition by these authorities of the Fifth as an independent religion. The statement that the Persian Baha'is, though dealing well with their brothers in the Faith, are quite unscrupulous in their dealings with nonbelievers, is a mischievous and false accusation. This is followed by the remark that "Baha'is are trained to argue with members of other religions," and that their arguments cCare clever and subtle enough to upset the ideas of all but the well-trained theologian." The truth is exactly the opposite, for Baha'is are forbidden to argue on the grounds that argument causes disunity, whereas the Baha'i Cause is designed to draw all men together in love and harmony. "Baha'is are sent specially to confuse and break up Christian meetings," is another malicious accusation. "They worm their way into Christian meetings and will even proceed as far as baptism unless detected beforehand." This is mere childishness, for what object could any Baha'i have in being bap-tised as a Christian? And again, "They do all this with the object of breaking up the Church from within." The following words of Baha'u'llah show clearly enough that no Baha'i may lawfully indulge in any such misconduct. "Beware lest ye contend with anyone, nay rather strive to make him aware of the truth with kindly manner and most convincing exhortation Dispute not with anyone concerning the things of this world and its affairs, for God hath abandoned them to such as have set their affection upon them." The Christians may be assured that the Baha'is have never for one instant entertained such an idea, even if it were possible to do this. The ideals of the Baha'i Faith are not destructive, but constructive and cooperative. Baha'is attend the church service or any other religious meeting with the sole object of worshipping God, Who is the same God, in whatever temple He may be worshipped. Baha'is do indeed CCI. to be Christians," for they pay reverence to Jesus the Christ, the Divine Son of God, and the fact that they believe in the fulfilment of His promise to come again, does not detract one iota from the love and adoration which they humbly offer to Him. The Rev. Gurney continues: tClts appeal, I think, can only be explained by the claim to unite all religions in one, and the appeal to the principles of peace and brotherhood." Surely this should cause no Lurprise or apprehension to a Christian, whose Master was heralded into the world with the proclamation of "Peace on earth, good will to all men.~~ The Rev. Gurney appeals to the Church of England clergy to make themselves f a-miliar with the Baha'i teachings. The Baha'is of Adelaide heartily endorse this appeal. It is a vast claim that Baha'u'llah has made and so mighty a Revelation de Ñ mands from the sincere seeker, deep and earnest study, and an open mind free from prejudice. 'Abdu'l-Baha says: ttBeware of prc~udice; light is good in whatsoever lamp it is burning. A rose is beautiful in whatsoever garden it may bloom. A star has the same radiance whether it shines from the East or from the West." SGT. ALVIN BLUM IN NEW ZEALAND Grateful comment and appreciation for the outstanding teaching services of Alvin Blum, of the United States Army Medical Corps, stationed for many months in New Zealand, is expressed on several occasions in the pages of the Baha'i Quarterly, issued by the National Spiritual Assembly of Australia and New Zealand. An excerpt from the JuLy, 1945, issue of the Quarterly touches upon some of Sgt. Blum's teaching activities before he was transferred to the Philippine Islands. "Teaching in the Auckland City Area: Sgt. Alvin Blum of the U.S. Army Medical Corps has been mainly responsible for presenting the Message of Baha'u'llah to many and varied organizations, groups and meetings. He did not confine his activities to public lecture rooms; he also spoke in private homes to audiences ranging from one to thirty persons. His main lectures were given to the following organizations in Auckland City: Ñ Astrology Group, Women's Progressive Club, Christian Spiritualist Church, [p74] 74 THE BAHA'I WORLD Young Women's Christian Association, Clii.-nese New Zealand Society, Crusade for Social Justice, Rationalist Association, Junior and Senior Chambers of Commerce, People's University, Higher Thought Temple, and the Quest Club. To many of these. groups and organizations he has been invited to speak more than once on various aspects of the Baha'i Faith. These lectures are exclusive of the regular monthly meetings held at the Fabian Club rooms, where he was a principal speaker. He also gave talks at Howick, an outlying seaside suburb. We sincerely offcr our heartfelt thanks to God for sending Sgt. Alvin Blum to our country. "Sgt. Blum gave a final lecture at the Fabian Club rooms on 15th October, 1944. Over fifty people received special invitations, the majority of whom attended. Lectures were given at Whangarci (outside the Auckland Area) on the 24th and 25th of July. • During the year Sgt. Blum addressed groups at the home of Mrs. Vera Alexander, Rama Rama." REV. C. W. CHANDLER IN The Auckland Star "He Hath Made of One Blood All The Nations Following the publication in this column of a resume of the life of "George Washington Carver," I have received a letter from an American negro living in St. Louis, Mo., U.S.A. By some means or other he must have got hold of the Star of 8/1/43. His letter betrays something of his broad human sympathy and Christian understanding. He is an attorney, his age is just over 60, and his name is Louis G. Gregory. B~ REV. C. W. CHANDLER 'tThe founders of all the world's great religions," he says, "all believed in and acted upon true brotherhood, and set such examples as inspired the early followers of their respective faiths to vindicate their love for humanity by heroic deeds of sacrifice and devotion." Color is a very superficial thing, and at heart all sincere seekers after truth are actuated by one Spirit, which is the Holy Spirit of God. Gregory, my Negro correspondent, continues: !!Th Golden Rule is in all religions. The Holy Spirit is the one Reality. It is the Power which creates and gives life to mankind and to all besides. The early Christians reflected the idealism and sacrifice of the Exalted Christ, but all religions, when remote from the time of their establishment, show a tendency unmistakable to lapse into forms which lack suhstance, and to substitute dogmas and ceremonials for loving kindness and altruistic deeds." Ming Tse Again Today I also received a letter from Ming Tse, my Chinese friend, with whom many of you are already acquainted. As another of these ~t1d" men he sees the failure of institutional religion. Quoting from a source unknown to me, he says: ttNearly half way through the 20th century the nations of the West are no longer so confident of their superiority. They seek new gods. Science, which alone had given them that superiority, has turned in their hands, for they have not the wisdom to use it aright. Christianity, which gave to Europe at least the common bond of a spiritual form, has been destroyed by materialism, nationalism and reason, for even their virtues are at war, lacking the guiding Spirit. Christianity has gone Ñ European civilization is going." Without agreeing that Christianity has gone, I would at least say that institutionally it is in a rapid process of decay. It is just platitudinous and powerless in the face of States organized for destruction. Both this Negro and this Chinese are feeling as millions are feeling everywhere, namely, that we see more of the shell than of the substance of religion, and that the further we go from our beginnings the deeper lies the pearl beneath the weight of accumulated dogmas, prejudices and misinterpretations. I feel honored in receiving Gregory's letter, for he knew Dr. Carver, the Negro scientist of whom I wrote on the occasion referred to above. His letter confirms my own deep-rooted conviction, that God is revealing Himself today in most unexpected quarters, that as in the days of Our Lord's earthly pilgrimage, He found more faith in [p75] CURRENT BAMA'I ACTIVITIES 75 outcast Samaritans, Roman Centurions, despised publicans and harlots, than He did in recognized religious leaders, so today, the challenge for true Christian living and courageous witness is coming from outside our churches Ñ not exclusively, but in a measure that should humble our pride, and help us to see that the Holy Spirit is far less orthodox than we ourselves are. The Pneuma tou Theos, or Breath of God, does not discriminate, for whoever humbly waits for the Spirit's prompting, be he white, black or brindle, can be sure of a generous response. Baha'u'llah Louis Gregory is a follower of what is known as the Baha'i Faith, which was founded by Baha'u'llah, a Persian, whose son, 'Abdu'l-Baha, was knighted by King George V. "God in His mercy and 'ove," says Gregory, "sends a new prophet or manifestation about every thousand years to renew the spirit of religion, and to give m~nkind new laws in keeping with the needs of the day." I would add that these later recurring manifestations are not in conflict with anything that has gone before. "The teachings of Baha'u'llah are the light of the age, and the spirit of the century, and are conferring new life upon mankind." In the pre-Christian era we stoned our prophets. Today we oniy ignore them. Who is to say that God did not inspire this Persian Seer with a message for today, and that the Christ Spirit did not dwell in him? Archdcicon Townshend, of County Galway, Ireland, in his "Heart of the Gospel" (published 1940) says: "How many diflicul Ñ ties, hitherto insuperable, would disappear if only there could be kindled again in us the fire that burned in the hearts of the early Christians?" He concludes his book with this question: 'tWhat adequate plan of action survives for men to work to, save only that prophetically traced long since by the pen of Baha'u'llah" In the nonracial discrimination of the Baha'i Faith, rather than in the 'White Man's Church in America, wherein ttniggers" are not allowed to worship, has my valued correspondent found a spiritual home. If he has been lost to any branch of the Christian Church, who is to blame? UNITED STATES AND CANADA As in the case of other Baha'i communities, the believers of North America entered the second Baha'i century with the feeling that a victory had been attained, and that spiritual victory does not end the struggle but prepares the way for greater responsibil-. fry, intensified resistance and weightier tasks. Following the Centenary celebrations, the community at the end of the Seven-Year Plan inaugurated in 1937 counted at least one local Assembly in every State and Province, and an Assembly or active nucleus in each country of Central and South America. The Centenary, indeed, for the first time brought together in worship, consultation and action elected representatives of the Baha'is of the western hemisphere. The two years, 19441946, were characterized by three motivations: first, the consolidation of goals already won; second, a bolder public proclamation of the Faith through meetings, radio broadcasts, publicity and selective mailings; and third, a coordination or focussing of different teaching technics for the more effective conduct of a common national program. The community consciousness reflected two predominant influences specialized to this period: the new degree of understanding of the Faith in its successive epochs and its manifold realities made possible by access to the Guardian's historical survey, "God Passes By"; and the deepening of faith arising from the worldwide tragedy of a war which revealed the inherent lack of peace in all institutions and traditions. These trends and forces appear at least in outline as one tonsiders some facts emphasized in reports of national committees. NEW ENDOWMENTS Green Acre The Trustees report that Mr. Siegfried Schopflocher has turned over to them the original deed of gift to the Ole Bull Cottage for transfer of title to the Green Acre Trusteeship. He also executed a deed of gift transferring the furnishings and equipment of this cottage to the Trustees. [p76] 76 THE BAHA'I WORLD Wilhelm The Trustees received two deeds, dated May 22, 1944, signed respectively by Elizabeth James and Elizabeth James as sole surviving executrix of the Last Will and Testament of Julia James, deceased, to lots 13 and 12 in Block D of a certain map entitled ~tsecond map, property of the Phelps estate, Teaneck, New Jersey." The transfer of these two lots to the "Wilhelm Trustee property represents the ful-flulment of the wishes of the late Arthur James, who purchased the lots many years ago in order to protect the adjoining property which was the historic site of the memorable Feast given by 'Abdu'l-Baha in 1912. Similar purchases of other lots by Mr. Walter Goodfellow and Mr. Roy C. Wilhelm have already been transferred to the Trustees. This gift now puts the Trustees in possession of 15 lots including Evergreen Cabin, the former National Baha office and the Wilhelm residence and this property will have the one memorial in the United States erected to the memory of our beloved Master. Bosch On August 1, 1944, John and Louise Bosch, as a further evidence of their continuing generosity, created a deed of gift, transferring to the Trustees title to two adjoining parcels of land comprising five acres of valuable fruit orchard together with several buildings, situated on the East side of the Redwood Highway. This indenture of trust was signed on the occasion of the 89th birthday of Mr. Bosch and constitutes the first endowment of property in North America in the second Baha'i Century. Another piece of property adjoining the main tract of the Bosch Trustee property situated along the Redwood Highway was given to the Trustees this past year by Mrs. Amelia E. Collins. Temple Legal assistance was given to the Spiritual Assembly of Muskegon to effect its incorporation so that it could take title to a lot given to the Baha'i Temple Unity Corporation many years ago. The abstract of title to Lot 14, Block 10 of the Revised Plat of the City of Muskegon, Muskegon County, Michigan, made by the Title Department of the Muskegon Abstract Company, with final date of December 18, 1913 was forwarded to the Muskegon Assembly and the title to this property is now vested in that incorporated Assembly. The Trustees are happy to report another generous gift from Mrs. Amelia E. Collins of a lot opposite the Temple on Linden Avenue, described as Lot 3 in Owners Subdivision of iots 1 to 10 inclusive, in Block 17, in Lake Shore addition to Wilmette, in the County of Cook, State of Illinois. CONSOLIDATION OF THE COMMUNITY As we take stock at the end of this first year of the Second Century, we see that a transition is in process, from the conquest of virgin States and Provinces, to the possibility of an unprecedented expansion of teaching on this continent. In the words of the Guardian: CCA new chapter is now opening, a chapter which ere its termination, must eclipse the most shining victories won so heroically by those who launched the first stage of the Great Plan conceived by 'Abdu'l-Baha for the American believers." 194445 has been a year of unceasing struggle to hold the spiritual prizes already won. At the same time through the organi Ñ zation of Baha'i groups, through studies, and the initial steps toward a more effective coordination of national and regional teaching, the birth of a new momentum is discerned more promising for the growth of the Faith than any past achievement. The magnitude of these continental opportunities is best reflected in the accompanying table, which compares the status of the Faith at the opening of the Seven-Year Plan, May, 1937, with its status as of March 1, 1945. Eight years of teaching have carried the American Community from a scattered foothold in half the areas of North America to a rootage in numerous localities of every one, Ñ from 94 Baha'i communities (Assemblies and groups) in 30 areas, to 472 communities in 60 States, Provinces and Territories, an increase of five times, calling for the most extensive and well-coordinated [p77] Isolated Baha'is CURRENT BAHA'I ACTIVITIES plans to bring to fruition this mighty tree of the Administrative Order. To study this table, region by region, is to gain a deep and thrilling conviction of the potentialities of collective teaching. The future is boundless, the victories assured, the influence upon America's destiny a solemn promise if we but carry forward our tasks. THE DEVELOPMENT OF BAHA'I TEACHING IN NORTH AMERICA Eight Years, May 1, 1937 Comparative Comparative Figures by Regions Assemblies 19371945 March 1, 1945 Baha'i Groups Six & 19371945 Over19371945 UNITED STATES New England S New York 6 N. J.-Pa.-Del 6 Md.-Va.-W. Va.-Wash. D. C 3 Ohio-Ind.-Ky 8 I11.-'Wis..-Mich.-Ia16 Neb. Ñ Mo.-Kan 1 N. Dak.-S. Dak.-Minn 2 N. Car.-S. Car.-Ga 1 Florida 3 Ala.-Tenn 1 La.-Miss.-Ark 0 Okla.-Texas 0 Calif.-Nev.-Ariz 8 Wyo.-Colo.-N. Ma 2 Mont.-Ida.-Utah 0 Wash. Ñ Ore 4 Alaska 0 Hawaii 2 Puerto Rico 0 10 2 39 2 18 42 7 4 28 2 10 35 8 3 30 3 6 40 6 0 7 0 8 15 11 0 29 7 21 49 23 4 71 9 39 69 4 2 12 2 8 11 5 1 4 2 2 8 3 0 8 2 7 21 3 1 10 1 8 11 3 0 5 1 3 9 3 0 5 0 4 5 2 0 8 0 11 8 18 5 55 5 58 48 4 0 5 0 10 15 4 1 1 0 11 6 5 0 13 1 12 17 1 0 0 0 0 4 2 0 0 0 0 0 1 0 0 0 0 0 Subtotal, U.S.A 68 123 23 330 37 236 413 CANADA British Columbia 1 1 0 2 2 3 7 Alta.-Sask.--Man 0 3 0 1 0 2 4 Ontario 0 1 1 4 1 2 8 Quebec-Maritimes Subtotal,1 4 0 3 1 3 10 Canada 2 9 1 10 4 10 29 Total, U.S.&Canada70 132 24 340 41 246 442 INTER-AMERICA UNION CENTENARY CELEBRATION The elections of the delegates The Latin-American representatives to represent the different who were present at the Latin-American Republics wereCentenary in May were: reported to the Inter-America Dr. Fernando Nova Brazil Committee through the Senor Esteban Canales N. S. A., and all matters Leyton Chile of transportation were Srta. Josephina Rodriguez Colombia taken care of by the N. Senor Raoul Contreras Costa S. A. direct. Rica [p78] 78 THE BAHA'I WORLD National Baha'i Assembly and Latin-American Representativ Senor Eugenio Gines Cuba Senor Eduardo Gonzales LopezEcuador Dr. Edelberto TorresGuatemala Mr. William MitchellJamaica Senor Carlos VergaraMexico Srta. Blanca V. MejiaNicaragua Mr. Alfred OsbornePanama Dr. Manuel Berges Dominican Republic Pioneer Teachers returned from Latin-America were: Miss Elisabeth Cheney Mrs. Gayle Woolson Mrs. Louise Caswell Mrs. Cora Oliver Miss Margaret Lentz Dr. Malcolm M. King Mr. and Mrs. Ellsworth Blackwell Miss Josephine Kruka Miss Winifred Louise Baker Mrs. Frances Stewart The Latin-American representatives attending the July All-America Consultations were: Senor Salvador Tormo Argentina Srta. Angela Ochoa Velasquez.. Honduras Senor Roque Centurion Miranda Paraguay Sra. Isabel Tirado de Barreda Peru Srta. Clara Luz Montalvo. San Salvador [p79] CURRENT BAHA'I ACTI Other visitors and Pioneers from Latin-America included: Mr. Irving Ray Betts Lima, Peru Srta. Ofelia Montalvo San Salvador Miss Elisabeth Cheney Miss Margaret Lentz Miss Gwenne D. Sholtis Mrs. Gayle Woolson Senor Eduardo Gonzalez Lopez and Senor Esteban Canales Leyton, who had remained in the United States, were also present during these consultations. The reports of the Baha'i elections in Latin-America on April 21st, 1945 brought the heartening news of the formation of eight new Spiritual Assemblies Ñ namely, in La Paz, Bolivia; Contratacion, Colombia; Punta Arenas, Chile; Ciudad Trujillo, Dominican Republic; Guayaquil, Ecuador; Panama City, Panama; Caracas, Venezuela; and Montevideo, Uruguay. The following cable sent to the Inter-America Committee by the Guardian was received in Wilmette, April 3 0th: "Heart-felt congratulations superb achievement Inter-America Committee opening year second Baha'i century. Advise concentrate attention formation Assembly one remaining republic, Nicaragua. Consolidation newly fledged Assemblies multiplication groups throughout Latin America, reinforcement outpost Magallanes, intensified efforts dissemination literature paramount tasks present year. Praying fervently removal obstacles despatch pioneers fulfilment hopes necessary prelude launching second state (stage?) Divine Plan. Appreciate two photographs each Assembly Central South America adorn walls mansion adjoining Baha'u'llah's holy tomb." 1. ARGENTINA BUENOS AIRES The Community here lost two valuable members, Ñ Erta Mae Lawrence, who returned to New York in June; and Haig Kevorkian, who pioneered in Guayaquil from April 9th to November 4th. Shirley Warde, the newest pioneer, left Miami on March 5th, 1946, for Buenos Aires, where she is to assist in teaching and spreading the Faith, and to help the Publishing Committee. Because of her background of experience in radio, Mrs. Warde will give special attention to the developing of radio scripts and programs for the different centers. LA PLATA Mary Poghaharian and Antronek Kevor-kian were married in the Buenos Aires Center, September 22nd, and moved to La Plata to do Extension Teaching, with the hope of establishing a new group. 2. BOLIVIA LA PAZ Flora Hottes, who had been in Bolivia nearly three years, left for her new post in Montevideo in early June. Gwenne Sholtis, the new pioneer for Bolivia, arrived in La Paz on July 16th, and sends very encouraging reports about the development of the Baha'i activities there. There are now eleven adults and one youth in the Baha'i Community. Arturo Cuellar, one of the most active members, translated and forwarded to the Committee in Buenos Aires tcFoundations of World Unity," and Gwenne Sholtis has published at her own expense an excellent small booklet, "La Fe Baha'i." SUCRE A group has been started here, and at present there are two declared believers. 3. BRAZIL BAmA Mr. and Mrs. Roy Worley, from the Babia Community, were in the United States for the summer, and visited Wilmette on September 13th, on their way back from California to Brazil. During the year, Baha was visited by Mason Remey, Mr. and Mrs. Sala, and Shirley Warde. Rio 11W JANEIRO On April 12th, the Committee was informed by Leonora Armstrong that she was now living permanently in Rio. She was asked to serve as Chairman of the Publishing Committee for Baha'i literature in Portuguese, and graciously accepted the task. Carol [p80] 80 THE BAHA'I WORLD Spiritual Assembly of the Baha'is of Santiago, Chile, 1944. Wood conferred with the Inter-America Committee in Wilmette on July 11th. She is home on a visit but plans to return to Rio some time soon. Virginia Orbison arrived in Rio on November 9th, to serve as pioneer. Mary and Edward Bode, also pioneers, arrived here on January 16th, to remain indefinitely. The Committee is very happy to report the recent formation in Rio, of a group numbering six, Ñ one of these a new believer. Dr. Tomas W. Sanchez Egea, a Baha'i from Montevideo, is the Secretary. The Inter-America Committee rejoices that Leonora Armstrong, who has been "holding the fort" so valiantly for all these years, is now being reinforced and assisted by these newly arrived pioneers. Mason Remey, Mr. and Mrs. Sala, Gertrude Eisenberg, and Shirley Warde have all visited Rio during the past year. SAO PAULO Gertrude Eisenberg arrived in Sao Paulo October 21st, to start a completely new teaching project. Gertrude has reported exceptionally interesting and promising contacts, tacts, of which she is taking full advantage. Mason Remey stopped over in Sao Paulo, and spoke to a group whom Gertrude had interested. 4. CHILE PUNTA ARENAS Artemus Lamb has been working devotedly to preserve the status of the Spiritual Assembly, which lost several of its members through their departure from the city. He was greatly assisted, through October, by Esteban Canales; and by Marcia Steward, who visited Punta Arenas from September to November 10th. Mason Remey included Punta Arenas in his visit to Chile. SANTIAGO The Spiritual Assembly here, together with the Punta Arenas friends, has been sponsoring Extension Teaching in Valparaiso, with most gratifying results. Four new believers were recently reported. Emeric and Rosemary Sala and Mason Remey visited here. [p81] CURRENT BAHA'I ACTIVITIES 81 VALPARAISO Marcia Steward has concentrated her efforts on the teaching work in Valparaiso, where there is now a fine group, two of whom came from Punta Arenas, ready to form a Spiritual Assembly in April. They have recently established an attractive center. 5. COLOMBIA BOGOTA Louise Gasweil spent six weeks in Colombia, visiting Call and Medellin on her way to Bogota, where she arrived on November 2 0th. Elisabeth Cheney arrived in Bogota January 9th, and is to remain here at least until after the April election. She has started regular classes, Ñ one for the Baha'is, and the other for newly-attracted inquirers, Ñ and reports encouraging progress with these. Mason Remey is just due to visit Bogota. 6. COSTA RICA SAN JOSE Gayle Woolson arrived in San Jose on October 31st, remaining there until December 5th, during which time the Salas also visited San Jose. Study classes, radio programs, and other activities were resumed, but the friends needed the continued assistance of a resident pioneer. Elisabeth Cheney stopped over in San Jose January 4th, on her way to the Panama Conference, to assist the new pioneer, Evelyn Larson, who has arrived there on December 18th. Gayle Woolson returned to San Jose from Panama, February 26th, and will Fe dividing her time between the friends here and in Panama City. 7. CUBA HAVANA According to the latest reports, there are now sixteen members of the Community here. Jean Silver returned to Havana on August 15th, and was soon after joined by Josephine Kruka, who had been in the United States for a holiday. Both of these pioneers report trips inland to Trinidad, Camaguey, and Santiago, in the interests of the Faith. The first marriage in Cuba, that of Eugenio Gines Vallina and Srta. Trinidad Hernandez Montella, took place in Havana on November 9th. The Bodes, Mr. and Mrs. Sala, Frank and Dorothy Baker, and Mason Remey were among the visitors to Havana during the year. 8. DOMINICAN REPUBLIC CItIDAD TRUJILLO Louise Baker and Ofelia Montalvo worked intensively in Trujillo, and when the Spiritual Assembly was assured, Louise left for Caracas, Venezuela to be there for the election. Elaen Marsella arrived in Trujillo on June 24th, to assist Ofelia until the latter was transferred as pioneer to San Salvador in December. Trujillo was visited by Mason Remey in November, by Mr. and Mrs. Sala in February, and more recently, by Shirley Warde. 9. ECUADOR GUAYAQUrL The newly-fledged Spiritual Assembly has carried on valiantly in Guayaquil, since the departure of the two pioneers, Ñ Virginia Orbison to the United States, May 19th; and -Haig Kevorkian to Buenos Aires, on November 4th. Virginia had been working devotedly in Guayaquil since December, and Haig had arrived there from Buenos Aires on April 9th. The attractive, well located center has been of great help to this community. Gwenne Sholtis, Virginia Orbison, and Elisabeth Cheney all passed though Guayaquil for short stays en route to their new posts; and both the Salas and Mason Remey later visited here. 10. GUATEMALA GUATEMALA CITY Gayle Woolson was in Guatemala City, October 4th to 8th, and Mr. and Mrs. Sala spent six and a half days here from October 31st. Another welcome visitor was Mrs. Amelia Collins, who stopped over for a few days on her way from the Panama Conference. ii. HAITI PORT All PRINCE The Committee regrets to report the death of Gerald McBean on October 25th. [p82] 82 THE BAHA'I WORLD Dr. Malcolm M. King was sent as pioneer to Haiti, arriving there on January 4th. He reports very keen interest in the classes which he has been conducting, and is hopeful of some new believers soon. Emeric and Rosemary Sala stopped in Port au Prince, February 8th to 12th. 12. HONDURAS TEGUCIGALPA Gayle Woolson spent several days in Te Ñ gucigalpa, from October 8th, and found the friends eagerly and enthusiastically serving the Cause. There are now twenty-one believers in the community. 13. JAMAICA KINGSTON The Committee is especially happy that the friends in Kingston could be visited by Dorothy and Frank Baker, and by Mason Remey, as it had not been on the schedule of some of the itinerant teachers. 'William Mitchell has some interesting reports of his Children's Class. 14. MEXICO MEXICO CITY Dorothy Baker, representing the N.S.A., spent the period from September 21st to November 24th, consulting with the Spiritual Assembly of Mexico City, assisting them in every way possible, and holding spe-cml classes for the deepening of the knowledge of the World Order of Baha'u'llah. She was greatly assisted by Gayle Woolson, from September 21st to October 4th, and by Octavio Illescas, who remained for a month after Mrs. Baker's departure from Mexico City. With the assistance of these friends, the Spiritual Assembly in Mexico City estThlished a new center, called a meeting of the Community to replace the two members who had resigned from the Assembly, and elected new officers to fill the vacancies. They also reinstated some former members who had been inactive. The Cause is now firmly established in Mexico City, and a wonderful spirit of unity and harmony prevails. Hascie Cornbleth is awaiting his Mexican permit, to proceed to Mexico City, to help the friends with further teaching and spreading of the Faith. 15. NICARAGUA MANAGUA Gwenne Sholtis stopped over in Managua from June 9th to 15th, on her way to Bolivia. Before leaving Managua, the latter part of August, Dr. Malcolm M. King had succeeded in registering the Faith with the government, and in obtaining from them the right to teach its tenets in that country. He left a group of eight declared believers. Gayle Woolson was in Managua from October 15th to 3 1st, and Elisabeth Cheney remained there from October 27th to January 5th. Through the efforts of these two pioneers, the membership of the group was increased to eighteen. The Committee is especially happy to report that this group is continuing with their studies of "Administration," and are eagerly anticipating the formation of their Spiritual Assembly in April. Emeric and Rosemary Sala visited Managua from November 15th to 18th. 16. PANAMA PANAMA CITY The most important event during the year in Panama was the recent Baha'i Latin-American Congress, from January 2 1st to the 25th, at which ten countries of Latin America were represented by native believers, and in which seven of the pioneers participated. All visitors from the various countries took some part in the program, with an attendance at the evening meetings of from forty-seven to one hundred persons. There were classes each morning on ccGod Passes By," ctAdministration~3 and teaching methods in Latin America; and each evening there were Public Talks on various tenets of the Faith, the last meeting held in the large hail of the Inter-American University. This Conference is being reported in detail in the special Spanish Bulletin and in Baha'i News, but the Inter-America Committee wishes to report that it was truly an historic occasion, surpassing the highest expectations of everyone. The Committee deeply appreciates all the devoted efforts, [p83] CURRENT BAHA'I ACTIVITIES 83 time, and strength, that were given so unstintingly by the committee in charge, by James Barrett, Hugo Arteagabeitia, and other visiting friends. Gayle Woolson was in Panama from February 5th to the 26th, assisting the Spiritual Assembly in the Baha'i activities and teaching work, and contributing greatly to the Publishing and Bulletin Committee work and to the arrangements for the Conference. Cora Oliver visited the United States and met with the Inter-America Committee when she passed through Wilmette in July 1945. Gwenne Sholtis, Virginia Orbison, and Elisabeth Cheney stopped over in Panama en route to new posts, and Mrs. Amelia Collins stayed over for special consultation with the Spiritual Assembly, after the Conference. Both the Salas and Mason Remey included Panama City on their itineraries. COLON There is a ioveiy group in Colon, as the result of the Extension Teaching work of the Panama City community. 17. PERU LIMA Eve Nicklin reports a very gratifying growing sense of responsibility on the part of the members of the community, and commends the valuable assistance they were giving with the teaching programs. From last reports there are twenty-two members in the Lima community. Lima has had many visitors during the last year, including Haig Kevorkian, Virginia Orbison, Gwenne Sholtis, Elisabeth Cheney, Emeric and Rosemary Sala, Mason Renwy, and Hugo Arteagabeitia. 18. PARAGUAY ASUNCION Elisabeth Cheney arrived in Asuncion on June 16th, to replace Gertrude Eisenberg, who was to leave shortly for her new post in Sao Paulo, Brazil. Elisabeth remained in Asuncion until October 16th, when she left for Nicaragua. At that time, there were nineteen adults and three youths in the community. 19. PUERTO RICO SAN JUAN Ayned McConab tells of the continued activities of the friends, and the growth of the Faith in Puerto Rico. The Committee. regrets that the itinerant teachers were not able to include this promising center. 20. EL SALVADOR SAN SALVADOR Clarence Iverson reported his approaching return to the United States for business reasons, and the Committee hopes he will accept another Latin-American post. Ofelia Montalvo was transferred from the Dominican Republic to San Salvador arriving there December 4th. There are now fifteen members in this Community. Visitors to San Salvador included the Salas and Mrs. Collins. 21. URUGUAY MONTEVIDEO Flora Hottes arrived in Montevideo on June 11th, shortly before the departure from there of Elisabeth Cheney for Asuncion. Elisabeth had been assisting the friends in Montevideo since the preceding February, and in April a Spiritual Assembly was estab-lisbed. Flora Hates writes warmly and enthusiastically about the community in Montevideo, and plans to remain on there, at least for the rest of this year. Mason Remey, the Salas, and Shirley Warde all made stopover visits in Montevideo. 22. VENEZUELA CARACAS Louise Baker arrived in Caracas before the April election, and a new Spiritual Assembly was reported from here. Louise remained on as pioneer, and, together with Yolanda Stronach, represented Venezuela at the Panama Conference. PUBLICATIONS IN SPANISH At the time of the 1945 Inter-America Committee report, the Reviewing and Pub Ñ lishing Committee in Buenos Aires was initiating its publishing work in its preparation for publication of the following: Dispensa [p84] 84 THE BAHA'I WORLD tion of Baha'u'llah, The Dawn of a New Era, Baha'i Prayers. All of these books have now been published in quantity, and currently there is on hand in this distributing center the following Baha literature in Spanish: Baha'u'llah and the New Era, Prayers, Dispensation, Princi-pies, World Religion, Baha'i Faith, Dawn of a New Era, and The Baha'i Peace Plan (this last named is a condensation of the pamphlet which was published in San Francisco during the United Nations Conference, and brought out in Spanish for special use in connection with the Public Talks of the Itinerant Teachers). The Committee in Buenos Aires is currently publishing the following: Wisdom, Sdme Answered Questions, a revised edition of Procedure, and a Study Outline, especially compiled for Latin America. AMERICAN ARCHIVES The Guardian, himself, made a second gift of the Hair of the Bib, which was received early in July. This gift was started on its way from Haifa in January, 1944, in the hands of Dr. Asgarzadeh several months after the locket containing the first gift of the Bab's Hair had been mailed to the National Spiritual Assembly, but before its return to Haifa as the result of a mail plane accident. This first gift was received, however, in time to be displayed with the Portrait of the Bab at the Centenary. Among other relics received during the year were a locket containing Hair of Baha'u'llah and a part of a handkerchief which He used; a rosary, a lock of hair, three handkerchiefs and an autographed photograph of 'Abdu'l-Baha; a blouse and a scarf worn by the Greatest Holy Leaf. COLLEGE TEACHING The College Speakers Bureau has undertaken a second aspect of its work Ñ contacting colleges through pamphlet literature. This aspect was not developed last year because of work involved in getting the Bureau first organized. A special reprint of Dr. R. F. Piper's ccWays to Wholeness" was prepared for the Bureau, and over 200 copies were mailed out with a personal letter to educators. A special list was drawn up for this purpose. The response was very gratifying, and some of the replies received contained such statements as: '~The Baha'i teachings are both of special timeliness for our generation and of eternal value for all time.~~ The record of college teaching this year may be summed up thus: Dr. Glenn A. Shook: Syracuse University (class talk); Mrs. Terali Smith: Western Carolina Teachers College (chapel talk) ; Mrs. George R. True: Lanier High School, Jackson, Miss. (assembly talk), Philander Smith College, Little Rock, Ark. (assembly talk); Allen McDaniel: Madison College, Harrisonburg, Va. (assembly talk, 1 class), Western Vir-. ginia State College (chapel talk), Woman s College of the University of North Carolina (class talk), Agricultural and Technical College, Greensboro, N. C. (chapel talk); Stanwood Cobb: Woman's College of the University of North Carolina (student group), Greensboro College (chapel talk, 1 class), Mary Washington College, Fredericksburg, Va. (chapel talk); Mrs. Marzieh Gail: Oregon State College (2 classes, 1 luncheon forum), University of Washington (2 classes, 1 talk at International House) ; Dr. Edris Rice-Wray: School of Religion, State University of Iowa (class, radio broadcast) Miss Adrienne Ellis: Atlanta School of Social Work (class), Morris Brown College (as-sembly), Fayetteville (N.C.) Teachers College (assembly), B. E. Smith High School (assembly). Not all reports of chapel talks contained notations on the number of students and faculty present, but the average attendance was 375 at those college assemblies for which we have a report of attendance. LOCAL ASSEMBLY INCORPORATIONS The Legal Committee has reported incorporation of seven more local Assemblies during this two-year period, bringing the total number of incorporated Assemblies to 47. The seven are: Birmingham, Alabama; Kansas City, Missouri; Baltimore, Maryland; At-lanti, Georgia; Dayton, Ohio; Muskegon, Michigan; and Denver, Colorado. LIBRARY SERVICE The national committee arranging placement of Baha'i literature in libraries reported that books were placed the first of [p85] CURRENT BAHA'I ACTIVITIES 85 the two years in 134 public libraries and 43 college and university libraries; for the second year the figures were 163 and 130 respectively. VISUAL TEACHING MATERIAL During the winter and spring of 1944 three motion picture films in color were received from the Guardian. These contained beautiful views of the Shrine, the Monuments and the gardens on Mt. Carmel; also, of the Shrine and Mansion at Baha'i, the Garden of RidvTh, and the House of Baha'u'llah in Akka. These films were shown at the Centenary, and in order to make copies available to the friends, the Committee was instructed by the National Spiritual Assembly to prepare titles and select scenes to make up a 400 ft. reel. Kodachrome motion pictures were taken during the Centenary Convention, showing both interior and exterior scenes. Selections were made from pictures taken by Victor Alexander and Archie Tichenor, members of the Committee, and by a professional photographer who took the interior scenes, to make up two 400 ft. reels. The titling of these pictures was done by Mr. Tichenor. The Committee has continued to supply sets of Temple slides, 35 mm. size for still projection. The set now consists of 15 Kodachrome views, and 35 black and white views. Through the Temple Librarian and Sales Committee orders have been filled for approximately 65 sets of these slides during the past three years. They have gone from Palestine to Australia, and from Alaska to the southern tip of Chile. PUBLIC RELATIONS By its nature, this committee represents the first stages of an evolution which is in. tended to strengthen the capacity of the American Baha'i community to act in relation to current events and current public issues. As peace is the major public issue, the committee laid a basis by recommending the publication of the compilation "Peace a Divine Creation" in 1943. This year the committee has recommended the reprinting of "Foundations of World Unity," selected talks delivered by the Master in America; and compiled the four peace broadsides which have been mailed to thousands of persons on a national list and have also been distributed by many local Assemblies. There has been a total of 33,000 sets of the four sheets, or 132,000 individual broadsides, printed between December 1944 and March 15, 1945. Among the references made to the Faith in non-Bah&i publications, the committee has listed the following: The front cover of Wilmette Life for September 6, 1945 reproduced an aerial photo of the House of Worship and the harbor, with a caption including this reference: CCThe world-famed Baha'i remple is seen at the extreme right." In Locomotive Engineer for June, 1945, we find a quotation by 'Abdu'l-Baha set in a box for special emphasis. The army paper, Stars and Stripes, August 11, 1945, Southern Germany Edition, carries an aerial view of the House of Worship. The book entitled "An American Dilemma" refers to the race unity principle of the Faith on page 871, vol. 2. The pamphlet entitled "This Is Your America" issued by the CJO Political Action Committee makes a brief reference to the word tCBh~~i~~ A reference to the Bab and to the book by Comte de Gobineau appears in the essay by Matthew Arnold entitled CCA Persian Passion Play," included in Essays in Criticism, First Series, Macmillan Co., 1930. The magazine, Canadian Geographical Journal, March, 1944, contains an article on CcSymbolism and the Humanities" by Sylvia King, with three Temple views, one full page. The June, 1945, issue of Flying mentions Point Oboe, the code name assigned to the Baha'i Temple. "Navigational fixes are given from that landmark" in flights from Glen-view to carriers in Lake Michigan. The Pure Oil News of February, 1945, featured the Temple in a three page illus Ñ trated article. A member of the Board of Missions and Church Extension of the Methodist Church is writing a book on different religions which contains a clear and sympathetic article on the Baha'i Faith. [p86] 86 THE BAHA'I WORLD An article by Virginia Pearson entitled "Those Worlds Beyond the Sun" appeared in Mind Digest for November, 1945. The author relates a subjective experience in which she states that 'Abdu'l-Baha appeared to her in vision many years ago. In Saturday Night, the weekly magazine of Canada, an excellent article about the Cause was published December 8, 1945, using the Toronto Public Meeting as its connection with current news events. The rotogravure section of the Chicago Sunday Tribune of January 6, 1946, contains a very attractive view of the Temple taken by a staff photographer. One of the most helpful newspaper references which has ever appeared in this country was the full page, colored photo of the Temple as illumined during the Centenary cele Ñ bration with an extensive article, published in the Chicago Sunday Tribune of June 17, 1945. Last June a request was received from the publishers of the World Book Encyclopedia for revision of its statement about the Cause written many years ago. The material was corrected, amplified and brought up to date, and it is hoped that the next edition will use this corrected statement. In August we interested a member of the faculty of a College in Chicago in adding the Baha'i House of Worship to his lectue on the marvels of architecture delivered before public audiences in many cities. The Travel Bureau of Chicago Motor Club from time to time requests a supply of Temple booklets as it distributes copies to members wishing to know about local points of interest. Marshall Field and Co., Chicago department store, issues a pamphlet entitled "Home Town Tour," which advises the reader to visit the Baha'i Temple. Universal Atlas Cement Co. of New York some time ago took pictures of the Temple and submitted them to Architectural Record, which published a statement on the Temple in its September number. The Concrete Manufacturer, a section of Pit eff Quarry Magazine, carried in its September number an article on the work of John J. Earley, including illustration of the House of Worship. Apparently the Atlas Cement Co. likewise supplied this material to the publication. The Portland Cement Association of Chicago has prepared an excellent illustrated article on the Temple for its magazine Architectural Concrete, to appear in an early issue. Redbook Magazine in 1939 carried an article by Hendrik Willem Van Loon, the his, torian, entitled ttSomewhere a Man Is Sitting," which graphically depicts the need of a man of superhuman power who can reconcile men's spiritual and physical needs and thereby save the modern world from the fate of Babylon or Ninevah or Thebes. This clear and enlightened point of view can best be contacted through presentation of a copy of the Guardian's book, ~~God Passes By," and this will be done. GoodWill Magazine of Cleveknd has requested a photograph of the Temple for use as front cover illustration. During the fall and winter of 19431944, many local newspapers published an advertisement to promote the sale of government bonds in which a picture of the Temple was used to illustrate the theme of religious free-doria, one of the issues of the war. The front cover of WJilinette Life and Winnetka Talk for September 21 reproduced the new aerial picture of the House of 'Worship on their front cover. The same issue of W/ilnsette Life ran a photograph of a mural painting in a non-Bah4'i home of the village which illustrates Wilmette harbor and the House of Worship. In the dining room of Hotel Orrington, Evanston, one end of the room has been recently decorated with a mural of Wilmette harbor and the Temple Ñ a beautiful and impressive view which is attracting much favorable comment. A good friend of the Cause, Mr. Howard S. Ross of Montreal, conducts a department entitled "The Forum" in The Suburban News, a weekly paper published in that city. His column on September 28 contained a very interesting reference to the Centenary celebration. The Chicago Daily Tribune of August 19 ran a half-page photograph of the view from the top of the Tribune tower looking north, and the principal structures visible, including the Baha'i Temple, are marked by name. [p87] CURRENT BAHA'I ACTIVITIES 87 The Navy aerial picture was used as front cover illustration on the magazine published by the Navy Air Station of Glenview on January 15, 1946. Temple illustrations and Baha literature have been given to the editor of National Architect at his request, for a feature article on the Cause. A notice of Temple meetings and guiding has been placed in a bulletin called the Wet-coiner which a special organization sends to every family who moves to Wilmette, Evanston, Highland Park, Winnetka, Glencoe and Kenilworth. This bulletin is issued annually, and contains data and information useful to new residents in the area. A passage from words of the Guardian was quoted in Motive of May, 1945, the magazine of the Methodist Student Movement. Temple pictures have been given to Ca-noco Travel Bureau, Continental Oil Co., for reproduction in their bulletin for tourists. A misleading statement about the Cause was published in Bergen County Panorama, and the correction of this has been taken up with the civil authorities who sponsored the publication. My Home Town, the Souyenir of Chicago issued for Service Men and Women, carries an illustration of the Temple as central feature of its page of illustrations of churches. The book entitled Days With Walt Whit Ñ man, by Edward Carpenter, contains a ref er-ence to the Cause. There are also Baha'i references in Sunday After the War, by Henry Miller, published by New Directions and in Persian Gulf Command, by Joel Sayre, Random House. Mr. Joseph Kuperberg, Baha'i of New York, had an article entitled "New Religion Builds Health" in Let's Live magazine of April, 1945. The projects carried out by the committee in 19451946 included: Preparation and distribution of newspaper articles of editorial nature. Printing 20,000 sets of ten postcard size reprints of Baha'i texts to stimulate teaching activities of individual Baha'is. Printing 50,000 reprints of the color picture of the Temple and Baha'i article which appeared in the Chicago Sunday Tribune of June 17, 1945. Preparation, production and distribution of a Baha'i portfolio for making special contacts. Distribution of Official Navy photograph to 4,000 small town papers, and to about 50 rotogravure sections of large papers. Mats of this picture made available to Assemblies on request. PUBLICATIONS The national Baha'i publishing office, despite the shortage of paper and the manufacturing difficulties encountered, distributed 393,225 items during the two years, exclusive of copies of the monthly magazine. These items represented 52,666 books, 3 34,145 pamphlets, and 6,414 study outlines. New books included: Baha'i World Faith, Centenary edition; The Baha'i Centenary; God Passes By, by Shoghi Effendi; The Baha'i World, volume IX; Divine Art of Living; Seven Valleys and Four Valleys, by Baha'u'llah. Among the pamphlets were: A Baha'i Child's A. B. C., compiled by Roberta Christian, illustrated by Rochelle Boonshaft; Prophecy Fulfilled, by Elisabeth H. Cheney; The Goal Is World Civilization; A World Survey, The Baha'i Faith, compiled by Shoghi Effendi; Headlines Tomorrow, by Marzieh Gail; The Dawn of World Civilization; Baha'i Peace Program; Religion Returns, by Dorothy Baker. A NATIONAL PROGRAM OF PUBLIC MEETINGS The year 194 51946 marked a restoration of a program of public meetings conducted and sponsored by a national committee. This activity was inaugurated by 'Abdu'l-Baha in initiating the series of race unity conferences in 1920. The general theme, "The Price of World Peace Is World Religion," was carried out through a schedule of thirteen meetings. Their programs brought about a close relationship between the national and the local bodies, and involved contributions of service by a number of Baha'i agencies. The schedule began with a meeting in Royal York Hotel, Toronto, October 29, 1945, and continued: New England Conservatory of Music, Boston, November 16; [p88] 88 THE BAHA'! WORLD Washington Hotel, Washington, D. C., December 5; Morehouse University, Atlanta, January 13, and Ansley Hotel, January 14; St. Charles Hotel, New Orleans, January 28; Elks Temple, Los Angeles, February 8; Shirley Savoy Hotel, Denver, March 8; Brooklyn Academy of Music, Brooklyn, March 25; Neighbors of Woodcraft Hall, Portland, Oregon, March 28; Institute of Arts, Detroit, April 1; Continental Hotel, Chicago, April 11; National Baha'i Youth Meeting, Baha'i House of Worship, Wil-mette, April 26; and the Annual Baha'i Congress held in the House of Worship on April 28. Those speaking on these programs were: Horace Holley, Elsie Austin, Win. Kenneth Christian, Dorothy Baker, Carl Scheffler, William Sears, Marzieh Gail, Hilda Yen, Helen Bishop, Ross Woodman, Rustam Payman, Betty Scheffler, Pad Zia-Walirath, Au Yazdi. TEMPLE VISITORS From 1944 to 1946 the committee reported a total of 44,666 registered visitors received at the Baha'i House of Worship and conducted through the building. These visitors came singly, in parties and in organized groups. In one year 45 organized groups were received, with a total membership of 1,145. A classification of these groups was made: YWCA, YMCA, religious youth groups, churches, universities, clubs, girl and boy scouts, high schools, play schools and Sunday schools. The registry showed that visitors came from all states of the United States, the District of Columbia, Hawaii, the Philippines, Puerto Rico, Panama, Mexico, Honduras, Argentina, Brazil, Colombia, Peru, Chile, Guatemala, Barbados, Trinidad, Cuba, Bolivia, El Salvador, the Canadian Provinces of Ontario, Saskatchewan, Manitoba, Quebec and British Columbia; Lebanon, Australia, China, Persia, Syria, Palestihe, India, England, Wales, Yugoslavia, Holland, Latyja, Czechoslovakia, Sweden, Switzerland, France and Norway. MASSACHUSETTS MAKES MARRIAGE LAW APPLICABLE TO THE BAHA'IS Under date of April 10, 1946, the Commonwealth of Massachusetts approved an tCACt Making Certain Provisions of Law Relating to the Solemnizing of Marriage Applicable to the Baha'is, So Called." (Chap. 197.) In most other States the existing statutes have contained provisions under which an incorporated Spiritual Assembly can be authorized to conduct a marriage ceremony. The text of the Act is here cited: Ñ Be it enacted, etc., as follows: Section 1. Section thirty of chapter two hundred and seven of the General Laws, as most recently amended by section one of chapter two hundred and fourteen of the acts of nineteen hundred and forty-five, is hereby further amended by inserting after the word ttrabbi" in the fourteenth line the words: Ñ , chairman of an incorporated local spiritual assembly of the Baha'is, Ñ so as to read as follows: Ñ Section 30. Upon application by both of the parties to an intended marriage, when both parties are residents of the commonwealth or both parties are nonresidents, or upon application of the party residing within the commonwealth when one of the parties is a resident and the other a nonresident, a judge of probate or a justice of a district court, or a special judge of probate and insolvency or special justice of a district court, may, after hearing such evidence as is presented, grant a certificate stating that in his opinion it is expedient that the intended marriage be solemnized without delay. Upon presentation of such a certificate, or, in extraordinary or emergency cases when the death of either party is imminent, upon the authoritative request of a minister, clergyman, priest, rabbi, chairman of an incorporated local spiritual assembly of the Baha'is or attending physician, the clerk or registrar of the town where the notice of. intention has been filed shall at once issue the certificate prescribed in section twenty-eight. Section 2. Section thirty-eight of said chapter two hundred and seven, as most recently amended by chapter one hundred and sixty-two of the acts of nineteen hundred and thirty-zwo, is hereby further amended by inserting after the word ttsocieties" in the twenty-fourth line the words: Ñ , and it may be solemnized among the Baha'is by the chairman of an incorporated local spiritual assembly of the Baha'is according to [p89] CURRENT BAHA'I ACTIVITIES 89 the usage of their society, Ñ so as to read as follows: Ñ Section 38. A marriage may be solemnized in any place within the commonwealth by a minister of the gospel who resides in the commonwealth or who if a nonresident is the pastor of a church or denomination duly established in the commonwealth and who is recognized by his church or denomination as duly ordained and in good and regular standing as a minister of such church, or denomination; by a rabbi of the Tsraelitish faith, duly licensed by a congregation of said faith established in the commonwealth, who has filed with the clerk or registrar of the city or town where such. congregation is established, a certificate of the establishment of the synagogue therein, the date of his appointment thereto and of the term of his engagement; by a justice of the peace if he is also clerk or assistant clerk of a city or town, or a registrar or assistant registrar, in the city or town where he holds such office, or, if he is also clerk or assistant clerk of a court, in the city or town where the court is authorized to be held, or, if he has been designated as provided in the following section and has received a certificate of designation and has qualified thereunder, in the city or town where he resides; and it may be solemnized among Friends or Quakers according to the usage of their societies, and it may be solemnized among the Baha'is by the chairman of an incorporated local spiritual assembly of the Baha'is according to the usage of their society; but no person shall solemnize a marriage in the commonwealth unless he can read and write the English language. Churches and other religious organizations shall file in the office of the state secretary information relating to persons recognized or licensed as aforesaid, in such form and at such times as the secretary may require. Section 3. Said chapter two hundred and seven is hereby further amended by striking out section forty, as appearing in the Ter Ñ centenary Edition, and inserting in place thereof the following section: Ñ Section 40. Every justice of the peace, minister, rabbi, chairman of ~an incorporated local spiritual assembly of the Baha'is, and clerk or keeper of the records of a meeting wherein marriages among Friends or Quakers are solern nized shall make and keep a record of each marriage solemnized by him, or in such meeting, and of all facts relative to the marriage required to be recorded by sect5on one of chapt~r forty-six. He shall also, between the first and tenth days of the month following each marriage solemnized by him, return each certificate issued under section twenty-eight to the clerk or registrar who issued the same; and if the marriage was solemnized in a town other than the place or places where the parties to the marriage resided, return a copy of the certificate, or of either certificate if two were issued, to the clerk or registrar of the town where the marriage was solemnized. Each certificate and copy so returned shall contain a statement giving the place and date of marriage, attested by the signature of the person who solemnized the same or of said chairman of an incorporated local spiritual assembly of the Baha'is or of said clerk or keeper of the records of a Friends or Quaker meeting. The person who solemnized the marriage shall add the title of the office by virtue of which the marriage was solemnized, as ccjustice of the peace, minister of the gospel," "clergyman, priest, "rabbi," or "chairman of an incorporated local spiritual assembly," and his residence. All certificates or copies so returned shall be recorded by the clerk or registrar receiving them. Section 4. Section forty-two of said chapter two hundred and seven, as so appearing, is hereby amended by inserting after the word "Quakers" in the third line the words: Ñ or Baha'is, Ñ so as to read as follows: Ñ Section 42. A marriage solemnized by a person professing to be a justice of the peace having authority to solemnize marriages, a minister of the gospel or a rabbi, or solemnized among Friends or Quakers or Baha'is according to their usages, shall not be void, nor shall the validity thereof be in any way affected by want of authority in such person or society, or by an omission or by informality in the manner of filing the notice of intention, if the marriage is in other respects lawful and is consummated with a full belief of either of the persons so married that they have been lawfully married. Approved April 10, 1946. [p90] 90 THE BAHA'I WORLD RADIO PROGRAMS and has presented its results in two sum-The he Radio Committee reporting for the manes. The first summary presents the data year 19441945 tabulated the results of a on the special broadcasts arranged during the questionnaire issued to the local Assemblies, week of the Centenary celebrations. BAHA RADIO BROADCASTS During Centennial Week May 1925, 1944 State Assembly Station Date Alabama Birmingham WSGN May 21 Arizona Phoenix KPHO May 22 Phoenix KOY May 19 Arkansas Little Rock KARK May 20 California Los Angeles KFOX (Long Beach) May 21 Pasadena and Aihambra EPAS * San Francisco KYA May 21 Geyserville KSRO (Santa Rosa) May 22 Colorado Denver and Colorado Springs KFEL May 21 Connecticut New Haven WELl May 21 D. C Washington WWDC May 21 Delaware Wilmington WILM May 23 Florida Miami WGAM May 21 Georgia Atlanta WAGA May 14 Idaho Boise KIDO May 22 Illinois Danville WDAN May 22 Champaign * * Peoria WMBD May 23 Urbana * May 23 Chicago WMAQ May 19 Chicago WCFL May 19 Chicago WCEL May 23 Chicago WCFL May 25 Chicago WJJD (daily spot announcements) Indiana Indianapolis WISH May 22 Iowa Cedar Rapids (Centenary announcements in news broadcast over two stations; radio script over third station with Doctor Bach, State University broadcasting.) Kansas Topeka WIBW May 23 Kentucky Louisville WGRC May12 and 22 Louisville WAVE May 23 Louisville WINN Louisiana New Orleans WSMB May 23 Maine Covered by Mass. Broadcast Maryland Baltimore * May 22 Massachusetts Worcester WAAB May 22 Minnesota Minneapolis and St. Paul WDGY May 23 New York New York City WMCA and WQXR May 21 Yonkers WFAS (White Plains) May 23 North Carolina Greensboro WBIG * North Dakota Fargo KNOX (Moorehead, Minn.) ... May 14 Ohio Cleveland WIW * Cincinnati * * * Columbus WBNS May 16 Uma WLOK May 17 Oklahoma Oregon Portland KWJJ May22 and 25 Pennsylvania Philadelphia WFIL May 17 Philadelphia and West Chester WIBG May 28 Rhode Island South Carolina South Dakota Sioux Falls KELO May 22 Tennessee Texas Houston * * Utah Salt Lake City and Laramie, WyoKLO (Ogden) May 21 Vermont Brattleboro WKNE (Keene, N.H.) May 21 Virginia (Combined with Washington, D. C.) Washington Tacoma KVI May 22 Seattle KIRO May 22 [p91] CURRENT BAHA'I ACTIVITIES 91 W. Virginia Charleston WQKV May 22 Wisconsin Racine WRJN May 16 PRO VINCES Ñ Canada Nova Scotia Halifax * * Quebec Montreal (and vicinity) CFCF May 21 Prince Edw. LI CharlottetownCECY * British Columbia Vancouver * May 26 Alberta Edmonton CERN May 28 Calgary * * Ontario Toronto New Brunswick Moncton CKCW May 23 Saskatchewan Regina .CKRM May 22 Manitoba Winnepeg CKRC May 25 Alaska Anchorage KFQD May 23 Hawaii Honolulu KGU May 22 Mexico Mexico City * * * Note: Ñ Details as to Call letters, date and time, not yet received from some of the Assemblies Where date of broadcast does not come within the time of Centennial, it means they could not secure time within those dates. The second summary includes all other radio the year. 1. Total number of stations used: 41 Total number of states having broadcasts: 25 Total number of Provinces having broadcasts: 6 2. Total number of programs: 215 Total number of special announcements: 35 (A.) 4 Thirty minute broadcasts 195 Fifteen minute broadcasts 14 Ten minute broadcasts 2 Five minute broadcasts 34 One minute announcements 1 Two minute announcement (B.) Total number of hours on air: 55 hours, 51 minutes. 3. Total estimated audience (all stations) based upon the primary and secondary coverage of stations used, number of programs, average audience, etc. 9 Million persons 4. The following is a list of the Baha'i communities carrying broadcasts during the past year: San Francisco Ñ 3 2 Fifteen minute broadcasts Fargo Ñ 2 8 Fifteen minute broadcasts; S Five minute programs Reno Ñ 22 Fifteen minute broadcasts; Two announcements (one minute) New York Ñ il Fifteen minute broadcasts Regina Ñ i Fifteen minute broadcast Racine, Wis. Ñ 3 Fifteen minute broadcasts time reported to the committee during Washington, D. C. Ñ 1 Fifteen minute broadcast Cleveland Ñ 2 Fifteen minute broadcasts Pasadena Ñ i Fifteen minute broadcast Moncton Ñ 1 Fifteen minute broadcast Cincinnati Ñ i Fifteen minute broadcast; 2 Ten minute programs Madison, Wis. Ñ 1 Fifteen minute broadcast; 1 Ten minute program Jacksonville Ñ i Fifteen minute broadcast Atlanta Ñ 3 Fifteen minute broadcasts Columbus, Ohio Ñ 4 Five minute programs Portsmouth, N. H. Ñ 3 Fifteen minute programs New Haven, Conn. Ñ 3 Fifteen minute programs Flint, Mich. Ñ 2 Fifteen minute programs Jamestown, N. Y. Ñ 1 Fifteen minute program Los Angeles Ñ i 3 Fifteen minute programs; 1 Thirty minute program Fort Wayne, Ind. Ñ 2 Announcements Spokane, Wash. Ñ 1 Two minute announcement Dayton, Ohio Ñ 6 One minute announcements Beverly, Mass. Ñ 24 One hundred word announcements Brattleboro, Vt. Ñ 6 Fifteen minute programs [p92] 92 THE BAHA'I WORLD Boise, Idaho Ñ 2 Fifteen minute programs Denver, Colo. Ñ 1 Thirty minute program Minneapolis Ñ i Fifteen minute program New Orleans Ñ i Fifteen minute program Philadelphia Ñ 2 Fifteen minute programs; 1 Announcement (one minute) Omaha Ñ i Fifteen minute program Albuquerque Ñ 17 Fifteen minute programs Urbana Ñ 4 Fifteen minute programs; 11 Ten minute programs Jackson, Miss. Ñ 1 Fifteen minute program Yonkers, N. Y. Ñ 1 Fifteen minute program Binghamton Ñ 2 Fifteen minute programs Cedar Rapids, Ia. Ñ 3 Fifteen minute programs; 1 Thirty minute program Pittsburgh Ñ i Fifteen minute program Miami Ñ 2 Fifteen minute programs Baltimore Ñ i Fifteen minute program; 1 Thirty minute program HaLifax Ñ 3 Fifteen minute programs Charlottetown, P. E. L Ñ 4 Fifteen minute programs Charleston, W. Va. Ñ 2 Five minute programs 5. The following is a listing of the Baha'i communities to which the Peace transcription ~tThe Goal Is World Order" was shipped: Phoenix New York Iowa City Cedar Rapids Fargo Jamestown Portsmouth Charlottetown Baltimore Birmingham Montreal Elmhurst, III. Moncton Washington, D.C. Atlanta Urbana Reno Gharkston, W. Va. Philadelphia Danville, III. Grand Rapids, Mich. Halifax Greensboro Madison Scranton Chicago Indianapolis Seattle Flint Little Rock Binghamton Albuquerque Jacksonville Milwaukee St. Louis Denver Cleveland Lima, Ohio (A.) Total time on air if used by all communities would be: 19 hours. The transcription entitled C!Th Goal Is World Order" was made at a public meeting held in San Francisco during the UNO peace conference. One of the speakers on the program was the States Attorney General, Mr. Kenny. TELEGRAM To THE PRESIDENT ON PEACE The President, The White House, Washington, II. C. It is the prayerful hope of the American Baha'is that your Excellency, chief magistrate of the American nation and symbol of its destiny at this great turning-point in human history, will be spiritually guided and reinforced to lead the nations and peoples of the world in the inauguration of universal peace. We recall with reverence and devotion the exalted mission upheld for America by 'Abdu'l-Baha in 1912 when He traveled from city to city promulgating the principles of universal peace and in the city of Washington declared: ttM this American democracy be the first nation to establish the foundation of international agreement. May it be the first to upraise the standard of the Most Great Peace and through this nation of democracy may these philanthropic intentions and institutions be spread broadcast throughout the world. Truly this is a great and revered nation. Here liberty has reached its highest degree. The intentions of its people are most praiseworthy. They are indeed worthy of being the first people to build the tabernacle of the great peace and proclaim the oneness of mankind. I will supplicate Cod for assistance and confirmation in your behalf." May the dire needs of humanity be met by the creation of a new world order through the efforts of the forthcoming conference in San Francisco under your leader ship. National Baha'i Assembly, Geor8e 0. Latimer, Chairman Horace Holley, Secretary [p93] CURRENT BAHA'I ACTIVITIES 93 BAPA'i SCHOOLS Since both acquirement of knowledge and the sharing of spiritual truth are obligations laid upon Baha'is, their education is conducted in homes, local gatherings and under informal conditions too numerous to recount. Formal educational institutions have been begun in the United States, England, Germany, Egypt, Persia, India, and Australia and New Zealand. Between 1944 and 1946 conditions prevailing in some of these countries, as in Germany, made the conduct of a Baha'i school impossible. In England the difficulty arose from the scarcity of suitable accommodations. In Canada the preliminary work has been done for the institution of a formal school through the conduct of summer conferences for study and discussion. Canada enters the list of countries having Baha'i schools with the recent announcement that a site has been found in the Laurentian area of Quebec and that land and farm buildings have been acquired for donation to the Ba1A'i community of Canada when its National Assembly is formed. Information has been received concerning school activities maintained in Australia, Germany, Canada and the United States, in acidi Ñ don to the brief references to schools found in the preceding series of national surveys. At Yerrinbool, Australia, sessions were conducted in the Hyde Dunn Memorial Hall on the property devoted to Baha'i service by Mr. and Mrs. Bolton, from May 28 to June 2, 1944 and from April 28 to May 6, 1945. Study of Baha'i administrative principles, reading of selected Tablets and discussion as well as round table programs were carried on through three daily sessions. In 1945 the courses presented were on the Guardian's book, God Passes By, with discussion of "Hu-manity's Coming of Age" and CCReligion and 'World Order." Another school was conducted at Aidgate, South Australia. In 1944 the dates were August 11 to 14. Here papers were presented on the subjects of Peace, Three Women of the Holy Family, The Development of a World Consciousness, The Measure of Revelation, Youth, The Divine Manifestations, Consultation, Patterns and Plans for Living. The first school conducted at Sydney, Australia, held sessions on November 4 and 5, 1944. The program, though brief, presented papers which embodied careful research into the Baha'i teachings: Youth and the New World Order; Christianity and the Baha Faith; Holy Places of the Baha'i Revelation; Can Human Intelligence Alone Create a Stable Civilization? At Esslingen, Germany, the school which had been suppressed during the Nazi regime reopened in December, 1945 with a course of three public lectures on: And the Light Is Shining in the Darkness; The Baha'i Faith As a Way to a New World Order; The Foundation of All Religions Is One. Considerable public interest was shown, and the believers were encouraged to open introductory classes for inquirers. The study conference held at Banff, Alberta, Canada, August 19 to 24, 1945, was arranged by the Regional Teaching Committee and formed the third annual session. In 1944, however, the conference was omitted in order to enable more of the Baha'is to attend the Centenary meetings and the Convention at Wilmette. Fine daily classes were held on the Guardian's book, God Passes By and on the subject of Baha'i Administration. Lectures were delivered on New Horizons in Religion and Preparing for the World of Tomorrow: and a forum provided two sessions on Proclamation of the Baha'i Faith. All four schools in the United States held sessions annually during the period under review. At the Geyserville School, Geyserville. California, the Baha'i teachings on peace were developed in 1945, the daily subjects being: The Struggle for Peace From Early Times to the First World War; The Struggle for Pea ce Ñ First International Organization; The Struggle for Peace Ñ Current Developments; The Outlook for Peace; Humanitarian Aspects of the Peace; Political and Administrative Aspects of the Peace; Economic Aspects of the Peace; Spiritual Aspects of the Peace; The Lesser Peace; Sources for Enduring Peace; The Most Great Peace; and Building the Peace. Concurrently, the distinguished truths of the Baha'i Faith were expounded and discussed in daily topics: The Renewal of Faith; God and Man; Divine Physicians; [p94] 94 THE BAHA'I WORLD Twin Founders Ñ the Rib and Baha'u'llah; The Covenant Ñ Axis of Unity; Crisis and Triumph; Victories of the Baha'i Faith; Science and Religion; The Individual and Spiritual Law; Society and Spiritual Law; The World of Humanity; Challenging Social Principles; The Baha'i Commonwealth. Extensive youth activities were also conducted. At the Green Acre School, Eliot, Maine, weekly courses were carried on annually during July and August. One program included: Historical Introduction to God Passes By; Survey of Basic Baha'i Teachings; God Passes By; Central Figures of the Baha'i Revelation; The Guardianship and the Administrative Order; Baha'i Peace Program; Baha Character Development; Epistle to the Son of the Wolf; Baha'i Community Life; History and Principles of Christianity; Baha'is in Public Activities; How to Know and Use Baha'i Literature; The Baha'i Teacher; Hidden Words Ñ Guide to Baha'i Peace Program; Some Answered Questions. Children's and youth classes were also held. At the International Baha'i School, Pine Valley, Colorado, a characteristic session presented these subjects: The Nations Make the First Advance Toward Peace; Baha'u'llah's Letters to the Rulers; 'Abdu'l-Baha's Tablet to the Committee on Durable Peace, The Hague; Inspirational Experiences; Guatemala Ñ Costumes and Fabrics, exhibit and lecture; God Passes By; Brazil; Panama. At the Louhelen School, Davison, Michigan, the summer is divided into a series of separate sessions, some general and some adapted to youth of junior or senior age. The program for 1945 presented: Tablet of fqTh; Deepening the Spiritual Life; Baha'i Peace Program; Baha'i Character; Baha'i Fundamentals; Nature Study and Crafts; Building for Youth Today (a series of seven topics for parent and child) ; The Baha'i Looks at Universal Peace; Baha'i Laws of Living; History of the Baha'i Faith; Baha'i Administration; Character and Personality, a discussion. CENTENARY OF THE PROCLAMATION OF THE BAn May 23, 1944 brought together the Baha'is of all lands in local or national celebration of the Anniversary of the Inauguration of the Faith by the Mb, at £hir4z, Persia. The Spirit descended into humanity in that hour has manifested itself in the most exalted expressions of religious devotion and sacrifice, in the illumination of minds, in the evolution of a world community, and in one hundred years of social tumult which have overthrown the cultures, creeds and political philosophies of the past. For Baha'is, this observance brought deeper recognition of the divine mission of the B~b in establishing, for the first time on earth, the oneness of all the prophets and messengers. The Baha'i Centenary was truly the first Holy Day offered to all mankind on equal terms. The present volume dedicates a special section to the Anniversary. In this survey only a brief reference can be made. Among the significant results of the Centenary one notes: the "Baha'i World Survey" compiled by Shoghi Effendi; his incomparable historical work recounting the events and deeper meanings of the first Baha'i century; construction or purchase of buildings suitable for a national Baha'i headquarters in a number of countries; publication of centenary volumes by the National Spiritual Assemblies of India, British Isles and the United States; culmination of intensive plans for spreading the Faith to new lands; the association of the Baha'is of Latin America and those of North America in an All-American Centenary and Convention; and important developments in the attitude of the public in general toward the idea of a World Faith. BANAl WORLD CENTER During this two-year period land to the value of $100,000 has been added to the endowment of the Shrine of the Bab on Mr. Carmel. Work has begun on the construction of the superstructure of the Shrine over the sacred remains of the Manifestation who inaugurated a new dispensation and heralded the coming of Baha'u'llah. [p95] III EXCERPTS FROM THE BAHA'I SACRED WRITINGS 1. WORDS OF BAHA'U'LLAH PRAYERS AND GLORIFIED art Thou, 0 Lord my God! Every man of insight confesseth Thy sovereignty and Thy dominion, and every discerning eye perceiveth the greatness of Thy majesty and the compelling power of Thy might. The winds of tests are powerless to hold back them that enjoy near access to Thee from setting their faces towards the horizon of Thy glory, and the tempests of trials must fail to draw away and hinder such as are wholly devoted to Thy will from approaching Thy court. Methinks, the lamp of Thy love is burning in their hearts, and the light of Thy tenderness is lit within their breasts. Adversities are incapable of estranging them from Thy Cause, and the vicissitudes of fortune can never cause them to stray from Thy pleasure. I beseech Thee, 0 my God, by them and by the sighs which their hearts utter in their separation from Thee, to keep them safe from the mischief of Thine adversaries, and to nourish their souis with what Thou hast ordained for Thy loved ones on whom shall come no fear and who shall nqt be put to grief. Unto Thee be praise, 0 Lord my God! I entreat Thee, by Thy signs that have encompassed the entire creation, and by the light of Thy countenance that hath illuminated all that are in heaven and on earth, and by Thy mercy that hath surpassed all created things, and by Thy grace that hath suffused the whole universe, to rend asunder MEDITATIONS the veils ihat shut me out from Thee, that I may hasten unto the FQuntain-Hcad of Thy mighty inspiration, and to the DaySpring of Thy Revelation and bountiful favors, and may be immersed beneath the ocean of Thy nearness and pleasure. Suffer me not, 0 my Lord, to be deprived of the knowledge of Thee in Thy days, and divest me not of the robe of Thy guidance. Give inc to drink of the river that is life indeed, whose waters have streamed forth from the Paradise (Ridvan) in which the throne of Thy Name, the All-Merciful, was established, that mine eyes may be opened, and my face be illumined, and my heart be assured, and my soui be enlightened, and my steps be made firm. Thou art He Who from everlasting was, through the potency of His might, supreme over all things, and, through the operation of His will, was able to ordain all things. Nothing whatsoever, whether in Thy heaven or on Thy earth, can frustrate Thy purpose. Have mercy, then, upon me, 0 my Lord, through Thy gracious providence and generosity, and incline mine ear to the sweet melodies of the birds that warble their praise of Thee, amidst the branches of the tree of Thy oneness. Thou art the Great Giver, the Ever-For-giving, the Most Compassionate. Glorified art Thou, 0 Lord my God! I beseech Thee by Him Who is Thy Most Great Name, Who hath been sorely afflicted 95 [p96] 96 THE BAHA'I WORLD by such of Thy creatures as have repudiated Thy truth, and Who hath been hemmed in by sorrows which no tongue can describe, to grant that I may remember Thee and celebrate Thy praise, in these days when all have turned away from Thy beauty, have disputed with Thee, and turned away disdainfully from Him Who is the Revealer of Thy Cause. None is there, 0 my Lord, to help Thee except Thine own Self, and no power to succor Thee save Thine own power. I entreat Thee to enable me to cleave steadfastly to Thy Love and Thy remembrance. This is, verily, within my power, and Thou art the One that knoweth all that is in me. Thou, in truth, art knowing, apprised of all. Deprive me not, 0 my Lord, of the splendors of the light of Thy face, whose brightness bath illuminated the whole world. No God is there beside Thee, the Most Powerful, the All-Glorious, the Ever-Forgiving. Magnified be Thy name, 0 Lord my God! Thou art He Whom all things worship and Who worshipeth no one, Who is the Lord of all things and is the vassal of none, Who knoweth all things and is known of none. Thou didst wish to make Thyself known unto men; therefore, Thou didst, through a word of Thy mouth, bring creation into being and fashion the universe. There is none other God except Thee, the Fashioner, the Creator, the Almighty, the Most Powerful. I implore Thee, by this very word that hath shone forth above the horizon of Thy will, to enable rue to drink deep of the living waters through which Thou hast vivified the hearts of Thy chosen ones and quickened the souis of them that love Thee, that I may, at all tiffies and under all conditions, turn my face wholly towards Thee. Thou art the God of power, of glory and bounty. No God is there beside Thee, the Supreme Ruler, the All-Glorious, the Omniscient. Lauded be Thy name, 0 my God! Thou beholdest me in the clutches of my oppressors. Every time I turn to my right, I hear the voice of the lamentation of them that are dear to Thee, whom the infidels have made captives for having believed in Thee and in Thy signs, and for having set their faces towards the horizon of Thy grace and of Thy lovingkindness. And when I turn to my left, I hear the clamor of the wicked doers who have disbelieved in Thee and in Thy signs, and persistently striven to put our the light of Thy lamp which sheddeth the radiance of Thine own Self over all that are in Thy heaven and all that are on Thy earth. The hearts of Thy chosen ones, 0 my Lord, have melted because of their separation from Thee, and the souls of Thy loved ones are burnt up by the fire of their yearning after Thee in Thy days. I implore Thee, 0 Thou Maker of the heavens and Lord of all names, by Thy most effulgent Self and Thy most exalted and all-glorious Remembrance, to send down upon Thy loved ones that which will draw them nearer unto Thee, and enable them to hearken unto Thine utterances. Tear asunder with the hand of Thy transcendent power, 0 my Lord, the veil of vain imaginings, that they who are wholly devoted to Thee may see Thee seated on the throne of Thy majesty, and the eyes of such as adore Thy unity may reioice at the splendors of the glory of Thy face. The doors of hope have been shut against the hearts that long for Thee, 0 my Lord! Their keys are in Thy hands; open them by the power of Thy might and Thy sovereignty. Potent art Thou to do as Thou pleasest. Thou art, verily, the Almighty, the Beneficent. Praise be to Thee, 0 Lord my God! I swear by Thy might! Successive afflictions have withheld the pen of the Most. High from laying bare that which is hidden from the eyes of Thy creatures, and incessant trials have hindered the tongue of the Divine Ordainer from proclaiming the wonders of Thy glorification and praise. With a stammering tongue, therefore, I call upon Thee, 0 my God, and with this my afflicted pen I occupy myself in remembrance of Thy name. Is there any man of insight, 0 my God, that can behold Thee with Thine own eye, and where is the thirsty one who can direct [p97] EXCERPTS FROM BAHA'I SACRED WRITINGS 97 his face towards the living waters of Thy love? I am the one, 0 my God, who bath blotted out from his heart the remembrance of all except Thee, and bath graven upon it the mysteries of Thy Love. Thine own might beareth me witness! But for tribulations, how could the assured be distinguished from the doubters among Thy servants? They who have been inebriated with the wine of Thy knowledge, these, verily, hasten to meet every manner of adversity in their longing to pass into Thy presence. I implore Thee, O Beloved of my heart and the Object of my soul's adoration, to shield them that love me from the faintest trace of evil and corrupt desires. Supply them, then, with the good of this world and of the next. Thou art, verily, He Whose grace hath guided them aright, He Who hath declared Himself to be the All-Merciful. No God is there but Thee, the All-Glorious, the Supreme Helper. Praise be to Thee, 0 Lord my God! I beseech Thee by this Revelation whereby darkness hath been turned into light, through which the Frequented Fane hath been built, and the 'Written Tablet revealed, and the Outspread Roll uncovered, to send down upon me and upon them who are in my company that which will enable us to soar into the heavens of Thy transcendent glory, and will wash us from the stain of such doubts as have hindered the suspicious from entering into the tabernacle of Thy unity. I am the one, 0 my Lord, who bath held fast the cord of Thy lovingkindness, and clung to the hem of Thy mercy and favors. Do Thou ordain for me and for my loved ones the good of this world and of the world to come. Supply them, then, with the Hidden Gift Thou didst ordain for the choicest among Thy creatures. These are, 0 my Lord, the days in which Thou hast bidden Thy servants to observe the fast. Blessed is he that observeth the fast wholly for Thy sake and with absolute detachment from all things except Thee. Assist me and assist them, 0 my Lord, to obey Thee and to keep Thy precepts. Thou, verily, hast power to do what Thou choosest. There is no God, but Thee, the All-Know-ing, the All-Wise. All praise be to God, the Lord of all worlds. Glorified be Thy name, 0 Lord my God! Thou beholdest my dwelling-place, and the prison into which I am cast, and the woes I suffer. By Thy might! No pen can recount them, nor can any tongue describe or number them. I know not, 0 my God, for what purpose Thou hast abandoned me to Thine adversaries. Thy glory beareth me witness! I sorrow not for the vexations I endure for love of Thee, nor feel perturbed by the calamities that overtake me in Thy path. My grief is rather because Thou de-layest to fulfill what Thou hast determined in the Tablets of Thy Revelation, and ordained in the books of Thy decree and judgment. My blood, at all times, addresseth me saying: "0 Thou Who art the Image of the Most Merciful! How long will it be ere Thou riddest me of the captivity of this world, and deliverest me from the bondage of this life? Didst Thou not promise me that Thou shalt dye the earth with me, and sprinkle me on the faces of the inmates of Thy Paradise?" To this I make reply: "Be thou patient and quiet thyself. The things thou desirest can last but an hour. As to me, however, I quaff continually in the path of God the cup of His decree, and wish not that the ruling of His will should cease to operate, or that the woes I suffer for the sake of my Lord, the Most Exalted, the All-Glorious, should be ended. Seek thou my wish and forsake thine own. Thy bondage is not for my protection, but to enable me to sustain successive tribulations, and to prepare me for the trials that must needs repeatedly assail me. Perish that lover who discerneth between the pleasant and the poisonous in his love for his beloved! Be thou satisfied with what God hath destined for thee. He, verily, ruleth over thee as LIe willeth and pleaseth. No God is there but Him, the Inaccessible, the Most High." Magnified be Thy name, 0 Lord my God! I know not what the water is with which Thou hast created me, or what the fire Thou hast kindled within me, or the clay wherewith Thou hast kneaded me. The restlessness [p98] 98 THE BAHA'I WORLD of every sea hath been stilled, but not the restlessness of this Ocean which moveth at the bidding of the winds of Thy will. The flame of every fire bath been extinguished except the Flame which the hands of Thine omnipotence have kindled, and whose radiance Thou hast, by the power of Thy name, shed abroad before all that are in Thy heaven and all that are on Thy earth. As the tribu Ñ lations deepen, it waxeth hotter and hotter. Behold, then, 0 my God, how Thy Light bath been compassed with the onrushing winds of Thy decree, how the tempests that blow and beat upon it from every side have added to its brightness and increased its splendor. For all this let Thee be praised. I implore Thee, by Thy Most Great Name, and Thy most ancient sovereignty, to look upon Thy loved ones whose hearts have been sorely shaken by reason of the troubles that have touched Him Who is the Manifestation of Thine own Self. Powerful art Thou to do what pleaseth Thee. Thou art, verily, the A11~Knowing, the All-Wise. 0 Thou Whose face is the object of the adoration of all that yearn after Thee, Whose presence is the hope of such as are wholly devoted to Thy will, Whose nearness is the desire of all that have drawn nigh unto Thy court, Whose countenance is the companion of those who have recognized Thy truth, Whose name is the mover of the souls that long to behold Thy face, Whose voice is the true life of Thy lovers, the words of Whose mouth are as the waters of life unto all who are in heaven and on earth! I beseech Thee, by the wrong Thou hast suffered and the ills inflicted upon Thee by the hosts of wrongful doers, to send down upon me from the clouds of Thy mercy that which will purify me of all that is not of Thee, that I may be worthy to praise Thee and fit to iovc Thee. Withhold not from me, 0 my Lord, the things Thou didst ordain for such of Thy handmaiclens as circle around Thee, and on whom are poured continually the splendors of the sun of Thy beauty and the beams of the brightness of Thy face. Thou art He Who from everlasting hath sticcored whosoever hath sought Thee, and bountifully favored him who hath asked Thee. No God is there beside Thee, the Mighty, the Ever-Abiding, the All-Bounteous, the Most Generous. Lauded be Thy name, 0 Lord my God! Darkness hath fallen upon every land, and the forces of mischief have encompassed all the nations. Through them, however, I perceive the splendors of Thy wisdom, and discern the brightness of the light of Thy providence. They that are shut out as by a veil from Thee have imagined that they have the power to put out Thy light, and to quench Thy fre, and to still the winds of Thy grace. Nay, and to this Thy might beareth me witness! Had not every tribulation been made the bearer of Thy wisdom, and every ordeal the vehicle of Thy providence, no one would have dared oppose us, though the powers of earth and heaven were to be leagued against us. Were I to unravel the wo'ndroiss mysteries of Thy wisdom which are laid bare before me, the reins of Thine enemies would be cleft asunder. Glorified be Thou, then, 0 my God! I beseech Thee by Thy Most Great Name to assemble them that love Thee around the Law that streameth from the good-pleasure of Thy will, and to send down upon them what will assure their hearts. Potent art Thou to do what pleaseth Thee. Thou art, verily, the Help in Peril, the Self-Subsisting. Praise be unto Thee, Who art my God and the God of all men, and my Desire and the Desire of all them that have recognized Thee, and my Beloved and the Beloved of such as have acknowledged Thy unity, and the Object of my adoration and of the adoration of them that have near access to Thee, and my Wish and the Wish of such as are wholly devoted to Thee, and my Hope and the Hope of them that have fixed their hearts upon Thee, and my Refuge and the Refuge of all such as have hastened towards Thee, and my Haven and the Haven of whosoever hath repaired unto Thee, and my Goal and the Goal of all them that have set themselves towards Thee, and my Object and the Object of those who have fixed their gaze upon Thee, and my Paradise and the [p99] EXCERPTS FROM BAHA'I SACRED WRITINGS 99 Paradise of them that have ascended towards Thee, and my LodeStar and the LodeStar of all such as yearn after Thee, and my Joy and the Joy of all them that love Thee, and my Light and the Light of all such as have erred and asked to be forgiven by Thee, and my Exultation and the Exultation of all them that remember Thee, and my Stronghold and the Stronghold of all such as have fled to Thee, and my Sanctuary and the Sanctuary of all that dread Thee, and my Lord and the Lord of all such as dwell in the heavens and on the earth! Unto Thee be praise for that Thou hast enraptured me by the sweetness of Thine utterances, and set me towards the horizon above which the splendors of the DayStar of Thy face have shone, and caused me to turn unto Thee at a time when most of Thy creatures had broken off from Thee. Thou art He, 0 my God, Who hath unlocked the gate of heaven with the key of Thy Name, the Ever-Blessed, the All-Pow-erful, the All-Glorious, the Most Great, and Inst summoned all mankind to the ocean of Thy presence. No sooner had Thy most sweet voice been raised, than all the inmates of the Kingdom of Names and the Concourse on high were stirred up. By Thy call the fragrance of the raiment of Thy revelation was wafted over such of Thy creatures as have loved Thee, and such of Thy people as have yearned towards Thee. They rose up and rushed forth to attain the Ocean of Thy meeting, and the Horizon of Thy beauty, and the Tabernacle of Thy revelation and Thy majesty, and the sanctuary of Thy presence and Thy glory. They were so inebriated with the wine of their reunion with Thee, that they rid themselves of all attachment to whatever they themselves and others possessed. These are Thy servants whom the ascendancy of the oppressor hath failed to deter from fixing their eyes on the Tabernacle of Thy majesty, and whom the hosts of tyranny have been powerless to affright and divert their gaze from the DaySpring of Thy signs and the Dawning-Place of Thy testimonies. I swear by Thy glory, 0 Thou the Lord of all being and the Enlightener of all things visible and invisible! Whoso hath quaffed from the hands of Thy bounteousness the living waters of Thy love will never allow the things pertaining to Thy creatures to keep him back from Thee, neither will he be dismayed at the refusal of all the dwellers of Thy realm to acknowledge Thee. Before all who are in heaven and on earth such a man will cry aloud, and announce unto the people the tumult of the Ocean of Thy bounty and the splendors of the Luminaries of the heaven of Thy bestowals. Happy indeed is the man that hath turned towards the sanctuary of Thy presence, and rid himself of all attachment to any one except Thyself. He is truly exalted who hath confessed Thy glory, and fixed his eyes upon the DayStar of Thy lovingkindness. He is endued with understanding who is aware of Thy revelation and hath acknowledged. Thy manifold tokens, Thy signs, and Thy testimonies. He is a man of insight whose eyes have been illumined with the brightness of Thy face, and who, as soon as Thy call was raised, hath recognized Thee. He is a man of hearing who hath been led to hearken unto Thy speech, and to draw nigh unto the billowing ocean of Thine utterances. Behold Thou this stranger, 0 my Lord, who hath hastened to attain his most exalted Home in the shelter of Thy shadowing mercy, and this ailing soui who hath set his face towards the ocean of Thy healing. Look, then, 0 Thou my God who settest my soui on fire, upon the tears I shed, and the sighs I utter, and the anguish that afflicteth my heart and the fire that con-sumeth my being. Thy glory beareth me witness, 0 Thou, the Light of the world! The fire of Thy love that burneth continually within me hath so inflamed me that whoever among Thy creatures approacheth me, and inclineth his inner ear towards me, cannot fail to hear its raging within each of my veins. I am so carried away by the sweetness of Thine utterances, and so inebriated with the wine of Thy tender mercies, that my voice can never be stilled, nor can my suppliant hands any longer desist from being stretched out towards Thee. Thou seest, 0 my Lord, how mine eyes are fixed in the direction of Thy grace, and mine ears inclined towards [p100] 100 THE BAHA'I WORLD the kingdom of Thine utterance, and my tongue unloosed to celebrate Thy praise, and my face set towards Thy face that surviveth all that bath been created by Thy word, and my hands raised up towards the heaven of Thy bounty and favor. Wilt Thou keep back from Thee the stranger whom Thou didst call unto his most exalted Home beneath the shadow of the wings of Thy mercy, or cast away the wretched creature that bath hastened to at-tam the shores of the ocean of Thy wealth? Wilt Thou shut up the door of Thy grace to the face of Thy creatures after having opened it through the power of Thy might and of Thy sovereignty, or close the eyes of Thy people when Thou hast already commanded them to turn unto the DaySpring of Thy beauty and the Dawning-Place of the splendors of Thy countenance? Nay, and to this Thy glory beareth me witnessl Such is not my thought of Thee, nor the thought of those of Thy servants that have near access to Thyself, nor that of the sincere amongst Thy people. Thou knowest, and seest, and hearest, 0 my Lord, that before every tree I am moved to lift up my voice to Thee, and before every stone I am impelled to sigh and lament. Math it been Thy purpose in creating me, 0 my God, to touch me with tribulation, or to enable me to manifest Thy Cause in the kingdom of Thy creation? Thou hearest, 0 my God, my sighs and my groaning, and beholdest my powerlessness, and my poverty, and my misery, and my woes, and my wretchedness. I swear by Thy might! I have wept with such a weeping that I have been unable to make mention of Thee, or to extol Thee, and cried with such a bitter cry that every mother in her bereavement was bewildered at me, and forgot her own anguish and the sighs she had uttered. I implore Thee, 0 my Lord, by Thine Ark, through which the potency of Thy will was manifested and the energizing influences of Thy purpose were revealed, and which saileth on both land and sea through the power of Thy might, not to seize me in my mighty sins and great trespasses. I swear by Thy Glory! The waters of Thy forgiveness and Thy mercy have emboldened me, as bath Thy dealing, in bygone ages, with the sincere among Thy chosen ones, and with such of Thy Messengers as have proclaimed Thy oneness. I am well aware, 0 my Lord, that I have been so carried away by the clear tokens of Thy lovingkindness, and so completely inebriated with the wine of Thine utverahce, that whatever I behold I readily discover that it maketh Thee known unto me, and it remindeth me of Thy si~gns, and of Thy tokens, and of Thy testimonies. By Thy Glory! Every time I lift up mine eyes unto Thy heaven, I call to mind 'Thy highness and Thy loftiness, and Thine incomparable glory and greatness; and eyery time I turn my gaze to Thine earth, I am made to recognize the evidences of Thy power and the tokens of Thy bounty. And when I behold the sea, I find that it speaketh to me of Thy majesty, and of the potency of Thy might, and of Thy sovereignty and Thy grandeur. And at whatever time I contemplate the mountains, I am led to discover the ensigns of Thy victory and the standards of Thine omnipotence. I swear by Thy might, 0 Thou in Whose grasp are the reins of all mankind, and the destinies of the nations! I am so inflamed by my love for Thee, and so inebriated with the wine of Thy oneness, that I can hear from the whisper of the winds the sound of Thy glorification and praise, and can recognize in the murmur of the waters the voice that proclaimeth Thy yirtues and Thine attributes, and can apprehend from the rustling of the leaves the mysteries that have been irrevocably ordained by Thee in Thy realm. Glorified art Thou, 0 God of all names and Creator of the heavens! I render Thee thanks that Thou hast made known unto Thy servants this Day whereon the river that is life indeed hath flowed forth from the fingers of Thy bounty, and the springtime of Thy revelation and Thy presence hath appeared through Thy manifestation unto all who are in Thy heaven and all who are on Thy earth. This is the Day, 0 my Lord, whose brightness Thou hast exalted above the brightness of the sun and the splendors thereof. I testify that the light it sheddeth proceedeth out of the glory of the light of Thy counte [p101] EXCERPTS FROM BAHA'I SACRED WRITINGS 101 nance, and is begotten by the radiance of the morn of Thy revelation. This is the Day whereon the hopeless have been clothed with the raiment of confidence, and the sick attired with the robe of healing, and the poor drawn nigh unto the ocean of Thy riches. THE ATTAINMENT OF UNDERSTANDING No man shall attain-the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth. Sanctify your souls, 0 ye peoples of the world, that haply ye may attain that station which God hath destined for you and enter thus the tabernacle which, according to the dispensations of Providence, hath been raised in the firmament of the Bay~in. The essence of these words is this: they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly Ñ their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made worthy of the effulgent glories of the sun of divine knowi-. edge and understanding, and become the recipients of a grace that is infinite and unseen, inasmuch as man can never hope to attain unto the knowledge of the All-Glor-ious, can never quaff from the stream of divine knowledge ~nd wisdom, can never enter the abode of immortality, nor partake of the cup of divine nearness and favour, unless and until he ceases to regard the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets. Consider the past. How many, both high and iow, have, at all times, yearningly awaited the advent of the Manifestations of God in the sanctified persons of His chosen Ones. How often have they expected His coming, how frequently have they prayed that the breeze of divine mercy might blow, and the promised Beauty step forth from behind the veil of concealment, and be made manifest to all the world. And whensoever the portals of grace did open, and the clouds of divine bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial might, they all denied Him, and turned tway from His face Ñ the face of God Himself. Refer ye, to verify this truth, to that which hath been recorded in every sacred Book. Ponder for a moment, and reflect upon that which hath been the cause of such denial on the part of those who have searched with such earnestness and longing. Their attack bath been more fierce than tongue or pen can describe. Not one single Manifestation of Holiness hath appeared but He was afflicted by the denials, the repudiation, and the vehement opposition of the people around Him. Thus it hath been revealed: "0 the misery of men! No Messenger cometh unto them but they laugh Him to scorn."1 Again He saith: "Each nation hath plotted darkly against their Messenger to lay violent hold on Him, and disputed with vain words to invalidate the truth."2 In like manner, those words that have streamed forth from the source of power and descended from the heaven of glory are innumerable and beyond the ordinary comprehension of man. To them that are possessed of true understanding and insight the Sarah of Hiid surely sufficeth. Ponder a while those holy words in your heart, and, with utter detachment, strive to grasp their meaning. Examine the wondrous behaviour of the Prophets, and recall the defamations and denials uttered by the children of negation and falsehood, perchance you may cause the bird of the human heart to wing its flight away from the abodes of heedlessness and doubt unto the nest of faith and certainty, and drink deep from the pure waters of ancient wisdom, and partake of the fruit of the tree of divine knowledge. Such is the share of the pure in heart of the bread that hath descended from the realms of eternity and holiness. Should you acquaint yourself with the indignities heaped upon the Prophets of God, and apprehend the true causes of the objections voiced by their oppressors, you will surely appreciate the significance of their position. Moreover, the more closely you 1 Qur'an 36:30. 2Qur'&n 40:5. [p102] 102 THE BAHA'I WORLD observe the denials of those who have opposed the Manifestations of the divine attributes, the firmer will be your faith in the Cause of God. Accordingly, a brief mention will be made in this Tablet of divers accounts relative to the Prophets of God, that they may demonstrate the truth that throughout all ages and centuries the Manifestations of power and glory have been subjected to such heinous cruelties that no pen dare describe them. Perchance this may enable a few to cease to be perturbed by the clamour and protestations of the divines and the foolish of this age, and cause them to strengthen their confidence and certainty. Among the Prophets was Noah. For nine hundred and fifty years He prayerfully exhorted His people and summoned them to the haven of security and peace. None, however, heeded His call. Each day they inflicted on His blessed person such pain and suffering that no one believed He could survive. How frequently they denied Him, how malevolently they hinted their suspicion against Him! Thus it hath been revealed: "And as often as a company of His people passed by Him, they derided Him. To them He said: tThough ye scoff at us now, we will scoff at you hereafter even as ye scoff at us. In the end ye shall know.' ~ Long afterward, He several times promised victory to His companions and fixed the hour thereof. But when the hour struck, the divine promise was not fulfilled. This caused a few among the small number of His followers to turn away from Him, and to this testify the records of the bestknown books. These you must certainly have perused; if not, undoubtedly you will. Finally, as stated in books and traditions, there remained with Him only forty or seventy-two of His foLlowers. At last from the depth of His being He cried aloud: "Lord! Leave not upon the land a single dweller from among the unbelievers."2 And now, consider and reflect a moment upon the waywardness of this people. What could have been the reason for such denial and avoidance on their part? What could have induced them to refuse to put off the garment of denial, and to adorn themselves Qur'an 11:38. 2 Qur'an 71:26. with the robe of acceptance? Moreover, what could have caused the nonfulfilment of the divine promise which led the seekers to reject that which they had accepted? Meditate profoundly, that the secret of things unseen may be revealed unto you, that you may inhale the sweetness of a spiritual and imperishable fragrance, and that you may acknowledge the truth that from time immemorial even unto eternity the Almighty hath tried, and will continue to try, His servants, so that light may be distinguished from darkness, truth from falsehood, right from wrong, guidance from error, happiness from misery, and roses from thorns. Even as He hath revealed: "Do men think when they say "We believe' they shall be let alone ahd not be put to proof?"3 And after Noah the light of the countenance of H~d shone forth above the horizon of creation. For well-nigh seven hundred years, according to the sayings of men, He exhorted the people to turn their faces and draw nearer unto the RidvTh of the divine presence. What showers of afflictions rained upon Him, until at last His adjurations bore the fruit of increased rebelliousness, and His assiduous endeavours resulted in the wilful blindness of His peopie. "And their unbelief shall only increase for the unbelievers their own perdition."4 And after Him there appeared from the Ridvan of the Eternal, the Invisible, the holy person of SAlib, Who again summoned the people to the river of everlasting life. For over a hundred years He admonished them to hold fast unto the commandments of God and eschew that which is forbidden. His admonitions, however, yielded no fruit, and His pleading proved of no avail. Several times He retired and lived in seclusion. All this, although that eternal Beauty was summoning the people to no other than the city of God. Even as it is revealed: "And unto the tribe of Thami~d We sent their brother $41i1i. ~ my people,' said He, tWor-ship God, ye have none other God beside Him. .' They made reply: ~ ~li1j~, our hopes were fixed on thee until now; f or Ñ biddest thou us to worship that which our fathers worshipped? Truly we misdoubt 3Qur'in 29:2. 4Qur'~n 35:39. [p103] EXCERPTS FROM BAHA'I SACRED WRITINGS 103 that whereunto thou callest us as suspicious.' "~ All this proved fruitless, until at last there went up a great cry, and all fell into utter perdition. Later, the beauty of the countenance of the Friend of God2 appeared from behind the veil, and another standard of divine guidance was hoisted. He invited the people of the earth to the light of righteousness. The more passionately He exhorted them, the fiercer waxed the envy and waywardness of the people, except those who wholly detached themselves from all save God, and ascended on the wings of certainty to the station which God hail exalted beyond the comprehension of men. It is well known what a host of enemies besieged Him, until at last the fires of envy and rebellion were kindled against Him. And after the episode of the fire came to pass, He, the lamp of God amongst men, was, as recorded in all books and chronicles, expelled from His city. And when His day was ended, there came the turn of Moses. Armed with the rod of celestial dominion, adorned with the white hand of divine knowledge, and proceeding from the P6rin of the love of God, and wielding the serpent of power and everlasting majesty, He shone forth from the Sinai of light upon the world. He summoned all the peoples and kindreds of the earth to the kingdom of eternity, and invited them to partake of the fruit of the tree of faithfulness. Surely you are aware of the fierce opposition of Pharaoh and his people, and of the stones of idle fancy which the hands of infidels cast upon that blessed Tree. So much so that Pharaoh and his people finally arose and exerted their utmost endeavor to extinguish with the waters of falsehood and denial the fire of that sacred Tree, oblivious of the truth that no earthly water can quench the flame of divine wisdom, nor mortal blasts extinguish the lamp of everlasting dominion. Nay, rather, such water cannot but intensify the burning of the flame, and such blasts cannot but insure the preservation of the lamp, were ye to observe with the eye of discernment, and walk in the way of God's holy will and pleasure. How well hath a believer of the 'Qur'an 11:61, 62. 2 Abraham. kindred of Pharaoh, whose story is recounted by the All-Glorious in His Book revealed unto His beloved One, observed: "And a man of the family of Pharaoh who was a believer and concealed his faith said: CWi11 ye slay a man because he saith my Lord is God, when He hath already come to you with signs from your Lord? If he be a liar, on him will be his lie, but if he be a man of truth, part of what he threateneth will fall upon you. In truth God guideth not him who is a transgressor, a liar.' "~ Finally, so great was their iniquity that this self Ñ same believer was put to a shameful death. CCThe curse of God be upon the people of tyranny." And now, ponder upon these things. What could have caused such contention and conflict? Why is it that the advent of every true Manifestation of God hath been accompanied by such strife and tumult, by such tyranny and upheaval? This notwithstanding the fact that all the Prophets of God, whenever made manifest unto the peoples of the world, have invariably foretold the coming of yet another Prophet after them, and have established such signs as would herald the advent of the future Dispensation. To this the records of all sacred books bear witness. Why then is it that despite the expectation of men in their quest of the Manifestations of Holiness, and in spite of the signs recorded in the sacred books, should such acts of violence, of oppression and cruelty, have been perpetrated in every age and cycle against all the Prophets and chosen Ones of God? Even as He hath revealed: "As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others."4 Reflect, what could have been the motive for such deeds? What could have prompted such behaviour towards the Revealers of the beauty of the All-Glorious? Whatever in days gone by hath been the cause of the denial and opposition of those people hath now led to the perversity of the people of this age. To maintain that the testimony of Providence was incomplete, that it hath therefore been the cause of the denial of 2Qur'An 40:28. 4Qur'An 2:87. [p104] 104 THE BAHA'I WORLD the people, is but open blasphemy. How far from the grace of the All-Bountiful and from His loving providence and tender mercies it is to single out a soui from amongst all men for the guidance of His creatures, and, on one hand, to withhold from Him the full measure of His divine testimony, and, on the other, inflict severe retribution on His people for having turned away from His chosen One! Nay, the manifold bounties of the Lord of all beings have, at all times, through the Manifestations of His divine Essence, encompassed the earth and all that dwell therein. Not for a moment hath His grace been withheld, nor have the showers of His lovingkindness ceased to rain upon mankind. Consequently, such behaviour can be attributed to naught save the petty-mindedness of such souls as tread the valley of arrogance and pride, are lost in the wilds of remoteness, walk in the ways of their idle fancy, and follow the dictates of the leaders of their faith. Their chief concern is mere opposition; their sole desire is to ignore the truth. Unto every discerning observer it is evident and manifest that had these people in the days of each of the Manifestations of the Sun of Truth sanctified their eyes, their ears, and their hearts from whatever they had seen, heard, and felt, they surely would not have been deprived of beholding the beauty of God, nor strayed far from the habitations of glory. But having weighed the testimony of God by the standard of their own knowledge, gleaned from the teachings of the leaders of their faith, and found it at variance with their limited understanding, they arose to perpetrate such unseemly acts. Leaders of religion, in every age, have hindered their people from attaining the shores of eternal salvation, inasmuch as they held the reins of authority in their mighty grasp. Some for the lust of leadership, others through want of knowledge and understanding, have been the cause of the deprivation of the people. By their sanction and authority, every Prophet of God hath drunk from the chalice of sacrifice, and winged His flight unto the heights of glory. What unspeakable cruelties they that have occupied the seats of authority and learning have inflicted upon the true Monarchs of the world, those Gems of divine virtue! Content with a transitory dominion, they have deprived themselves of an everlasting sovereignty. Thus, their eyes beheld not the light of the countenance of the Well-Beloved, nor did their ears hearken unto the sweet melodies of the Bird of Desire. For this reason, in all sacred books mention hath been made of the divines of every age. Thus He saith: tt~~ people of the Book! Why disbelieve the signs of God to which ye yourselves have been witness?"1 And also He saith: ~O people of the Book! Why clothe ye the truth with falsehood? Why wittingly hide the truth?"2 Again, He saith: "Say, 0 people of the Book, Why repel believers from the way of God?"3 It is evident that by the t! of the Book,'' who have repelled their fellowmen from the straight path of God, is meant none other than the divines of that age, whose names and character have been revealed in the sacred books, and alluded to in the verses and traditions recorded therein, were you to observe with the eye of God. With fixed and steady gaze, born of the unerring eye of God, scan for a while the horizon of divine knowledge, and contemplate those words of perfection which the Eternal hath revealed, that haply the mysteries of divine wisdom, hidden ere now beneath the veil of glory and treasured within the tabernacle of His grace, may be made manifest unto you. The denials and protestations of these leaders of religion have, in the main, been due to their lack of knowledge and understanding. Those words uttered by the Revealers of the beauty of the one true God, setting forth the signs that should herald the advent of the Manifestation to come, they never understood nor fathomed. Hence they raised the standard of revolt, and stirred up mischief and sedition. It is obvious and manifest that the true meaning of the utterances of the Birds of Eternity is revealed to none except those that manifest the Eternal Being, and the melodies of the Nightingale of Holiness can reach no ear save that of the denizens of the everlasting realm. The Copt of tyranny can 'Qur'an 3:70. 2Qur'An 3:71. Qur'an 3:99. [p105] EXCERPTS FROM BAHA'I SACRED WRITINGS 105 never partake of the cup touched by the lips of the Sept of justice, and the Pharaoh of unbelief can never hope to recognize the hand of the Moses of truth. Even as He saith: t(N knoweth the meaning thereof except God and them that are well-grounded in knowledge."1 And yet, they have sought the interpretation of the Book from those that are wrapt in veils, and have refused to seek enlightenment from the fountainhead of knowledge. And when the days of Moses were ended, and the light of Jesus, shining forth from the dayspring of the Spirit, encompassed the world, all the people of Israel arose in protest against Him. They clamoured that He Whose advent the Bible had foretold must needs promulgate and fulfil the laws of Moses, whereas this youthful Nazarene, who laid claim to the station of the divine Messiah, had annulled the law of divorce and of the sabbath day Ñ the most weighty of all the laws of Moses. Moreover, what of the signs of the Manifestation yet to come? These people of Israel are even unto the present day still expecting that Manifestation which the Bible hath foretold! How many Manifestations of Holiness, how many Revealers of the light everlasting, have appeared since the time of Moses, and yet Israel, wrapt in the densest veils of satanic fancy and false imaginings, is still expectant that the idol of her own handiwork will appear with such signs as she herself bath conceived! Thus bath God laid hold of them for their sins, hath extinguished in them the spirit of faith, and tormented them with the flames of the nethermost fire. And this for no other reason except that Israel refused to apprehend the meaning of such words as have been revealed in the Bible concerning the signs of the coming Revelation. As she never grasped their true significance, and, to outward seeming, such events never came to pass, she, therefore, remained deprived of recognizing the beauty of Jesus and of beholding the face of God. And they still await His coming! From time immemorial even unto this day, all the kindreds and peoples of the earth have clung to such fanciful and unseemly thoughts, and 1 Qur'an 3:7. thus have deprived themselves of the clear waters streaming from the springs of purity and holiness. In unfolding these mysteries, We have, in Our former Tablets which were addressed to a friend in the melodious language of JfLijiz, cited a few of the verses revealed unto the Prophets of old. And now, responding to your request, We again shall cite, in these pages, those same verses, uttered this time in the wondrous accents of 'Ir4q, that haply the sore athirst in the wilds of remoteness may attain unto the ocean of the divine presence, and they that languish in the wastes of separation be led unto the home of eternal reunion. Thus the mists of error may be dispelled, and the all Ñ resplendent light of divine guidance dawn forth above the horizon of human hearts. In God We put Our trust, and to Him We cry for help, that haply there may flow from this pen that which shall quicken the souis of men, that they may all arise from their beds of heedlessness and hearken unto the rustling of the leaves of Paradise, from the tree which the hand of divine power hath, by the permission of God, planted in the Ridvan of the All-Glorious. To them that are endowed with understanding, it is clear and manifest that when the fire of the iove of Jesus consumed the veils of Jewish limitations, and His authority was made apparent and partially enforced, He the Revealer of the unseen Beauty, addressing one day His disciples, referred unto His passing, and, kindling in their hearts the fire of bereavement, said unto them: "I go away and come again unto you." And in another place He said: ~ go and another will come Who will tell you all that I have not told you, and will fulfil all that I have said." Both these sayings have but one meaning, were you to ponder upon the Manifestations of the Unity of God with divine insight. Every discerning observer will recognize that in the Dispensation of the Qur'an both the Book and the Cause of Jesus were confirmed. As to the matter of names, Muhammad, Himself, declared: "I am Jesus." He recognized the truth of the signs, prophecies, and words of Jesus, and testified that they were all of God. In this sense, [p106] 106 THE BAHA'I WORLD neither the person of Jesus nor His writings hath differed from that of Muhammad and of His holy Book, inasmuch as both have championed the Cause of God, uttered His praise, and revealed His commandments. Thus it is that Jesus, Himself, declared: ttj go away and come again unto you." Consider the sun. "Were it to say now, "I am the sun of yesterday,". it would speak the truth. And should it, bearing the sequence of time in mind, claim to be other than that sun, it still would speak the truth. In like manner, if it be said that all the days are but one and the same, it is correct and true. And if it be said, with respect to their particular names and designations, that they differ, that again is true. For though they arc the same, yet one doth recognize in each a separate designation, a specific attribute, a particular character. Conceive accordingly the distinction, variation, and unity characteristic of the various Manifestations of holiness, that thou mayest comprehend the allusions made by the creator of all names and attributes to the mysteries of distinction and unity, and discover the answer to thy question as to why that everlasting Beauty should have, at sundry times, called Himself by different names and titles. Afterwards, the companions and disciples of Jesus asked Him concerning those signs that must needs signalize the return of His manifestation. 'When, they asked, shall these things be? Several times they questioned that peerless Beauty, and, every time He made reply, He set forth a special sign that should herald the advent of the promised Dispensation. To this testify the records of the four Gospels. This wronged One will cite but one of these instances, thus conferring upon mankind, for the sake of God, such bounties as are yet concealed within the treasury of the hidden and sacred Tree, that haply mortal men may not remain deprived of their share of the immortal fruit, and attain to a dewdrop of the waters of everlasting life which, from BaghdAd, the "Abode of Peace," are being vouchsafed unto all mankind. We ask for neither meed nor reward. "We nourish your souls for the sake of God; we seek from you neither rec ompense nor thanks."1 This is the food that conferreth everlasting life upon the pure in heart and the illumined in spirit. This is the bread of which it is said: "Lord, send down upon us Thy bread from heaven."2 This bread shall never be withheld from them that deserve it, nor can it ever be exhausted. It groweth everlastingly from the tree of grace; it descendeth at all seasons from the heavens of justice and mercy. Even as He saith: CtSt thou not to what God likeneth a good word? To a good tree; its root firmly fixed, and its branches reaching unto heaven: yielding its fruit in all seasons."3 0 the pity! that man should deprive himself of this goodly gift, this imperishable bounty, this everlasting life. It behooveth him to prize this food that cometh from heaven, that perchance, through the wondrous favours of the Sun of Truth, the dead may be brought to life, and withered souls be quickened by the infinite Spirit. Make haste, 0 my brother, that while there is yet time our lips may taste of the immortal draught, for the breeze of life, now blowing from the city of the Well-Beloved, cannot last, and the streaming river of holy utterance must needs be stilled, and the portals of the Ridvan cannot for ever remain open. The day will surely come when the Nightingale of Paradise will have winged its flight away from its earthly abode unto its heavenly nest. Then will its melody be heard no more, and the beauty of the rose cease to shine. Seize the time, therefore, ere the glory of the divine springtime bath spent itself, and the Bird of Eternity ceased to warble its melody, that thy inner hearing may not be deprived of hearkening unto its call. This is My counsel unto thee and unto tbe beloved of God. Whosoever wisheth, let him turn thereunto; whosoever wisheth, let him turn away. God, verily, is independent of him and of that which he may see and Witness. These are the melodies, sung by Jesus, Son of Mary, in accents of majestic power in the Ridvan of the Gospel, revealing those signs that must needs herald the advent of the 1 Qur'an 76:9. 2Qur'~n 5:117. 2Qur'dn 14:24. [p107] EXCERPTS FROM BAHA'I SACRED WRITINGS 107 Manifestation after Him. In the first Gospel according to Matthew it is recorded: And when they asked Jesus concerning the signs of His coming, He said unto them: "Im-mediately after the oppression1 of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the earth shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory, And he shall send his angels with a great sound of a trumpet."2 Rendered into the Persian tongue,3 the purport of these words is as follows: When the oppression and afflictions that are to befall rnankind will have come to pass, then shall the sun be withheld from shining, the moon from giving light, the stars of heaven shall fall upon the earth, and the pillars of the earth shall quake. At that time, the signs of the Son of man shall appear in heaven, that is, the promised Beauty and Substance of life shall, when these signs have appeared, step forth out of the realm of the invisible into the visible world, And He saith: at that time, all the peoples and kindreds that dwell on earth shall bewail and lament, and they shall see that divine Beauty coming from heaven, riding upon the clouds with power, grandeur, and magnificence, sending His angels with a great sound of a trumpet. Similarly, in the three other Cospels, according to Luke, Mark, and John, the same statements are recorded. As We have referred at length to these in Our Tablets revealed in the Arabic tongue, We have made no mention of them in these pages, and have confined Ourselves to but one reference. Inasmuch as the Christian divines have failed to apprehend the meaning of these words, and did not recognize their object and purpose, and have clung to the literal interpretation of the words of Jesus, they therefore became deprived of the streaming grace of the Mu1~ammadan Revelation and The Greek word used (Thlipsis) has two meanings: pressure and oppression. 2Matthew 24:2931. The passage is quoted by Baha'u'llah in Arabic and interpreted in Persian. its showering bounties. The ignorant among the Christian community, following the example of the leaders of their faith, were likewise prevented from beholding the beauty of the King of glory, inasmuch as those signs which were to accompany the dawn of the sun of the Muhammadan Dispensation did not actually come to pass. Thus, ages have passed and centuries roiled away, and that most pure Spirit hath repaired unto the retreats of its ancient sovereignty. Once more hath the eternal Spirit breathed into the mystic trumpet, and caused the dead to speed out of their sepulchres of heedlessness and error unto the realm of guidance and grace. And yet, that expectant community still crieth out: \Vhen slidi these things be? When shall the promised One, the object of our expectation, be made manifest, that we may arise for the triumph of His Cause, that we may sacrifice our substance for His sake, that we may offer up our lives in His path? In like manner, have such false imaginings caused other communities to stray from the Kawthar of the infinite mercy of Providence, and to be busied with their own idle thoughts. Beside this passage, there is yet another verse in the Gospel wherein He saith: c(Heaven and earth shall pass away: but My words shall not pass away."4 Thus it is that the adherents of Jesus maintained that the law of the Gospel shall never be annulled, and that whensoever the promised Beauty is made manifest and all the signs are revealed, He must needs reaffirm and establish the law proclaimed in the Gospel, so that there may remain in the world no faith but His faith. This is their fundamental belief. And their conviction is such that were a person to be made manifest with all the promised signs and to promulgate that which is contrary to the letter of the law of the Gospel, they must assuredly renounce him, refuse to submit to his law, declare him an infidel, and laugh him to scorn. This is proved by that which came to pass when the sun of the Muhammadan Revelation was revealed. Had they sought with a humble mind from the Manifestations of God in every Dispensation the true meaning of these words re'Luke 21:33. [p108] 108 THE BAHA'I WORLD vealed in the sacred books Ñ words the misapprehension of which hath caused men to be deprived of the recognition of the Sadratu'1-Muntah~, the ultimate Purpose Ñ they surely would have been guided to the light of the Sun of Truth, and would have discovered the mysteries of divine knowledge and wisdom. LOOK WITH MINE OWN E~rs If it be your wish, 0 people, to know God and to discover the greatness of His might, look, then, upon Me with Mine own eyes, and not with the eyes of any one besides Me. Ye will, otherwise, be never capable of recognizing Me, though ye ponder My Cause as long as My Kingdom en-dureth, and meditate upon all created things throughout the eternity of God, the Sovereign Lord of all, the Omnipotent, the Ever-Abiding, the All-Wise. Thus have We manifested the truth of Our Revelation, that haply the people may be roused from their heedlessness, and be of them that understand. Behold the low estate of these men who know full well how I have offered up Mine own Self and My kindred in the path of God and for the preservation of their faith in Him, who are well aware how Mine enemies have compassed Me about, in the days when the hearts of men feared and trembled, the days when they hid themselves from the eyes of the loved ones of God and of His enemies, and were busied in ensuring their own security and peace. We eventually succeeded in manifesting the Cause of God, and exalted it to so eminent a position that all the people, except those who cherished ill-will in their hearts against this Youth and joined partners with the Almighty, acknowledged the sovereignty of God and His mighty dominion. And yet, notwithstanding this Revelation whose influence bath pervaded all created things, and despite the brightness of this Light, the like of which none of them bath ever beheld, witness how the people of the Bayin have denied and contended with Me. Some have turned away from the Path of God, rejected the authority of Him in Wham they had believed, and acted insolently towards God, the Most Powerful, the Supreme Protector, the Most Exalted, the Most Great. Others hesitated and halted in His Path, and regarded the Cause of the Creator, in its inmost truth, as invalid unless substantiated by the approval of him who was created through the operation of My Will. Thus have their works come to naught, and yet they failed to perceive it. Among them is he who sought to measure God with the measure of his own self, and was so misled by the names of God as to rise up against Me, who condemned Me as one that deserved to be put to death, and who imputed to Me the very offenses of which he himself was guilty. Wherefore, do I plead My grief and My sorrow to Him Who created Me and entrusted Me with His Message. Unto Him do I render thanks and praise for the things He hath ordained, for My loneliness, and the anguish I suffer at the hands of these men who have strayed so far from Him. I have patiently sustained, and will continue to sustain, tEe tribulation that touched Me, and will put My whole trust and confidence in God. Him will I supplicate saying: Guide Thy servants, 0 My Lord, unto the court of Thy favor and bounty, and suffer them not to be deprived of the wonders of Thy grace and of Thy manifold blessings. For they know not what Thou hast ordained for them by virtue of Thy mercy that en-compasseth the whole of creation. Outwardly, 0 Lord, they arc weak and helpless; inwardly they are but orphans. Thou art the All-Bountiful, the Munificent, the Most Exalted, the Most Great. Cast not, 0 My God, the fury of Thy wrath upon them, and cause them to tarry until such time when the wonders of Thy mercy will have been made manifest, that haply they may return unto Thee, and ask forgiveness of Thee for the things they have committed against Thee. Verily, Thou art the Forgiving, the All-Merciful. Say: Doth it beseem a man while claiming to be a follower of his Lord, the All-Merci-ful, he should yet in his heart do the very deeds of the Evil One? Nay, it ill beseemeth him, and to this He Who is the Beauty of the All-Glorious will bear Me witness. Would that ye could comprehend it! Cleanse from your hearts the love of worldly things, from your tongues every [p109] EXCERPTS FROM BAHA'I SACRED WRITINGS 109 remembrance except His remembrance, from your entire being whatsoever may deter you from beholding His face, or may tempt you to follow the promptings of your evil and corrupt inclinations. Let God be your fear, o people, and be ye of them that tread the path of righteousness. Say: Should your conduct, 0 people, contradict your professions, how think ye, then, to be able to distinguish yourselves from them who, though professing their faith in the Lord their God, have, as soon as He came unto them in the cloud of holiness, refused to acknowledge Him, and repudiated His truth? Disencumber yourselves of all attachment to this world and the vanities thereof. Beware that ye approach them not, inasmuch as they prompt you to walk after your own lusts and covetous desires, and hinder you from entering the straight and glorious Path. Know ye that by "the world" is meant your unawareness of Him Who is your Maker, and your absorption in aught else but Him. The 'life to come," on the other band, signifieth the things that give you a safe approach to God, the All-Glorious, the Incomparable. Whatsoever deterreth you, in this Day, from loving God is nothing but the world. Flee it, that ye may be numbered with the blest. Should a man wish to adorn himself with the ornaments of the earth, to wear its apparels, or partake of the benefits it can bestow, no harm can befall him, if he alloweth nothing whatever to intervene between him and God, for God hath ordained every good thing, whether created in the heavens or in the earth, for such of His servants as truly believe in Him. Eat ye, 0 people, of the good things which God hath allowed you, and deprive not yourselves from His wondrous bounties. Render thanks and praise unto him, and be of them that are truly thankful. 0 thou that hast fled thy home and sought the presence of God! Proclaim unto men the Message of thy Lord, that it may haply deter theffi from following the promptings of their evil and corrupt desires, and bring them to the remembrance of God, the Most Exalted, the Most Great. Say: Fear God, 0 people, and refrain from shedding the blood of any one. Contend not with your neighbor, and be ye of them that do good. Beware that ye commit no disorders on the earth after it hath been well ordered, and follow not the footsteps of them that are gone astray. Whoso ariseth among you to teach the Cause of his Lord, let him, before all else, teach his own self, that his speech may attract the hearts of them that hear him. Unless he teacheth his own self, the words of his mouth will not influence the heart of the seeker. Take heed, 0 people, lest ye be of them that give good counsel to others but forget to follow it themselves. The words of such as these, and beyond the words the realities of all things, and beyond these realities the angels that are nigh unto God, bring against them the accusation of falsehood. Should such a man ever succeed in influencing any one, this success should be attributed not to him, but rather to the influence of the words of God, as decreed by Him Who is the Almighty, the All-Wise. In the sight of God he is regarded as a lamp that imparteth its light, and yet is all the while being consumed within itself. Say: Commit not, 0 people, that which will bring shame upon you or dishonor the Cause of God in the eyes of men, and be not of the mischief-makers. Approach not the things which your minds condemn. Eschew all manner of wickedness, for such things are forbidden unto you in the Book which none touch except such as God hath cleansed from every taint of guilt, and numbered among the purified. Be fair to yourselves and to others, that the evidences of justice may be revealed, through your deeds, among Our faithful servants. Beware lest ye encroach upon the substance of your neighbor. Prove yourselves worthy of his trust and confidence in you, and withhold not from the poor the gifts which the grace of God bath bestowed upon you. He, verily, shall recompense the charitable, and doubly repay them for what they have bestowed. No God is there but Him. All creation and its empire are His. [p110] 110 THE BAHA'I WORLD He bestoweth His gifts on whom He will, and from whom He will He withholdeth them. He is the Great Giver, the Most Generous, the Benevolent. Say: Teach ye the Cause of God, 0 people of Baha, for God hath prescribed unto every one the duty of proclaiming His Message, and regardeth it as the most meritorious of all deeds. Such a deed is acceptable only when he that teacheth the Cause is already a firm believer in God, the Supreme Protector, the Gracious, the Almighty. He hath, moreover, ordained that His Cause be taught through the power of men's utterance, and not through resort to violence. Thus hath His ordinance been sent down from the Kingdom of Him Who is the Most Exalted, the All Ñ Wise. Beware lest ye contend with any one, nay, strive to make him aware of the truth with kindly manner and most convincing exhortation. If your hearer respond, he will have responded to his own behoof, and if not, turn ye away from him, and set your faces towards God's sacred Court, the seat of resplendent holiness. Dispute not with any one concerning the things of this world and its affairs, for God hath abandoned them to such as have set their affection upon them. Out of the whole world He bath chosen for Himself the hearts of men Ñ hearts which the hosts of revelation and of utterance can subdue. Thus hath it been ordained by the Fingers of Baha, upon the Tablet of God's irrevocable decree, by the behest of Him Who is the Supreme Ordainer, the All-Knowing. 0 wayfarer in the path of God! Take thou thy portion of the ocean of His grace, and deprive not thyself of the things that lie hidden in its depths. Be thou of them that have partaken of its treasures.. A dewdrop out of this ocean would, if shed upon all that are in the heavens and on the earth, suffice to enrich them with the bounty of God, the Almighty, the All-Knowing, the All-Wise. With the hands of renunciation draw forth from its life-giving waters, and sprinkle therewith all created things, that they may be cleansed from all manmade limitations and may approach the mighty seat of God, this hallowed and resplendent Spot. Be not grieved if thou performest it thyself alone. Let God be all-sufficient for thee. Commune intimately with His Spirit, and be thou of the thankful. Proclaim the Cause of thy Lord unto all who are in the heavens and on the earth. Should any man respond to thy call, lay bare before him the pearls of the wisdom of the Lord, thy God, which His Spirit hath sent down unto thee, and be thou of them that truly believe. And should any one reject thine offer, turn thou away from hiffi, and put thy trust and confidence in the Lord, thy God, the Lord of all worlds. By the righteousness of God! Whoso openeth his lips in this Day and maketh mention of the name of his Lord, the hosts of Divine inspiration shall descend upon him from the heaven of My name, the All-Knowing, the All-Wise. On him shall also descend the Concourse on high, each bearing aloft a chalice of pure light. Thus hath it been foreordained in the realm of God's Revelation, by the behest of Him Who is the All-Glorious, the Most Powerful. There lay concealed within the Holy Veil, and prepared for the service of God, a company of His chosen ones who shall be manifested unto men, who shall aid His Cause, who shall be afraid of no one, though the entire human race rise up and war against them. These are the ones who, before the gaze of the dwellers on earth and the denizens of heaven, shall arise and, shouting aloud, acclaim the name of the Almighty, and summon the children of men to the path of God, the All-Glorious, the All-Praised. Walk thou in their way, and let no one dismay thee. Be of them whom the tumult of the world, however much it may agitate them in the path of their Creator, can never sadden, whose purpose the blame of the blamer will never defeat. Go forth with the Tablet of God and His signs, and rejoin them that have believed in Me, and announce unto them tidings of Our most hoiy Paradise. Warn, then, those that have joined partners with Him. Say: I am come to you, 0 people, from the Throne of glory, and bear you an announcement from God, the Most Powerful, the Most Exalted, the Most Great. In mine hand [p111] EXCERPTS FROM BAHA'I SACRED WRITINGS 111 I carry the testimony of God, your Lord and the Lord of your sires of old. Weigh it with the just Balance that ye possess, the Balance of the testimony of the Prophets and Messengers of God. If ye find it to be established in truth, if ye believe it to be of God, beware, then, lest ye cavil at it, and render your works vain, and be numbered with the infidels. It is indeed the sign of God that hath been sent down through the power of truth, through which the validity of His Cause hath been demonstrated unto His creatures, and the ensigns of purity lifted up betwixt earth and heaven. Say: This is the sealed and mystic Scroll, the repository of God's irrevocable Decree, bearing the words which the Finger of Holiness bath traced, that lay wrapt within the veil of impenetrable mystery, and hath now been sent down as a token of the grace of Him Who is the Almighty, the Ancient of Days. In it have We decreed the destinies of all the dwellers of the earth and the denizens of heaven, and written down the knowledge of all things from first to last. Nothing whatsoever can escape or frustrate Him, whether created in the past or to be created in the future, could ye but perceive it. Say: The Revelation sent down by God hath most surely been repeated, and the outstretched Hand of Our power hath overshadowed all that are in the heavens and all that are on the earth. We have, through the power of truth, the very truth, manifested an infinitesimal glimmer of Our impenetrable Mystery, and lo, they that have recognized the radiance of the Sinaic splendor expired, as they caught a lightening glimpse of this Crimson Light enveloping the Sinai of Our Revelation. Thus hath He Who is the Beauty of the All-Merciful come down in the clouds of His testimony, and the decree accomplished by virtue of the Will of God, the All-Glorious, the All-Wise. Say: Step out of Thy holy chamber, 0 Maid of Heaven, inmate of the Exalted Paradise! Drape thyself in whatever manner pleaseth Thee in the silken Vesture of Immortality, and put on, in the name of the All-Glorious, the broidered Robe of Light. Hear, then, the sweet, the wondrous accent of the Voice that cometh from the Throne of Thy Lord, the Inaccessible, the Most High. Unveil Thy face, and manifest the beauty of the black-eyed Damsel, and suffer not the servants of God to be deprived of the light of Thy shining countenance. Grieve not if Thou hearest the sighs of the dwellers of the earth, or the voice of the lamentation of the denizens of heaven. Leave them to perish on the dust of extinction. Let them be reduced to nothingness, inasmuch as the flame of hatred hath been kindled within their breasts. Intone, then, before the face of the peoples of earth and heaven, and in a most melodious voice, the anthem of praise, for a remembrance of Him Who is the King of the names and attributes of God. Thus have We decreed Thy destiny. 'Well able are We to achieve Our purpose. Beware that Thou divest not Thyself, Thou Who art the Essence of Purity, of Thy robe of effulgent glory. Nay, enrich Thyself increasingly, in the kingdom of creation, with the incorruptible vestures of Thy God, that the beauteous image of the Almighty may be reflected through Thee in all created things and the grace of Thy Lord be infused in the plenitude of its power into the entire creation. If Thou smellest from any one the smell of the iove of Thy Lord, offer up Thyself for him, for We have created Thee to this end, and have covenanted with Thee, from time immemorial, and in the presence of the congregation of Our well-favored ones, for this very purpose. Be not impatient if the blind in heart hurl down the shafts of their idle far?cies upon Thee. Leave them to themselves, for they follow the promptings of the evil ones. Cry out before the gaze of the dwellers of heaven and of earth: I am the Maid of Heaven, the Offspring begotten by the Spirit of Baha. My habitation is the Mansion of His Name, the All-Glorious. Before the Concourse on high I was adorned with the ornament of His names. I was wrapt within the veil of an inviolable security, and lay hidden from the eyes of men. Methinks that I heard a Voice of divine and incomparable sweetness, proceeding from the right hand [p112] 112 THE BAHA'I WORLD of the God of Mercy, and lo, the whole Paradise stirred and trembled before Me, ,.n its longing to hear its accents, and gaze on the beauty of Him that uttered them. Thus have We revealed in this luminous Tablet, and in the sweetest of languages, the verses which the Tongue of Eternity was moved to utter in the Qayyiimu'1-Asm&'. Say: He ordaineth as He pleaseth, by virtue of His sovereignty, and doeth whatso ever He willeth at His own behest. He shall not be asked of the things it pleaseth Him to ordain. He, in truth, is the Unrestrained, the All-Powerful, the All-Wise. They that have disbelieved in God and rebelled against His sovereignty are the helpless victims of their corrupt inclinations and desires. These shall return to their abode in the fire of hell: wretched is the abode of the deniersl [p113] WORDS OF 'ABDU'L-BAHA THE BIRTH OF CHRIST Question. Ñ How was Christ born of the Holy Spirit? Answer. Ñ In regard to this question, theologians and materialists disagree. The theologians believe that Christ was born of the Holy Spirit; but the materialists think this is impossible and inadmissible, and that without doubt he had a human father. in the Qur'an it is said: "And We sent Our Spirit unto her, and he appeared unto her in the shape of a perfect man,"1 meaning that the Holy Spirit took the likeness of the human form, as an image is produced in a mirror, and he addressed Mary. The materialists believe that there must be marriage, and say that a living body cannot be created from a lifeless body, and without male and female there cannot be fecundation. And they think that not only with man, but also with animals and plants, it is impossible. For this union of the male and female exists in all living beings and plants. This pairing of things is even shown forth in the Qur'an: "Glory be to Him who has created all the pairs: of such things as the earth produceth, and of themselves; and of things which they know not."2 That is to say, men, animals, and plants are all in pairs~tcand of everything have we created two kinds." That is to say, we have created all the beings through pairing. Briefly, then say a man without a human father cannot be imagined. In answer the theoIo~ians say: "This thing is not impossible and unachievable, but it has not been seen; and there is a great difference between a thing which is impossible and one which is unknown. For example, in former times the telegraph, which causes the East and the West to communicate, was unknown, but not impossible; photography and phonography were unknown but not impossible." Qur'an, Sun 19. 2 Qur'an, Sura 36. The materialists insist upon this belief, and the theologians reply: C(Is this globe eternal or phenomenal?" The materialist answer, that according to science and important discoveries, it is established that it is phenomenal; in the beginning it was a flaming globe, and gradually it became temperate; a crust was formed around it, and upon this crust plants came into existence, then animals, and finally man. The theologians say: "Then from your statement it has become evident and clear that mankind is phenomenal upon the globe, and not eternal. Then surely the first man had neither father nor mother, for the existence of man is phenomenal. Is not the creation of man without father and mother, even though gradually, more difficult than if he had simply come into existence without a father? As you admit that the first man came into existence without father or mother Ñ whether it be gradually or at once Ñ there can remain no doubt that a man without a human father is also possible and admissible; you cannot consider this impossible; otherwise you are illogical. For example, if you say that this lamp has once been lighted without wick and oil, and then say that it is impossible to light it without the wick, this is illogical." Christ had a mother; the first man, as the materialists believe, had neither father nor mother.3 THE GREATNESS OF CHRIST Is DUE TO His PERFECTIONS A great man is a great man, whether born of a human father or not. If being without a father is a virtue, Adam is greater and more excellent than all the Prophets and Messengers, for he had neither father nor mother. That which causes honour and This conversation shows the uselessness of discussions upon such questions; the teachings of 'Abdu'l-Baha upon the birth of Christ will be found in the following chapter. 113 [p114] 114 THE BAHA'I WORLD greatness, is the splendour and bounty of the divine perfections. The sun is born from substance and form, which can be compared to father and mother, and it is absolute perfection; but the darkness has neither substance nor form, neither father nor mother, and it is absolute imperfection. The substance of Adam's physical life was earth, but the substance of Abraham was pure sperm; it is certain that the pure and chaste sperm is superior to earth. Furthermore, in the first chapter of the Gospel of John, verses 12 and 13, it is said: ttBut as many as received him, to them gave he power to become the Sons of God, even to them that believed on his name. ccWhich were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." From these verses it is obvious that the being of a disciple also is nor created by physical power, but by the spiritual reality. The honour and greatness of Christ is not due to the fact that he did not have a human father, but to his perfections, bounties, and divine glory. If the greatness of Christ is his being fatherless, then Adam is greater than Christ, for he had neither father nor mother. It is said in the Old Testament, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soui."1 Observe that it is said that Adam came into existence from the Spirit of life. Moreover, the expression which John uses in regard to the disciples, proves that they also are from the Heavenly Father. Hence it is evident that the holy reality, meaning the real existence of every great man, comes from God, and owes its being to the breath of the Holy Spirit. The purport is that, if to be without a human father is the greatest human glory, then Adam is greater than all, for he had neither father nor mother. Is it better for a man to be created from a living substance or from earth? Certainly it is better if be be created from a living substance. But Christ was born and came into existence from the Holy Spirit. To conclude: the splendour and honour of the holy souis and the Divine Manifesta-Gen. ii. 7. dons come from their heavenly perfections, bounties, and glory, and from nothing else. THE BAPTISM OF CHRIST Question. Ñ It is said in the Gospel of St. Matthew, chapter 3 verses 13, 14, 15: c~Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becorneth us to fulfil all righteousness. Then he suffered him." What is the wisdom of this: since Christ possessed all essential perfection, why did he need baptism? Anssver. Ñ The principle of baptism is purification by repentance. John admonished and exhorted the people, and caused them to repent, then he baptized them. Therefore it is apparent that this baptism is a symbol of repentance from all sin: its meaning is expressed in these words: ~ God! as my body has become purified and cleansed from physical impurities, in the same way purify and sanctify my spirit from the impurities of the world of nature, which are nor worthy of the Threshold of Thy Unity!" Repentance is the return from disobedience to obedience. Man, after remoteness and deprivation from God, repents, and undergoes purification: and this is a symbol signifying ttQ God! make my heart good and pure, freed and sanctified from all save thy iove." As Christ desired that this institution of John should be used at that time by all, he himself conformed to it in order to awaken the people and to complete the law of the former religion. Although the ablution of repentance was the institution of John, it was in reality formerly practised in the Religion of God. Christ was not in need of baptism; but as at that time it was an acceptable and praiseworthy action, and a sign of the glad tidings of the Kingdom, therefore be confirmed it. However, afterwards he said the true baptism is not with material water, but it must be with spirit and with water. In this case water does not signify material water, for elsewhere it is explicitly said baptism is with spirit and with fire; from which it is clear that the reference is not [p115] EXCERPTS FROM BAHA'I SACRED WRITINGS 115 to material fire and material water, for baptism with fire is impossible. Therefore the spirit is the bounty of God, the water is knowledge and life, and the fire is the love of God. For material water does not purify the heart of man: no, it cleanses his body; but the heavenly water and spirit, which are knowledge and life, make the human heart good and pure; the heart which receives a portion of the bounty of the Spirit becomes sanctified, good, and pure. That is to say, the reality of man becomes purified and sanctified from the impurities of the world of nature. These natural impurities are evil qualities: anger, passion, worldliness, pride, lying, hypocrisy, fraud, self-love, etc. Man cannot free himself from the rage of the carnal passions except by the help of the Holy Spirit. That is why he says baptism with the spirit, with water, and with fire is necessary, and that it is essential; that is to say, the spirit of divine bounty, the water of knowledge and life, and the fire of the love of God. Man must be baptized with this spirit, this water, and this fire so as to become filled with the eternal bounty. Otherwise, what is the use of baptizing with material water? No, this baptism with water was a symbol of repentance, and of seeking forgiveness of sins. But in the cycle of Baha'u'llah there is no longer need of this symbol; for its reality, which is to be baptized with the Spirit and Love of God, is understood and established. THE NECESSITY OF BAPTISM Question. Ñ Is the ablution of baptism useful and necessary, or is it useless and unnecessary? In the first case, if it is useful, why was it abrogated, and in the second case, if it is useless, why did John practise it? Answer. Ñ The change in conditions, alterations, and transformations; are necessities of the essence of beings; and essential necessities cannot be separated from the reality of things. So it is absolutely impossible to separate heat from fire, humidity from water, or light from the sun, for they are essential necessities. As the change and alteration of conditions are necessities for beings, so laws also are changed and altered, in accordance with the changes aixd alterations of the times. For example, in the time of Moses, his Law was conformed and adapted to the conditions of the time; but in the days of Christ these conditions had changed and altered to such an extent that the Mosaic Law was no longer suited and adapted to the needs of mankind, and it was therefore abrogated. Thus it was that Christ broke the Sabbath and forbade divorce. After Christ, four disciples, among whom were Peter and Paul, permitted the use of animal food forbidden by the Bible, except the eating of those animals which had been strangled, or which were sacrificed to idols, and of blood.' They also forbade fornication. They maintained these four commandments. Afterwards Paul permitted even the eating of strangled animals, those sacrificed to idols, and blood, and oniy maintained the prohibition of fornication. So in chap. 14 verse 14 of his Epistle to the Romans, Paul writes: ccj know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteerneth any thing to be unclean, to him it is unclean." Also in the Epistle of Paul to Titus, chap. I verse 15: 'tUnto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled." Now this change, these alterations, and this abrogation are due to the impossibility of comparing the time of Christ with that of Moses. The conditions and requirements in the later period were entirely changed and altered. The former laws were therefore abrogated. The existence of the world may be compared to that of a man, and the Prophets and Messengers of God to skilful doctors. The human being cannot remain in one condition: different maladies occur which have each a special remedy. The skilful physician does not give the same medicine to cure each disease and each malady, but he changes remedies and medicines according to the different necessities of the diseases and constitutions. One person may have a severe illness caused by fever, and the skilled doctor will give him cooling remedies; and when at some other time the condition of this person has changed, and fever is replaced by chills, without doubt the skilled doctor will dis-'Acts xv. 20. [p116] 116 THE BAHA'I WORLD card cooling medicine and permit the use of heating drugs; this change and alteration is required by the condition of the patient, and is an evident proof of the skill of the physician. Consider, could the Law of the Old Testament be enforced at this epoch and time? No, in the name of God! it would be impossible and impracticable; therefore most certainly God abrogated the laws of the Old Testament at the time of Christ. Reflect also, that baptism in the days of John the Baptist was used to awaken and admonish the people to repent from all sin, and to watch for the appearance of the Kingdom of Christ. But at present in Asia, the Catholics and the Orthodox Church plunge newly-born children into water mixed with olive oil, and many of them become ill from the shock; at the time of baptism they struggle and become agitated. In other places, the clergy sprinkle the water of baptism on the forehead. But neither from the first form nor from the second do the children derive any spiritual benefit. Then what result is obtained from this form? Other peoples are amazed, and wonder why the infant is plunged into the water, since this is neither the cause of the spiritual awakening of the child, nor of its faith or conversion, but it is oniy a custom which is followed. In the time of John the Baptist it was not so; no, at first John used to exhort the people, and to guide them to repentance from sin, and to fill them with the desire to await the manifestation of Christ. 'Whoever received the ablution of baptism, and repented of sins in absolute humility and meekness, would also purify and cleanse his body from outward impurities. With perfect yearning, night and day, he would constantly wait for the manifestation of Christ, and the entrance to the Kingdom of the Spirit of God.1 To recapitulate: our meaning is that the change and modification of conditions, and the altered requirements of different centuries and times, are the cause of the abrogation of laws. For a time comes when these laws are no longer suitably adapted to conditions. Consider how very different are 'i.e. of Christ, whom the Muslims frequently designate by the title of Riihu'lldh, the Spirit of God. the requirements of 'the first centuries, of the middle ages, and of modern times. Is it possible that the laws of the first centuries could be enforced at present? It is evident that it would be impossible and impracticable. In the same manner, after the lapse of a few centuries, the requirements of the present time will not be the same as those of the future, and certainly there will be change and alteration. In Europe the laws are unceasingly altered and modified; in bygone years, how many laws existed in the organisations and systems of Europe, which are now abrogated! These changes and alterations are due to the variation and mutation of thought, conditions, and customs. If it were not so, the prosperity of the world of humanity would be wrecked. For example, there is in the Pentateuch a law that if any one break the Sabbath, he shall be put to death. Moreover, there are ten sentences of death in the Pentateuch. Would it be possible to keep these laws in our time? It is clear that it would be absolutely impossible. Consequently there are changes and modifications in the laws, and these are a sufficient proof of the supreme wisdom of God. This subject needs deep thought. Then the cause of these changes will be evident and apparent. Blessed are those who reflect! THE SYMBOLISM OF THE BREAD AND THE WINE Question. Ñ The Christ said: CC~ am the living bread which came down from heaven, that a man may eat thereof and not die." What is the meaning of this utterance? Answer. Ñ This bread signifies the heavenly food and divine perfections. So, "Jf any man eateth of this bread" means if any man acquires heavenly bounty, receives the divine light, or partakes of Christ's perfections, he thereby gains everlasting life. The blood also signifies the spirit of life and the divine perfections, the lordly splendour and eternal bounty. For all the members of the body gain vital substance from the circulation of the blood. In the Gospel of St. John, chapter 6 verse 26, it is written: "Ye seek me, not because ye [p117] EXCERPTS FROM BAHA'I SACRED WRITINGS 117 saw the miracles, but because ye did eat of the loaves and were filled." It is evident that the bread of which the disciples ate and were filled, was the heavenly bounty; for in verse 33 of the same chapter it is said: "For the bread of God is he which cometh down from heaven, and giveth life unto the world." It is clear that the body of Christ did not descend from heaven, but it came from the womb of Mary; and that which descended from the heaven of God was the spirit of Christ. As the Jews thought that Christ spoke of his body, they made objections, for it is said in the 42nd verse of the same chapter: ccAnd they said, Is not this Jesus the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?" Reflect how clear it is that what Christ meant by the heavenly bread w~s his spirit, his bounties, his perfections, and his teachings; for it is said in the 63rd verse: "It is the spirit that quickeneth, the flesh profiteth nothing." Therefore it is evident that the spirit of Christ is a heavenly grace which descends from heaven; whosoever receives light from that spirit in abundance, that is to say the heavenly teachings, finds everlasting life. That is why it is said in the 35th verse: "And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst:" Notice that "coming to him" he expresses as eating, and "belief in him" as drinking. Then it is evident and established that the celestial food is the divine bounties, the spiritual splendours, the heavenly teachings, the universal meaning of Christ. To eat is to draw near to him, and to drink is to believe in him. For Christ had an elemental body and a celestial form. The elemental body was crucified, but the heavenly form is living and eternal, and the cause of everlasting life; the first was the human nature, and the second is the divine nature. It is thought by some that the Eucharist is the reality of Christ, and that the Divinity and the Holy Spirit descend into and exist in it. Now when once the Eucharist is taken, after a few moments it is simply disintegrated, and entirely transformed. Therefore how can such a thought be conceived? God forbid! certainly it is an absolute fantasy. To conclude: through the manifestation of Christ, the divine teachings which are an eternal bounty, were spread abroad, the light of guidance shone forth, and the spirit of life was conferred on man. Whoever found guidance became living, whoever remained lost was seized by enduring death. This bread which came down from. heaven was the divine body of Christ, his spiritual elements, which the disciples ate, and through which they gained eternal life. The disciples had taken many meals from the hand of Christ; why was the last supper distinguished from the others? It is evident that the heavenly bread did not signify this material bread, but rather the divine nourishment of the spiritual body of Christ, the divine graces and heavenly perfections of which• his disciples partook, and with which they became filled. In the same way, reflect that when Christ blessed the bread and gave it to his disciples saying, CCThis is my body," and gave grace to them, he was with them in person, in presence, and form. He was not transformed into bread and wine; if he had been turned into bread and wine, he could not have remained with the disciples in body, in person, and in presence. Then it is clear that the bread and wine were symbols which signified: I have given you my bounties and perfections, and when you have received this bounty, you have gained eternal life and have partaken of your share and your portion of the heavenly nourishment. MIRACLES Question. Ñ It is recorded that miracles were performed by Christ: are the reports of these miracles really to be accepted literally, or have they another meaning? It has been proved by exact science that the essence of things does not change, and that all beings are under one universal law and organisation from which they cannot deviate; and therefore that which is contrary to universal law is impossible. Answer. Ñ The Holy Manifestations are the sources of miracles and the originators of wonderful signs. For them, any difficult and [p118] 118 THE BAHA'I WORLD impracticable thing is possible and easy. For through a supernatural power wonders appear from them, and by this power, which is beyond nature, they influence the world of nature. From all the Manifestations marvel-bus things have appeared. But in the Holy Books an especial terminology is employed; and for the Manifestations these miracles and wonderful signs have no importance; they do not even wish to mention them. For, if we consider miracles a great proof, they are still only proofs and arguments for those who are present when they are performed, and not for those who are absent. For example, if we relate to a seeker, a stranger to Moses and Christ, marvellous signs, he will deny them and will say: "Won-derful signs are also continually related of false gods by the testimony of many people, and they are affirmed in the Books. The Brahmans have written a book about wonderful prodigies from Brahma." He will also say: ttHow can we know that the Jews and the Christians speak the truth, and that the Brahmans tell a lie? For both are generally admitted traditions, which are collected in books, and may be supposed to be true or false." The same may be said of other religions: if one is true, all are true; if one is accepted, all must be accepted. Therefore miracles are not a proof. For if they are proofs for those who are present, they fail as proofs to those who are absent. But in the day of the Manifestation the people with insight see that all the conditions of the Manifestation are miracles, for they are superior to all others, and this alone is an absolute miracle. Recollect that Christ, solitary and alone, without a helper or protector, without armies and legions, and under the greatest oppression, uplifted the standard of God before all the people of the world, and withstood them, and finally conquered all, although outwardly he was crucified. Now this is a veritable miracle which can never be denied. There is no need of any other proof of the truth of Christ. The outward miracles have no importance for the people of Reality. If a blind man receive sight, for example, he will finally again become sightless, for he will die, and be deprived of all his senses and powers. Therefore causing the blind man to see is comparatively of little importance, for this faculty of sight will at last disappear. If the body of a dead person be resuscitated, of what use is it since the body will die again? But it is important to give perception and eternal life, that is, the spiritual and divine life. For this physical life is not immortal, and its existence is equivalent to nonexistence. So it is that Christ said to one of his disciples: "Let the dead bury their dead"; for ttThat which is born of the flesh is flesh, and that which is born of the spirit is spirit.~~ Observe: those who in appearance were physically alive, Christ considered dead; for life is the eternal life, and existence is the real existence. Wherever in the Holy Books they speak of raising the dead, the meaning is that the dead were blessed by eternal life; where it is said that the blind received sight, the signification is that he obtained the true perception; where it is said a deaf man received hearing, the meaning is that he acquired spiritual and heavenly hearing. This is ascertained from the text of the Gospel where Christ said: CcTh are like those of whom Isaiah said, They have eyes and see not, they have ears and hear not; and I healed them." The meaning is not that the Manifestations are unable to perform miracles, for they have all power. But for them inner sight, spiritual healing, and eternal life are the valuable and important things. Consequently, whenever it is recorded in the Holy Books that such an one was blind and recovered his sight, the meaning is that he was inwardly blind, and that he obtained spiritual vision, or that he was ignorant and became wise, or that he was negligent and became heedful, or that he was worldly and became heavenly. As this inner sight, hearing, life, and healing are eternal, they are of importance. What, comparatively, is the importance, the value, and the worth of this animal life with its powers? In a few d~ys it will cease like fleeting thoughts. For example, if one relights an extinguished lamp, it will again become extinguished; but the light of the sun is always luminous. This is of importance. [p119] EXCERPTS FROM BAHA'I SACRED WRITINGS 119 THE RESURRECTION OF CHRIST Question. Ñ What is the meaning of Christ's resurrection after three days? Ansiver. Ñ The resurrections of the Divine Manifestations are not of the body. All their states, their conditions, their acts, the things they have established, their teachings, their expressions, their parables, and their instructions have a spiritual and divine signification, and have no connection with material things. For example, there is the subject of Christ's coming from heaven: it is clearly stated in many places in the Gospel that the Son of man came from heaven, he is in heaven, and he will go to heaven. So in chapter 6 verse 38 of the Gospel of John it is written: ccFor I came down from heaven"; and also in verse 42 we find: "And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?" Also in John, chapter 3 verse 13: "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." Observe that it is said CCTh Son of man is in heaven," while at that time Christ was on earth. Notice also that it is said that Christ came from heaven, though he came from the womb of Mary, and his body was born of Mary. It is clear, then, that when it is said that the Son of man is come from heaven, this has not an outward but an inward signification; it is a spiritual, not a material fact. The meaning is that though, apparently, Christ was born from the womb of Mary, in reality he came from heaven, from the centre of the Sun of Reality, from the Divine World, and the Spiritual Kingdom. And as it has become evident that Christ came from the spiritual heaven of the Divine Kingdom, therefore his disappearance under the earth for three days has an inner signification, and is not an outward fact. In the same way, his resurrection from the interior of the earth is also symbolical; it is a spiritual and divine fact, and not material; and likewise his ascension to heaven is a spiritual and not material ascension. Beside these explanations, it has been established and proved by science that the visible heaven is a limitless area, void and empty, where innumerable stars and planets revolve. Therefore we say that the meaning of Christ's resurrection is as follows: the disciples were troubled and agitated after the martyrdom of Christ. The Reality of Christ, which signifies his teachings, his bounties, his perfections, and his spiritual power, was hidden and concealed for two or three days after his martyrdom, and was not resplendent and manifest. No, rather it was lost; for the believers were few in number and were troubled and agitated. The Cause of Christ was like a lifeless body; and, when after three days the disciples became assured and steadfast, and began to serve the Cause of Christ, and resolved to spread the divine teachings, putting his counsels into practice, and arising to serve him, the Reality of Christ became resplendent and his bounty appeared; his religion found life, his teachings and his admonitions became evident and visible. In other words, the Cause of Christ was like a lifeless body, until the life and the bounty of the Holy Spirit surrounded it. Such is the meaning of the resurrection of Christ, and this was a true resurrection. But as the clergy have neither understood the meaning of the Gospels nor comprehended the symbols, therefore it has been said that religion is in contradiction to science, and science in opposition to religion; as, for example, this subject of the ascension of Christ with an elemental body to the visible heaven is contrary to the science of mathematics. But when the truth of this subject becomes clear, and the symbol is explained, science in no way contradicts it; but, on the contrary, science and the intelligence affirm it. THE DESCENT OF THE HOLY SPIRIT UPON THE APOSTLES Question. Ñ W hat is the manner, and what is the meaning, of the descent of the Holy Spirit upon the apostles, as described in the Gospel? Answer. Ñ The descent of the Holy Spirit is not like the entrance of air into man; it is an expression and a simile, rather than an exact or a literal image. No, rather it is like the entrance of the image of the sun into the mirror; that is to say, its splendour becomes apparent in it. [p120] 120 THE ]IAHA'I WORLD After the death of Christ the disciples were troubled, and their ideas and thoughts were discordant and contradictory; later, they became firm and united, and at the feast of Pentecost they gathered together, and detached themselves from the things of this world. Disregarding themselves, they renounced their comfort and worldly happiness, sacrificing their body and soul to the Beloved, abandoning their houses, and becoming wanderers and homeless, even f or-getting their own existence. Then they received the help of God, and the power of the Holy Spirit became manifested; the spirituality of Christ triumphed, and the love of God reigned. They were given help at that time, and dispersed in different directions, teaching the Cause of God, and giving forth proofs and evidences. So the descent of the Holy Spirit upon the apostles means their attraction by the Christ Spirit, whereby they acquired stability and firmness. Through the spirit of the love of God they gained a new life, and they saw Christ living, helping, and protecting them. They were like drops and they became seas, they were like feeble insects and they became majestic eagles, they were weak and became powerful. They were like mirrors facing the sun; verily, some ot the light became manifest in them. THE HOLY SPIRIT Question. Ñ What is the Holy Spirit? Anstver. Ñ The Holy Spirit is the Bounty of God, and the luminous rays which emanate from the Manifestations; for the focus of the rays of the Sun of Reality was Christ; and from this glorious focus, which is the Reality of Christ, the Bounty of God reflected upon the other mirrors which were the reality of the apostles. The descent of the Holy Spirit upon the apostles signifies that the glorious divine bounties reflected and appeared in their reality. Moreover, entrance and exit, descent and ascent, are characteristics of bodies and not of spirits. That is to say, sensible realities enter and come forth, but intellectual subtleties and mental realities, such as intelligence, love, knowledge, imagination and thought, do not enter, nor come forth, nor descend, but rather they have direct connection. For example, knowledge, which is a state attained to by the intelligence, is an intellectual condition; and entering and coming out of the mind are imaginary conditions; but the mind is connected with the acquisition of knowledge, like images reflected in a mirror. Therefore, as it is evident and clear that the intellectual realities do not enter and descend, and it is absolutely impossible that the Holy Spirit should ascend and descend, enter, come out, or penetrate, it can only be that the Holy Spirit appears in splendour, as the sun appears in the mirror. In some passages in the Holy Books the Spirit is spoken of, signifying a certain person; as it is currently said in speech and conversation that such a person is an embodied spirit, or he is a personification of mercy and generosity. In this case it is the light we look at, and not the glass. In the Gospel of John, in speaking of the Promised One who was to come after Christ, it is said in chapter 16, verses 12, 13: ~ have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of Truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak." Now consider carefully that from these words, "for he sWill not speak of himself; but whatsoever he shall hear, that shall he speak," it is clear that the Spirit of Truth is embodied in a man who has individuality, who has ears to hear and a tongue to speak. In the same way the name ttSiit of God" is used in relation to Christ; as you speak of a light Ñ meaning both the light and the lamp. THE SECOND COMING OF CHRIST AND THE DAY OF JUDGMENT It is said in the Holy Books that Christ will come again, and that his coming depends upon the fulfilment of certain signs: when he comes it will be with these signs. For example, CCTh sun will be darkened, and the moon shall not give her light, and the stars shall fall from heaven. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power [p121] EXCERPTS FROM BAHA'I SACRED WRITINGS 121 and great glory." Baha'u'llah has explained these verses in the Kitdb-i-Iqdn:1 there is no need of repetition: refer to it and you will understand these sayings. But I have something further to say upon this subject. At his first coming also, Christ came from heaven, as it is explicitly stated in the Gospel. Christ himself says: "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.~~ It is clear to all that Christ came from heaven, although apparently he came from the womb of Mary. At the first coming he came from heaven, though apparently from the womb; in the same way also, at his second coming, he will come from heaven, though apparently from the womb. The conditions that are indicated in the Gospel for the second coming of Christ are the same as those that were mentioned for the first coming, as we before said. The Book of Isaiah announces that the Messiah will conquer the East and the West, and all nations of the world will come under his shadow, that his Kingdom will be established, that he will come from an unknown place, that the sinners will be judged, and that justice will p~cvail to such a degree that the wolf and the lamb, the leopard and the kid, the sucking child and the asp, shall all gather at one spring, and in one meadow, and one dwelling.2 The first coming was also under these conditions, though outwardly none of them came to pass. Therefore the Jews rejected Christ, and, God forbid! bid! called the Messiah masikb,3 considered him to be the destroyer of the edifice of God, regarded him as the breaker of the Sabbath and the Law, and sentenced him to death. Nevertheless each one of these conditions had a signification that the Jews did not understand: therefore they were debarred from perceiving the truth of Christ. The second coming of Christ also will be in like manner: the signs and conditions which have been spoken of all have meanings, and are not to be taken literally. Among other things it is said that the stars will fall upon the earth. The stars are endless and innumerable, and modern mathematicians have established and proved scientifically that the globe of the sun is estimated to be about one million and a half times greater than the earth, and each of the fixed stars to be a thousand times larger than the sun. If these stars were to fall upon the surface of the earth, how could they find place there? It would be as though a thousand million of Himalaya mountains were to fall upon a grain of mustard seed. According to reason and science this thing is quite impossible. What is even more strange is that Christ said: "Perhaps I shall come when you are yet asleep, for the coming of the Son of man is like the coming of a thief." Perhaps the thief will be in the house and the owner will not know it. It is clear and evident that these signs have symbolic signification, and that they are not literal. They are fully explained in the Kitdb-i-Iqdn: refer to it. THE NEED OF DIVINE EDUCATION IN THE books of the prophets certain glad-tidings are recorded which are absolutely true and free from doubt. The East has ever been the dawning-point of the Sun of Reality. All the prophets of God have appeared there. The religions of God have 'Kitdb-i-iqdn: one of the first works of JIah&'-u'll4h, written at Eaghd&d, before the declaration of his manifestation. 2 In these conversations, as the reader will have already observed, 'Abdu'l-Baha desires rather to indicate the meaning of certain passages of the Scriptures. than to quote the exact text. been promulgated, the teachings of God have been spread and the law of God founded in the East. The Orient has always been the center of lights. The West has acquired illumination from the East but in some respects the reflection of the light has been greater in the Occident. This is especially true of Christianity. His Holiness Christ appeared in Palestine and His teachings were Masilzh Ñ Le. the monster. In Arabic there is a play upon the words Masib, the Messiah, and rnasikh, the monster. [p122] 122 THE BAHA'I WORLD founded there. Although the doors of the Kingdom were opened in that country and the bestowals of divinity were spread broadcast from its center, the people of the West have embraced and promulgated Christianity more fully than those in the East. The Sun of Reality shone forth from the horizon of the East but its heat and ray are most resplendent in the West where the radiant standard of His Holiness Christ has been upraised. I have great hopes that the lights of Baha'u'llah's appearance may also find the fullest manifestation and reflection in these western regions; for the teachings of Baha'u'llah are especially applicable to the conditions of the people here. The western nations are endowed with the capability of understanding the rational and peerless words of Baha'u'llah and realizing that the essence of the teachings of all the former prophets can be found in His utterance. The teachings of His Holiness Christ have been promulgated by His Holiness BaLi'-u '11Th who has also revealed new teachings applicable to present conditions in the world of humanity. He has trained the people of the East through the power and protection of the Holy Spirit, cemented the souls of humanity together and established the foundations of international unity. Through the power of His words the hearts of the people of all religions have been attuned in harmony. For instance, among the Baha in Persia there are Christians, Muhammadans, Zoroastrians, Jews and many others of varying denominations and beliefs who have been brought together in unity and love in the cause of Baha'u'llah. Although these people were formerly hostile and antagonistic, filled with hatred and bitterness toward each other, bloodthirsty and pillaging, considering that animosity and attack were the means of attaining the good-pleasure of God, they have now become iov-ing and filled with the radiant zeal of fellowship and brotherhood, the purpose of them all being service to the world of humanity, promotion of international peace, the unification of the divine religions and deeds of universal philanthropy. By their words and actions they are proving the verity of His Holiness Baha'u'llah. Consider the animosity and hatred existing today between the various nations of the world. What disagreements and hostilities arise, what warfare and contention, how much bloodshed, what injustice and tyranny! Just now there is war in eastern Turkey, also war between Turkey and Italy. Nations are devoted to conquest and bloodshed, filled with the animus of religious hatred, seeking the good-pleasure of God by killing and destroying those whom they consider enemies in their blindness. How ignorant they are! That which is forbidden by God they consider acceptable to Him. God is love; God seeketh fellowship, purity, sanctity and longsuffering; these are the attributes of divinity. Therefore, these warring, raging nations have arisen against divinity, imagining they are serving God. What gross ignorance this is! What injustice, blindness and lack of realization! Briefly; we must strive with heart and soul in order that this darkness of the contingent world may be dispelled, that the lights of the Kingdom shall shine upon all the horizons, the world of humanity become ii-lumined, the image of God become apparent in human mirrors, the law of God be well established and that all regions of the world shall enjoy peace, comfort and composure beneath the equitable protection of God. My admonition and exhortation to you is this: Be kind to all people, love humanity, consider all mankind as your relations and servants of the most high God. Strive day and night that animosity and contention may pass away from the hearts of men, that all religions shall become reconciled and the nations love each other, so that no racial, religious or political prejudice may remain, and the world of humanity behold God as the beginning and end of all existence. God has created all and all return to God. There-fare love humanity with all your heart and soul. If you meet a poor man, assist him; if you see the sick, heal him; reassure the afirighted one, render the cowardly noble and courageous, educate the ignorant, associate with the stranger. Emulate God. Consider how kindly, how lovingly He deals with all and follow His example. You must treat people in accordance with the divine precepts; in other words, treat them as [p123] EXCERPTS FROM BAHA'{ SACRED WRITINGS 123 kindly as God treats them, for this is the greatest attainment possible for the world of humanity. Furthermore, know ye that God has created in man the power of reason whereby man is enabled to investigate reality. God has not intended man to blindly imitate his fathers and ancestors. He has endowed him with mind or the faculty of reasoning by the exercise of which he is to investigate and discover the truth; and that which he finds real and true, he must accept. He must not be an imitator or blind follower of any soul. He must not rely implicitly upon the opinion of any man without investigation; nay, each soui must seek intelligently and independently, arriving at a real conclusion and bound only by that reality. The greatest cause of bereavement and disheartening in the world of humanity is ignorance based upon blind imitation. It is due to this that wars and battles prevail; from this cause hatred and animosity arise continually among mankind. Through failure to investigate reality the Jews rejected His Holiness Jesus Christ. They were expecting His coming; by day and night they mourned and lamented, saying, "0 God! hasten thou the day of the advent of Christ," expressing most intense longing for the Messiah but when His Holiness Christ appeared they denied and rejected Him, treated Him with arrogant contempt, sentenced Him to death and finally crucified Him. Why did this happen? Because they were blindly following imitations, believing that which had descended to them as a heritage from their fathers and ancestors; tenaciously holding to it and refusing to investigate the reality of Christ. Therefore they were deprived of the bounties of His Holiness whereas if they had forsaken imitations and investigated the reality of the Messiah they would have surely been guided to believing in Him. Instead of this, they said, "We have heard from our fathers and have read in the old testament that His Holiness Christ must come from an unknown place; now we find that this one has come from Nazareth." Steeped in the literal interpretation and imitating the beliefs of fathers and ancestors they failed to understand the fact that although the body of Jesus came from Nazareth, the reality of the Christ came from the unknown place of the divine Kingdom. They also said that the sceptre of His Holiness Christ would be of iron, that is to say He should wield a sword. When His Holiness Christ appeared, He did possess a sword but it was the sword of His tongue with which He separated the false from the true; but the Jews were blind to the spiritual significance and symbolism of the prophetic words. They also expected that the Messiah would sit upon the throne of David whereas His Holiness the Christ had neither throne nor semblance of sovereignty; nay, rather, He was a poor man, apparently abject and vanquished; therefore how could He be the veritable Christ? This was one of their most insistent objections based upon ancestral interpretation and teaching. In reality His Holiness Christ was glorified with an eternal sovereignty and everlasting dominion, spiritual and not temporal. His throne and kingdom were established in human hearts where he reigns with power and authority without end. Notwithstanding the fulfillment of all the prophetic signs in His Holiness, the Jews denied Him and entered the period of their deprivation because of their allegiance to imitations and ancestral forms. Among other objections, they said, "We are promised through the tongue of the prophets that His Holiness Christ at the time of His coining would proclaim the law of the Torah whereas now we see this person abrogating the commands of the pentateuch, disturbing our blessed sabbath and abolishing the law of divorce. He has left nothing of the ancient law of Moses, therefore He is the enemy of Moses." In reality His Holiness Christ proclaimed and completed the law of Moses. He was the very helper and assister of Moses. He spread the book of Moses throughout the world and established anew the fundamentals of the law revealed by him. He abolished certain unimportant laws and forms which were no longer compatible with the exigencies of the time, such as divorce and plurality of wives. The Jews did not comprehend this, and the cause of their ignorance was blind and tenacious adherence to imitations of ancient forms and teachings; therefore they finally sentenced His Holiness to death. [p124] 124 THE BAHA'I WORLD They likewise said, tcThrough the tongues of the prophets it was announced that during the time of Christ's appearance the justice of God would prevail throughout the world, tyranny and oppression would be unknown, justice would even extend to the animal kingdom, ferocious beasts would associate in gentleness and peace, the wolf and the Iamb would drink from the same spring, the lion and the deer meet in the same meadow, the eagle and quail dwell together in the same nest; but instead of this, we see that during the time of this supposed Christ the Romans have conquered Palestine and are ruling it with extreme tyranny, jim-tice is nowhere apparent and signs of peace the kingdom are conspicuously absent." These statements and attitudes of the Jews were inherited from their fathers; blind allegiance to literal expectations which did not come to pass during the time of Jesus Christ. The real purport of these prophetic statements was that various peoples symbolized by the wolf and Iamb between whom love and fellowship were impossible would come together during Messiah's reign, drink from the same fountain of life in His teachings and become His devoted followers. This was realized when peopies of all religions, nationalities and dispositions became united in their beliefs and followed Christ in humility, associating in love and brotherhood under the shadow of His divine protection. The Jews, being blind to this and holding to their bigoted imitations, were insolent and arrogant toward His Holiness and crucified Him. Had they investigated the reality of Christ they would have beheld His beauty and truth. God has given man the eye of investigation by which he may see and recognize truth. He has endowed man with ears that he may hear the message of reality and conferred upon him the gift of reason by which he may discover things for himself. This is his endowment and equipment for the investigation of reality. Man is not intended to see through the eyes of another, hear through another's ears nor comprehend with another's brain. Each human creature has individual endowment, power and responsibility in the cr2ative plan of God. Therefore fore depend upon your own reason and judgment and adhere to the outcome of your own investigation; otherwise you will be utterly submerged in the sea of ignorance and deprived of all the bounties of God. Turn to God, supplicate humbly at His threshold, seeking assistance and confirmation, that God may rend asunder the veils that obscure your vision. Then will your eyes be filled with illumination, face to face you will behold the reality of God and your heart become completely purified from the dross of ignorance, reflecting the glories and bounties of the Kingdom. Holy souls are like soil which has been plowed and tilled with much earnest labor; the thorns and thistles cast aside and all weeds uprooted. Such soil is most fruitful and the harvest from it will prove full and plenteous. in this same way man must free himself from the weeds of ignorance, thorns of superstitions and thistles of imitations, that he may discover reality in the harvests of true knowledge. Otherwise the discovery of reality is impossible, contention and divergence of religious belief will always remain and mankind, like ferocious wolves will rage and attack each other in-hatred and antagonism. We supplicate God that He may destroy the veils which limit our vision and that these becloudings which darken the way of the manifestation of the shining lights may be dispelled in order that the effulgent Sun of Reality may shine forth. We implore and invoke God, seeking His assistance and confirmation. Man is a child of God; most noble, lofty and beloved by God his creator. Therefore he must ever strive that the divine bounties and virtues bestowed upon him may prevail and control him. Just now the soil of human hearts seems like black earth, but in the innermost substance of this dark soil there are thousands of fragrant flowers latent. We must endeavor to cultivate and awaken these potentialities, discover the secret treasure in this very mine and depository of God, bring fbrth these resplendent powers long hidden in human hearts. Then will the glories of both worlds be blended and increased and the quintessence of human existence be made manifest. [p125] EXCERPTS FROM BAHA'I SACRED WRITINGS 125 We must not be content with simply following a certain course because we find our fathers pursued that course. It is the duty of everyone to investigate reality, and investigation of reality by another will not do for us. If all in the world were rich and one man poor, of what use are these riches to that man? If all the world be virtuous and a man steeped in vice, what good results are forthcoming from him? If all the world be resplendent and a man blind, where are his benefits? If all the world be in plenty and a man hungry, what sustenance does he derive? Therefore every man must be an investigator for himself. Ideas and beliefs left by his fathers and ancestors as a heritage will not suffice, for adherence to these are but imitations and imitations have ever been a cause of disappointment and misguidance. Be investigators of reality, that you may attain the verity of truth and life. You have asked why it was necessary for the soui that was from God to make this journey back to God. Would you like to understand the reality of this question just as I teach it or do you wish to hear it as the world teaches it? Ñ for if I should answer you according to the latter way, this would be but imitation and would not make the subject clear. The reality underlying this question is that the evil spirit, Satan or whatever is interpreted as evil, refers to the lower nature in man. This baser nature is symbolized in various ways. In man there are two expressions, one is the expression of nature, the other the expression of the spiritual realm. The world of nature is defective. Look at it clearly, casting aside all superstition and imagination. If you should leave a man uneducated and barbarous in the wilds of Africa, would there be any doubt about his remaining ignorant? God has never created an evil spirit; all such ideas and nomenclature are symbols expressing the mere human or earthly nature of man. It is an essential condition of the soil of earth that thorns, weeds and fruitless trees may grow from it. Relatively speaking, this is evil; it is simply the lower state and baser product of nature. It is evident therefore that man is in need of divine education and inspiration; that the spirit and bounties of God are essential to his development. That is to say, the teachings of Christ and the prophets are necessary for his education and guidance. Why? Because they are the divine gardeners who till the earth of human hearts and minds. They educate man, uproot the weeds, burn the thorns and remodel the waste places into gardens and orchards where fruitful trees grow. The wisdom and purpose of their training is that man must pass from degree to degree of progressive unfoldment until perfection is attained. For instance, if a man should live his entire life in one city, he cannot gain a knowledge of the whole world. To become perfectly informed he must visit other cities, see the mountains and valleys, cross the rivers and traverse the plains. In other words, without progressive and universal education, perfection will not be attained. Man must walk in many paths and be subjected to various processes in his evoiu-tion upward. Physically he is not born in full stature but passes through consecutive stages of foetus, infant, childhood, youth, maturity and old age. Suppose he had the power to remain young throughout his life. He then would not understand the meaning of old age and could not believe it existed. If he could not realize the condition of old age he would not know that he was young. He would not know the difference between young and old without experiencing the old. Unless you have passed through the state of infancy how would you know this was an infant beside you? If there was no wrong how would you recognize the right? If it were not for sin how would you appreciate virtue? If evil deeds were unknown how could you commend good actions? If sickness did not exist how would you understand health? Evil is non Ñ existent; it is the absence of good; sickness is the ioss of health; poverty the lack of riches. When wealth disappears you are poor; you look within the treasure box but find nothing there. Without knowledge there is ignorance; therefore ignorance is simply the lack of knowledge. Death is the absence of life. [p126] 126 THE BAHA'I WORLD Therefore on the one hand we have existence; on the other, nonexistence, negation or absence of existence. Briefly; the journey of the soui is necessary. The pathway of life is the road which leads to divine knowledge and attainment. Without training and guidance the soui could never progress beyond the conditions of its lower nature which is ignorant and defective. RELIGION: ESSENTIAL AND NONESSENTIAL T HE world of existence is an emanation of the merciful attribute of God. God has shone forth upon the phenomena of being through His effulgence of mercy and He is clement and kind to all His creation. Therefore the world of humanity must ever be the recipient of bounties from the eternal Lord; even as His Holiness Christ has declared, "Be ye perfect even as your Father which is in heaven." For His bounties like the light and heat of the sun in the material heavens descend alike upon all mankind. Consequently man must learn the lesson of kindness and beneficence from God Himself. Just as God is kind to all humanity, man also must be kind to his fellow creatures. If his attitude is just and loving toward his fellow men, toward all creation, then indeed is he worthy of being pronounced the image and likeness of God. Brotherhood or fraternity is of different kinds. It may be family association, the intimate relationship of the household. This is limited and subject to change and disruption. How often it happens that in a family love and agreement are changed into enmity and antagonism. Another form of fraternity is manifest in patriotism. Man loves his fellowmen because they belong to the same nativity. This is also limited and subject to change and disintegration, as for instance when sons of the same fatherland are opposed to each other in war, bloodshed and battle. Still another brotherhood or fraternity is that which arises from racial unity, the oneness of racial origin, producing ties of affinity and association. This likewise has its limitation and liability to change, for often war and deadly strife have been witnessed between people and nations of the same racial lineage. There is a fourth kind of brotherhood, the attitude of man toward humanity itself, the altruistic love of humankind and recognition of the fundamental human bond. Although this is unlimited it is nevertheless susceptible to change and destruction. Even from this urn-versal fraternal bond the looked-for result does not appear. What is the looked-for result? Lovingkindness among all human creatures and a firm, indestructible brotherhood which includes all the divine possibilities and significances in humanity. Therefore it is evident that fraternity, love and kindness based upon family, nativity, race or an attitude of altruism are neither sufficient nor permanent since all of them are limited, restricted and liable to change and disruption. For in the family there is discord and alienation; among sons of the same fatherland strife and internecine warfare are witnessed; between those of a given race, hostility and hatred are frequent; and even among the altruists varying aspects of opinion and lack of unselfish devotion give little promise of permanent and indestructible unity among mankind. Therefore the Lord of mankind has caused His holy divine Manifestations to come into the world. He has revealed His heavenly books in order to establish spiritual brotherhood, and through the power of the Holy Spirit has made it practicable for perfect fraternity to be realized among mankind. And when through the breaths of the Holy Spirit this perfect fraternity and agreement are enablished amongst men, this brotherhood and love being spiritual in character, this lovingkindness being heavenly, these constraining bonds being divine, a unity appears which is indissoluble, unchanging and never subject to transformation. It is ever the same and will forever remain the same. For example consider the foundation of the brotherhood laid by His Holiness Christ. Observe how that fraternity was [p127] EXCERPTS FROM BAHA'I SACRED WRITINGS 127 conducive to unity and accord and how it brought various souls to a plane of uniform attainment where they were willing to sacrifice their lives for each other. They were content to renounce possessions and ready to joyously forfeit life itself. They lived together in such love and fellowship that even Galen, the famous Greek philosopher, who was not a Christian, in his work entitled "The Progress of the Nations" says that religious beliefs are greatly conducive to the foundation of real civilization. As a proof thereof he says, ~tA certain number of people contemporaneous with us are known as Christians. These enjoy the superlative degree of moral civilization. Each one of them is a great philosopher because they live together in the utmost love and good-fel-lowship. They sacrifice life for each other. They offer worldly possessions for each other. You can say of the Christian people that they are as one person. There is a bond amongst them that is indissoluble in character." It is evident therefore that the foundation of real brotherhood, the cause of loving cooperation and reciprocity and the source of real kindness and unselfish devotion is none other than the breaths of the Holy Spirit. Without this influence and animus it is impossible. We may be able to realize some degrees of fraternity through other motives but these are limited associations and sub-lea to change. When human brotherhood is founded upon the Holy Spirit, it is eter-nil, changeless, unlimited. In various parts of the Orient there was a time when brotherhood, lovingkindness and all the praiseworthy qualities of mankind seemed to have disappeared. There was no evidence of patriotic, religious or racial fraternity but conditions of bigotry, hatred and prejudice prevailed instead. The adherents of each religion were violent enemies of the others, filled with the spirit of hostility and eager for shedding of blood. The present war in the Balkans furnishes a parallel of these conditions. Consider the bloodshed, ferocity and oppression manifested there even in this enlightened century; all of it based fundamentally upon religious prejudice and disagreement. For the nations involved belong to the same races and na tivities, nevertheless they are savage and merciless toward each other. Similar deplorable conditions prevailed in Persia in the nineteenth century. Darkness and ignorant fanaticism were widespread; no trace of fellowship or brotherhood existed amongst the races. On the contrary, human hearts were filled with rage and hatred; darkness and gloom were manifest in human lives and conditions everywhere. At such a time as this His Holiness Baha'u'llah appeared upon the divine horizon, even as the glory of the sun, and in that gross darkness and hopelessness of the human world there shone a great light. He founded the oneness of the world of humanity, declaring that all mankind are as sheep and that God is the real and true shepherd. The shepherd is one and all people are of his flock. The world of humanity is one and God is equally kind to all. What then is the source of unkindness and hatred in the human world? This real shepherd loves all his sheep. He leads them in green pastures. He rears and protects them. What then is the source of enmity and alienation among humankind? Whence this conflict and strife? The real underlying cause is lack of religious unity and association for in each of the great religions we find superstition, blind imitation of creeds, and theological formulae adhered to instead of the divine fundar mentals, causing difference and divergence among mankind instead of agreement and fellowship. Consequently strife, hatred and warfare have arisen, based upon this divergence and separation. If we investigate the foundations of the divine religions, we find them to be one, absolutely changeless and never subject to transformation. For example each of the divine religions contains two kinds of laws or ordinances. One division concerns the world of morality and ethical institutions. These are the essential ordinances. They instill and awaken the knowledge and love of God, love for humanity, the virtues of the world of mankind, the attributes of the divine kingdom, rebirth and resurrection from the kingdom of nature. These constitute one kind of divine law which is common to all and never sublect to change. From the dawn of the .4~ :'iic cycle to the present day this [p128] 128 THE BAHA'I WORLD fundamental law of God has continued changeless. This is the foundation of divine religion. The second division comprises laws and institutions which provide for human needs and conditions according to exigencies of time and place. These are accidental, of no essential importance and should never have been made the cause and source of human contention. For example during the time of His Holiness Moses Ñ Upon Him be peace! Ñ according to the exigencies of that period divorce was permissible. During the cycle of His Holiness Christ inasmuch as divorce was not in conformity with the time and conditions His Holiness Jesus Christ abrogated it. In the cycle of Moses plurality of wives was permissible but during the time of His Holiness Christ the exigency which had sanctioned it did not exist, therefore it was forbidden. His Holiness Moses lived in the wilderness and desert of Sinai; therefore His ordinances and commandments were in conformity with those conditions. The penalty for theft was to cut off a man's hand. An ordinance of this kind was in keeping with desert life but not compatible with conditions of the present day. Such ordinances therefore constitute the second or nonessential division of the divine religions and are not of importance for they deal with human transactions which are ever changing according to the requirements of time and place. Therefore the intrinsic foundations of the divine religions are one. As this is true, why should hostility and strife exist among them? Why should this hatred and warfare, ferocity and bloodshed continue? Is this allowable and lustified? God forbid! RELIGION RENEWED CREATION is the expression of motion. Motion is life. A moving object is a living oblect whereas that which is motionless and inert is as dead. All created forms are progressive in their planes or kingdoms of existence under the stimulus of the power or spirit of life. The universal energy is dynamic. Nothing is stationary in the material world of outer phenomena or in the inner world of intellect and consciousness. Religion is the outer expression of the divine reality. Therefore it must be living, vitalized, moving and progressive. If it be without motion and nonprogressive it is without the divine life; it is dead. The divine institutes are continuously active and evolutionary; therefore the revelation of them must be progressive and continuous. All things are subject to reformation. This is a century of life and renewal. Sciences and arts, industry and invention have been reformed. Law and ethics have been reconstituted, reorganized. The world of thought has been regenerated. Sciences of former ages and philosophies of the past are useless today. Present exigencies demand new methods of solution; world problems are without precedent. Old ideas and modes of thought are fast becoming obsolete. Ancient laws and archaic ethical systems will not meet the requirements of modern conditions, for this is clearly the century of a new life, the century of the revelation of the reality and therefore the greatest of all centuries. Consider how the scientific developments of fifty years have surpassed and eclipsed the knowledge and achievements of all the former ages combined. Would the announcements and theories of ancient astronomers explain our present knowledge of the sun-worlds and planetary systems? Would the mask of obscurity which beclouded mediaeval centuries meet the demand for clear-eyed vision and understand-rng which characterizes the world today? In view of this, shall blind imitations of ancestral forms and theological interpretations continue to guide and control the religious life and spiritual development of humanity today? Shall man gifted with the power of reason unthinkingly follow and adhere to dogma, creeds and hereditary beliefs which will not bear the analysis of reason in this century of effulgent reality? Unquestionably this will not satisfy men of science, for when they find premise or con [p129] EXCERPTS FROM BAHA'! SACRED WRITINGS 129 clusion contrary to present standards of proof and without real foundation, they reject that which has been formerly accepted as standard and correct and move forward from new foundations. The divine prophets have revealed and founded religion. They have laid down certain laws and heavenly principles for the guidance of mankind. They have taught and promulgated the knowledge of God, established praiseworthy ethical ideals and inculcated the highest standards of virtue in the human world. Gradually these heavenly teachings and foundations of reality have been beclouded by human interpretations and dogmatic imitations of ancestral beliefs. The essential realities which the prophets labored so hard to establish in human hearts and minds while undergoing ordeals and suffering tortures of persecution, have now well nigh vanished. Some of these heavenly messengers have been killed, some imprisoned; all of them despised and rejected while proclaiming the reality of divinity. Soon after their departure from this world, the essential truth of their teachings was lost sight of and dogmatic imitations adhered to. Inasmuch as human interpretations and blind imitations differ widely, religious strife and disagreement have arisen among mankind, the light of true religion has been extinguished and the unity of the world of humanity destroyed. The prophets of God voiced the spirit of unity and agreement. They have been the founders of divine real-fry. Therefore if the nations of the world forsake imitations and investigate the reality underlying the revealed Word of God they will agree and become reconciled. For reality is one and not multiple. The nations and religions are steeped in blind and bigoted imitations. A than is a Jew because his father was a Jew. The Mu-$ammadan follows implicitly the footsteps of his ancestors in belief and observance. The Buddhist is true to his heredity as a Buddhist. That is to say they profess religious belief blindly and without investigation, making unity and agreement impossible. It is evident therefore that this condition will not be remedied without a reformation in the world of religion. In other words the fundamental reality of the divine religions must be renewed, reformed, revoiced to mankind. From the seed of reality, religion has grown into a tree which has put forth leaves and branches, blossoms and fruit. After a time this tree has fallen into a condition of decay. The leaves and blossoms have withered and perished; the tree has become stricken and fruitless. It is not reasonable that man should hold to the old tree, claiming that its Life forces are undiminished, its fruit unequalled, its existence eternal. The seed of reality must be sown again in human hearts in order that a new tree may grow therefrom and new divine fruits refresh the world. By this means the nations and peoples now divergent in religion will be brought into unity, imitations will be forsaken and a universal brotherhood in the reality itself will be established. Warfare and strife will cease among mankind; all will be reconciled as servants of God. For all are sheltered beneath the tree of His providence and mercy. God is kind to all; He is the giver of bounty to all alike, even as His Holiness Jesus Christ has declared that God ttsendeth rain on the just and on the unjust"; that is to say, the mercy of God is universal. All humanity is under the protection of His love and favor, and unto all He has pointed the way of guidance and progress. Progress is of two kinds, matetial and spiritual. The former is attained through observation of the surrounding existence and constitutes the foundation of civilization. Spiritual progress is through the breaths of the Holy Spirit and is the awakening of the conscious soui of man to perceive the reality of divinity. Material progress insures the happiness of the human world. Spiritual progress insures the happiness and eternal continuance of the soui. The prophets of God have founded the laws of divine civilization. They have been the root and fundamental source of all knowledge. They have established the principles of human brotherhood or fraternity which is of various kinds, such as the fraternity of farhily, of race, of nation and of ethical motives. These forms of fraternity, these bonds of brotherhood are merely temporal and transient in [p130] 130 THE BAHA'I WORLD association. They do not insure harmony and are usually productive of disagreement. They do not prevent warfare and strife; on the contrary they are selfish, restricted and fruitful causes of enmity and hatred among mankind. The spiritual brotherhood which is enkindled and established through the breaths of the Holy Spirit unites nations and removes the cause of warfare and strife. It transforms mankind into one great family and establishes the foundations of the oneness of humanity. It promulgates the spirit of international agreement and insures universal peace. Therefore we must investigate the foundation reality of this heavenly fraternity. 'We must forsake all imitations and promote the reality of the divine teachings. In accordance with these principles and actions by the assistance of the Holy Spirit, both material and spiritual happiness shall become realized. Until all nations and peoples become united by the bonds of the Holy Spirit in this real fraternity, until national and international prejudices are effaced in the reality of this spiritual brotherhood, true progress, prosperity and lasting happiness will not be attained by man. This is the century of new and universal nationhood. Sciences have advanced, industries have progressed, politics have been reformed, liberty has been proclaimed, justice is awakening. This is the century of motion, divine stimulus and accomplishment; the century of human solidarity and altruistic service; the century of universal peace and the reality of the divine Kingdom. [p131] THE CENTENARY OF A WORLD FAITH 1. THE SIGNIFICANCE OF THE FIRST BAHA'I CENTURY B~ ARCHDEACON GEORGE TOWNSHEND ON THE 23rd of May of this auspicious year, 1944, the Baha'i world will celebrate the centennial anniversary of the founding of the Faith of Baha'u'llah. It will commemorate at once the hundredth anniversary of the inception of the BAJA Dispensation, of the inauguration of the Baha'i Era, of the commencement of the Baha'i Cycle, and of the birth of 'Abdu'l-Baha. The weight of the potentialities with which this Faith, possessing no peer or equal in the world's spiritual history, and marking the culmination of a universal prophetic cycle, has been endowed, staggers our imagination. The brightness of the millennial glory which it must shed in the fullness of time dazzles our eyes. The magnitude of the shadow which its Author will continue to cast on successive Prophets destined to be raised up after Him eludes our calculation. Already in the space of less than a century the operation of the mysterious processes generated by its creative spirit has provoked a tumult in human society such as no mind can fathom. Itself undergoing a period of incubation during its primitive age, it has, through the emergence of its slowly-crystallizing system, induced a fermentation in the general life of mankind designed to shake the very foundations of a disordered society, to purify its lifeblood, to reorientate and reconstruct its institutions, and shape its final destiny. To what else can the observant eye or the unprejudiced mind, acquainted with the signs and portents heralding the birth, and accompanying the rise, of the Faith of Baha'u'llah ascribe this dire, this planetary upheaval, with its attendant destruction, misery and fear, if not to the emergence of His embryonic World Order, which, as He Himself has unequivocally proclaimed, has cede ranged the equilibri in of the world and revolutionized inanizind's ordered life"? To what agency, if not to the irresistible diffusion of that world-shaking, world-energiz-ing, world-redeeming spirit, which the B~b has affirmed is rrvibratiisg in the innermost realities of all created things" can the origins of this portentous crisis, incomprehensible to man, and admittedly unprecedented in the annals of the human race, be attributed? In the convulsions of contemporary society, in the frenzied, worldwide ebullitions of men's thoughts, in the fierce antagonisms inflaming races, creeds and classes, in the shipwreck of nations, in the downfall of kings, in the dismemberment of empires, in the extinction of dynasties, in the collapse of ecclesiastical heirarchies, in the deterioration of time-honored institutions, in the dissolution of ties, secular as well as religious, that had for so long held together the members of the human race Ñ all manifesting themselves with ever-increasing gravity since the outbreak of the first World 'War that immediately preceded the opening years of the Formative Age of the Faith of Baha'u'llah Ñ in these we can readily recognize the evidences of the travail of an age that has sus 131 [p132] 132 THE BAHA'! WORLD tamed the impact of His Revelation, that has ignored His summons, and is now laboring to be delivered of its burden, as a direct consequence of the impulse communicated to it by the generative, the purifying, the transmuting influence of His Spirit. It is my purpose, on the occasion of an anniversary of such profound significance, to attempt in the succeeding pages a survey of the outstanding events of the century that has seen this Spirit burst forth upon the world, as well as the initial stages of its subsequent incarnation in a System that must evolve into an Order designed to embrace the whole of mankind, and capable of fulfilling the high destiny that awaits man on this planet. I shall endeavor to review, in their proper perspective and despite the comparatively brief space of time which separates us from them, the events which the revolution of a hundred years, unique alike in glory and tribulation, has unrolled before our eyes. I shall seek to represent and correlate, in however cursory a manner, those momentous happenings which have insensibly, relentlessly, and under the very eyes of successive generations, perverse, indifferent or hostile, transformed a heterodox and seemingly negligible offshoot of the Shaykhi school of the Ithn4-'Ashariyyih sect of Shi'ah IslAm into a world religion whose unnumbered followers are organically and indissolubly united; whose light has overspread the earth as far as Iceland in the North and Magellanes in the South; whose ramifications have spread to no less than sixty countries of the world; whose literature has been translated and disseminated in no less than forty languages; whose endowments in the five continents of the globe, whether local, national or international, already run into several million dollars; whose incorporated elective bodies have secured the official recognition of a number of governments in East and West; whose adherents are recruited from the diversified races and chief religions of mankind; whose representatives are to be found in hundreds of cities in both Persia and the United States of America; to whose verities royalty has publicly and repeatedly testified; whose independent status its enemies, from the ranks of its parent religion and in the leading center of both the Arab and Muslim worlds, have proclaimed and demonstrated; and whose claims have been virtually recognized, entitling it to rank as the fourth religion of a Land in which its world spiritual center has been established, and which is at once the heart of Christendom, the holiest shrine of the Jewish people, and, save Mecca alone, the most sacred spot in IslAm. It is not my purpose Ñ nor does the occasion demand it, Ñ to write a detailed history of the last hundred years of the Baha Faith, nor do I intend to trace the origins of so tremendous a Movement, or to portray the conditions under which it was born, or to examine the character of the religion from which it has sprung, or to arrive at an estimate of the effects which its impact upon the fortunes of mankind has produced. I shall rather content myself with a review of the salient features of its birth and rise, as well as of the initial stages in the establishment of its administrative institutions Ñ institutions which must be regarded as the nucleus and herald of that World Order that must incarnate the scm1, execute the laws, and fulfill the purpose of the Faith of God in this day. Nor will it be my intention to ignore, whilst surveying the panorama which the revolution of a hundred years spreads before our gaze, the swift interweaving of seeming reverses with evident victories, out of which the hand of an inscrutable Providence has chosen to form the pattern of the Faith from its earliest days, or to minimize those disasters that have so often proved themselves to be the prelude to fresh triumphs which have, in turn, stimulated its growth and consolidated its past achievements. Indeed, the history of the first hundred years of its evolution resolves itself into a series of internal and external crises, of varying severity, devastating in their immediate effects, but each mysteriously releasing a corresponding measure of divine power, lending thereby a fresh impulse to its unfoldment, this further unfoldment engendering in its turn a still graver calamity, followed by a still more liberal effusion of celestial grace enabling its upholders to accelerate still further its march and win in its service still more compelling victories. [p133] THE CENTENARY OF A WORLD FAITH '33 In its broadest outline the first century of the Baha'i Era may be said to comprise the Heroic, the Primitive, the Apostolic Age of the Faith of Baha'u'llah, and also the initial stages of the Formative, the Transitional, the Iron Age which is to witness the crystallization and shaping of the creative energies released by His Revelation. The first eighty years of this century may roughly be said to have covered the entire period of the first age, while the last two decades may be regarded as having witnessed the beginnings of the second. The former commences with the Declaration of the B&b, includes the mission of Baha'u'llah, and terminates with the passing of 'Abdu'l-Baha. The latter is ushered in by His Will and Testament, which defines its character and establishes its foundation. The century under our review may therefore be considered as falling into four distinct periods, of unequal duration, each of specific import and of tremendous and indeed unappraisable significance. These four periods are closely interrelated, and constitute successive acts of one, indivisible, stupendous and sublime drama, whose mystery no intellect can fathom, whose climax no eye can even dimly perceive, whose conclusion no mind can adequately foreshadow. Each of these acts revolves around its own theme, boasts of its own heroes, registers its own tragedies, records its own triumphs, and contributes its own share to the execution of one common, immutable Purpose. To isolate any one of them from the others, to dissociate the later manifestations of one universal, all-embracing Revelation from the pristine purpose that animated it in its earliest days, would be tantamount to a mutilation of the structure an which it rests, and to a lamentable perversion of its truth and of its history. The first period (18441853), centers around the gentle, the youthful and irresistible person of the B~b, matchless in His meekness, imperturbable in His serenity, magnetic in His utterance, unrivaled in the dramatic episodes of His swift and tragic ministry. It begins with the Declaration of His Mission, culminates in His martyrdom, and ends in a veritable orgy of religious massacre revolting in its hideousness. It is characterized by nine years of fierce and relentless contest, whose theatre was the whole of Persia, in which above ten thousand heroes laid down their lives, in which two sovereigns of the Q6j6.r dynasty and their wicked ministers participated, and which was supported by the entire Shi'ah ecclesiastical hierarchy, by the military resources of the state, and by the implacable hostility of the masses. The second period (18531892) derives its inspiration from the august figure Baha'u'llah, preeminent in holiness, awesome in the majesty of His strength and power, unapproachable in the. transcendent brightness of His glory. It opens with the first stirrings, in the soui of Baha'u'llah while in the Siy~h-ChM of TihrTh, of the Revelation anticipated by the Bib, attains its plenitude in the proclamation of that Revelation to the kings and ecclesiastical leaders of the earth, and terminates in the ascension of its Author in the vicinity of the prison-town of 'AkM. It extends over thirty-nine years of continuous, of unprecedented and overpowering Revelation, is marked by the propagation of the Faith to the neighboring territories of Turkey, of Russia, of 'Ir&q, of Syria, of Egypt and of India, and is distinguished by a corresponding aggravation of hostility, represented by the united attacks launched by the shAh of Persia and the Sul~n of Turkey, the two admittedly most powerful potentates of the East, as well as by the opposition of the twin sacerdotal orders of Shi'ah and Sunni IsUm. The third period (18921921) revolves around the vibrant personality of 'Abdu'l-Baha, mysterious in His essence, unique in• His station, astoundingly potent in both the charm and strength of His character. It commences with the announcement of the Covenant of Baha'u'llah, a document without parallel in the history of any earlier Dispensation, attains its climax in the emphatic assertion by the Center of that Covenant, in the City of the Covenant, of the unique character and far-reaching implications of that Document, and closes with His passing and the interment of His remains on Mt. Garmel. It will go down in history as a period of almost thirty years' duration, in which tragedies and triumphs have been so intertwined as to eclipse at [p134] 134 THE BAnAl WORLD one time the Orb of the Covenant, and at another time to pour forth its light over the continent of Europe, and as far as Australasia, the Far East and the North American continent. The fourth period (19211944) is motivated by the forces radiating from the Will and Testament of 'Abdu'l-Baha, that Charter of Baha'u'llah's New World Order, the offspring resulting from the mystic intercourse between Him Who is the Source of the Law of God and the mind of the One Who is the vehicle and interpreter of that Law. The inception of this fourth, this last period of the first Baha'i century synchronizes with the birth of the Formative Age of the Baha'i Era, with the founding of the Administrative Order of the Faith of Baha'u'llah Ñ a sys-tern which is at once the harbinger, the nucleus and pattern of His World Order. This period, covering the first twenty-three years of this Formative Age, has already been distinguished by an outburst of further hostility, of a different character, accelerating on the one hand the diffusion of the Faith over a still wider area in each of the five continents of the globe, and resulting on the other in the emancipation and the recognition of the independent status of several communities within its pale. These four periods are to be regarded not oniy as the component, the inseparable parts of one stupendous whole, but as progressive stages in a single evolutionary process, vast, steady and irresistible. For as we survey the entire range which the operation of a cen-tury-old Faith has unfolded before us, we cannot escape the conclusion that from whatever angle we view this colossal scene, the events associated with these periods present to us unmistakable evidences of a slowly maturing process, of an orderly development, of internal consolidation, of external expansion, of a gradual emancipation from the fetters of religious orthodoxy, and of a corresponding diminution of civil disabilities and restrictions. Viewing these periods of Baha'i history as the constituents of a single entity, we note the chain of events proclaiming successfully the rise of a Forerunner, the Mission of One Whose advent that Forerunner had promised, the establishment of a Covenant generated through the direct authority of the Promised One Himself, and lastly the birth of a System which is the child sprung from both the Author of the Covenant and its appointed Center. We observe how the Bib, the Forerunner, announced the impending inception of a divinely-conceived Order, how Bafr4' Ñ u'llAh, the Promised One, formulated its laws and ordinances, how 'Abdu'l-Baha, the appointed Center, delineated its features, and how the present generation of their followers have commenced to erect the framework of its institutions. 'We watch, through these periods, the, infant light of the Faith diffuse itself from its cradle, eastward to India and the Far East, westward to the neighboring territories of 'Jriq, of Turkey, of Russia, and of Egypt, travel as far as the North Ama-wan continent, illuminate subsequently the ifiajor countries of Europe, envelop with its radiance, at a later stage, the Antipodes, brighten the fringes of the Arctic, and finally set aglow the Central and South American horizons. We witness a corresponding increase in the diversity of the elements within its fellowship, which from being confined, in the first period of its history, to an obscure body of followers chiefly recruited from the ranks of the masses in Shi'ah Persia, has expanded into a fraternity representative of the leading religious systems of the world, of almost every caste and color, from the humblest worker and peasant to royalty itself. We notice a similar development in the extent of its literature Ñ a literature which, restricted at first to the narrow range of hurriedly transcribed, often corrupted, secretly circulated, manuscripts, so furtively perused, so frequently effaced, and at times even eaten by the terrorized members of a proscribed sect, has, within the space of a century, swelled into innumerable editions, comprising tens of thousands of printed volumes, in diverse scripts, and in no less than forty languages, some elaborately reproduced, others profusely illustrated, all methodically and vigorously disseminated through the agency of worldwide, properly constituted and specially organized committees and Assemblies. We perceive a no [p135] THE CENTENARY OF A WORLD FAITH 135 iess apparent evolution in the scope of its teachings, at first designedly rigid, complex and severe, subsequently recast, expanded, and liberalized under the succeeding Dispensation, later expounded, reaffirmed and amplified by an appointed Interpreter, and lastly systematized and universally applied to both individuals and institutions. We can discover a no less distinct gradation in the character of the opposition it has had to encounter Ñ an opposition, at first kindled in the bosom of Shi'ah IslAm, which, at a later stage, gathered momentum with the banishment of Baha'u'llah to the domains of the Turkish Sulvin and the consequent hostility of the more powerful Sunni hierarchy and its Caliph, the head of the vast majority of the followers of Mu1~ammad Ñ an opposition which, now, through the rise of a divinely appointed Order in the Christian 'West, and its initial impact on civil and ecclesiastical institutions, bids fair to include among its supporters established governments and systems associated with the most ancient, the most deeply entrenched sacerdotal hierarchies in Christendom. We can, at the same time, recognize, through the haze of an ever-widening hostility, the progress, painful yet persistent, of certain communities within its pale through the stages of obscurity, of proscription, of emancipation, and of recognition Ñ stages that must needs culminate in the course of succeeding centuries, in the establishment of the Faith, and the founding, in the plenitude of its power and authority, of the world-embracing Baha'i Commonwealth. We can likewise discern a no 'ess appreciable advance in the rise of its institutions, whether as administrative centers or places of worship Ñ institutions, clandestine and subterrane in their earliest beginnings. emerging imperceptibly into the broad daylight of public recognition, legally protected, enriched by pious endowments, ennobled at first by the erection of the Mashriqu'l-Adhkar of ~Ishq&Md, the first Baha'i House of Worship, and more recently immortalized, through the rise in the heart of the North American continent of the Mother Temple of the West, the forerunner of a divine, a slowly maturing civilization. And finally, we can even bear witness to the marked improvement in the conditions surrounding the pilgrimages performed by its devoted adherents to its consecrated shrines at its world center Ñ pilgrimages originally arduous, perilous, tediously long, often made on foot, at times ending in disappointment, and confined to a handful of harassed Oriental fol-. lowers, gradually attracting, under steadily improving circumstances of security and comfort, an ever swelling number of new converts converging from the four corners of the globe, and culminating in the widely publicized yet sadly frustrated visit of a noble Queen, who, at the very threshold of the city of her heart's desire, was compelled, according to her own written testimony, to divert her steps, and forego the privilege of so priceless a benefit. B~ SHOGHI EFFENDI THUS drew to a ciose the first century of the Baha'i era Ñ an epoch which, in its sublimity and fecundity, is without parallel in the entire field of religious history, and indeed in the annals of mankind. A process, God-impelled, endowed with measureless potentialities, mysterious in its workings, awful in the retribution meted out to every one seeking to resist its operation, infinitely rich in its promise for the regeneration and redemption of human kind, had been set in motion in ShirAz had gained momentum successively in Tihr~n, BaghdAd, Adrianople and 'Akka, had projected itself across the seas, poured its generative influences into the West, and manifested the initial evidences of its marvelous, world-energizing force in the midst of the North American continent. It had sprung from the heart of Asia, and pressing westward had gathered speed in its resistless course, until it had encircled the earth with a girdle of glory. It had been [p136] 136 THE BAHA'I WORLD generated by the son of a mercer in the province of Firs, had been reshaped by a nobleman of Niir, had been reinforced through the exertions of One Who had spent the fairest years of His youth and manhood m exile and imprisonment, and had achieved its most conspicuous triumphs in a country and amidst a people living half the circuin-ference of the globe distant from the land of its origin. It had repulsed every onslaught directed against it, torn down every barrier opposing its advance, abased every proud antagonist who had sought to sap its strength, and had exalted to heights of incredible courage the weakest and humblest among those who had arisen and become willing instruments of its revolutionizing power. Heroic struggles and matchless victories, interwoven with appalling tragedies and condign punishments, have formed the pattern of its hundred year old history. A handful of students, belonging to the Shaykhi school, sprung from the Ithn4-'Ashariyyih sect of Shi'ah IslAm, had, in consequence of the operation of this process, been expanded and transformed into a world community, closely knit, clear of vision, alive, consecrated by the sacrifice of no less than twenty thousand martyrs; supranational; nonsectarian; nonpolitical; claiming the status, and assuming the functions, of a world religion; spread over five continents and the islands of the seas; with ramifications extending over sixty sovereign states and seventeen dependencies; equipped with a literature translated and broadcast in forty languages; exercising control over endowments representing several million dollars; recognized by a number of governments in both the East and the West; integral in aim and outlook; possessing no professional clergy; professing a single belief; following a single law; animated by a single purpose; organically united through an Administrative Order, divinely ordained and unique in its features; including within its orbit representatives of all the leading religions of the world, of various classes and races; faithful to its civil obligations; conscious of its civic responsibilities, as well as of the perils confronting the society of which it forms a part; sharing the sufferings of that society and confident of its own high destiny. The nucleus of this community had been formed by the BTh, soon after the night of the Declaration of His Mission to Mulli ~Iusayn in Shiriz. A clamor in which the Sh6h, his government, his people and the entire ecclesiastical hierarchy of his country unanimously joined had greeted its birth. Captivity, swift and cruel, in the mountains of Adhirbiyjdn, had been the lot of its youthful Founder, almost immediately after His return from His pilgrimage to Mecca. Amidst the solitude of MTh-Kii and Chihriq, He had instituted His Covenant, formulated His laws, and transmitted to posterity the overwhelming majority of His writings. A conference of His disciples, headed by Baha'u'llah, had, in the hamlet of Badasht, abrogated in dramatic circumstances the laws of the Islamic, and ushered in the new, Dispensation. In Tabriz He had, in the presence of the Heir to the Throne and the leading ecclesiastical dignitaries of .Adhirb4yj An, publicly and unreservedly voiced His claim to be none other than the promised, the long-awaited QA'im. Tempests of devastating violence in M6zindarin, Nayriz, Zanj in and Tihr~n had decimated the ranks of His followers and robbed Him of the noblest and most valuable of His supporters. He Himself had to witness the virtual annihilation of His Faith and the loss of most of the Letters of the Living, and after experiencing, in His own person, a series of bitter humiliations, He had been executed by a firing squad in the barrack-square of Tabriz. A blood bath of unusual ferocity had engulfed the greatest heroine of His Faith, had further denuded it of its adherents, had extinguished the life of His trusted amanuensis and repository of His last wishes, and swept Baha'u'llah into the depths of the foulest dungeon of TihrAn. In the pestilential atmosphere of the Siy~h-ChM, nine years after that historic Declaration, the Message proclaimed by the B~b had yielded its fruit, His promise had been redeemed, and the most glorious, the most momentous period of the Heroic Age of the Baha'i era had dawned. A momentary eclipse of the newly risen Sun of Truth, the world's greatest Luminary, had ensued, as a [p137] THE CENTENARY OF A WORLD FAITH 137 result of Baha'u'llah's precipitate banishment to 'Ir4q by order of N~i~iri'd-Din ShAh, of His sudden withdrawal to the mountains of Kurdist4n, and of the degradation and confusion that afflicted the remnant of the persecuted community of His fellow-dis-ciples in Baghdad. A reversal in the fortunes of a fast declining community, following His return from His two-year retirement; had set in, bringing in its wake the recreation of that community, the reformation of its morals, the enhancement of its prestige, the enrichment of its doctrine, and culminating in the Declaration of His Mission in the garden of Naj ibiyyih to His immediate companions on the eve of His banishment to Constantinople. Another crisis Ñ the severest a struggling Faith was destined to experience in the course of its history Ñ precipitated by the rebellion of the BTh's nominee and the iniquities perpetrated by him and by the evil genius that had seduced him, had, in Adrianople, well nigh disrupted the newly consolidated forces of the Faith and all but destroyed in a baptism of fire the community of the Most Great Name which Baha'u'llah had called into being. Cleansed of the pollution of this CCMOSt Great Idol," undeterred by the convulsion that had seized it, an indestructible Faith had, in the strength of the Covenant instituted by the Bab, now surmounted the most formidable obstacles it was ever to meet; and in this very hour it reached its meridian glory through the proc-larnation of the Mission of Baha'u'llah to the kings, the rulers and ecclesiastical leaders of the world in both the East and the 'West. Close on the heels of this unprecedented victory had followed the climax of His sufferings, a banishment to the penal colony of 'Akka, decreed by Sul~n 'Abdu'1-'Aziz. This had been hailed by vigilant enemies as the signal for the final extermination of a much feared and hated adversary, and it had heaped upon that Faith in this fortress-town, designated by Baha'u'llah as His CCMOSt Great Prison," calamities from both within and without, such as it had never before experienced. The formulation of the laws and ordinances of a newborn Dispensation and the enunciation and reaffirmation of its fundamental damental principles Ñ the warp and woof of a future Administrative Order Ñ had, however, enabled a slowly maturing Revelation, in spite of this tide of tribulations, to adVance a stage further and yield its fairest fruit. The ascension of Baha'u'llah had plunged into grief and bewilderment His loyal supporters, quickened the hopes of the betrayers of His Cause, who had rebelled against His God-given authority, and rejoiced and encouraged His political as well as ecclesiastical adversaries. The Instrument He had forged, the Covenant He had Himself instituted, had canalized, after His passing, the forces released by Him in the course of a forty-year ministry, had preserved the unity of His Faith and provided the impulse required to propel it forward to achieve its destiny. The proclamation of this new Covenant had been followed by yet another crisis, precipitated by one of His own sons on whom, according to the provisions of that Instrument, had been conferred a rank second to none except the Center of that Covenant Himself. Impelled by the forces engendered by the revelation of that immortal and unique Document, an nnbreachable Faith (having registered its initial victory over the Covenant-breakers), had, under the leadership of 'Abdu'l-Baha, irradiated the West, illuminated the Western fringes of Europe, hoisted its banner in the heart of the North American continent, and set in motion the processes that were to culminate in the transfer of the mortal remains of its Herald to the Holy Land and their entombment in a mausoleum on Mt. Carmel, as well as in the erection of its first House of Worship in Russian Turkist~n. A major crisis, following swiftly upon the signal victories achieved in East and West, attributable to the monstrous intrigues of the Arch-breaker of Baha'u'llah's Covenant and to the orders issued by the tyrannical 'Abdu'1-Hamid, had exposed, during more than seven years, the Heart and Center of the Faith to imminent peril, filled with anxiety and anguish its followers and postponed the execution of the enterprises conceived for its spread and consolidation. 'Abdu'l-Baha's historic journeys in Europe and America, soon after the fall [p138] 138 THE BAHA'I WORLD of that tyrant and the collapse of his r6gime, had dealt a staggering blow to the Covenant-breakers, had consolidated the colossal enterprise He had undertaken in the opening years of His ministry, had raised the prestige of His Father's Faith to heights it had never before attained, had been instrumental in proclaiming its verities far and wide, and had paved the way for the diffusion of its light over the Far East and as f at as the Antipodes. Another major crisis Ñ the last the Faith was to undergo at its world center Ñ provoked by the cruel JamM P~shi and accentuated by the anxieties of a devastating world war, by the privations it entailed and the rupture of communications it brought about, had threatened with still graver peril the Head of the Faith Himself, as well as the holiest sanctuaries enshrining the remains of its twin Founders. The revelation of the Tablets of the Divine Plan, during the somber days of that tragic conflict, had, in the concluding years of 'Abdu'l-Baha's ministry, invested the membets of the leading Baha'i community in the West Ñ the champions of a future Administrative Order Ñ with a world mission which, in the concluding years of the first Baha'i century, was to shed deathless glory upon the Faith and its administrative institutions. The conclusion of that long and distressing conflict had frustrated the hopes of that military despot and inflicted an ignominious defeat on him, had removed, once and for all, the danger that had overshadowed for sixty-five years the Founder of the Faith and the Center of His Covenant, fulfilled the prophecies recorded by Him in His writings, enhanced still further the prestige of His Faith and its Leader, and been signalized by the spread of His Message to the continent of Australia. The sudden passing of 'Abdu'l-Baha, marking the close of the Primitive Age of the Faith, had, as had been the case with the ascension of His Father, submerged in sorrow and consternation His faithful disciples, imparted fresh hopes to the dwindling followers of both Mirza Ya1~y~ and Mirza Mu]iam-mad-'Ali, and stirred to feverish activity political as well as ecclesiastical adversaries, all of whom anticipated the impending dismemberment of the communities which the Center of the Covenant had so greatly inspired and ably led. The promulgation of His Will and Testament, inaugurating the Formative Age of the Baha'i era, the Charter delineating the features of an Order which the Bab had announced, which Baha'u'llah had envisioned, and whose laws and principles He had enunciated, had galvanized these communities in Europe, Asia, Africa and America into concerted action, enabling them to erect and consolidate the framework of this Order, by establishing its local and national Assemblies, by framing the constitutions of these Assemblies, by securing the recognition on the part of the civil authorities in various countries of these institutions, by founding administrative headquarters, by raising the superstructure of the first House of Worship in the West, by establishing and extending the scope of the endowments of the Faith and by obtaining the full recognition by the civil authorities of the religious character of these endowments at its world center as well as in the North American continent. A severe, a historic censure pronounced by a Muslim ecclesiastical court in Egypt bad, whilst this mighty process Ñ the laying of the structural basis of the Baha'i world Administrative Order Ñ was being initiated, officially expelled all adherents of the Faith of Muslim extraction from Ishm, had condemned them as heretics and brought the members of a proscribed community face to face with tests and perils of a character they had never known before. The unjust decision of a civil court in Baghdid, instigated by Shi'ah enemies, in 'IrAq, and the decree issued by a still more redoubtable adversary in Russia had, moreover, robbed the Faith, on the one hand, of one of its holiest centers of pilgrimage, and denied it, on the other, the use of its first House of Worship, initiated by 'Abdu'l-Baha and erected in the course of His ministry. And finally, inspired by this unexpected declaration made by an agelong enemy Ñ marking the first step in the march of their Faith towards total emancipation Ñ and undaunted by this double blow struck at its institutions, the followers of Baha'u'llah, already united and fully equipped through the agencies of a [p139] THE CENTENARY OF A WORLD FAITH 139 firmly established Administrative Order, had arisen to crown the immortal records of the first Baha century by vindicating the independent character of their Faith, by enforcing the fundamental laws ordained in their Most Holy Book, by demanding and in some cases obtaining, the recognition by the ruling authorities of their right to be classi-fled as followers of an independent religion, by securing from the world's highest Tribunal its condemnation of the injustice they had suffered at the hands of their persecutors, by establishing their residence in no less than thirty-four additional countries, as well as in thirteen dependencies, by disseminating their literature in twenty-nine additional languages, by enrolling a Queen in the ranks of the supporters of their Cause, and lastly by launching an enterprise which, as that century approached its end, enabled them to complete the exterior ornamentation of their second House of Worship, and to bring to a successful conclusion the first stage of the Plan which 'Abdu'l-Baha had conceived for the worldwide and systematic propagation of their Faith. Kings, emperors, princes, whether of the East or of the West, had, as we look back upon the tumultuous record of an entire century, either ignored the summons of its Founders, or derided their Message, or decreed their exile and banishment, or barbarously persecuted their followers, or sedulously striven to discredit their teachings. They were visited by the wrath of the Almighty, many losing their thrones, some witnessing the extinction of their dynasties, a few being assassinated or covered with shame, others finding themselves powerless to avert the cataclysmic dissolution of their kingdoms, still others being degraded to positions of subservience in their own realms. The Caliphate, its archenemy, bad unsheathed the sword against its Author and thrice pronounced His banishment. It was humbled to dust, and, in its ignominious collapse, suffered the same fate as the Jewish hierarchy, the chief persecutor of Jesus Christ, had suffered at the hands of its Roman masters, in the first century of the Christian Era, almost two thousand years before. Members of various sacerdotal orders, hi'ah, Sunni, Zoroastrian and Christian, had fiercely assailed the Faith, branded as heretic its supporters, and labored unremittingly to disrupt its fabric and subvert its fofindations. The most redoubtable and hostile amongst these orders were either overthrown or virtually dismembered, others rapidly declined in prestige and influence, all w~re made to sustain the impact of a secular power, aggres Ñ sive and determined to curtail their privileges and assert its own authority. Apostates, rebels, betrayers, heretics, had exerted their utmost endeavors, privily or openly, to sap the loyalty of the followers of that Faith, to split their ranks or assault their institutions. These enemies were, one by one, some gradually, others with dramatic swiftness, confounded, dispersed, swept away and forgotten. Not a few among its leading figures, its earliest disciples, its foremost champions, the companions and fellow-exiles of its Founders, trusted amanuenses and secretaries of its Author and of the Center of His Covenant, even some of those who were numbered among the kindred of the Manifestation Himself, not excluding the nominee of the BTh and the son of Baha'u'llah, named by Him in the Book of His Covenant, had allowed themselves to pass out from under its shadow, to bring shame upon it, through acts of indelible infamy, and to provoke crises of such dimensions as have never been experienced be any previous religion. All were precipitated, without exception, from the enviable positions they occupied, many of them lived to behold the frustration of their designs, others were plunged into degradation and misery, utterly impotent to impair the unity, or stay the march, of the Faith they had so shamelessly forsaken. Ministers, ambassadors and other state dignitaries had plotted assiduously to pervert its purpose, had instigated the successive banishments of its Founders, and maliciously striven to undermine its foundations. They had, through such plottings, unwittingly brought about their own downfall, forfeited the confidence of their sovereigns, drunk the cup of disgrace to its dregs, and irrevocably sealed their own doom. Humanity itself, perverse and utterly heedless, had refused to lend a hearing ear to the insistent appeals and warnings sounded [p140] 140 THE BAHA'! WORLD by the twin Founders of the Faith, and later voiced by the Center of the Covenant in His public discourses in the West. It had plunged into two desolating wars of unprecedented magnitude, which have deranged its equilibrium, mown down its youth, and shaken it to its roots. The weak, the obscure, the downtrodden had, on the other hand, through their allegiance to so mighty a Cause and their response to its summons, been enabled to accomplish such feats of valor and heroism as to equal, and in some cases to dwarf, the exploits of those men and women of undying fame whose names and deeds adorn the spiritual annals of mankind. Despite the blows leveled at its nascent strength, whether by the wielders of temporal and spiritual authority from without, or by black7hearted foes from within, the Faith of Baha'u'llah had, far from breaking or bending, gone from strength to strength, from victory to victory. Indeed its history, if read aright, may be said to resolve itself into a series of pulsations, of alternating crises and triumphs, leading it ever nearer to its divinely appointed destiny. The outburst of savage fanaticism that greeted the birth of the Revelation proclaimed by the BTh, His subsequent arrest and captivity, had been followed by the formulation of the laws of His Dispensation, by the institution of His Covenant, by the inauguration of that Dispensation in Badasht and by the public assertion of His station in Tabriz. Widespread and still more violent uprisings in the provinces, His own execution, the blood bath which followed it and ]lahA'u'llAh's imprisonment in the SiyTh-ChAI had been succeeded by the breaking of the dawn of the Baha'i Revelation in that dungeon. Baha'u'llah's banishment to 'IrAq, His withdrawal to KurdistAn and the confusion and distress that afflicted His fellow-disciples in Bagh-d~id had, in turn, been followed by the resurgence of the B&bi community, culminating in the Declaration of His Mission in the Najibiyyih Garden. SultAn 'Abdu'I-'Aziz's decree summoning Him to Constantinople and the crisis precipitated by Mirza Yahy~ had been succeeded by the proclamation of that Mission to the crowned heads of the world and its ecclesiastical leaders. Baha'u'llah's banishment to the penal coiony of 'Akka, with all its attendant troubles and miseries, had, in its turn, led to the promulgation of the laws and ordinances of His Revelation and to the institution of His Covenant, the last act of His life. The fiery tests engendered by the rebellion of Mirza Muhammad-'Ali and his associates had been succeeded by the introduction of the Faith of Baha'u'llah in the West and the transfer of the Bib's remains to the Holy Land. The renewal of 'Abdu'l-Baha's incarceration and the perils and anxieties consequent upon it had resulted in the downfall of 'Abdu'1-Hamid, in 'Abdu'l-Baha's release from His confinement, in the entombment of the BTh's remains on Mt. Carrn$, and in the triumphal journeys undertaken by the Center of the Covenant Himself in Europe and America. The outbreak of a devastating world war and the deepening of the dangers to which Jam&1 ThsM and the Covenant-breakers had exposed Him had led to the revelation of th~ Tablets of the Divine Plan, to the flight of that overbearing Commander, to the liberation of the Holy Land, to the enhancement of the prestige of the Faith at its world center, and to a marked expansion of its activities in East and West. 'Abdu'l-Baha's passing and the agitation which His removal had provoked had been followed by the promulgation of His Will and Testament, by the inauguration of the Formative Age of the Baha'i era and by the laying of the foundations of a world-embracing Administrative Order. And finally, the seizure of the keys of the Tomb of Baha'u'llah by the Covenant-breakers, the forcible occupation of His House in BaghdAd by the Slii'ah community, the outbreak of persecution in Russia and the expulsion of the Baha'i community from Jsl&m in Egypt had been succeeded by the public assertion of the independent religious status of the Faith by its followers in East and West, by the recognition of that status at its world center, by the pronouncement of the Council of the League of Nations testifying to the justice of its claims, by a remarkable expansion of its international teaching activities and its [p141] THE CENTENARY OF A WORLD FAITH 141 literature, by the testimonials of royalty to its Divine origin, and by the completion of the exterior ornamentation of its first House of Worship in the western world. The tribulations attending the progressive unfoldment of the Faith of Baha'u'llah have indeed been such as to exceed in gravity those from which the religions of the past have suffered. Unlike those religions, however, these tribulations have failed utterly to impair its uflity, or to create, even temporarily, a breach in the ranks of its adherents. It has not oniy survived these ordeals, bitt has emerged, purified and inviolate, endowed with greater capacity to face and surmount any crisis which its resistless march may engender in the future. Mighty indeed have been the tasks accomplished and the victories achieved by this sorely-tried yet undefeatable Faith within the space of a century! Its unfinished tasks, its future victories, as it stands on the threshold of the second Baha'i century, are greater still. In the brief space of the first hundred years of its existence it has succeeded in diffusing its light over five continents, in erecting its outposts in the furthermost corners of the earth, in establishing, on an impregnable basis its Covenant with all mankind, in rearing the fabric of its world-encompassing Administrative Order, in casting off many of the shackles hindering its total emancipation and worldwide recogni-ton, in registering its initial victories over royal, political and ecclesiastical adversaries, and in launching the first of its systematic crusades for the spiritual conquest of the whole planet. The institution, however, which is to constitute the last stage in the erection of the framework of its world Administrative Order, functioning in close proximity to its world spiritual center, is as yet unestablished. The full emancipation of the Faith itself from the fetters of religious orthodoxy, the essential prerequisite of its universal recognition and of the emergence of its World Order, is still unachi4ved. The successive campaigns, designed to extend the beneficent influence of its System, according to 'Abdu'l-Baha's Plan, to every country and island where the structural basis of its Administra dYe Order has not been erected, still remain to be launched. The banner of Y~ Bah6.'-u'1-Abh& which, as foretold by Him, must float from the pinnacles of the foremost seat of learning in the Islamic world is still un-hoisted. The Most Great House, ordained as a center of pilgrimage by Baha'u'llah in His Kitab-i-Aqdas, is as yet unliberated. The third Mashriqu'l-Adhkar to be raised to His glory, the site of which has recently been acquired, as well as the Dependencies of the two Houses of Worship already erected in East and West, are as yet unbuilt. The dome, the final unit which, as anticipated by 'Abdu'l-Baha, is to crown the Sepulcher of the Bab is as yet unreared. The codification of the Kitab-i-Aqdas, the Mother-Book of the Baha'i Revelation, and the systematic promulgation of its laws and ordinances, are as yet unbegun. The preliminary measures for the institution of Baha'i courts, invested with the legal right to apply and execute those laws and ordinances, still remain to be undertaken. The restitution of the first Mashriqu'l-Adhkar of the Baha'i world and the recreation of the community that so devotedly reared it, have yet to be accomplished. The sovereign who, as foreshadowed in Baha'u'llah's Most Holy Book, must adorn the throne of His native land, and cast the shadow of royal protection over His long-persecuted followers, is as yet undiscovered. The contest that must ensue as a result of the concerted onslaughts which, as prophesied by 'Abdu'l-Baha, are to be delivered by the leaders of religions as yet indifferent to the advance of the Faith, is as yet unfought. The Golden Age of the Faith itself that must witness the unification of all the peoples and nations of the world, the estab-lisliment of the Most Great Peace, the inauguration of the Kingdom of the Father upon ear di, the coming of age of the entire human race and the birth of a world civilization, inspired and directed by the creative energies released by Baha'u'llah's 'World Order, shining in its meridian splendor, is still unborn and its glories unsuspected. 'Whatever may befall this infant Faith of God in future decades or in succeeding centuries, whatever the sorrows, dangers and tribulations which the next stage in its [p142] 142 THE BAHA'I WORLD worldwide development may engender, from whatever quarter the assaults to be launched by its present or future adversaries may be unleashed against it, however great the reverses and setbacks it may suffer, we, who have been privileged to apprehend, to the degree our finite minds can fathom, the significance of these marvelous phenomena associated with its rise and establishment, can harbor no doubt that what it has already achieved in the first hundred years of its life provides sufficient guarantee that it will continue to forge ahead, capturing loftier heights, tearing down every obstacle, opening up new horizons and winning still mightier victories until its glorious mission, stretching into the dim ranges of time that lie ahead, is totally fulfilled. 2. A WORLD SURVEY OF THE BAHA'I FAITH Ñ 18441944 A SURVEY of the international Baha'i community made by Shoghi Effendi, the Guardian appointed by 'Abdu'l-Baha, has been summarized in a statement received by the National Spiritual Assembly which provides the essential facts of the present spread and facilities of the faith, now celebrating the one-hundredth anniversary of its birth in Persia. Baha'is have established residence in seventy-eight countries, fifty-six of them being sovereign states. Baha'i literature has been translated and published in forty-one languages. Baha'i literature in addition is being translated into twelve more languages. In the worldwide community of the followers of Baha'u'llah, thirty-one different races are represented. Five different National Baha'i Assemblies, and sixty-one local Baha'i Assemblies located in ten different countries, have become incorporated and legally empowered as reli-. gious societies to hold property. The international Baha'i endowments now held in Palestine have an estimated value of onehalf million pounds sterling. The national Baha'i endowments held in the United States at present are considered to be worth one million, seven hundred thousand dollgrs. The area of land in the Jordan Valley dedicated to the Baha'i shrines in Palestine is over five hundred acres. The site purchased for the future Baha'i Temple in Persia comprises three and onehalf million square meters. The cost of the structure of the first Baha'i Temple in the West, located on Lake Michigan near Chicago, has up to the present amounted to one million three hundred thousand dollars. Baha'i Assemblies are functioning in every state and province of North America. Members of the Faith reside in thirteen hundred localities of the United States and Canada. in five states of the United States, officers of Baha'i Assemblies have been authorized by the civil authorities to conduct legal marriage rites according to the Baha'i form. Baha'i Centers have been established in every republic of Latin America, fifteen of which now possess Spiritual Assembly. In the Western Hemisphere the Faith of Baha'u'llah now stretches from Anchorage, Alaska, to Magallanes, the world's southernmost city. Sixty-two Baha'i centers have been established in India, twenty-seven having a Spiritual Assembly. Among the Baha historic sites purchased in Persia are: the home of Baha'u'llah in TihrAn; the Bib's shop in Biishihr the burial place of Quddiis; a portion of the village of Chihriq; three gardens in Badasht; the place where TThirih was confined. National Baha administrative headquarters have been founded in Tihr~n, Persia; Delhi, India; Cairo, Egypt; Baghd4d, 'Iraq; Wilmette, Illinois; and Sydney. Australia. [p143] COUNTRIES OPENED To TUE FAITH OF BAHA'U'LLAH DURING THE FIRST BAHA'I CENTURY Period of the Bab's Ministry (18441853): 1. 'Iraq 2. Persia Period of Baha'u'llah's Ministry (1853 Ñ 1892): 3. Burma 8. tPalestine 4 ~ 9. ~ 5. Egypt 10. tSyria 6. India 11. Turkey 7. tLebanon 12. '~Turkisdn Period of 'Abdu'l-Baha's Ministry (18921921): 13. Arabia 14. Australia 15. Austria 16. Brazil 17. Canada 18. China 19. France 20. Germany 21. Great Britain 22. '~Hawaii Islands 23. Hungary Period Since 'Abdu'l-Baha's Ascension (19211944): 33. Abyssinia 34. AfgliThistin 36. Albania 37. Argentina 38. '~Bahrayn Island 39 *,5~4~ 40. Belgium 41. 'KBelgian Congo 42. Bolivia 43. Bulgaria 44. Chile 45. Colombia 46. Costa Rica 47. Cuba 48. Czechoslovakia 49. Denmark SO. Ecuador 51. ElSalvador 52. Finland 53. Guatemala 54. Haiti 55. Honduras 56. *Iceland 24. Italy 25. Japan 26. Netherlands 27. Russia 28. South Africa 29. Switzerland 30. tTransiordania 31. ~Tunisia 32. United States of America 57. Ireland 58. *Jamaica 59. 'Java 60. Mexico 61. New Zealand 62. Nicaragua 63. Norway 64. Panama 65. Paraguay 66. Peru 67. 'Thilippine Islands 68. Poland 69. ~Porto Rico 70. Rumania 71. San Domingo 72. '~South Rhodesia 73. Sweden 74 *'flfl~jjj 75. Tasmania 76. Uruguay 77. Venezuela 78. Yugoslavia DependencyI Mandated Territory COUNTRIES IN WHICH BAHA'IS HAVE ESTABLISHED THEIR RESIDENCE 1. Abyssrnia 2. Afgh6nist~n 3. '~A1aska 4. Albania 5. Arabia 6. * Argentina 7. ~Austra1ia 8. '~Austria 9. Balirayn Island 10. Bal6chistin 11. Belgian Congo 12. Belgium 13. Bolivia 15. '~Bu1garia 16. Thurma 17. '~Canada 18. '~Caucasus 19. *Chule 20. China 21. *Colombia 22. '~Costa Rica 23. *Cuba 24. Czechoslovakia 25. Denmark 26. *Ecuador 27. tEgypt 28. *E1 Salvador 29. Finland 30. * France 31. * Germany 32. ±?Great Britain 33. Guatemala 34 *J~flfrj 35. '~Hawaii Islands 36. Holland 37. Honduras 38. Hungary 39. Iceland 40. 'India 41. *'Ir~q 42. Ireland 43. Italy 44. ~Jamaica 45• *Japan 46. Java 47 ~ 48. *Mexico 49. '~New Zealand 50. Nicaragua 51. Norway ¶2. *Palestine 53. Panama * Paraguay 55 ~ ¶6. ~Peru 57. * Philippine Islands 58. Poland 59. 4Porto Rico 60. Rumania 61. *Russia 62. San Domingo 63. *South Africa 64. South Rhodesia 65. Sudan 66. Sweden 67. Switzerland 68. '~Syria 69. Tahiti 70. Tasmania 71. *Transjordania 72. :?Tunisia 73. '~Turkey 74. '~TurkistAn 75 * United States of America 76. ?Uruguay 77. Venezuela 78. Yugoslavia Local Spiritual Assembly established INCORPORATED BAHA ASSEMBLIES NATIONAL SPIRITUAL ASSEMBLIES 1. National Spiritual Assembly of the Bih&'is of the United States and Canada 2. National Spiritual Assembly of the Baha'is of India and Burma 1927 1933 [p144] 3. National Spiritual Assembly of the Baha'is of Egypt and the Sudan 4. National Spiritual Assembly of the Baha'is of Australia and New Zealand 5. National Spiritual Assembly of the Baha'is of the British Isles. LOCAL SPIRITUAL ASSEMBLIES United States of America Ñ 1. Berkeley, Calif. 2. Bingliampton, N. Y. 3. Boston, Mass. 4. Chicago, Ill. S. Cincinnati, 0. 6. Cleveland, 0. 7. Columbus, 0. 8. Detroit, Mich. 9. Flint, Mich. 10. Helena, Mont. 11. Honolulu, T. H. 12. Indianapolis, md. 13. Jersey City, N. J. 14. Kenosha, Wis. 15. Lima, 0. 16. Los Angeles, Calif. 17. Miami, Fla. 18. Milwaukee, Wis. 19. Minneapolis, Minn. 20. New York, N. Y. 21. Oakland, Calif. 22. Pasadena, Calif. 23. Peoria, Ill. 24. Philadelphia, Pa. 25. Phoenix, Ariz. 26. Portland, Ore. 27. Racine, Wis. 28. San Francisco, Calif. 29. Seattle, Wash. 30. Springfield, Ill. 31. St. Paul, Mimi. 32. Teaneck, N. J. 33. Urbana, Ill. 34. Washington, D. C. 35. Wilmette, 111. 36. Winnetka, Ill. India Ñ Ahmedabad Andlieri Bangalore 4. llaroda 5. Bombay 6. Calcutta 1934 7. Delhi 8. Hyderabad Sind 9. Karachi 10. Pancligani 11. Poona 12. Serampore 13. Vellore 1938 Burma Ñ Daidanow-Kalazoo, Mandalay, Rangoon 1939 Australia Ñ Adelaide, Sydney Canada Ñ Montreal, Vancouver Germany Ñ Esslingen New Zealand Ñ Auckland Costa Rica Ñ San Jos6 RaM chi stdn Ñ Quetta LANGUAGES IN WHICH BAHA'I LITERATURE HAS BEEN TRANSLATED AND PRINTED 1. Abyssinian 2. Albanian 3. Arabic 4. Armenian 5. Bengali 6. Bulgarian 7. Burmese 8. Chinese 9. Croatian 10. Czech 11. Danish 12. Dutch 13. En~1ish 14. Esperanto 15. Finnish 16. French 17. German 18. Greek 19. Gujrati 20. Hebrew 21. Hindi 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. Hungarian Icelandic Italian Japanese Kurdish Maori Norwegian Persian Polish Portuguese Rumanian Russian Serbian Sindhi Spanish Swedish Tamil Tatar Turkish Urdu LANGUAGES IN WHICH BAHA'I LITERATURE Is EBING TRANSLATBD 1. Kinarese 2. Latvian 3. Lithuanian 4. Maliratti 5. Malyalam 6. Oriya 7. Pun~abi 8. Pushtoo 9. Rajasthani 10. Siughalese 11. Telugu 12. Ukrainian LANGUAGES IN Wnicn BAHA'U'LLAH'S "HIDDEN WORDS" HAS BEEN TRANSLATED AND PRINTED 1. Albanian 2. Bulgarian 3. Chinese 4. Dutch [p145] 5. English 6. Esperanto 7. French 8. German 9. Italian Braille Edition: English In process of translation Ñ 1. Armenian 2. Czech 3. Danish 4. Hungarian 10. Japanese 11. Persian 12. Russian 13. Serbian 5. Polish 6. Portuguese 7. Urdu LANGUAGES IN WHICH BAHA'U 'LLAH'S t!KITABIIQAN~~ HAS BEEN TRANSLATED AND PRINTED I. Albanian 2. Chinese 3. Dutch 4. English 5. French 6. German Braille Edition: English 7. Persian 8. Russian 9. Spanish 10. Swedish 11. Urdu In process of translation Ñ 1. Armenian 6. 2. Burmese 7. 3. Czech 8. 4. Danish 9. 5. Esperanto LANGUAGES IN WHICH 'ABDU'L-BAHA'S ~tSOME ANSWERED QUESTIONS" HAS BEEN TRANSLATED AND PRINTED 1.Arabic6.German 2.Burmese7.Persian 3.Chinese8.Spanish 4.English9.Urdu 5.French In process of translation Ñ 1. Armenian 2. Braille English 3. Croatian 4. Esperanto 5. Italian 6. Polish 7. Portuguese 8. Russian 9. Serbian Gujrati Norwegian Portuguese Serbian S. Bengali 6. Bulgarian 7. Burmese 8. Chinese 9. Czech 10. Danish 11. Dutch 12. English 13. Esperanto 14. Finnish 15. French 16. German 17. Greek 18. Gujrati 19. Hebrew 20. Hindi 21. Hungarian Braille Translations: Japanese 22. Icelandic 23. Italian 24. Japanese 25. Kurdish 26. Norwegian 27. Persian 28. Polish 29. Portuguese 30. Rumaman 31. Russian 32. Serbian 33. Sindhi 34. Spanish 35. Swedish 36. Turkish 37. Urdu English, Esperanto, In process of translation Ñ 1.Kinarese8. 2.Latvian9. 3.Lithuanian10. 4.Mahratti11. 5.Malyalam12. 6.Oriya13. 7.Punjabi Pushtoo Ralasthani Singbalesc Tamil Telugu Ukrainian Americais Editions Ñ Printed by Brentano Inc., New York.. 1,000 Printed by the American Baha'i Publishing Committee: January, 1929 5,000 March, 19302,000 June, 19312,000 June, 19325,000 May, 1937 (Revised Edition)5,000 November, 1938 (Revised Edition) 5,000 August, 1940 (Revised Edition)7,500 August, 1942 (Revised Edition)5,500 TOTAL COPIES37,000 BAHA'I LITERATURE IN BRAILLE LANGUAGES IN WHICH DR. The Hidden Words, J. E. ESSLE-MONT'S !CBAHA~U~LLAHby Baha'u'llah AND THE NEW The Kidb-i-fqin, by ERA" HAS BEEN TRANSLATED ANDBah~i'u'11Th PRINTED The Seven Valleys, by Baha'u'llah 3. Arabic The Siiratu'1-Haykal, 4. Armenian by Baha'u'llah 1. Abyssinian The Ishr~q~t, by Baha'u'llah 2. Albanian Words of Wisdom, by Baha'u'llah [p146] Some Answered Questions, by 'Abdu'l-Baha Divine Philosophy, by 'Abdu'1 Ñ BaM Some Discourses of 'Abdu'l-Baha Will and Testament of 'Abdu'l-Baha Excerpts from the Promulgation of Universal Peace, by 'Abdu'l-Baha Book of Prayers Baha'i Prayers and Meditations of Baha'u'llah and 'Abdu'l-Baha Baha Peace Program Wisdom of 'Abdu'l-Baha Messages from Shoghi Effendi The Goal of a New World Order, by Shoghi Effendi The Dispensation of Baha'u'llah, by Shoghi Effendi The Golden Age of the Cause of Baha'u'llah, by Shoghi Effendi The Advent of Divine Justice, by Shoghi Effendi Baha'u'llah and the New Era (English, Esperanto and Japanese transcriptions) Essai sur le Behaisme Security for a Failing World Baha'i Teachings on Economics A Letter to the Blind Women in Japan Seek and It Shall Be Given You The Baha'i House of Worship What Is the Baha'i Movement? La Baha ReveLacio Baha'u'llah Ñ A 19th Century Prophet and His Message The Laboratory of Life Revelation of Baha'u'llah The Manifestation Baha'u'llah and His Message Observations of a Baha'i Traveller The Meaning of Life Oneness of Mankind Path to God Tests, Their Spiritual Value Divine Art of Living Why I Believe in God and Pray Work Is Worship Radiant Acquiescence Homoculture 'Abdu'l-Baha in America The White Silk Dress A Bus Ride Principles of the Baha'i Faith The Reality of Man RACES REPRESENTED IN THE BAHA'I WORLD COMMUNITY 1. Abyssinian 2. Albanian 3. Arab 4. Armenian 5. British 6. Bulgarian 7. Burmese 8. Chinese 9. Czech 10. Dutch 11. Eskimo 12. Finnish 13. French 14. German 15. Hungarian 16. Irish 17. Indian 18. Italian 19. Japanese 20. Kurdish 21. Maori 22. Negro 23. Persian 24. Polish 25. Red Indian 26. Russian 27. Scandinavian 28. Spanish 29. Sudanese 30. Turkish 31. Yugoslavian MINORITY GROUPS AND RAGES WITH WHICH CONTACT HAS BEEN ESTABLISHED BY BAHA'IS Cherokee Indians in North Carolina Eskimos in Alaska Inca Indians in Peru Laps in Scandinavia Maoris in New Zealand Mayans in Yucatan Mexican Indians in Mexico Oneida Indians in Wisconsin Patagonian Indians in Argentina DATA CONCERNING NATIONAL AND INTERNATIONAL BAHA'I ENDOWMENTS Estimated value of Baha'i national endowments in the United States of Amer ica$1,768,539.33 Area of land purchased as the sire of the first Mashriqu'l-Adhkar of Persia 3,589,000 sq. meters Area of land surrounding and dedicated to the Shrine of the Bab on Mt. Car mel 140,600 sq. meters Area of land dedicated to the Shrine of Baha'u'llah in 'Akka 1,000 sq. meters Area of land dedicated to the Shrine of Baha'u'llah in the district of Gaza, Pales tine 10,530 sq. meters Area of land dedicated to the Shrines of Baha'u'llah and the B&b in the Jordan Valley 2,354,108 sq. meters [p147] Area of land dedicated to the Shrines of Baha'u'llah and the Bib in Palestine and registered in the name of the Palestine Branch of the National Spiritual Assembly of the Baha'is of the United States of America and Canada. 50,000 sq. meters Total cost of the structure of the Mashriqu'l-Adhkar in Wilmette, Iii. (19211943) $1,342,813 AMERICAN BAHA'I PROPERTIES HELD IN TRUST Mashriqu'l-Adhkar Wilmette, Illinois Temple Caretaker's Cottage Land Haziratu'l Ñ Quds, Wibnette, Illinois National Baha'i Office Supplementary Administrative Office Baha'i Publishing Committee Office Greeji Acre Baha'i School, Eliot, Maine Baha'i Hall Dormitory and Dining Room Studio Three Cottages, Supplementary Dormitories Arts and Crafts Studio Schopilocher Cottage Rogers Cottage Lucas Studio Fellowship House Reeves Camp Nine Gables, Schopilocher Estate; House, Studio, Farm Buildings 138 acres of land, including area on Monsalvat Wilhelm Property, West Engleivood, New Jersey Wilhelm House Evergreen Cabin Cottage, Garage Land, including pine grove where 'Abclu'1 Ñ Baha gave the unity feast in 1912 Geyserville Baha'i School, Geyserville, Calif ornia Bosch House Baha'i Hall Dormitory Ranch Buildings Land International Ba/ad'! School, Pine Valley, Colorado Mathews House Ranch Buildings 20 acres of land Wilson Property, Maiden, Massachusetts Wilson House, where 'Abdu'l-Baha rested in 1912 Land Muskegon, Michigan Land ESTIMATED VALUE OF AMERICAN BAHA'I PROPERTIES Mashriqu'l-Adhkar Haziratu'1-Quds Green Acre Wilhelm Property Geyserville School International School Wilson Property Muskegon Land •$1,482,012.91 21,526.42 • 89,000.00 • 75,000.00 • 42,000.00 • 51,500.00 • 7,000.00 • 500.00 TOTAL $1,768,539.33 DATA REGARDING THE BAnAl TEMPLE IN WILMETTE, ILLINOIS Cost of Temple property $51,500 Area of Temple property 6.97 acres Materials used in ornamentation: crystalline quartz, opaque quartz and white Portland cement Total-cost of the structure of the Mashriqu'1 Ñ Adhk&r in Wilmetre, Iii. (19211943) $1,342,813 Height from floor of basement to culmina tion of the dome ribs 191 feet Depths of caissons120 feet Diameter at the foundation floor. .204 feet Height of dome 49feet Outside diameter of dome90feet Inside diameter of dome72feet Number of sections of ornamentation, com prising the dome and ribs 387 Perforation of dome surface30% Height of mainstory pylons45 feet Seating capacity of Auditorium1,600 Number of Temple visitors from June 1932-October October 1941 130,000 Letter addressed by Baha'is of 'Ishqabad to the Baha'is of Chicago 1902 [p148] Petition addressed to 'Abdu'l-Baha by the "House of Spirituality" of the Baha'is of Chicago, appealing for permission to construct a Baha Temple in America. March 1903 'Abdu'l-Baha gives His approval through a Tablet dated June 1903 Delegates of various American Baha'i Assemblies meet in Chicago and choose a site for the Temple Nov. 1907 First two building lots purchased April 1908 First American Baha'i Convention establishes "Baha'i Temple Unity" March 1909 'Abdu'l-Baha lays dedication stone of the Temple May 1912 Purchase of Temple property completed. 1914 Baha'i Convention selects design of L. J. Bourgeois April 1920 Contract awarded for the sinking of nine caissons (completed 1921) Dec. 1920 Contract awarded for the construction of the basement structure (completed 1922) Aug. 1921 Contract awarded for the erection of the superstructure (completed May 1931) Aug. 1930 Contract awarded for the ornamentation of the dome (completed January 1934) June 1932 Ornamentation ~of the clerestory com pleted July 1935 Ornamentation of the gallery unit com pleted Nov. 1938 Ornamentation of the mainstory begun.. April 1940 Ornamentation of the mainstory com pleted July 1942 Steps placed in positionDec. 1942 'COMPARATIVE MEASUREMENTS OF FAMOUS DOMED STRUCTURES St. Peter's in Rome: Total height 452 feet Inside diameter of dome 137feet St. Paul's in London: Total height366feet Inside diameter of dome112feet St. Sophia in Constantinople: Total height180feet Inside diameter of dome107feet Pantheon in Rome Inside height 144 feet Inside diameter of dome 142 feet PRINCIPAL BANAl HISTORIC SITES IN PERSIA OWNED BY THE BAHA'I COMMUNITY House of the Mb in ShiMz and several ad-laming houses. Ancestral Home of Baha'u'llah in T6kur, M~zindar~n. House of Baha'u'llah in Tihdn. House owned by the Mb's maternal uncle in Shir~z. Shop belonging to the B~b in &shihr. A quarter of the village of Ghihriq in AdhirMyj~n. House of I-I&ji Mirza J~ni in K6sMn where the Rib stayed on His way to Tabriz. Public bath used by the Bab in $hir~z and some adjacent houses. Half of the house owned by V4tid in Nayriz. Part of the house owned by Ijujjat in Zanj4n. The three gardens rented by Baha'u'llah in Badaght. Burial-pike of Qudd~s in Mrfur~sh M6zin-darAn. House of Mahmiid Kh&n-i-Kalantar in TilirAn, where TAhirih was confined. Public bath visited by the Bab when in Unimiyyih, Adhir&iyj~n. House owned by Mirza Ijusayn-'Aliy--i-Niir in Tihr~n, where the Mb's remains were concealed. The B~byiyih in Mashliad Khur~s~n. The house owned by Mulh ~usayn in Mashliad Khur~s4n. The residence of the Su1t~nu'sh-Shuhad4 (King of Martyrs) and of the Mahb& bu'sh-Shuhad~ (Beloved of Martyrs) in 1sf Ahiin. Apartments occupied by the Bab in Uriim-iyyih, Adhirb4yj~n. Spot where the heads of two hundred martyrs were buried in AMdih, FArs. House where the Mb's remains were concealed in Qum. Site of martyrdom and burial-place of the erSeven Martyrs" of 'Iraq, in Sullin-AbAd, 'Ir&q. [p149] THE CENTENARY OF A WORLD FAITH Site of martyrdom and burial-place of the "Four Martyrs" of 'Jr&q, in Su1tAn-Ab~d, 'Iraq. Caravansarai occupied by the B11 in Zanj~n. Burial-place of Ashraf and his mother Zan-jim. House where the E~b's remains were concealed in Kirm~nshTh. Room occupied by Valid and other rooms in the Fort of Kh&jih in Nayriz. Land adjoining the Fort of Khijih, site of the martyrdom of Vabid and some of his companions. DATES OF HISTORIC SIGNIFICANCE DURING THE FIRST BANAl CENTURY Declaration of the Mission of the B41J in Shiriz May 23, 1844 Departure of the Mb on His pilgrimage to Mecca September 1844 Arrival of the B&b in M&h-KiTh Adlihir b4jAn Summer 1847 Incarceration of the Rib in Chihriq, Adhir biyjAn April1848 Conference of BadaslitJune1848 Interrogation of the Mb in Tabriz Adhhir b~iyj~n July 1848 Martyrdom of the Bib in Tabriz Adlihir bAyj~n July 9, 1850 Attempt on the life of Nisiri'd-Din Sh&h August 15, 1852 Imprisonment of Baha'u'llah in the Siyih Ñ Cliii of Tilinin. August 1852 Banishment of Baha'u'llah to Baghdad January 12, 1853 Withdrawal of Baha'u'llah to KurdistTh April 10, 1854 Return of Baha'u'llah from Kurdist4n March 19, 1856 Declaration of the Mission of Baha'u'llah April 22, 1863 Arrival of Baha'u'llah in Constantinople August 16, 1863 Arrival of Baha'u'llah in Adrianople December 12, 1863 Departure of Baha'u'llah from Adrianople August 12, 1868 Arrival of Baha'u'llah in 'Akka August 31, 1868 Death of the Purest Branch.June 23, 1870 Ascension of Baha'u'llah. May 29, 1892 First public reference to the Faith in America September 23, 1893 Establishment of the first Baha'i center in the West February 1894 Arrival of the first group of Western pil grims in 'Akk6.December 10, 1898 Arrival of the B&b'sremains in the Holy LandJanuary 31,1899 Reincarceration of'Abdu'1-Bah& in 'AkkiAugust 20,1901 Commencement of the construction of the Mashriqu'l-Adhkar of 'Istq4bAb. 1902 Release of 'Abdu'l-Baha from His incarceration September 1908 Interment of the Bab's remains on Mt. Garmel March 21, 1909 Opening of the first American Baha'i Con vention March 21, 1909 'Abdu'l-Baha's departure for Egypt September 1910 'Abdu'l-Baha's arrival in London September 4, 1911 'Abdu'l-Baha's arrival in America April 11, 1912 Laying of the cornerstone at the Mashriqu'l-Adhkar Adhkir in Wiln-xette, Ill., by 'Abdu'l-Baha Bali May 1, 1912 'Abdu'1 Ñ Baha'is return to the Holy Land December 5, 1913 Unveiling of the Tablets of the Divine Plan April 1919 Commencement of the construction of the Mashriqu'l-Adhkar in Wilmette, Ill December 1920 Passing of 'Abdu'l-Baha ... November 28, 1921 Verdict of the Muhammadan Court in Egypt denouncing the Faith to be an independent religion. May 10, 1925 Martha Root's first interview with Queen Marie of Rumania. January 30, 1926 Resolution of the Council of the League of Nations upholding the claim of the Baha'i community to the House of Baha'u'llah in BaghdAd March 4, 1929 Passing of the Greatest Holy Leaf July 1932 Inception of the Seven Year Plan April 1937 Completion of the Mashriqu'l-Adhkar in Wilrnette, Ill December 1942 Centenary celebration and opening of first All-American Baha'i Conven nonMay 1925, 1944 [p150] 150 THE BAHA'I WORLD CENTENARY CELEBRATIONS IN THE HOLY LAND B~ RUHfYYIH KHANT3M THE Centenary came upon us very much like the sunrise which, long before our parent orb soars above the horizon, casts its premonitory rays over the earth and awakes and excites the face of creation. First it was the entering of the one hundred and first year of our history, on March 2 1st, 1944, that made our pulses beat quicker, for the glorious time was near. Then it was just ahead of us. Hearts began to sing with expectation; our paces accelerated; daily tasks began to glow in the Light of expectation Ñ the very hours seemed to be running on swifter feet to meet the Day of Days, May 2 2nd. We were enveloped in a veritable storm of rushing and as the eve before that sacred eve that saw the inception of the Baha'i Era fell, preparations were moving to a climax; already the pilgrims had arrived; already the rooms and halls were spotless and waiting to welcome the throng of believers who would pour in on the morrow; already the Shrines were adorned with candlesticks and vases to receive the lights and the flowers destined for the great feast on the following night. There was little sleep for any one Ñ for what need had we of sleep at such a time as this? We were riding the wave of joy that the celebrations cast before them. Everything must be perfect. Messages must be delivered to this and that person, last minute instructions carried out, the final polishing applied to everything in sight, the hundreds and hundreds of roses, freshly cut, placed in water that they might be in their prime next day. Over a hundred and fifty Baha'is gathered during the morning and afternoon of the 2 2nd. A great tent, a gift of the Indian believers during 'Abdu'l-Baha's lifetime, had been pitched near the Oriental Pilgrim House on Mt. Carmel as a meeting place for the women and children. The opening ceremony of the centenary commemoration was to take place at exactly two hours and eleven minutes after sunset, in the Shrine of the beloved Martyr Prophet of Shir~z, at the very moment when one hundred years earlier He had said to the youthful Mulli Ijusayn "Behold, all these signs are manifest in me!" and had then proceeded, with dignity and majesty, to lift the veil on a new era in human history. The Guardian had already proceeded after dusk to the Holy Tombs to himself arrange the disposition of the flowers and lights. With his own hands he had copiously sprinkled the thresholds and floors with the fragrant and intense perfume made of the essence of damask roses. The believers were then summoned, the women entering the eastern, the men the western, side of the 13~b's Shrine. As the men tiled past the Guardian he anointed the hand of each with that same sweet scented oil. What a vision greeted our eyes as we entered the door! The whitewashed walls, the simple arches curving above the two thresholds of the inner shrine of the BTh, (which face each other and permit a full view of the floor beneath which His body rests), were flooded with brilliant light. The center chandelier, crystal, ~oid and blue, hung glistening with candles; on either side of it electrically lighted chandeliers blazed; beneath the apex of each arch over the two thresholds globes of pale roseate glass glowed; at the head and at the foot of His resting place great candelabra raised their nine burning fingers in long rows; at the corners of the beautiful paisiey shawl stretched in the middle of the rich rugs that cover the floor of this inner shrine stood five-armed candlesticks, making pyramids of flames; along the sides other candles flickered until glass, silver, polished [p151] THE CENTENARY OF A WORLD FAITH 151 brass and light seemed to sparkle from threshold to threshold. Over the wide space thus formed hundreds and hundreds of crimson and apricot-hued roses lay, a veritable carpet of flowers. To the left and right of this band of light and flowers stood two immense, ornate vases from which sprang, fountain-like, huge clusters of deep red leaves and blossoms. The two thresholds were thickly spread with white jasmine on one side and white roses on the other, amidst which were interspersed vases of flowers in vivid tones of red and blue. In the upper corners of the western room stood great bunches of Easter lilies, casting their delicate and poignant fragrance into the already rose-laden air. It seemed to me at least, (as I gazed into that shimmering crucible of light and color), that mighty, invisible bells were ringing somewhere, in some world we could not see, and that their voices were crying: C!Ring out the old, ring in the new Ring out the false, ring in the true Ring out the want, the care, the sin Ring in the love of truth and right Ring out the thousand wars of old, Ring in the thousand years of peace." Ring out the old, ring in the new! in peal on peal of joyous thunder. One hundred years of glory Ñ but of bloodshed, of persecution, of abasement Ñ had passed. A new hundred years was rising up before us, not more blessed Ñ for that could never be Ñ but bringing the seeds of the first to fruition; bringing nearer to the world the day when the Kingdom of God shall come on earth as it is in heaven. As I listened to the voice of the Guardian chanting I thought of the One that lay beneath that flower-strewn brilliant floor; of 1-us youthfulness, His gentleness, His bitter trials and disappointments; of how they put Him before a firing squad and riddled His breast with bullets. I thought of the day the Master, then an old man, with His silvery hair flying about His beautiful face, had laid the little casket containing the Bib's earthly remains away for all time in a great marble sarcophagus in the vault beneath that floor, and how He had then bowed His head on its lip and wept and sobbed from an over filled heart until all those who stood in reverence at that solemn moment, wept with Him. How small, how unworthy we seemed to be in that room on such an occasion! Great things come like a thief in the night and find us unprepared and then other men, at other times, look back and say CCWht a blessing for those who were there; what an hour to have been aliVe!' We then left the Shrine of the Bib and entered the adjacent Tomb of 'Abdu'1 Ñ Baha, He who had built that Shrine and who had said that every stone of it had been raised and placed in position through infinite pains on His part and the shedding of many tears. A century had now passed since His birth on the self same night the Bab declared His mission, and the loving hands of the Guardian had decked His tomb, too, with candles and flowers, oniy here the roses were a carpet of deep violet-pink, spreading the whole length of His resting place. On very rare occasions in life is it given to people to climb out of themselves, to surmount for even a few seconds the bonds of time, of self, and the limitations they impose. But for a few brief hours we seemed to have cast the world behind us and become free of the trammels of the flesh. So great was the joy, so simple and compelling the beauty of those moments when we attained the apex of our expectations, when we could, if only for one instant, in one great inner flash, see the panorama of spiritual events in their proper perspective, that it lifted us up into the realm of eternal reality, the World of God, where there is neither past nor present nor future, but only the truth of His creation and the brightness of His worlds of everlasting life. We stood before the GLean of His Bounty Ñ yet how little seemed the measures 'we possessed with which to take away our portion! Slowly the world and its burden of living came back to us and tightened its coils about us once again. We had pilgrimaged our beyond our limitations; for a few hours, (or for a few moments, each according to his own capacity), we had been free; now, happy, excited, grateful, we returned to earth again. Long after midnight the meetings lasted, the men in the presence of the [p152] 152 THE BAHA'I WORLD Guardian,, the women foregathered in the pavilion pitched for them. The friends feasted with elated hearts. Poems and prayers were chanted and readings from the Centenary Review written by Shoghi Effendi himself for this great anniversary. As we listened, the trials and sufferings of the Founders of our Faith seemed very near and real on this day when their followers the world over were tasting some of the first fruits of triumph. As scenes of sorrow, of bitter deprivation and persecution rose before us, so too, intermingled with them like light with shadow, was the ever-present pictrnte in the mind's eye of what the believers elsewhere were doing on this glorious occasion! The friends gathered in the white Mother Temple of the West, radiant, joyous faces, representative of all North America, every State and every Province, and those of the Latin American Republics too, gazing for the first time on western soil, in the New World, on the portrait of the holy Bab; the lofty-domed auditorium of the Temple hugging them in a peace and security known to the outer world. The Indian believers, excited, enthused, reaping the reward of a truly stupendous effort which swept the Cause forward within the space of a few years into many virgin States, and multiplied centers and assemblies in an almost miracu-bus manner. The British friends, convening their convention and courageously and determinedly launching upon a weeklong public Centenary Exhibition in the heart of bombed and endangered London. The Egyptian Baha'is, foregathered in their newly completed National Administrative Headquarters, proudly stepping forth in their true colors in a mighty stronghold of IsUm. The 'Ir&q believers, firm, devoted, persevering, holding their celebrations likewise in their own Headquarters in that city blessed beyond measure of Baha'u'llah's revelation of His glory in one of its gardens. And last, but not by any means least, our thoughts hovered about that little House in Shir~z where He, the Mb, declared Himself, now the Mecca of the eager Persian representatives of His Faith who pilgrimaged there to do Him honor, to glorify His humility, to beweep His sufferings, to laud His precious life, to recall His sorrows and death, and to place on the floor of the room in which He first asserted His world-shaking claims, a silken carpet in the name of "Shoghi, the Servant of His Threshold", as well as to convene, during nine days, their annual convention in the precincts of that scared House. Though the center of the Faith was deprived, because of war, of welcoming on a befitting scale representatives from distant parts of the Baha'i world, yet did it receive a full portion of blessing and give out, once again, to the body of the Cause that never-failing animus which, ever since Baha'u'llah's arrival in 'Akka in 1868, has radiated from this unique spot. As the heart pumps blood with force and strength to the furthermost capillaries of the system, so the Guardian distributed to all the members of the Baha'i world news, glad tidings, hopes and instructions for the future. It was so thrilling to hear, (it was almost vocal, the sense of nearness was so acute), the news that poured in from the delegates in all the Baha'i conventions, East and West; reports of successes, numbers, new undertakings, good wishes, requests for prayers, expressions of devotion and gratitude. Time and space faded away and we all seemed to be in the same place inwardly, as indeed, we are, if we but saw with the eye of the spirit. May the 23rd, our festivities continued on Mt. Carmel; in the morning the women, in the afternoon, the men, visited the International Archives. With what memories we gazed upon the portraits of the Bib and Baha'u'llah. Their writings, their robes, their relics appeared in a new light. How swiftly the hundred years seemed to have passed as I held the precious dress of the Mb in my hands, of green taffeta Ñ (green beloved by Him no doubt as the emblem of His sacred lineage, His kinship to Mul?ammad). His hair was there too, a few short, fine, brown strands; parings from His nails, kept for over ninety years by devout followers of His; a little box containing fragments of wood from the original casket enclosing His remains and which had been preserved since the day 'Abdu'l-Baha entombed them for the last time. It seemed as if oniy a few days ago He must have been alive and walking [p153] THE CENTENARY OF A WORLD FAITH 153 the streets of $hir4z Ñ not possibly a whole century ago! As we all gathered close to view these historic mementos of the martyr Prophet of our Faith, we could feel the times changing. Some there were amongst us who had known Baha'u'llah Himself, daughters of one of his half-brothers; one, the oldest of these, had herself from her childhood waited upon the mother of 'Abdu'l-Baha and been with her when she died and had likewise been present in the Mansion, at Baha, during Baha'u'llah's last illness and when He ascended. Already those days of nearness were receding; when these old women passed away who would stand amongst us and with weeping eyes say t~yes, I remember seeing that in His hand Most of the adults present had known 'Abdu'l-Baha personally for long years. But soon that generation too will be rolled away into the past and no living memory amongst us recall Him. 'We all felt our privilege very keenly as we gazed on these things in the archives, which are at present lodged in the rooms adjoining the BTh's and the Master's tombs. From the days when Baha'u'llah resided in Baha, and these old women had entered His presence and seen these very tAjs, we now looked upon with such reverence, on His own blessed head, there was already a gap. We younger ones looked upon them with envious eyes. You saw the face of the Prophet! You waited on, listened to the voice of, and received gifts from, the King of Kings! And it was oniy day before yesterday! Already the day before that is gone. No one is left who can touch the relics of the Rib with tremulous lips and flowing eyes and say "I saw Him!" And yesterday is gone too. Though so many knew the beloved Master, though so many present had received their names and the names of their chidren from Him and had still in their homes many a gift of His, or a tablet, or something used by Him Ñ yet for us who are younger is that a closed door too, now. That was yesterday, gone for ever. The Perfect Exemplar is laid away to rest. 100 years ago He was born. These are His things, these the shoes, the fez, the robes, the watch He wore Ñ but He is gone. And even as we perceived these things we perceived our own privileges too. Our day too has its special sweetness, for we are still near. Near in point of time to these three glorious figures, and very near and folded still in the intimate phase of the Cause. We enter within the Shrines; we stand close, close to the sacred resting places; we are near the Guardian; he comes to us,speaks to the friends, chants in the Holy Tombs, walks the garden paths; the pilgrims cluster behind him, ask their questions, are often alone with him day after day and have his discourse and his presence all to themselves. And yet, in thirtyfive years, what immense changes have swept over Mt. Carmel since 'Abdu'l-Baha laid the Rib's body to rest in 1909. The Master Himself is now laid away beneath the floor of the adjoining shrine Ñ but this we know is not His permanent resting place. Two Oriental Pilgrim Houses are built in the vicinity of the Tomb, one during His days, one added by the Guardian. But these, we may well suppose, will some day give way to the requirements of a far greater inflow of pilgrims. The terraces the Master envisaged, and Himself commenced, now stretch from the Shrines to almost join the main road of the German Colony Ñ but they are but a skeleton, constructed by Shoghi Effendi in anticipation of the mighty scheme of approach to the Rib's Sepulchre which must some day be undertaken. On the other side of the main highway, running now to the crest of Mt. Carmel and passing behind the Shrines, are the newiy laid out gardens which surround the beautiful monuments marking the graves of the Master's Family, all built since His sister passed away in 1932, and where His mother, His brother and His wife now also rest. Change is swiftly sweeping over this old mountain of the prophets. Since the day when Baha'u'llah pointed with His own hand to the spot, and instructed His beloved Son to bring the BAt's body and bury it there, events have leaped forward. We can only suppose they will go on doing so at an ever increasing tempo. From the crown of the mountain to the German colony at its foot the lands of the Shrine now stretch, approximately 140,000 square meters, all permanently dedicated to the Bab's Resting Place and exempted from taxation by Government and Municipality alike. [p154] 154 THE BAFIA'I WORLD So as we intimately visited the archives, held our meetings informally together, and saw what the requirements of almost two hundred people were, our minds naturally turned to the future and we envisioned the days, perhaps nearer than we realize, when thousands will be pilgrims, and the days beyond those days, hanging as yet on the dim fringes of time, when millions will be pilgrims. And our celebrations seemed infinitely near and precious, and we knew the time was not far off when others would be envying us our days as we envied those who said ~ remember when Baha'u'llah wore that in the Mansion" or "I remember when the Master returned with those from America. ~ On the afternoon of the 23rd the Guardian recapitulated (in the men~s meeting) the thrilling and moving history of the remains of the Mb from that black night when, following upon His martyrdom, they were thrown out on the edge of the moat of Tabriz for animals to devour and were later rescued and concealed for sixty lunar years, through the direct and unsparing vigilance of both Baha'u'llah and 'Abdu'l-Baha, till they were finally entombed by the Master himself. For those six decades they were a heavy, one might almost say a heart-break-ing, load on their• minds. Moved from place to place; always in the gravest danger should their whereabout become known to the enemies of the Faith; at one time their repository broken open by thieves; at another their exact place of concealment lost to the knowledge of all save Baha'u'llah, and a very few of His relatives, who were in exile with Him, they made the journey, secret, circuitous, over half a century in duration, from Tabriz to Haifa in security. Now, on the Centenary of the Bib's Declaration, the Guardian announced for the first time that a design had been made at his instruction and accepted by him for the completed structure of the Shrine, comprising a columned arcade enclosing the original building on four sides and surmounted by a lofty dome, resting on an intermediary eight-sided story. This concept was pursuant with the wishes of 'Abdu'l-Baha's who had desired that the building should be surmounted by a dome. But not one stone of the stones hiessed by his tears and labours should ever be removed. His structure was the core, sacred and precious beyond the embellish-merits of art, and it was now to be enclosed in a shell of beauty befitting the station and glory of the bioved Martyr-Herald of our Faith, and yet revealing the original building on all sides. This announcement, accompanied by an exhibition of the model, was made together with the glad tidings that the next and third Mashriqu'l-Adhkar of the Baha'i world would be constructed, circumstances permitting, in Tihr~n on the large area of land already purchased for that purpose by the Persian friends, and that these two mighty tasks were amongst the first undertakings which must be launched upon in the course of the second Baha'i century. After another visit Ñ at the hour of twilight Ñ to the twin tombs of the Rib and the Master, the Baha'is, men and women, gathered in the hail of the Oriental Pilgrim House to hear the record of a prayer chanted by 'Abdu'l-Baha and to view the motion picture taken of Him in 1912 during His visit to America. The majestic figure, with unutterably sweet and beautiful face and the sad and loving eyes, moved the hearts of us all. This was followed by colored lantern slides showing views of the Baha'i Temple in Wilmette, the friends gathered on its steps at convention time, the National Baha Headquarters, various conferences and summer school groups, and other Baha'i prop-eWes. Gasps of delight and enthusiasm could be heard as the believers gazed on the great white House of Worship resting on green swards, flanked by the blue waters of Lake Michigan, and surrounded by lofty trees. On May the 24th, all the pilgrims and believers proceeded to Babji, near 'Akka, where, in the afternoon, the final meeting of our centennial celebrations was held in the shadow of Baha'u'llah's Tomb. The Baha'is, gathered about the Guardian on the lawn, listened to his discourse on the progress made by the Faith and to the narrative of those trials and episodes that distinguished the lifetime of 'Abdu'l-Baha, many of which were vivid in the memories of those present. As the sun westered into the sea, we entered the Holy Tomb. [p155] THE CENTENARY OF A WORLD FAITH 155 Green and white wove a pattern of peace and calm into the gathering dusk of the interior. The bushes and vines and tall, slender trees stood still and ethereal in the little center garden. Only the small inner room of the Shrine, beneath the floor of which Baha'u'llah's remains rest, was brilliantly lighted with flickering candles, oldfashioned frosted globe chimney lamps and electricity, the nature of the outer room, with its large skylights, precluding any illumination there owing to the blackout regulations. It was His Faith's anniversary we were celebrating. We came to Him with hearts full of gratitude and realization. The Bib had said: CCF all that hath been exalted in the Bayin is but as a ring upon My hand, and I Myself am, verily, but a ring upon the hand of Him Whom God shall make manifest He turneth it as He pleaseth, for whatsoever He pleaseth, and through whatsoever He picaseth." And yet the one hundred years gone by were from the declaration of His Herald's mission. This was not really Baha'u'llah's anniversary; that would come in 1963. 1963 Ñ what would His Faith have given to the world by then? We stood under the shadow of war, in a darkness brought by war. All the evil, all the ruin and sorrow and suffering He had cautioned us against for forty years, the godlessness, perversity and blindness He had seen waxing within men's hearts, had come to fruition. The centenary of our Cause had fallen in the midst of a world convulsion that carried on its flood waters ever greater treasures of our youth, our wealth, our optimism, our hopes away into oblivion. In the nineteen years ahead, before we again gathered for a hundredth anniversary in His Holy Tomb, what of good and ill would befall humanity? How much would the Baha'is accomplish during these two priceless decades that lay before them? We had done much Ñ and yet so little! 'Well over half a century ago Baha' Ñ u'11&h had written: C(And if the friends had been doing that which they were commanded, now most of those on earth would be adorned with the robe of faith." Somewhere in the past there had been giievous failures on our part. Would we now take wing? Would we at last become completely, utterly Baha'is, men of the New Creation, breathing the rarified air of those mountain tops Baha'u'llah discovered to our eyes and whose paths He had laid down for our feet? Everything we had: There before us, strong, assured, tried in the fires of suffering and tempered to a fine point, stood our leader, our Guardian. Both we and the Cause were safe in such hands as his. A doer to his finger tips; a man of vision, iron determination, indomitable courage; a man who never hesitated before any danger or compromised with any circumstance, however overpowering and compelling it might teem to be. In a world of halftones, of muddied values, his standard was fleckless, his eye sharp and true, his voice unfaltering. Our treasury was full: A wealth of literature was ours, neither open to question as to authenticity nor open to misinterpretation. Our foundation was laid by the blood of martyrs, by the spread of the Faith for a hundred years until almost every land on the planet had received some tiding of its message. Our Administration, thanks to the tireless and persistent insistence of Shoghi Effendi, bad at last emerged from its em Ñ bryonic state and was rapidly growing into the suitable medium it was designed to be for the expression of Baha'i community life and the furtherance of the welfare of mankind. Youth marched under our banner. The insignificant, the obscure, the unqual Ñ ified bad discovered, particularly during the last seven years of teaching enterprise in the New World, that the Cause of Baha'u'llah was a golden talisman that opened doors no humble man ever dreamed he would pass through. We had begun to taste the sweetness of the power God confers on those who go forth to serve Him and had seen indeed that CCshould a man, all alone, arise in the name of Baha and put on the armor of His love, him will the Almighty cause to be victorious, though the forces of earth and heaven be arrayed against him." We had come to know that there are spiritual as well as physical laws in this world and that our Faith can launch the frailest bark into the wildest torrent and yet steer it safely to victory. The measure of success or the measure of failure which the next nineteen years must [p156] 156 THE BAHA'I WORLD Miss Jeanne Bolles was hostess at a luncheon held July 15, 1944, at the Hotel Stevens, Chicago, in honor of Latin-American representatives to the All-American B~h~'i Centenary Convention attending the July Sessions. hold for the Cause directly, and for humanity indirectly, depends on our wills. What do we Baha'is intend to do? How firmly are we going to grasp the sword of action? How daring are our hearts? Victory, like Spring, must come, but will it be our victory or that of others, who will look back with scorn and pity on us and say that such an opportunity as lay between the years 1944 and 1963 the Baha of those days let slip between their fingers! PRESS NOTICES The Palestine Post Monday, May 22, 1944. lyar 29, 5704. Rabia Awal 29, 1363 Baha'i Centenary Exhibition London, Sunday (R) . Ñ Sir Ronald Storrs presided in the Alliance Hall, 'Westminster, yesterday at the opening of the centenary exhibition of the Baha religion, which has two million followers, half of whom are in Persia and eight thousand in the United States. Sir Ronald referred to the Baha'i doctrine of universal brotherhood and peace and noted that its teaching was that divine revelation is progressive with the development of the human race. The celebrations will continue until next Saturday. Haifa, Sunday. Ñ The 100th anniversary of the day when the Mb declared his mission in Shir~z (Persia) will be commemorated here by members of the Baha'i faith from all over the Middle East at a threeday celebration beginning tomorrow night and ending at the shrine and mansion at Baha (near Acre) an Wednesday. The first gathering will take place at the tomb of the MI, on the slopes of Mount [p157] THE CENTENARY OF A WORLD FAITH 157 Carmel at 2 hours and 11 minutes after sunset tomorrow, the exact hour when the ]3&b declared his mission 100 years ago. After readings and chantings, the gathering will return to the nearby Oriental Pilgrims House where Shoghi Effendi, the Guardian of the Baha'i faith, will deliver an address. On Tuesday, there will be a ceremonial unveiling of a model of the complete shrine of the tomb. In Persia, the occasion will be commemorated during a nine-day celebration. The Palestine Post Tuesday, May 23, 1944. lyar 30, 5701. Rabia Awal 30, 1363 CandleLight on Mount Carmel Baha'i Centenary Celebration Haifa, Monday. Ñ Some 200 Bahaists from Palestine, Trans-Jordan, Syria, the Lebanon and Egypt gathered here today for the begin-fling of the threeday Baha'i centenary celebrations which will start shortly before 10 o'clock tonight. This evening electric lights and hundreds of candles illuminated the shrine off Mountain Road on the slopes of Mount Carmel until blackout time. Inside the shrines, huge floral decorations of roses and lilies covered the Persian carpets over the tombs of the B~b and of 'Abdu'l-Baha, where the gathering will take place tonight. Led by Shoghi Effendi (the grandson of 'Abdu'l-Baha), who is the t~Guardian of the Cause," the Bahaists will assemble at the tomb of the Rib at the exact hour tonight when the Mb declared his mission 100 years ago. There will be readings and chantings of Baha'i prayers and teachings followed by the reading of a centenary reView at the Oriental Pilgrims House where Shoghi Effendi will also address the gathering. Tonight's celebrations are expected to continue until 2 or 3 o'clock tomorrow morning and will be continued in the afternoon with a solemn unveiling of the model showing the entire shrine which will be completed as soon as conditions will permit the carrying out of the elaborate construction. Tomorrow night, a film of 'Abdu'l-Baha (who was the son of the revelator Baha'u'llah) taken in America, will be shown at the Pilgrims House and there will alsb be slides showing the completed Baha'i House of Worship at Wilmette, Illinois. [p158] 158 THE BAHA'I WORLD BAHA'I THE CENTENARY CELEBRATIONS IN UNITED STATES OF AMERICA The Growth of the American Baha'i Community to 1944 B~ MARION HOLLEY MAY 23rd, 1944, marks the completion of a century so illimitable in its promise for the future of humanity, that neither we who have glimpsed its brilliance, nor the world which sustains the impact of its force, c~n truly claim to have grasped more than a fragment of its import. However earnestly we ponder the Baha'i Faith, Ñ ttrhat priceless gem of Divine Revelation enshrining the Spirit of God and incarnating His Purpose for mankind in this age,"~ we can oniy partially conceive the majestic process inaugurated by Baha'u'llah or our part in its unfoldment at this pivotal hour. For ours is a climax never to be repeated: the struggle of birth to project on this planet the very body of humanity, the organic and universal Form in which for untold centuries the spirit of man has sought to clothe itself. Whether we be conscious of it or not, ours is the delicate and challenging task to participate in "the unification of the whole world, the final object and the crowning glory of human evolution." Nothing that we see, as we look back upon fifty years of Baha'i history on this continent, is unrelated to this tremendous mission. No preparation which our nation has undergone for leadership; no experience, suffering, doubt, or achievement through which the American people have passed; no smallest project or inconspicuous aspiration of the American Baha'i Community; no heroic endeavor, no mighty and ceshining deeds" but have borne their own direct relation to the unfolding process of World Order and World Civilization. CC~fl Great Republic of the West has been singled All quotations not otherwise identified are from the writings of Shoghi Effendi, Guardian of the Baha'i Faith. Italicized quotations are from the Divine Plan Tablets by 'Abdu'l-Baha. out and been invested with a unique, inescapable, a weighty and most sacred responsibility." Tonight we are met to appraise America s heritage as the citadel of universal peace. Already, through previous speakers, we have seen the planting in North America of the potent seed of Baha'u'llah's Revelation. We have watched its rootage in faithful hearts, and seen them bestirred to remarkable activity. We have witnessed with awe and humility the results of 'Abdu'l-Baha's journey and ceaseless exertions. And now we come to the climax of the Master's labors, His ctclarion call" sounded in ttthose destiny-shaping Tablets" of the Divine Plan "where-in, in bold relief, stands outlined the world mission entrusted to the American Baha'i Community." Although we have just completed in the Seven Year Plan the preliminary stage of this vast assignment, learning through the strenuous period of its development some hint of what it means to labor for the triumph of God's Cause, yet the full significance of these words from the Guardian can oniy be guessed: "The promulgation of the Divine Plan," he wrote in 1936, "... is the key which Providence has placed in the hands of the American believers whereby to unlock the doors leading them to fulfill their unimaginably glorious Destiny." We are too close to this unseen but all-compelling process. For seven years we have moved to its rhythm, manifested its influence, hungered for its goals, and demonstrated all unwittingly its latent power. The victories we have won, the territories of our conquest, the key cities which brighten the horizon of the Western Hemisphere, the swelling ranks of erthe heavenly armies" of [p159] THE CENTENARY OF A WORLD FAITH 159 Baha'i House of Worship used as theme for stage decoration at performance of Chicago Ladies Grand Piano Symphony Orchestra Wednesday evening, May 24, 1944, at Orchestra Hall, Chicago. The chorus ttThe Voices of All Nations," sing the new musical composition, "The Making of the Temple." Antoinette Rich conducting. Baha'u'llah Ñ all these proclaim the confirming and irresistible energy of a Plan which enshrines, in every phrase and conception, the Divine Will for the uniting of nations in this Promised Day. ~ ye heavenly heralds!" these world-creating messages began. !!Bebold the portals which Baha'u'llah hat/a opened before you! Consider how exalted and lofty is the station you are destined to attain. The full measure of your sir cress is as yet unrevealed, its significance still unapprehended. I fervently hope that in the near future the whole earth may be stirred and shaken by the results of your achievements." From the first moment of their appearance, the Tablets of the Divine Plan carried a life-imparting force. Conceived by 'Abdu'l-Baha in the dark course of the first World War, from March 26th to April 11th, 1916, and from February 2nd to April 22nd, 1917, they were designed in two matchless cycles, each consisting of seven Tablets, addressed to the five regions of the Northeastern, Southern, Central, and Western States, and Canadian Provinces; and to the "Ae bit and Meetings," the "believers and maidservants in the U. S. and Canada." Travel ye to the East and to the West of the world and summon the ~eo pie to the Kin gdoin of God Thus through this superhuman service the rays of peace and conciliation may illumine and enlighten all the regions and the world of humanity may find peace and composure." This was the essence of the Master's call, as He arrayed for our support the methods of victory, enumerated every far-flung goal, quickened our spirits with heavenly ambition, and revealed for our daily sustenance nine prayers of unexcelled beauty and might. The first regenerating impulse of 'Abdu'l-Baha's work in far-off Palestine seems to have been reflected in the Eighth Baha'i Con [p160] 160 THE BAHA'! WORLD vention of 1916, although no outward sign reached this country for several months. Every session, so runs the record, carried a vision of "the new kingdom which is to appear upon the earth," while "the gales of the Holy Spirit swept the room at times like the rushing of a mighty wind." The effect of the earliest Tablets published in September, 1916, was instantaneous. Within three months reports were coming from ttsoldiers at the front," while the Ninth Convention envisioned the initial framework of teaching on a national scale. Not until 1919, however, did the American Baha'is witness the complete and glor-jous panorama of the Divine Plan, released to the sessions of a Convention which 'Abdu'l-Baha Himself described as "the Convention of the Covenant." It was the signal for one of the brightest chapters of teaching history. In a few years the Cause of Baha'u'llah "encircled the globe, encompassing thereby the whole earth with a girdle of shining glory." "Forsaking home, kindred, friends and position," the Guardian has written, tta handful of men and women, fired with a zeal and confidence which no human agency can kindle, arose to carry out the mandate which 'Abdu'l-Baha had issued: Martha Root, ttstar~servant~~ the "first" and "finest fruit" of the Formative Age; Hyde Dunn, ccAustra1ia~s spiritual conqueror"; and all those other "stout Ñ hearted disciples" who hastened in the closing years of the Master's life to implant the Faith in such distant regions as Alaska, the West Indies, South America, Tahiti, Australia, New Zealand, and Tasmania. But brilliant as were their exploits, and however great our pride in such instant response by the American Baha'is, it is a fundamental fact that the Divine Plan was to undergo "a period of incubation of well-nigh twenty years while the machinery of a divinely-appointed Administrative Order was being laboriously devised and its processes set in motion." For long, under the guidance of Shoghi Effendi, our efforts were committed to other tasks Ñ the erection of administrative institutions and the completion of the Mashriqu'l-Adhkar. Their bearing upon the Tablets of the Divine Plan we scarcely grasped, or that of America's world mission would be vast and demanding beyond the vision or capacity of individuals to discharge. Yet how otherwise, save by an all-encompassing effort of collective will, save by tcutter~~ and "continuous consecration" and the harnessing of ~aI1 available resources," should we hope to accomplish the rebirth and reorganization of mankind? The intimations of a new era in the progress of the Faith began to sound through the Guardian's messages from 193 2, when the deeds of the Dawn-Breakers first opened to our view in the stirring pages of Nabil. This book, the (cessential adjunct to (a) reconstructed teaching program," stirred latent longings soon to find release through Shoghi Effendi's pleas "to the American believers, the spiritual descendants of the heroes of God's ~ ttThe flew hour has struck," he cabled in 1935, t!calling for nationwide, systematic, sustained efforts in teaching field." Painstakingly he prepared us. Yet who could guess, at the Convention of 1936, the whole thrilling and terrible pathway which beckoned the Faith and the world, jn the closing years of the first Baha'i century? ~ entering outer fringes most perilous stage its existence. Opportunities (of) present hour unimaginably precious. Would to God every State within American Republic and every Republic in American continent might ere termination this glorious century embrace (the) light (of the) Faith of Baha'u'llah and establish structural basis of His World Order." From such a summons there was no return! In that hour the American Community embarked upon the fulfillment of the Divine Plan, embodying their pledge in an initial phase, the Seven Year Plan, adopted in 1937. It was the signal for intercontinental expansion, and for an unprecedented growth in North America destined to eclipse the achievements of forty previous years of Baha'i history. A Faith which, for so long a period, had been administratively confined within the boundaries of twenty-six States and Provinces (including Hawaii and the District of Columbia), now dared the conquest in seven years of the remaining thirty-four areas of the United States, Canada, and Alaska. With [p161] THE CENTENARY OF A WORLD FAITH 161 evermounting strength it engulfed the land, claiming by 1939 the ten virgin areas which had lacked even a single Baha'i; going on to initiate far-flung projects and campaigns; perfecting its instruments in local, regional, and national teaching committees; organizing methods of stimulus and support; and calling into the ranks of its ~~trai1breakers" a swiftly growing host of pioneers and settlers Ñ ttveteran believers" and ceneophytes~~ c%talwart warriors" of "every class, race, age and outlook" Ñ who contributed the decisive share to this vast enterprise. No one who participated in the Seven Year Plan can ever forget its momentum, the peaks of confirmation, of exhilarating triumph; the taut and perplexing crises; the obstacles hurled up by depression and war; the perilous threat of ioss which was met and surmounted in the sixth year; until finally, on March 28, 1944, the cycle was crowned in glorious victory! Strenuous and rich was this experience, whose every year returns to memory endowed with a bright particular tale. What, then, was accomplished? Statisti-. cally it is a compelling record: the conquest of thirty-four virgin States and Provinces'~ through the formation of thirty-eight Local Spiritual Assemblies; the increase of functioning Assemblies in North America from seventy to one hundred and thirty-six; eight times as many groups as in 1937, and three and a half tim~s the number of isolated Baha'is; with participation in the campaign by 293 pioneers and 336 members of Regional Committees. Yet, if we estimate the Seven Year Plan alone in quantitative terms, we shall forego its profoundest goals, revealed from month to month in the surging outpour of the Guardian's words. To Shoghi Effendi ours was no ordinary teaching program. tCGod~S own Plan has been set in motion," he affirmed. "It is gathering momentum with every passing day." cc~ Whatever may befall them in the future they should, at ne time forget that the synchronization of such world-shaking crises with the progressive unfoldment and fruition of their divinely-appointed task is itself the work of Providence, the design of an inscrutable To which Colorado was later added. Wisdom, and the purpose of an all-compel-ling Will Reflections such as these should steel the resolve of the entire Baha'i community, and arouse them to rededicate themselves to every single provision of that Divine Charter whose outline has been delineated for them by the pen of 'Abdu'l-Baha." Tonight, we acclaim with grateful hearts the consummation of this ttcrowning crusade," the ttgreatest collective enterprise ever launched in the course of the history of the Faith of Baha'u'llah." We have reached the first milepost in the unfoldment of America's spiritual destiny. Around us, in this great Convention Hall, is proof of our effort. The fruits garnered in every virgin State and Province are here represented. The sessions of this All-America Convention rest, for the first momentous time, on the ~~structural basis" of Baha'u'llah's World Order. "The record" is "complete, the roll call filled, and the mighty task victoriously concluded." It is in hours like these that the potency of the Baha'i Faith is unveiled to our eyes. What words can ever express our privilege, to be its supporters in the day of upbuilding? Only seven swiftly-passing years are measure of America's devotion to the enthralling vision of the Divine Plan. In that brief space the Cause of Baha'u'llah has been forever anchored to our native soil. Yet, in the estimate of the Guardian, tcthe immensity of the task still to be performed staggers our fancy and inflames our' imagination." For the course of the second century is destined to carry the American believers "beyond the W"estern Hemisphere to the uttermost ends of the earth." With the words of 'Abdu'l-Baha, Who has blessed our continent with tciitl primacy" and linked its fortunes to the unfolding power of His Covenant, I close: rerhe hope which 'Abdu'l-Baha cherishes for you is that the same success which has attended yoitr efforts in America may crown your endeavors in other parts of the world, that through you the fame of the Cause of God may be diffused throughout the East and the West and the ad&eut of the Kingdom of the Lord of Hosts be proclaimed in all the five ccmtinents of the globe. Please God, ye may achieve it." [p162] 162 THE BAHA'I WORLD BAFIA'J CENTENARY 18441944 ALL-AMERICA PROGRAM MAY 19TH To MAY 24TH, 1944 BAHA'I HOUSE OF WORSHIP '*ilmette, Illinois May 25, 1944 HOTEL STEVENS, CHICAGO BAHA'uf CENTENARY PROGRAM Friday, May 19, 1944 8.00 P. M. Recorded Musical Program from 7.30 P. M. Symphony in D Minor Cesar FrancA Chorus: CCACHIEVFD Is THE GLORIOUS WORK." From the "CREATION" Haydn THE UNIVERSAL HOUSE OF WORSHIP Chairman ALLEN B. MCDANIEL Words of Welcome HARRY C. KINNE, President Wilmette Village Board f!The Most Important Matter Is to Found a Tern pie" MRS. CORINNE TRUE The Architect's Design EARL REED, Guest Speaker Spiritual Significance of the Temple CARL SCHEFFLER WORDS OF BAHA'U'LLAH CARVED ABOVE THE TEMPLE DOORS ~~The earth is but one country; and mankind its citizens." "The best beloved of all things in My sight is Justice; turn not away therefrom 1f thou desirest Me." "My iove is My stronghold; he that enterest therein is safe and secure." "Breathe not the sins of others so long as thou art thyself a sinner. [p163] THE CENTENARY OF A WORLD FAITH 163 CCTby heart is My Home; sanctify it for My descent." ~ have made death a messenger of joy to thee; wherefore dost thou grieve?" ccMake mention of Me on My earth that in My heaven I may remember thee." ~ rich ones on earth! The poor in your midst are My trust; guard ye My trust.~~ "The source of all learning is the knowledge of God, exalted be His glory." BAHA'I CENTENARY PROGRAM Saturday, May 20, 1944 8.00 P. M. Recorded Musical Program front 7.30 P. M. Selections from Symphony No. S in C Minor Beethoven "THE HOLY CITY" Adecins SUNG BY RICHARD CROOKS THE COMMUNITY OF THE GREATEST NAME Meeting for members of the Baha'i Faith Chairman Ro~ C. WILHELM READINGS Will and Testament of Baha'u'llah Will and Testament of 'Abdu'l-Baha Writings of the Guardian By MRS. ELLA G. COOPER, MRS. EMOGENE HOAGG, ALFRED OSBORNE, SIEGFRIED SCHOPPLOCHER, ELI POWLAS, ALI-KULI KNAN, N. D., ESTABAN C. LEYTON EXHIBITS Photographs of the Will and Testament of Baha'u'llah and Will and Testament of 'Abdu'l-Baha; Tablets and Relics from National Baha'i Archives Description by EnWIN W. MATTOON Voice Record of 'Abdu'l-Baha Moving Picture Film of 'Abdu'l-Baha Film of Holy Places in Palestine Description by ALBERT R. WINDTJST PRESENTATION Of Tribute and Centenary Souvenir to Members of the Faith Prior to 1912 By EDNA TRUE 0 My beloved friends! You are the bearers of the name of God in this Day. You have been chosen as the repositories of His mystery. It behooves each one of you to manifest the attributes of God, and to exemplify by your deeds and words the signs of His righteousness, His power and glory. The very members of your body must bear witness to the loftiness of your purpose, the integrity of your life, the reality of your faith, and the exalted character of your devotion. For verily I say, this is the Day spoken of by God in His Book. Ñ The BA1~ [p164] 164 THE BAHA'I WORLD BAHA'I CENTENARY PROGRAM Sunday, May 21, 1944 3.30 P. M. Recorded Musical Program from 2.45 P. M. Aria: TERVENT Is M~ LONGING" ARIOSO CrJESU Joy OF MAN'S DESIRING !(KOMM~ SOSSER TOD THE BAHA'I WORLD FAITH Chairman PHILIP G. SPRAGUE Oneness of Humanity WILLIAM KENNETH CHRISTIAN Bach Bach Bach Bach Oneness of Religion MRS. CHARLES REED BISHOP Address yourselves to the promotion and tranquility of the children of men. Bend your minds and wills to the education of the peoples and kindreds of the earth, that haply the dissensions that divide it may, through the power of the Most Great Name, be blotted out from its face, and all mankind become the upholders of one Order, and the inhabitants of one City. Illumine and hallow your hearts; let them not be profaned by the thorns of hate or the thistles of malice. Ye dwell in one world, and have been created through the operation of one Will. Blessed is he who mingleth with all men in a spirit of utmost kindliness s and iove. Ñ Baha'u'llah BAHA'I CENTENARY PROGRAM Monday, May 22, 1944 8.00 p: M. Recorded Musical Program from 7.30 P. M. Symphony No. 4 in A Major (Italian) Mendelssohn Selections from Symphony No. 6 in B MinorTchailzowsky Chorus: "THE HEAVENS ARE TELLING." From the ttCREATION" Haydn Selections from "PARSIFAL" Wiagner THE LoRD'S PRAYER Malotte SUNG BY JOHN CHARLES THOMAS THE CENTENARY OF THE BAHA'I FAITH Chairman GEORGE 0. LATIMER Religion Returns to Mankind MRS. FRANK BAKER Getting Ready for World Peace DR. HARRY ALLEN OVERSThEET Guest Speaker The World in Transformation HORACE HOLLEY This is May 23, the annivdrsary of the Message and Declaration of His Holiness the BTh. It is a blessed day and the dawn of manifestation, f or the appearance of the BTh was the early [p165] THE CENTENARY OF A WORLD FAITH 165 light of the true morn whereas the manifestation of the Blessed Beauty, Baha'u'llah, was the shining forth of the sun. Therefore it is a blessed day, the inception of the heavenly bounty, the beginning of the divine illumination. Ñ 'Abdu'l-Baha 9A0 P. M. DEDICATION OF THE BAHA'I HOUSE OF WORSHIP Meeting for members of the Baha'i Faith All praise, 0 my God, be to Thee Ñ B ahd'u'lldh Reading, ANTHONY Y. Swro 0 concourse of creation! 0 people! Construct edifices in every city in the Name of the Lord of Religion Ñ Baha'u'llah The century is great and the age belongeth to His Majesty, the Merciful, the Clement Ñ ' Abdu'l-Baha Readings, MRS. FRED MORTON o friends of 'Abdu'l-Baha and His co-sharers and partners Ñ 'Abdu'l-Baha Reading, HARLAN OBER It is the power of God, the divine favor of Baha'u'llah which has drawn you together. Ñ ' Abdu'l-Baha Reading, PAUL F.. HANEY Many a chilled heart, 0 my God, hath been set ablaze Ñ Baha'u'llah Reading, CHARLOTTE LINFOOT Now the day has arrived in which the edifice of God, the divine sanctuary, the spiritual temple, shall be erected in America! I entreat God to assist the confirmed believers in accomplishing this great service and with entire zeal to rear this mighty structure which shall be renowned throughout the world. The support of God will be with those believers in that district that they may be successful in their undertaking, for the Cause is great and great; because this is the first Mashriqu'1 Ñ Adhk4r in that country and from it the praise of God shall ascend to the Kingdom of Mystery and the tumult of His exaltation and greetings from the whole world shall be heard! Ñ 'Abdu'l-Baha 10.00 P. M. COMMEMORATION OF THE DECLARATION OF THE Bab Meeting for members of the Baha Faith In Shir~z, Persia, Two Hours, Eleven Minutes After Sunset, May 22, 1844 Say: God sufliceth all things above all things Ñ The Bab The heavens declare the glory of God; and the firmament sheweth his handywork Ñ Psalm of David Blessed are the poor in spirit, for theirs is the kingdom of heaven Ñ Jesus Readings, OLIVIA KELSEY Our Father which art in heaven Ñ Jesus Musical Recording God is the Light of the heavens and of the cart h Ñ M4ammad Reading, Louis G. GREGORY [p166] 166 THE BAHA'I WORLD Monday, May 22, 1944 (Continued) This night, this very hour will, in the days to come Ñ The Bab 0 thou who art the first to believe in Me! Ñ The BeTh I am the Mystic Fane which the Hand of Omnipotence hath reared Ñ The Bab I am the Primal Point from which have been generated all created things Ñ The Bab Readings, ALBERT R. WINDTJST This is the anniversary of the Message and Declaration of His Holiness the Bab Ñ 'Abdu'l-Baha Reading, HONOR KEMPTON Praise be to Thee, 0 my God, that Thou hast revealed Thy favors and Thy bounties Ñ Baha'u'llah Reading, MARY A. MCCLENNEN This night, this very hour, will in the days to come, be celebrated as one of the greatest and most significant of all festivals. Render thanks to God for having graciously assisted you to attain your heart's desire, and for having quaffed from the sealed wine of His utterance. Ñ The BAt BAHA'I CENTENARY PROGRAM Tuesday, May 23, 1944 8.00 P. M. Recorded Musical Program from 7.30 P. M. Selections from Symphony No. 9 in D Minor Beethoven St. John's Passion: "IT Is FULFILLED Bach SUNG BY MARION ANDERSON NORTH AMERICA, CITADEL OF UNIVERSAL PEACE Chairman LEROY TOAS The Baha'i Faith in America to 1912 Growth of the American Baha'i Community ALBERT R. WINBUST to 1944 MARION HOLLEY 'Abdu'l-Baha in America America and the Most Great Peace MRS. HAROLD GAIL ROWLAND ESTALL All men have been created to carry forward ag ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and lovingkindness towards all the peoples and kindreds of the earth. Say: 0 friends! Drink your fill from this crystal stream that floweth through the heavenly grace of Him who is the Lord of Names. Let others partake of its waters in My name, that the leaders of men in every land may fully recognize the purpose for which the Eternal Truth hath been revealed, and the reason for which they themselves have been created. Ñ Baha'u'llah [p167] THE CENTENARY OF A WORLD FAITH 167 BAHA'I CENTENARY PROGRAM Wednesday, May 24, 1944 8.00 P. M. Recorded Musical Program from 7.30 P. M. SOUTH AMERICAN FESTIVAL Music COMPOSITIONS OF HEITOR VrLLA-LOBOS THE MEETING OF THE AMERICAS Chairman MRS. STUART W. FRENCH Baha'u'llah's Gift to South America The Spirit of Inter-AineHean Fellowship SR. OCTAYJO ILLESCAS MRS. EDWARD ROSCoE MATHEWS Historical Backgrounds of American Unity PHILIP LEONARD GREEN The Baha'i Faith in South America Guest Speaker MRS. STUART W. FRENCH There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God. The difference between the ordinances under which they abide should be attributed to the varying requirements and exigencies of the age in which they were revealed. Arise and, armed with the power of faith, shatter to pieces the gods of your vain imaginings, the sowers of dissension amongst you. Cleave unto that which draweth you together and uniteth you. Ñ Baha'u'llah BAHA'I CENTENARY PROGRAM Thursday, May 25, 1944 Ballroom, Hotel Stevens, Chicago 6.30 P. M. BANQUET IN CELEBRATION OF THE COMING OF THE CAUSE OF BAHA'U'LLAH TO THE WESTERN WORLD Ñ CHICAGO, 1894 Chairman Religious Foundations of World Unity ALBERT R. WINDIJST DR. RAYMOND FRANK PIPER Social Basis of World Unity Guest Speaker ELSIE AUSTIN The vitality of men's belief in God is dying out in every land; nothing short of His wholesome e medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can ever cleanse and revive it? The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change. Ñ Baha'u'llah [p168] 168 THE BAHA'I WORLD The speakers table at the Centennial Banquet, held in the Hotel Stevens, Chicago, Illinois, May 25, 1944. BAHA CENTENARY PROGRAM The believers of God throughout all the Republics of America, through the Divine power, must become the cause of the promotion of the heavenly teachings and the establishment of the oneness of humanity. Ñ 'Abdu'l-Baha PARTICIPATING BAHA'I COMMUNITIES ARGENTINA COSTA RICA BOLIVIA CUBA ECUADOR BRAZIL EL SALVADOR CANADA GUATEMALA CHILE HAITI COLOMBIA HONDURAS JAMAICA MEXICO NICARAGUA PANAMA PARAGUAY PERU SAN DOMINGO UNITED STATES URUGUAY VENEZUELA The All-America Baha'i Centenary Program Is Conducted by the Centenary Committee of the National Sp~r~tual Assembly of the Baha'is of the United States and Canada 536 SHERIDAN ROAD, WILMETTE, ILLINOIS U.S.A. [p169] Session of Thirty-sixth Annual Baha'i Convention, May 19 to 25, 1944. [p170] 170 THE BAHA'I WORLD Excerpts from Words of Welcome by MR. HARRY C. KINNE, Chairman, Wilinette Village Board Mr. Chairman, members and friends : Ñ It is indeed a pleasure and an honor for me to address you on the opening of the meeting of your anniversary celebration, and to welcome the many guests as well as my friends and neighbors this evening Please feel w:lcorne When people ask me where is Wilmette? I tell them: "jf you want to locate 'XJilmette, just locate the Baha'i Temple. There is where Wilmette is!" We, in Wilmette, regard the Baha'i Tern-pie as a great monument and a great influence for good in our immediate community SPECIAL SESSI LATIN-AMERICAN as well as in our State. It would, indeed, be an unpleasant task to serve as President of a Village where there are no churches One cannot serve the public without recognizihg and being grateful for the influence of these fine institutions; neither can one who so serves forget the aid and assistance rendered by the many good citizens of this community who are Baha'is. This institution has cooperated with us in every possible way, and I am glad to appear before you to thank you all for that cooperation. On behalf of our Board, I am glad to greet you and to wish you the continued success and influence which you so richly deserve. ON HELD FOR REPRESENTATIVES FROM JULY 9 TO 15, 1944 THE Latin American delegates who could not get their transportation matters arranged in time to get here for the Centenary Convention were extended an invitation by the National Spiritual Assembly to attend a special centenary session held for them from July 9th to the 16th, 1944. It was an echo of the convention which vibrated that same intense spirit of unity, love and brotherhood expressed amongst all the friends, and that same profound reverence and awe felt upon seeing the majesty and beauty of the Temple and the portrait of the Mb. Through the careful and excellent planning of the Centenary Committee and the kindness and hospitality of the friends in the Temple area, this special session was a great success. The honored guests were: Sr. Salvador Tormo, Argentina Srta. Clara Luz Montalvo, El Salvador Sr. Eduardo Gonzales Lopez, Ecuador Sr. Esteban Canales Leyton, Chile Sra. Isabel Tirado de Barreda, Peru Dr. Manuel D. Berg~s CL, Dominican Republic Sra. Angela Ochoa Velasquez, Honduras Sr. Roque Centurion Miranda, Paraguay Sr. Raymond I. Betts, Peru Dr. Fernando Nova, Brazil The Sunday July 9th session was opened with musical selections at 12:45 p.m. in Foundation Hall in the Temple, after which there were the readings of prayers and writings in commemoration of the Martyrdom of the Mb. Then followed the showing of the portrait of the BTh, this also in Foundation Hall. After the friends were seated, the recording of the readings of the Centenary Commemoration meeting was played. At 3:30 p.m. the public meeting was held in Foundation Hall. The speaker was Mrs. Dorothy Baker, on the subject ttA Message for the Americas." Mr. Philip Sprague acted as chairman. Immediately after the public meeting, the delegates met with the National Spiritual Assembly at the Haziratu'1-Quds. At 6 p.m. there was a buffet supper and reception in the Temple, with invitation to the Baha'i friends in the Temple area. At 7:45 an evening program was held in Foundation Hall. Mr. Allen B. McDaniel acted as chairman. The Latin American representatives were extended a formal greeting and presented with the Centenary souvenir pictures of 'Abdu'l-Baha and of the Temple. The speakers were Mrs. Corinne True, subject: "History of the Temple;" Mr. Carl Scheffler, subject: "History of the North American [p171] THE CENTENAP ~' OF A WORLD FAITH 171 Community"; Mrs. Margery McCormick, subject: "The Second Baha'i Century." Following this was the playing of the record of 'Abdu'l-Baha's voice, the showing of the film of 'Abdu'l-Baha in America in 1912, and the colored films of the Holy Shrines and the gardens of Mt. Carmel. Explanatory comments about the Holy Shrines and the gardens were made by Miss Jeanne WAles while the film was being shown. All addresses of the evening were translated into Spanish. After the evening meeting, the Latin American representatives and pioneers were again permitted to see the portrait of the Bib and a display of the sacred documents in the archives room. Monday, July 10, 1944 Ñ Pictures of the delegates were taken with the National Spiritual Assembly. In the afternoon, a meeting of the delegates with Miss Edna True, Miss Gwenn Sholtis and Mrs. Gayle Woolson was held to review the votes made by the National Spiritual Assembly in regard to the Latin American teaching work, based on the Consultation had by the Latin American delegates and the National Spiritual Assembly at convention. This meeting was held in preparation for the meeting to be held with the National Spiritual Assembly the following day so as to avoid repetition and to give these delegates an idea of what was already taken up with the National Spiritual Assembly by the delegates who attended the convention. At 6 p.m., the delegates were guests of the Wilmette Community at a picnic supper held on the beach. After the supper the friends gathered together on the Lake Michigan beach sands and the Latin American friends gave informal talks about their countries and their joy and gratitude felt upon being here. Tuesday, July 11 Ñ Consultation and luncheon with the National Spiritual Assembly at the kIa~iratu'1-Quds. Dinner guests of the Chicago Spiritual Assembly, then attended evening meeting at the Chicago Center with the Community. The delegates were each invited to speak. Wednesday, July 12 Ñ Consultation was continued with the National Spiritual Assembly in the afternoon. In the evening, the Nineteen Day Feast was attended with the Wilmette Community in the Temple. Some Persian friends who had recently arrived in the United States also attended. These friends had celebrated the Centenary Commemoration in India, and Dr. F. Asgharzadeh who had brought with him nine Centenary badges used at the Convention at India, gave one to each of the nine Latin American representatives present. He also told of his recent visit with the Guardian. Thursday, July 13 Ñ Trip to Milwaukee as guests of the Milwaukee, Wauwatosa, Whitefish Bay and Shorewood Cornmunit±es. The friends were met by Mrs. Devah Ingold, Mr. Clarence Niss and son, Hamilton, at the station and taken on a sightseeing tour on their way to the lake home of Mr. and Mrs. Niss where the friends spent a large part of the day. Later in the afternoon, all went to the home of Mr. and Mrs. Lawrence Hautz, after which the supper given at the Milwaukee Center, in collaboration of the four neighbor communities, was attended. After the supper, the Nineteen Day Feast program was Imid, then the Latin American friends were asked to speak. About one hundred persons were present. Friday, July 14 Ñ This day was spent in taking care of transportation matters and getting passports ready for the return trip of the delegates. In spite of the many transportation obstacles, the efficient handling of these problems by Edna True resulted in excellent arrangements to get the delegates comfortably off on their way to their respective countries without any delay, even to the expressed amazement of the Pan American Airways Office. The kind and helpful assistance of Mr. Mattoon was indispensable. In the evening the delegates were dinner guests of the Evanston Community and then an informal meeting was held at the home of Miss Virginia Russell. Mr. Carl Scheffler was requested to speak to the friends about the early days of the establishment of the Cause in North America. Saturday, July 15 Ñ Latin American friends and pioneers with the Persian friends were luncheon guests of Miss Jeanne Bolles. In the afternoon, the Pan American Union meeting was attended. The important contact made at this meeting was their Washington representative who asked for a report [p172] 172 THE BAHA'I WORLD of the Baha'i activities in Latin America and of the Centenary Convention. His comment was that he did not know that the Baha'i Faith was carrying on its activities on such a large scale. At 6 p.m. the friends were dinner guests of Mrs. Enos Barton. Sunday, July 16 Ñ Latin American, North American and Persian friends were luncheon guests of Dr. Edris Rice-Wray. The Public meeting at the Temple was attended in the afternoon. After the meeting the friends were shown the Sacred ReLcs in the archives room. Dinner guests of Mr. and Mrs. Hassan who gave a Persian dinner for Latin American, North American and Persian Baha'is. Afterwards, the moving pictures taken at the Convention were shown. This beautiful BAHA'I TEMPLE FOR CENTENAR THE carved white surface of the nine-sided Baha'i House of Worship, inscribed with symbols representing every ancient faith, brilliantly floodlighted nightly for the Centenary celebration to begin May 19, emblazons in a struggling world Baha'u'llah's teachngs for the unity of races, classes, nations and creeds as members gather from all parts of North and South America to honor their martyred spiiKtual hero, the Bib, who prepared the way in Persia one hundred years ago for the spread of a world faith. Rising above the sbDre of Lake Micligan at Wilmette, north of Chicago, the first oriental dinner and the seeing of the Centenary Convention films, and the union of the three Americas and Persia represented by the attending friends was a befitting close of this historic occasion. The Latin American delegates were deeply touched and expressed their pro{ound gratitude and appreciation for the kindness, hospitality and generosity demonstrated by the North American friends. They felt that this experience has brought about a greater spirit of unity cementing the three Americas and that their carrying back this n3w fitt and wider vision will exert great influence in their countries. Mrs. Gayle Woolson served as interpreter and hostess representing the Nafonal Spiritual Assembly for this session. GAYLE WooLsoN FLOODLIGHTED Y GATHERINGS Baha'i shrine in the western world offers its own intrinsic beauty as evidence of the power which has in one century created a following in more than sixty countries, translated its sacred writings into forty-one languages, and proved that Christian, Jew, Muhammadan and nonsectarian sc!entist can be assaciated in an organic community where traditional barriers separating the peoples have been swept away. Public meetings devoted to the principles of world unity will be held in the Temple on May 19, 21, 22, 23 and 24, the Centenary concluding with a banquet Thursday eve-fling, May 25, in the Hotel Stevens, Chicago. BAHA'I CENTENARY BANQUET B~ GERTRUDE HENNING THE final meeting and was the largest number fitting climax to the of Baha'is ever to be so week's celebration of assembled in one room the Baha'i Centenary in this part of the world. was the banquet held The seven days preceding Thursday eve-fling, May had been busy with meetings twenty-fifth, in the of the convention during Grand Baha'u'llah of the the day and public gatherings Stevens Hotel, Chicago. in the evening. Because This banquet commemorated of the great number of the fiftieth anniversary Baha'is who came to Wilmette of the establishment for the Centenary Ñ more of the Baha'i Faith in the Western World. The gathering [p173] THE CENTENARY OF A WORLD FAITH 173 than sixteen hundred, including delegates and visitors Ñ there was not space enough in the Foundation Hall of the House of Worship for all to gather in one group to hear and see the programs. The large overflow had been comfortably accommodated on the audkoriun-i floor where a public-address sys-tern carried the voices of the speakers and the music to the hundreds gathered under the stately dome. But the Grand Ballroom of the Stevens Hotel was large enough to hold all the Baha Centenary participants at one time. It was a festive and joyous occasion. The immenseness of the gold and crystal room, and the many tables of guests all happily conversing with one another were thrilling to see. One could feel the buoyant spirit borne of joy and hope which pervaded the entire atmosphere; and truly the varied races and nationalities were joined unitedly with one purpose in mind and with fealty to one great and divine Cause. The love and understanding engendered by a world-embracing Faith was pcrfectly exemplified; and those present thrillingly felt the oneness of mankind actually put into practice. It is what can be done when people join their hearts in justice and love under the firm guidance of the principles of Baha'u'llah. During the serving of dinner the soft music of a string ensemble came from the balcony of this beautifully ornamented room. After dinner the program began with a welcoming address by Albert R. Windust of Chicago, the chairman, who brought out the importance of this celebration commemorating the fifty years since the Baha'i Faith was first brought to the attention of the peoples of the Western Hemisphere at the Parliament of Religions of the 'World's Columbian Exposition in Chicago. Dr. R. F. Piper of Syracuse, N. Y., the guest-speaker, was the first to address the audience. Following Dr. Piper, Miss Elsie Austin, a Baha'i of Washington, D. C., gave an address, "The Social Basis of 'World Unity," in which she explained the need for the application of the Baha'i tenets as a necessity for the regeneration of human hearts and characters as the first step to a needed social change. Ar nine-thirty a radio broadcast began with a vocal selection by Walter Olitzki of the Metropolitan Opera Company of New York City. First to talk was Alfred Osborne, Inspector of Schools for the Canal Zone, Panama. Mr. Osborne spoke for the number of delegates who came from Latin and South America and from the West Indies. He stressed unity in diversity as being evidenced by the Baha'is attending the centenary in contrast to the barriers of racial and religious prejudice that are still exercised so generally in the world today. Immediately following, Dr. Fernando Nova of Baha, Brazil, spoke. It was necessary to break his address, because of the termination of radio time, by a. concluding soio, "The Lord's Prayer," by Mr. Olitzki. After this Dr. Nova resumed his address for the banquet audience. More short talks followed; one by a nineteen-year-old Persian youth, a fourth generation Ba-hi'i; another by Miss Hilda Yen of Chungking, China, who had just recently declared her acceptance of the World Faith of Baha'u'llah. To have attended this thrilling Centenary Banquet was a privilege as well as a glorious experience. It was an inspiration to the Ba-hi'is to continue relentlessly their labors of spreading and strengthening the Baha'i Faith in the Western world. [p174] 174 THE BAHA'I WORLD BAHA'{ CENTENARY BANQUET RADIO PROGRAM~? ANNOUNCEMENT BY MRS. SHIRLEY WARDE WE ARE speaking to you from the ballroom of the Stevens Hotel. As a special broadcast, we are bringing you a portion of the program of the Baha'i banquet which is being held here tonight. This banquet closes the weeklong convention of the Baha'is of the 'Western Hemisphere, and the celebration of the hundredth anniversary of the Baha'i Faith. The convention and the anniversary meetings have been held in the Baha'i Temple at Wilmette, the newiy completed house of worship, which has been acclaimed the world's most b2autiful structure and a masterpiece of architecture. Gathered here in the banquet hail are delegates from thirty-one countries, forty-four states of our nation, and fivc provinces of Canada, from eleven republics of Central and South America, and even from the far-flung outposts of Alaska and Hawaii. The guests assembled have just heard an address by Dr. Raymond Frank Piper, Professor of Philosophy, the University of Syracuse. The chairman, Mr. Albert R. Windust, is one of the first Baha'is of Chicago and one of the group who originally conceived the idea of building a great universal house of worship here in the heart of the American continent. Now he is about to introduce the next guest on tonight's program, so we turn our microphone over to Mr. Albert Windust. INTRODUCTION BY ALBERT R. WINDUST We are very happy to be able to share with our friends of the radio audience a portion of this last evening of the moncien-tous celebration that has brought us all together from many parts of the world. During the week of our Centenary celebration, we have heard many languages spoken beneath the all-sheltering dome of the Ba-Broadcast Broadcast over station WCFL, Chicago, from~ahi'i Centenary Banquet, Hotel Stevens, May 25, h6'i Temple, but there are two languages we all understand Ñ the language of the spirit and that of music. We greet you in both and here, to make our greeting in music heard, is Walter Olitzki, baritone of the Metropolitan Opera Company and onc of our Baha guests at this Centenary. Mr. Olitzki sings for you, as his first number, the beautiful Aria by Handel, ttWhere Etc You 'Walk,". Ñ and it is a tribute in song to the revitalizing influence of the prophet when he walks the earth. Thank you, Walter Olitzki, for that beautiful interpretation. Our next guest is a man who stands midway between north and south, our delegate from Panama, that vital link between North and South America. We thought it fitting that he should speak on this occasion for both the Americas, since, through his republic, flows the great spiritual stream of Baha'i spirit and brotherhood, from our shores to those of our Latin-Amer-ican coworkers for the unity of all men. Mr. Alfred Osborne was educated at our own University of Chicago and is today supervisor of schools in the Canal Zone. I am very happy to present to you, Mr. Alfred E. Osborne. INTERVIEW OF ALFRED E. OSBORNE I am one of a number of delegates from Latin-America and the 'vVest Indies. Many of us are in the United States for the first time. Two of us have come from as far south as Brazil and Chile. In spite of extreme difficulties due to the present war conditions, we all managed somehow to get transportation, for doors miraculously opened to permit us to be present at the All-America Baha'i Centenary. I am sure that the other delegates from Central and South America feel the way I do. I wish it had been possible for all the believers in our countries and all the believers in the United States, in fact, all those people who have never even heard of the Baha'i Faith to have been present during this Cen [p175] THE CENTENARY OF A WORLD FAITH 175 International group of Baha'is attending the Centenary Celebrations in Wilmette, May, 1944. tenary Celebration and to have seen for themselves that a pattern of life based on unity and fellowship has actually been set up and is being practiced today by hundreds and thousands of believers throughout the world, representing various backgrounds in race, religion, nationality and culture. We all have desired a new world in which love and justice, peace and harmony, shall prevail. There is not a single person who has not prayed and longed for the Kingdom of heaven on earth, Still we do know that the old barriers of prejudice, of race, class and creed, separate the members of the human family. The sad fact is this: that although our material civilization has brought us closer together, has reduced or removed the physical barriers of distance and place, yet the peoples of the earth have not yet learned to cooperate with one another and live in peace and harmony. To witness, therefore, some of the events of the Centenary observance which indicate that human nature can certainly change, that new social values can be deliberately created; that in fact, the new world is already in existence in the worldwide Baha'i family, should be tidings of great joy and hope to a world weighed down with grave social problems and faced with serious postwar adjustments. In the Baha'i Teachings we read this state Ñ ment: "Today the world of humanity is walking in darkness because it is out of touch with the world of God." For the past week I have been living in the world of God. In the Baha'i Temple I saw the people of various racial, religious and cultural backgrounds assembled to worship God and to celebrate the one hundredth Anniversary of God's new Revelation to mankind. But more than that, I saw these people actively demonstrate the cardinal principle of the Baha'i Faith ~tthav religion is man's attitude toward God reflected in his attitude towards his fdllowman." For here, under the dome of the Baha'i Temple, all are equal not only in the eyes of God but also in the eyes of one another. In the Baha'i House of Worship there is no difference of race, no difference of color, no difference of creed, no difference of class. There in Foundation Hall during the Convention sessions the highest type of democracy was in evidence. Every delegate, regardless of his education, social status, color or nationality, had the right and the privilege of contributing to the deliberations of the Convention. And each contribution was given consideration regardless of its source. Here was an assembly composed of delegates not motivated by sectional interests, not seeking the favors of their constituents, not [p176] 176 THE BAHA'I WORLD previously instructed as to their voting, their attitudes or their decisions; not concerned with their own locality; but delegates working for the welfare of the whole world community; interested as much in the problems of Brazil as those of the United States, of Jamaica as those of Canada; willing to alter pre-concervcd ideas in the light of consultation and majority thinking; and voting oniy for those un-nominated individuals whom they felt possessed those intellectual, moral and spiritual qualities requisite for service on the Baha National Spiritual Assembly. I was thrilled to see the spirit of true fe11owshi~ lived and practiced during every moment of the Centenary. Even around the dining tables under the huge tent was man attitude toward God reflected in his attitude toward his fellow man." Here were various groups speaking various languages but even between those with whom there was no communication through the spoken word, there was complete understanding though the language of the heart. One of the Latin-American delegates expressed this truth nicely when he facetiously reminded us of Bernard Shaw's expression "that the United States and England were separated by the same language," but the North and South American countries represented at the Baha'i Centenary were united in spite of different languages. In different localities of the world where religious and racial prejudices have been such strong barriers that it has been absolutely impossible for people to meet together in the spirit of understanding and fellowship, today under the banner of the Baha'i Faith the Muhammadan and Jew; the Buddhist and the Christian; the Occidental and the Oriental; the Black and the White, the rich and the poor all find their differences dissolved in the penetrating light of Baha'u'llah's message for this age. This Teaching creates the consciousness of the oneness of the world and proves that we are all members of the same human family, despite superficial differences in color and physiognomy. In the words of 'Abdu'l-Baha, Son of the Founder of the Baha'i Faith, "The lovers of mankind, these are the superior man, of whatever nation, creed, or color they may be.... God is no respecter of persons on account of either color or race. Inasmuch as all were created in the image of God, we must bring ourselves to realize that all embody divine possibilities." This Teaching creates the consciousness of the essential unity of all revealed religion and shows that the Prophets are one in spirit, one in purpose and one in the source of their power. According to this marvelous teaching each Prophet fulfills the promise given by his predecessor, enlarges the scope of truth and gives assurance that another Prophet will come at the end of the era. One picture that stands out vividly in my mind is the enthusiastic photographing on the Temple grounds of the believers, representing various racial backgrounds. In these photographs were the believers from Iran, France, Central and South America, China, Canada, Cuba, Hawaii, Alaska, Jamaica, Mexico and the United States. Surely this was eloquent evidence of the unity in diversity which is one of the cardinal principles of the Baha'i Faith. These thousands of believers in the Cause of Baha'u'llah, gathered together from all parts of the world, were able to conquer physical distance through the marvelous means of transportation available today. They came to the Centenary not as strangers from distant lands but as members of one loving, all-embracing Baha'i family. And that is what it means to be a Baha. To be a Baha'i is to find in every distant land a home, in every stranger a friend, in every fellow human being, a true brother. For the Baha'i is already a citizen of the world. He believes and practices the admonition of Baha'u'llah, who has written: "The world is but one country and mankind its citizens." ccy are all leaves of one tree and the fruits of one branch." "Let not a man glory in this that he loves his country; let him rather glory in this that he loves his kind." Mr. Windust speaks: I think we have all felt this week as Mr. Osborne has stated, that we have experienced a preview, as it were, of the new world that we shall all live in some day, and which is [p177] THE CENTENARY OF A WORLD FAITH 177 today already a very tangible world populated by the Baha'is around the globe. Pd like to introduce to you now some other citizens of this new Baha'i world, citizens from its far-flung ramparts, and representing its varied races. First, from the nerve-center of our own North America, I'd' like to introduce Miss Elsie Austin, an attractive young attorney from Washington, D. C. Miss Austin was the first Negro woman to be appointed assistant attorney general of Ohio. She is now in Washington with the federal government and is connected with many national educational groups. Miss Austin. INTERVIEW OF Miss ELSIE AUSTIN The BabS'i Centenary has had a profound effect upon all of us. It is something to see people who represent every traditional separation come together and practice a belief. It convinces one that the Baha'i faith is that force which is powerful enough to make men turn from old resentments and entrenched aversions to establish together needed social patterns for new spiritual and material achievements. Mr. Windust speaks: Now we swing down into South America, to hear from Seijor Eduardo Gonzales L6pez, our delegate from Guayaquil, Ecuador. Sefior L6pez is a graduate of Ecuador College. He has been broadcasting for the past nine months on the Quito radio. He is attending the Baha'i Centenary and came to this country for that purpose just a few days ago. He will speak in Spanish and it will be translated. Sefior L6pez. INTERVIEW OF EDUARDO GONZALES L6PEZ I should like to tell you, friend of the Americas, that which we witnessed in Wil-mette, Illinois, in the United States, during the past week, was not just a spectacle of a large group of people coming together from all over the western hemisphere Ñ not simply a convention Ñ not just the celebration of the Baha'i centenary Ñ it was much more. What we witnessed during that centenary celebration was the fruit, the first harvest, of the seed sown by 'Abdu'l-Baha in North America. This seed was cultivated by the North American Baha'is, and then borne by the spiritual wind to the South American continent. This seed was sown on good soil and is now bearing fruit. It can be clearly seen that because of the meeting at this centenary celebration of the two Americas in real brotherhood and fellowship, that the seed was not sown in vain. The North American Baha'is are fortunate indeed in being the means by which this work has been accomplished Ñ and the means by which the southern hemisphere will become illuminated. To the North American Baha'is, therefore, is the glory of the first harvest, but in the future it will be for all the Americas, both North and South, and all will be joined in the fulfillment of that prophetic utterance of 'Abdu'l-Baha, son of the founder of the Baha'i Faith, that "the standard of peace and brotherhood will be raised in the Americas." Mr. Windust speaks: Again from South America, and deep in that continent, we bring you our delegate from Baha, Brazil, who is Dr. Fernando Nova. In addition to his private practice, Dr. Nova is the city physician of Baha. He has just arrived in this country to attend the Baha'i convention and will remain here for three months for medical research. Dr. Nova. INTERVIEW OF DR. FERNANDO NOVA I think this Baha'i Convention has been a powerful spectacle. I wish many people could have had the opportunity to see what it has been my privilege to see. They would surely be attracted to these teachings. I have seen a demonstration of faith which has been an inspiration, and which will be an inspiration to the people of Brazil when they hear about it. It will bring more clearly an understanding of brotherhood and peace to the people of Brazil. I have just arrived from Baha, Brazil, and yet because of the friendliness and fellowship of the people at the convention, I feel a nearness, a closeness [p178] 178 THE BAHA'I WORLD Group of Baha'is in the armed forces attending the American Centenary Celebrations, May, 1944, held at the Baha'i Temple, Wilmette, Illinois. to the North Americans. I intend to remain among you for about three months and I hope to become better acquainted with you. Ordinarily it takes several weeks to get into this country because of all the necessary government regulations, but by the grace of God the way was opened up to me and I came in three days and was able to witness this great demonstration of brotherhood on the shores of Lake Michigan in North America. Greetings to all the North Americans from a South American brother. Mr. W/indust speaks: Here with us, too, is a young man who is not a delegate but a guest at our celebration. From faraway Tihr~n, in fdn, nine of these Persian youths, all Baha'is, recently came to America to study in our colleges. Eight of them have been with us this past week, and I want you to meet now, Firi~z Kazem-Zad~. Although only nineteen, Firiiz is a fourth-generation Baha'i and comes from the land where the Baha'i revelation was first proclaimed. I want you to meet Firxz Kazem-Zad6. INTERVIEW OF EIRCTZ KAZEM-ZADt I have visited many countries of Europe and Asia, and in all those countries I have been among the Baha'is, and I saw a very definite difference between those Baha'i communities and the people who surrounded them. The main difference was this Ñ that the Baha'i community was entirely free of the prejudices that existed all around it. They brought together all nation&, races, and classes of people. They established a pattern of the New World Order, the only pattern which can work, and which I saw in action in this most glorious convention. I saw all these delegates gathered from so many places, working in perfect unity as the parts of one organism; the administrative organism which is destined to change the face of the Americas and in the years to come, of the world. Radio broadcast ended with Dr. Nova's interview because of termination of the halfhour radio time. [p179] THE CENTENARY OF A WORLD FAITH 179 Mr. W/indnst speaks: From another faraway land, we have had as our guest, Miss Hilda Yen, of Chungking, China. Miss Yen represented China at the League of Nations in 1935 and 1937. She is an aviatrix, and, after her experience in the battle of Hongkong and her escape to Free China, she flew to this country to lecture on how to win universal peace. She is a brand new Baha'i and I am sure we would all like to hear her impressions of this Centenary celebration. Miss Yen. INTERVIEW OF Miss HILDA YEN Five years ago I was in the United States travelling and lecturing on China, on world federal government and on world peace. I was at that time flying the plane "The Spirit of New China," and on one of my trips I crashed. Upbn recovering from this accident I had a realization that the first life I had lived (before the accident) had been for China. But what I think of now as my second life I dedicated to the service of God and of all mankind. Since then I have been in China again and was in the battle of Hong Kong. I escaped from there to "Free China," and flew over to this country last year. Since coming to your country again I have found a faith, a religion in action, that will bring into reality the oneness of mankind and all the good things men are entitled to. I have found, at last, a group of sincere people who actually practice what they preach and do not just pay lip service to the brotherhood of man. I find that I agree with all of their teachings and have just recently embraced this faith. 1883, December 10 Ñ A letter on "The Bab and Their Prophet" published in the New York Sun. 1893, September 23 Ñ Reference to Baha'u'llah in Address by Dr. Jessup in the Parliament of Religions, Columbian Exposition, Chicago. 1894, Formation of First Baha'i Group in America, Chicago. 1894, Green Acre founded by Sarah J. Farmer, Eliot, Maine, as a universal platform for the discussion of religions. 1898, Mrs. Phoebe Hearst's party of pilgrims visited 'Abdu'l-Baha in 'Akka. 1903, A petition was addressed to 'Abdu'l-Baha signed by all American Baha'is requesting authority to construct a House of Worship. 1903, June 7 Ñ 'Abdu'l-Baha A's Tablet was revealed to the American Baha'is, through the Chicago Assembly, stating that the time had come to construct a Baha'i Temple in America. 1904, A compilation of Baha'i Writings in English was prepared and published by the Board of Counsel of New York. 1907, November 26 Ñ The first Baha'i Convention convened in Chicago. 1908, April 9 Ñ Chicago Assembly purchased the first lots of the plot of land chosen for the House of Worship at Wilmette, Illinois. 19081909 Ñ The Baha'i Publishing Society was founded in Chicago. 1909, Baha'i Temple Unity, corporate body representing the American Baha'is in the construction of the Temple, was incorporated in Illinois. 1910, March 21 Ñ The first number of Baha'i News was published in Chicago. This bulletin later became Star of the West, then The Baha'i Magazine, and is now World Order. 1912, April 11 Ñ 'Abdu'l-Baha arrived at New York. 1912, May 1 Ñ 'Abdu'l-Baha dedicated the Temple grounds. 1912, December 5 Ñ 'Abdu'l-Baha departed from America. 1921, May 19, 20, 21 Ñ Race Amity Conferences were inaugurated by Mrs. Agnes Parsons in Washington, D. C., under the direction of 'Abdu'l-Baha. [p180] 180 THE BAHA'I WORLD ttThe Centenary of the Baha'i Faith." View of Baha'is gathered in the Temple Auditorium 8:00 P.M. Monday, May 22, 1944, after the seats in the Temple Foundation Hall were completely filled. A public address system reproduced the program for this overflow audience. 1921, November 28 Ñ Ascension of 'Abdu'l-Baha. 1924, December Ñ The first number of Baha'i News Letter, later Baha'i News, the organ of the National Spiritual Assembly, was published in New York. 1925, October 1 Ñ A National Baha'i Office was established by the National Spiritual Assembly at Green Acre, Eliot, Maine. 1926, The Baha'i Year Book, Volume One, was published. Later volumes were entitled The Baha'i World. 1927, April 4 Ñ The National Spiritual Assembly adopted its Declaration of Trust. 1927, The first session of a Baha School was conducted on the Bosch property, Geyserville, California. 1928, November 13 Ñ The Indenture of Trust executed by Baha'i Temple Unity transferring the Temple property to trustees for the benefit of the National Spiritual Assembly was recorded in Cook County, Illinois. 1930, January 1 Ñ The Indenture of Trust executed by Green Acre Fellowship transferring the Green Acre propzrty to trustees for the benefit of the National Spiritual Assembly was recorded in York County, Maine. 1930, May 9 Ñ The National Spiritual Assembly of the Baha'is of the United States and Canada: Palestine Branch, was established as a religious society in Palestine. 1931, May 1 Ñ The superstructure of the Baha'i House of Worship was completed. [p181] THE CENTENARY OF A WORLD FAITH 1931, The first session of a Baha'i School was conducted on the Eggleston property, Davison, Michigan. 1935, March 9 Ñ An Indenture of Trust was executed by Roy C. Wilhelm transferring property in West Englewood, New Jersey, to trustees for the benefit of the National Spiritual Assembly for the construction of a Memorial commemorating the American visit of 'Abdu'l-Baha. 1935, September 27 Ñ The Indenture of Trust executed by Shoghi Effendi transferring the house at Maiden, Massachusetts, bequeathed to him by Maria P. 'Wilson, to trustees for the benefit of the National Spiritual Assembly, was recorded in Middlesex County, Massachusetts. 1935, November 25 Ñ The Indenture of Trust executed by John and Louise Bosch transferring the property used by the Geyserville Baha'i School to trustees for the benefit of the National Assembly was recorded in Sonoma County, California. 1936, July 1 Ñ Appointment of first Inter-America Committee by the National Spiritual AssemNy and the beginning of organized and coordinated effort to establish the Faith in the Republics of Central and South America. 1939, October 1 Ñ National Baha'i Office established at 536 Sheridan Road, Wil-mette, Illinois. 1939, October 30 Ñ The Indenture of Trust executed by Mrs. Loulie A. Mathews transferring the property used by the International Baha'i School at Pine Valley near Colorado Springs, was recorded in El Paso County, Colorado. 1943, January 8 Ñ The exterior ornamentation and circular steps of the House of Worship were completed. 1944, March 28 Ñ Completion of Teaching plan to establish an Assembly in every State and Province of North America. 5. PERSIA CELEBRATES THE FIRST HUNDRED YEARS IT WAS a May evening in Shir~z. Through the dusk, by two's and three's, at intervals, men were coming; unobtrusively, they went through the door of a house and joined the throng of persons inside. They were silent, too moved for speech; they had come here from all over Persia, in secret, at the risk, perhaps, of their lives (in a short time, some of their fellows were to be killed by mobs in Persian streets). They had come here to share in the joy of this night. One hundred years ago, less half an hour, in an upper room of the House next door, the youthful Mb had declared His mission. Then, only two persons on the planet knew of His Faith. Tonight its Centenary was being celebrated around the globe. Voices that had been raised in prayer were stilled. And now the men, who included 90 Convention delegates and the members of the National Spiritual Assembly, poured rose water on their hands. Silently, they took off their shoes and stepped into the courtyard of the sacred House next door. They circumambulated the House; through the shadows, they heard the chanting of the Visitation Tablet, that begins, "The praise which hath dawned from Thy most august Self rest upon Thee. They performed the pilgrimage rites set forth in the Tablet of Pilgrimage (Lawb-i-Uaii). Then they climbed the stairway to the Threshold of the Room where, one hundred years ago tonight, the Bib's disclosure had been received by His first disciple; where a message destined for the whole human race had blazed out before one man, leaving him dazzled and as if he had lost his mind. Here in the Declaration Chamber, Jinib-i-Varqi had spread out a precious carpet, the Guardian's gift. At the exact moment when the hundred [p182] 182 THE I3AHA'1 WORLD The room in Shir4z in which the Bab declared His Mission in 1844, on May 22; on the evening of this same day, one hundred years later, the Delegates to the Annual Baha Convention, with Other Believers, visited this Sacred and Historic Spot. years were completed Ñ that is, at two hours and eleven minutes after sunset Ñ the members of the National Spiritual Assembly on behalf of the Guardian, and all the delegates, one after the other, knelt down and kissed the Threshold. Then a portion of the Guardian's new letter, beginning, ccGreeting and glory rest upon I-us Herald, the Peerless One," and (tO Holy night, upon thee of all praises be the best and most glorious!" was chanted, and afterward, very humbly and prayerfully, and bowing low, the men took leave of the sacred House, returned next door, and till dawn they listened to the chanting of prayers, the recitation of Baha'i odes, and readings from Baha'i history and from the new Centenary letter of the Guardian. Then as it grew light they went away, by two's and three's, to their appointed homes. The Baha'i Centenary celebrations of Persia were set in motion by a detailed letter [p183] THE CENTENARY OF A WORLD FAITH 183 from the Guardian, dated Qudrat 18, year 100, to the National Spiritual Assembly. The NSA, however, did not at the time risk the distribution of this letter. Everywhere, the annual election of Convention delegates was held as usual, and the list of delegates reported to the National Spiritual Assembly. Only then did each delegate receive confidential instructions from the National body, telling him to proceed to Shir~z on the appointed date, and to keep his destination a secret even from his immediate family. For it was thoroughly understood that any rumor of the projected celebrations at ShirAz might prevent their being held at all. This excerpt from the Guardian's instructions was included with the communication to the delegates: That the lunar date of the Declaration was no longer to be observed, but the solar; that is, the evening of May 22 (which in the year 60 fell on the evening preceding the 5th of JamAdiyu'1 Ñ Avval and tip to now had been so observed in the East; the lunar year, as is known, contains only 354 days, and in the course of a few years differs considerably from the solar). That the festivals should continue for one full week, and coincide with the National Convention. That the delegates were to meet in the holy city of Thir~z, to be vigilant and cautious, and to gather in all humility at the sacred Threshold, observing the pilgrimage procedure and commemorating the exact moment of the Declaration. The Guardian likewise directed that they should read the first siirih of the Qayy6m-1-Asm6.', revealed by the Bab in the presence of Mull4 ~usayn on that long ago night. That every member of the National Assembly should be present on his behalf, as this would rejoice his heart. That although the convening of such a gathering at the sacred House seemed most duff cult at the time, nevertheless it was an essential obligation. That no newspaper notices or telegraphic communications referring to the event should be permitted. That if the Convention could not meet in ShirAz a neighboring spot should be designated but that the presence of the delegates at the sacred House on the Declaration evening was an absolute necessity. That all participants should behave in such a way as not to excite the suspicions of the authorities or the violence of the masses Ñ for otherwise the enemies of the Faith would initiate plots and disturbances and frustrate this purpose. The Guardian's directions stressed the heavy responsibility of the National Spiritual Assembly and the exalted character of the Festival, and warned the friends repeatedly of the danger, and of the need for courage and caution. And so Persia celebrated the birth of the new Faith. The weeklong festival was proclaimed all over the country, to Central Assemblies, Local Assemblies, groups, and isolated believers. Not a man, woman or child was left out. Everywhere the new date, the evening of May 22, went into effect, for this is "the inception of the Badi' calendar, and the opening of the first century of the Baha'i era, and the commencement of the manifestation of the Promised One of all sacred Scripture, and the Birth of the Center of the Covenant of the AbhA Beauty, His Holiness 'Abdu'1 Ñ Baha." The Baha'i date of the Centenary celebration was: the day of '1dM, the day of Kalimit, of the month of 'Azamat, of the year V~v, of the 6th VThid, of the first Kull-i-Shay'. Paradoxically, while the Baha'is of Persia lack printed books Ñ the publication of Baha'i books being forbidden by the Persian Government Ñ and the Baha'is of the West are rich in these, nevertheless the Persian Baha'is are, for language reasons, momentarily the sole possessors of wonderful texts such as the Odes of Baha'u'llah, and writings of the Guardian such as the Centenary account made especially for them, and other treasured material which, when time permits, will be available around the world. Again, while the Baha'is of other countries read the Teachings in one language, the Persian iBah4'is must read in two Ñ Persian and Arabic. Where abstruse texts such as the writings of the Bib are concerned average communities must enlist the aid of Persian Baha'i scholars, of which fortunately there are many. We find, for example, that in the town of Khurram-Shahr the noted teacher Tar~zu'L1ih Sarnandari postponed his departure to assist the friends there in rehearsing the difficult texts. [p184] 184 THE BAHA'I WORLD CCTO plunge in the sea of Divine utterance and make the soui ascend to the worlds of the spirit," the NSA had written the Baha'is of Persia, was the purpose of their Centenary Festival. The reality, not the outer form, of their gatherings, was what counted. When, for example, it proved unwise to convene one large gathering in some locality, several meetings were held there simultaneously. Everything was conducted quietly and with dignity; no telegrams or greeting-cards were exchanged; during the Centenary period, work was as usual abstained from on two days, that of the Declaration of the BTh, and the Ascension of Baha'u'llah, on which latter day the festivals were discontinued and befitting commemorations held. Only competent and carefully-rehearsed readers and singers were used on the programs; in laying down this requirement as to perfection of delivery, the NSA had explained, "for this increases joy and spirituality, whereas the lack of it causes in the hearer weariness and dejection." The NSA likewise directed that two days in the series were to be given over to and managed by the Baha'i Youth. A mimeographed program of impressive size (36 pages) was sent out by the National Spiritual Assembly all over Persia. This contained some of the actual texts to be used during the celebrations. They included: nine prayers of the B&b; excerpts from the Bib's Tablet to Muhammad ShAh, revealed at MThii; the first chapter of the BTh's Commentary on the S&ih of Joseph (Qayyiimu'1-AsmA') ; excerpts from the Persian Bay~n; two Tablets of Baha'u'llah on the Declaration of the BTh; the Tablet Ay tiitiyAn-i-Hind-i-jin; the Tablet "0 nightingales of God"; Odes of Baha'u'llah; The Master's Tablet directing that only the Declaration of the Mb, nor His own Birth, be celebrated; excerpts from the Guardian's Dispensation of Baha'u'llah and from The Unfoldment of World Civilization, both translated into Persian (respectively on the station of the Bib, and the unity of the human race); Nabil's account of the Declaration; the song AbhA'iyin bishArat. In addition to these texts the programs featured others, including the prayers of the Guardian, the Tablet of Carmel, poems by Baha'i poets, and appropriate speeches. For a closeup of many hundreds of gatherings held that week in Persia, here are a few typical details from reports sent in to the NSA by Central Assemblies all over the country: In Shiriz, two women and ten men planned the Festival. Fearing that the Baha'is might be attacked should they meet in one place Ñ that their concerts, chants and general air of rejoicing would cause an outcry Ñ they arranged for the friends to meet simultaneously in large private homes throughout the city. In crowded sections, so as not to arouse attention, group singing and concerts were replaced by violin and vocal soios. Children, youth and adults participated in the programs, and in spite of the great Baha'i crowds, there was no trouble from the public. The pilgrimage to the sacred House, described above, was fol Ñ lowed by the annual Convention, which met from 'Azamat 6 to 15 and elected these men to the National Spiritual Assembly: 'Ali-Akbar Furrtan; Valiyu'llAh Varq&; Shu'AiullTh 'AI&'i; N&-i-Din Fath-i-A'zam; Ahmad Yazd6]ni; Dhikru'llih Khidim; Ja161 KhAdi'; 'In aiyatu'llih A1~madp4r; Siyyid Muhsin Asisi. The Afnin, Mirza Habibu'11&h Afnin, and his wife were especially active in contributing to the success of the celebrations. Hosts in the selected homes defrayed all expenses involved. A final reception, attended oniy by the Local Spiritual Assembly, its committee members and their wives, and the Convention delegates, and given by Fadlu'llAh Hakim-J~n, numbered more than 300 guests. In Rasht the children, pupils of the f a-mous character-building classes, played a prominent role. A little girl of five, Rawshan RAfat, pupil of the first class in character-building, recited a poem; a seven year old boy, Muhammad-Rich KhAvari addressed the large gathering on The Behavior of the Baha'i Child; a boy of eight, R~ihu'11Ah Nabili, spoke on The Abandonment of Prejudice and Fanaticism; a boy of nine, Shams-i-Din Fad&'i, spoke on the Declara-don of the Bab; another child described the death of H~ji SulaymAn KhAn another [p185] THE CENTENARY OF A WORLD FAITH 185 Views of the Baha'i Delegates to the Centenary Convention, taken in the Ha~iratu'1-Quds of Shir~z May, 1944. [p186] 186 THE BAHA'! WORLD spoke on Abstaining from BackBiting and Slander. The tiny members of the first and second CMracter-Building classes, wearing a special uniform, sang a chant of the Guardian's. The youth of Rasht were hosts on two nights, arranging every detail of the program themselves. Some took part in the program, some greeted the guests, others were ushers, others served the refreshments. They had set up the speakers' table between two large drawing-rooms, and had been lavish with flowers, costly furnishings, artistic Light-effects. They chanted prayers and Tablets, served fruits, sweets, salted nuts, tea; had a girls' choir, a violin recital, and the radio. They sang Baha'i songs to specially written music (not the popular tunes sometimes adopted). The girls were active contributors; a girl speaker, Mu'aziz SamadAni, spoke on the deeds of Baha'i youth, in particular MullA Ijusayn, from the dawn of Baha'i history. At an adult meeting, a woman speaker T6M KMnum SamadAni, was much applauded for her address on noted Baha'i women. Women were also prominent in 'Tdq. (The point is stressed because, up to nine years prior to the Centenary, the women of Persia still wore the veil.) Here Kh4num Nim-T~ij and KMnum QA'im-Maq~mi entertained at their homes and KMnum JhtisMm-ZAdih at the local Haziratu'1-Quds. On the night of Baha'u'llah's Ascension the friends met at the lidme of RiThan-giz KhThum MuhAjirin, remaining in prayer until 4:30 in the morning. Here as elsewhere, the friends rejoiced that there was no trouble from the public. In Burdjird, however, an Assembly member met with difficulties which seemed to presage trouble for the Faith; for caution's sake, the celebrations were temporarily discontinued on the second night, but were resumed as the rumors against Baha'i activities subsided. DuriTh included in its celebrations a daylong picnic, and the recitation of the poems of TAhirili, Varqi, and Centenary verses by Aq&y-i-Nik-Jii. Khurram-Shahr could meet oniy at night, because of the intense heat. In Shahmirz~d and Damghin, the public was reported surprised and impressed by the Festival; in contrast to the past, when they rose up and protested against every meeting of Baha'is, they now began to investigate the Faith. In AMdAn, where the friends are chiefly day laborers and small wage-earners, they gathered hightly in two meeting places, and eighteen of the believers financed the celebrations. NonBahA'is were invited to be present, and the public began to appreciate the greatness of the Faith and the unity of the believers. Sangsar presented a breakfast and Luncheon on the Declaration Day to a large number of the friends, and children from the Character-Building classes put on an educational play. Community leaders, municipal and government authorities, leading merchants, were much impressed by these activities; a special day was arranged for them, on which they heard talks on the Centenary, attended a play given by the children and expressed their appreciation. In a Persian garden hung with electric lights, its avenues carpeted with precious rugs, the Baha'is of HamadAn celebrated as guests of BahA'-i-Din 'Ali-Zidih. The speakers' platform was decorated with sacred portraits; over the gathering was hung the Greatest Name, and directly below it a large, electrically-lit sign in which was cut this verse: "Awake for H~shidar hath now revealed His Cause; Jerusalem and Mecca are bowing toward Shiriz." The guests, some of whom were Muslims, were welcomed with rose-water and other perfumes. With many watching from neighboring rooftops, the Festival opened at the exact moment when the hundred years reached its end, when the large audience rose and listened with deep emotion as the recorded voice of the Master filled the garden. On succeeding days other believers opened their homes to the crowds of celebrants. The sixth of these festivals, on 'Azamat 11, was held at the home of M1isi Khayy~m, where courtyard and balcony were decorated with Portraits and lights, with rugs and silken drapes; among the guests on this occasion were three high-ranking American officers, who had expressed interest in the Festival; they were accompanied by two interpreters, one of whom was a Baha'i. The [p187] THE CENTENARY OF A WORLD FAITH 187 The ninety-one Persian Baha'i Delegates who were present at the Centennial of the Faith, celebrated in Shiniz in conjunction with the Annual Convention, May, 1944. program was translated for them, and they were given two copies in English of a Tablet (the LAhAy). Another of the meetings, at the home of Habibu'11Th IttiMdi-yyih, was attended by Jewish, Christian and Muslim guests, and on this occasion, too, neighbors watched from the rooftops. The ninth meeting, put on by the youth, was especially effective because it was held at the Haziratu'1-Quds, where for some time owing to local disturbances the friends had not been able to meet. The believers were so pleased with the decorations used by the youth that five persons purchased some of these, such as the branched lighting-fix-tures and the portrait frames of inlaid work, for the permanent use of the building. The Baha'i library of Sadr-i-Sudiir was officially opened and dedicated on this occasion. The weeklong Festival made a great impact on the public all over Persia, inspired the friends and brought them close to their fellows in seventy-seven other countries of the globe. Cables and other communications added to their joy; these came from the Guardian of the Faith, and from 'Ir~q, the United States and Canada, India, Egypt and the Sudan, Australia and New Zealand, Bahrayn, a group of Persian students in the United States; later an a letter from Fir6z KAzim-Z~dih, Baha'i Persian student at Stanford University, describing the Centenary Celebrations which he attended at Wil-mette, also arrived and was officially circulated. Prior to the Festival, the Baha'is of India obtained permission from their Government for fifty Persian Baha'is to be present at their Centenary; the fifty were selected, and prepared to leave, but unfortunately their visas arrived too late for them to make the journey. In brilliant drawing-rooms and auditoriums, in cool gardens, with lights and flowers, tapestries and handwoven rugs, with songs, chants, addresses, recitations from Baha'i history, with fragrant tea in wasp-waisted glasses, candies, saffron-colored rice dishes Ñ the great holiday crowds of Baha'is throughout Persia celebrated the first hundred years of their Faith. [p188] 188 THE BAHA'I WORLD It was a memorable spring. It meant that whole planet opening to their message. And their religion, once driven out of Persia and so, welcoming one another, they poured out almost obliterated, had won the victory. The rose-water in the Persiap way; a few months Baha'is could see now that they had no way later, some were as generously to pour out to go but forward; they could see the their blood. BAHA'I CENTENARY CELEBRATIONS IN THE BRITISH ISLES THE Guardian of the Faith sent a cable to the British Convention of 1943, urging deliberation upon ttprompt effectual meas ures befitting celebration May 1944 Centenary Faith. Advise prepare outstanding events forty-five year history Faith British Isles." The second task was the more straightforward. A committee comprising Mr. Baha'i, Mary Basil Hall, Miss Pinchon and Mrs. Slade, worked throughout the year and produced a small book entitled c~The Centenary of a 'World Faith." The war time publishing difficulties were all surmounted, and the task done. Planning and carrying out a befitting celebration of the Centenary was a much more complicated matter, involving constant consultation, trial and adjustment to what was possible in war time. The result was a magnificent success, and the Guardian himself said it was the outstanding event of the Faith in these islands since the Master's presence here in 191213. The major occasions were in the capital, but celebrations were held by local Baha'i communities as well. In addition to corresponding members from Bournemouth, Bradford, Manchester and Torquay, the committee responsible for the celebrations was composed of Mr. St. Barbe Baker, David Hofman, Mrs. Hyett, Miss Isenthal, Mrs. Stevens. The brunt of the work inevitably fell on the London members, and all the friends there worked hard and enthusiastically. For some months prior to the Centenary date, a publicity agent, engaged by the N.S.A., had been at work, and occasional references to the Faith were seen in newspapers and magazines. As the spring of 1944 unfolded, posters, strictly conforming in size and number to war time regulations, appeared in and about London. The centenary was listed as one of the coming public functions. It was important to have some person of eminence to open the celebrations, and we were very happy indeed when Sir Ronald Storrs consented to do so. His qualifications for such a duty are outstanding (he mentions them in his introductory remarks), and the Guardian requested that his appreciation of Sir Ronald's ~~nobIe courageous act," should be conveyed to him. The main feature of the week's celebrations was an exhibition, open every day, and the scene of some interesting evening functions. In addition a public meeting was held at Denison House, and the regular occasions of the annual Convention took place at the Baha'i Centre. The exhibition was housed in Alliance Hall, at the very heart of 'Westminster. Five minutes walking would have brought one to the Houses of Parliament, 'Whitehall, or in another direction, Buckingham Palace. The Hall was long and well proportioned; panelled in oak and well lit. A raised dais at one end formed a platform for speakers. Behind it was a large map of the world. From many points coloured streamers radiated to side panels, on which were pinned the telegrams and messages from Baha'i centres around the globe. There was a large display of Baha'i literature, one interesting exhibit being copies of Dr. Esslemont's book [p189] THE CENTENARY OF A WORLD FAITH 189 ceBah~~u~1Uh and the New Era" in thirty-three languages. Sayings of Baha'u'llah on human unity and world peace, were presented side by side with the most up to date statements by the world's leaders. The lower end of the hail was occupied by exhibits personal to the Founders of the Faith. A robe worn by Baha'u'llah; a robe of 'Abdu'l-Baha's; a ring presented by Him to Lord Lamington and by Lady Lamington to the Baha'i community. There were large photographs of the Master; an original and beautiful specimen of the work of the famed calligraphist Mishkin; photographs of the Temple; of Dr. Essle-mont; of occasions during the Master's visits to England. Many people visited the exhibition, and a great deal of literature was taken away. The main items were packed and sent to other centres for use in local exhibitions. The programme follows: PROGRAMME OF FUNCTIONS SATURDAY, MAY 20TH 2:30 p.m: Opening of Exhibition at Alliance Hall, Palmer Street, S.W/. 1, by Sir Ronald Storm, K.C.M.G., LL.D., L.C.C. Exhibition open till 9:00 p.m. SUNDAY, MAY 21ST Exhibition open 11:00 Ñ 9:00 p.m. MONDAY, MAY 22ND Exhibition open 11:00 Ñ 9:00 n.m. OPENING OF THE B EXHIBITION TUESDAY, MAY 23RD ~CENTENARY OF A WORLD FAITH" Ñ Public Meeting at Denison House, Vauxhall Bridge Road, SOW. 1; at 6:30 p.m. Doors open 6:00 p.m. In the Chair: Mary Basil Hall. Speakers: W. Tudor Pole, Shaw Desmond, Hannen Swatter, Dr. Harold Moody and Baha'i speakers. Exhibition open 11:00 Ñ 6:00 p.m. WEDNESDAY, MAY 24TH Exhibition open ii :00 Ñ 9:00 p.m. 7:00 p.m. Lecture. C!PALESTIN13~~ by Richard St. Barbe Baker, illustrated with lantern slides. THURSDAY, MAY 25TH Exhibition open 11:00 Ñ 9:00 p.m. 7:00 p.m. Lecture. !!BEAUTY AND TRUTH" by Bernard Leach. FRIDAY, MAY 26TH Exhibition open 11:00 Ñ 9:00 p.m. 7:00 p.m. V!THE SONG OF HEAVEN" Ñ Readings from Baha'i Scriptures, with music. Programme arranged by David Hofman. SATURDAY, MAY 27TH Exhibition open 11:00 Ñ 2:00 p.m. 7:00 fi.m. CTHE DAWN OF THE NEW AGE" Ñ A dramatisation of Baha'i History. AHA'i CENTENARY B~ Sm. RONALD STORKS, K.C.M.G., LL.D., L.C.C. THE following are extracts from the speech made by Sir Ronald Storrs, who opened the Baha'i Centenary Exhibition at the Alliance Hall, Palmer Street, 'Westminster, London, SW. 1, on Saturday afternoon, May 20: cdt is a high honour for an Anglican Englishman to have been chosen to open the Centenary of a World Faith," said Sir Ronald, and claimed three qualifications: "I am an M.A. of the same university, Cambridge, and a scholar of the same college, Pembroke, as Edward Browne, who was not only the finest Persian scholar of the age but the best-loved foreigner in Iran and throughout the Baha'i world; secondly, because I had the honour of Abbas Effendi's friendship from 1909 until his death; thirdly, I am the latest from that Front Ñ of Haifa, 'Akka, Bazhd&d, Tihr~n, Isphahan and ShirAz." Sir Ronald [p190] 190 THE BAHA'I WORLD Sir Ronald Storrs opening the Baha'i Centenary Exhibition in London, Alliance Hall, Westminster, May 20th, 1944. then went on to tell dramatically and poignantly the story of the Bab, the centenary of whose declaration was being celebrated. CCWhy is 1944 the Centenary of this Faith? Because 100 years ago, all but two days, a young merchant of ShirAz, Sayyid 'Au-Muhammad, not yet 25 years old, declared to one follower that he was the bearer of a new message to mankind. He described himself as the Bib, meaning gate, or door, of this dispensation. His followers soon multiplied, but lie spent most of his life in captivity, until in 1 8 50 he was condemned, like Christ, Socrates and other religious innovators, to death. His execution was marked by a startling portent, which is thus recorded in a contemporary Persian tTll' Narrative': "An iron nail was hammered into the middle of the staircase of the very ccli wherein they were imprisoned, and two ropes were hung down. By one rope the Mb was suspended and by the other rope Ak~ Mu-harnmad-'Ali, both being firmly bound in such wise that the head of that young man was on the Mb's breast. The surrounding housetops billowed with teeming crowds. A regiment of soldiers ranged itself in three files. The first file fired; then the second file, and then the third file discharged voi-leys. From the fire of these volleys a mighty smoke was produced. When the smoke cleared away they saw that young man standing and the Mb seated by the side of his amanuensis, Ak~ Sayyid Husayn, in the very cell from the staircase of which they had suspended them. The bullets had merely cut the ropes. To neither one of them had the slightest injury resulted. ttAkA J4n Beg, of Khamsa, colonel of the bodyguard advanced; and they again bound the Rib together with that young man to the same nail. The Mb uttered certain words which those few who knew Persian under [p191] THE CENTENARY OF A WORLD FAITH 191 Centenary Exhibition held in Bradford, Yorkshire, England, 1944, showing exterior view of shop window on one of the main streets. [p192] 192 THE BAHA'I WORLD Exhibition in Alliance Hall, London, May 2027, 1944, arranged by the Baha'is of the British Isles as part of their Centenary Celebrations. stood, while the rest heard but the sound of his voice. The colonel of the regiment appeared in person. Suddenly he gave orders to fire. At this volley the bullets produced such an effect that the breasts of the victims were riddled, and their limbs, but not their faces, which were but little marred." Speaking of his personal experiences and contact with 'Abdu'l-Baha, Sir Ronald said: "My first connection with the Baha'i Faith dates from the beginning of this century, when it was my fortune and honour to become the Arabic pupil of Edward Browne. C!MY first glimpse of Abbas Effendi was in the summer of 1909, when I drove round the Bay of Acre in an Arab cab, visited him in the barracks and marvelled at his serenity and cheerfulness after 42 years of exile and imprisonment. I kept touch with him through my confidential agent, Husain Bey Ruhi, son of a Tabriz martyr, and the tPersian Mystic' of my book !OT lent ations' "After the Young Turk Revolution, Abbas Effendi was released. He visited Egypt in 1913, when I had the honour of looking after him, and of presenting him to Lord Kitchener, who was deeply impressed by his personality Ñ as who could fail to be? Then war cut him off from us and it might have gone hard with him in Haifa but for the indirect interposition of His Majesty's Government. ttWhen, in his famous victory drive to the North, Allenby captured Haifa, he detached me from Jerusalem to organise the British Administration there. On the evening of my arrival I visited my revered friend. I found him sitting in spotless white. He placed at my disposal the training and talents of his community, and I appointed one or two to positions of trust, which they still continue to deserve. Later, he visited me in Jerusalem, and was held in great esteem and respect by the High Commissioner, Lord Samuel. In Egypt he presented me with a [p193] THE CENTENARY OF A WORLD FAITH 193 Interior view of Baha'i Centenary Exhibition held in Bradford, England, 1944. Dr. Esslemont's photograph appears in the upper foreground. [p194] 194 THE BAHA'I WORLD Baha'i Centenary Exhibition, Alliance Hall, London, England, May 20th to 27th, 1944. (Note large photograph of Dr. Esslemont, the Scottish Baha'i, whose book ttBahA'u'11Th and the New Era" has been translated into more than forty languages.) beautiful specimen of writing by the celebrated Baha'i calligraphist, Mislikin-Qalam, and with his own Persian pen box; in Palestine with an exquisite little Bokkara rug from the tomb of the B45: all three, alas, destroyed by fire in Cyprus. When, on November 29, 1921, he was buried, 10,000 men, women and children, of many varying races and creeds, walked in the funeral procession up Mount Carmel, to lay his body in the exquisite cypress-avenued shrine. "Telegrams reached Haifa from all over the world. Mr. Winston Churchill, then Secretary of State for the Colonies, desired the High Commissioner for Palestine to convey to the Baha'i Community on behalf of His Majesty's Government their sympathy and condolence on the death of Sir 'Abdu'l-Baha 'Abbas, K.B.E., and Field Marshal Lord Allenby telegraphed likewise from Egypt. "With 'Abbas Effendi the Apostolic and Heroic Age of the Baha'i Faith is considered to be ended. t~J have not lost contact with the Baha'i world, and I hope I never shall. Recently I had the honour of receiving at the British Legation in TihrAn, a deputation of the Baha'i Community, headed by Samimi, the respected Chief Munshi of the Legation, and Varga, President of the National Spiritual Assembly of the Baha'is of Persia. Later I was received by the Council at a tea, so sumptuous that the remembrance adds a sting to my British Ration Card. My diary of April 5, 1943, at Shir~z, tells me: tAfter luncheon, off to visit the House of the Bib, leaving the car for the narrow winding streets, and shown over by Faziullali Benana and the curator. A small but perfect courtyard, with a little blue tiled, eight feet square tank, six large red goldfish, a tiny orange tree and runner carpets round the sides, and a narrow deep well. Above, His bed and His sitting rooms (for which our hosts took off their shoes), and on the second floor the room in which in 1844 He declared His mission, to a solitary disciple.' "What can 1 say more? Half a century ago [p195] THE CENTENARY OF A WORLD FAITH 195 Some of the Friends who attended the British Annual Baha'i Convention held in London, May, 1944. the great Dr. Jowett, of Balliol, wrote: CThis is the greatest light the world has seen since Christ, but it is too great and too close for the world to appreciate its full import.' Already over many parts of the globe there PUBLIC MEETING AT VAUXHALL BRIDGE are Baha'is actively, honourably, peaceably employed. 'tMay this auspicious Centenary prove pro. pitiou~ also for the early restoration of world peace.~~ DENISON HOUSE, ROAD, LONDON, ON MAY 23, 1944 ON Tuesday, May 23 (May 23, 1844, being the actual day on which the Bab declared His mission) a public meeting was held at Denison House, Vauxhall Bridge Road, London, S.W.1. Mrs. Basil Hall, daughter of Lady Blomfield, with whom 'Abdu'l-Baha stayed when he visited London in 1912, was the chairman at this historic meeting, which she opened with these words: ttj the name of the Baha'is I bid you a very sincere welcome. We meet at a time when the revival of religion is needed. Nearly all the physical means for uniting mankind already existing: transport, radio, international organisation, the project of the universal auxiliary language and the fact that nations are interdependent is accepted, oniy one thing is lacking: the will of the nations to unite, and that can only come by the power of the holy spirit, and it is by a new outpouring of this mighty power that we give you glad tidings today. Baha'u'llah proclaimed that religion is one and not many and that the truth of religion is progressively revealed to mankind through the ages by the manifestations of God Ñ the purpose being [p196] 196 THE BAHA'I WORLD to cQmbine men together in spirit and in social unity, and this can oniy come about by universal love and understanding of the search after truth through constructive discussion which will abolish all prejudice and superstition, because truth is one and no part of truth can counteract another, although there are as many aspects of truth as there are minds to perceive them. ~CWe believe that rivalry among religions is the negation of religion itself and wholly alien to the divine purpose and hostile to the design of God. These false rivalries have arisen mainly through ignorance, but partly through lust for power and claims to the monopoly of grace and through intolerance with regard to superimposed doctrines. The inward truth of religion is one but the various forms of worship express the differing natures of men. Variety is in harmony with nature. In a ucautiful garden you do not see only roses or lilies, you see many kinds of flowers and trees and that is what makes the garden beautiful. It is oniy the weeds of prejudice and superstition that must be rooted out. They cause contempt and hatred, and the oniy good and wholesome kind of rivalry there could be is a contest to remove these barriers and a race towards wider unities. There are many signs of this today and we rejoice in these signs. The Baha'i faith is not merely one of many sects and many churches, it is the unifying force. Unity and not uniformity is our motto. Our faith is eminently reasonable and practical. There is nothing vague in the programme. To become a Baha'i you don't only not have to renounce your former faith, you must not renounce it. Your own religion becomes more real and profound when you realise its majestic continuity with all other faiths. The search after truth is one of our main principles. No one is asked to believe anything blindly. By your presence here today you have proved yourselves seekers after the truth. It is difficult to grasp its magnitude at first, but we hope what you hear today will interest you profoundly. Now I am going to call on other speakers who will give you the tradition of this wonderful religion.~~ The other speakers at this meeting, which aimed at presenting an outline of the Baha'i Faith and the views of one or two eminent personalities who have contacted it on what the Baha'i teachings have to off?r the world, were: W. Tudor Pole, Shaw Desmond, Hannen Swaffer, Sir William Hornell, the Rev. Walter Winn, and Dr. Harold Moody. The Baha'i speakers were: Hasan Baha'i, David Hofman, Norman Smith, an American Baha'i over here with the United States Army and who was in London during the Centenary celebrations, and Miss Vivian Isenthal, who read some messages sent to the meeting. Hasan Baha'i gave the following account of the life and mission of the Bib, which is reprinted in full since this day commemorated the declaration of the Bib: "This week all over the world the Baha'is are celebrating the Centenary of the Declaration of the Bib. Who was the Bab and what were His claims? Very briefly, the BTh was a young merchant who declared to a seeker after truth, on the eve of May 23, 1844, that He was the promised one awaited by the world of Islam and that He had come to herald the advent of a still mightier revelation. He had only six years of ministry, of which four years were spent in prison, and in July, 1850, he was shot. That is the life of the Bab in very bare outline. CCLCt us now see something more of Him in the different periods of His life. First of all, when He was a child, we have the testimony of His old tutor to the extraordinary powers that this child of seven possessed. This is not a matter of rumour or legend, there is the testimony of the man who was His tutor and who in later years followed and defended His cause. He was very bright, intelligent, kind and considerate, and one day this tutor despaired of having anything to impart to this very intelligent child and took Him to His uncle, who was His guardian, and told him that twith all my learning I have nothing to impart to this child.' "Next we see Him on the evening of May 23, 1844. A young man of 24, in search of the promised Deliverer, arrived at the gates of $hirAz, the famous city in South Persia, and was met by the BTh, who invited him to His house. This invitation was given with such grace and courtesy that he could not [p197] THE CENTENARY OF A WORLD FAITH 197 but accePt it and there in His own house the Bab declared to this seeker that He was the one whom he was seeking. He produced proofs, and in the words of the speaker who said: ~ sat spellbound by His utterance, f or-getful of time. I was blinded by the dazzling splendour of this revelation excitement, joy, awe and wonder stirred the depths of my soul the universe seemed but as a handful of dust in my grasp. "At last the Bab arose, and in a voice that thrilled His amazed guest, declared: tThis night, this very hour, will in the days to come be celebrated as one of the greatest and most significant of all festivals. Do thou render thanks to God for having graciously assisted thee to attain thine heart's desire, and for having quaffed from the sealed wine of His utterance. Well is it with them that attain thereunto.' "Seventeen others came of their own accord, met the BTh, accepted Him, and to them He gave the name of the Letters of the Living. They were the first ministers of His faith and He sent them out to teach and to spread the glad tidings. Here are a few extracts from the farewell address He gave theni: C~4~ beloved friends, you are the bearers of the name of God in this day You are witnesses of the Dawn of the promised Day of God Purge your hearts of worldly desires and let angelic virtues be your adorning. The days when idle worship was deemed sufficient are ended. The time is come when naught but the purest motive, supported by deeds of stainless purity can ascend unto the throne of the Most High Beseech the Lord, your God, that no earthly entanglements, no wordly affections may tarnish the purity or embitter the sweetness of the grace that flows through you. I am preparing you for the advent of a mighty Day Scatter throughout the length and breadth of this land, and with steadfast feet and sanctified hearts prepare the way for His coming.' "They went out and practically all of them gave up their lives in the path of the new cause. tcNext we see Him under arrest, confined to the house of His uncle, and then we see Him in prison in the mountains of North'West st Persia, under the charge of a very rough warden, noted for his brutality; but such was His charm that this same warden opened the prison doors to all visitors. And so they took Him to the castle of Chihriq, and there again the warden of that castle, notorious for his rough methods, yielded to the charm of his prisoner. "Finally, they decided to put an end to His life. Persecution was raging all over the land; 10,000 suffered martyrdom. They brought Him to Tabriz, and with a faithful follower He was shot by 750 rifles, but when the smoke cleared, there was no sign of the Bib. He was sitting in a chamber close by, finishing a conversation that had been rudely interrupted earlier in the day. He was led out again. The first regiment refused to fire again. A second regiment was called, and this time the Bab was killed. Although the Bab was killed, although nearly all of His Letters of the Living had suffered martyrdom and 10,000 had died for this cause, and although it seemed that its enemies had succeeded in extinguishing the Light of the Bab, neverthekss the cause lived. Now we will hear the rest of what happened." Mr. David Hofrnan then gave an able presentation of the life and teachings of Baha'u'llah. "The reason why the cause of the Bab flourished," he said, ttwas that it came from God and could not be extinguished." Speaking of the application of the teachings of Baha'u'llah to the needs of this day, he said: "The very first thing which Baha'u'llah says to mankind today is this: law and order must first be established, then civilization can follow. Baha'u'llah's plan for world reconstruction starts with the human being. A firm foundation can only come thrAugh faith, through religion. Wherever the power of religion has failed in the past, society has decayed. Therefore Baha'u'llah shows mankind how to restore himself to a knowledge of why he is here, and where he is going." Mr. Hofman concluded his talk with these words: cdt is on the foundation of oneness that the Baha'i faith raises a structure of unity; a world parliament, to be elected by the nations of the world; a supreme tribunal; an international auxiliary language; a world economic system, functioning for the benefit of the whole human [p198] 198 THE BAHA'uI WORLD race: these are the outward signs of world order, the delineation of that Kingdom of God promised to mankind from the beginning of its history: 'The earth is but one country and mankind its citizens!' It is on that spiritual truth that the Baha'i faith offers to mankind today a plan for world reconstruction." The Rev. Walter Winn spoke next and said that he was surprised to have been invited to take part in the iteeting as he was a nonconformist, with more than a tendency to spiritualism and that he had grave doubts about himself and therefore about the universe at large, "but on the other hand," he said, "I claim to be a devoted follower of Jesus Christ and I am here because I believe that my Master would tell me to come, and to say to you that the principles contained in your great and wonderful literature are the principles of Christianity. As I read the account of that most remarkable founder of yours, I said, my mind for sixty years has been traveling in this direction. I have read your books and there isn't a bit of difference between your conclusions and the actual teaching of Jesus Christ, and consequently we can all be one. There need be no division. There is nothing cranky about those books There is nothing cranky in the brain of that great man who founded this wonderful movement. Get on with it. Don't rely upon big temples and big buildings. Circulate your ideas. They will saturate and some morning they will become dynamite, and the sooner the better. was preaching in a Yorkshire town one morning and again in the evening. After the morning service I took a walk and I heard some people singing ~tAII hail the power." I said that's me, so in I went. I sang 4ith sincerity. I enjoyed the service, but after it there was a communion service, so I kept my seat. One of the deacons asked me to leave, because he had no evidence that I was one of the elect. I got up and walked out. And I will take good care not to walk back. It is that division that is the curse of the world today. You will not get rid of war, or the terrible inequalities of life until the divisions among religions are cured." Mr. Winn recounted some amusing anecdotes and brought laughter into a meeting which by its very nature was solemn. 'Abdu'l-Baha loved laughter and happiness, and this certainly seemed to draw the audience and the speakers closer together. Mr. Tudor Pole's moving and intimate memoirs of 'Abdu'l-Baha followed, and are given here as fully as possible. He said: "I don't propose to tell you the story &f the life of 'Abdu'l-Baha, son of the founder of the Baha'i Faith, you can find his history set forth in the excellent books available at the Baha'i Centres. But as very few present have had the great privilege of meeting and talking with tAbdu'1-Bah4 you may be interested in one or two reminiscences with regard to this wonderful teacher who did not wish to accept the title of tmaster' or tprophet' but who simply desired to be known as a servant of the Father. I remember in the spring of 1919, when the Great War that was to end all wars was over, visiting CAbd 'lB ii' at his home near Haifa, on the slopes of Mount Carmel, when I tried to congratulate him, in the belief that a final Armageddon had been fought and won, he told me that the war just ended had sown the seeds for a far greater struggle than anything that had yet happened in human history and that I should live to witness this catastrophic event. 'Abdu'l-Baha added that so far as the material issues were concerned, aerial warfare would prove the decisive factor. You may imagine my consternation. I reminded 'Abdu'l-Baha's of what he had said in Paris in March, 1913, which I will read to you: tDo you know in what Day you are living? Do you realize in what Dispensation you are alive? Have you not heard in the Holy Scriptures that at the consummation of the ages there shall appear a Day which is the Sun of all the past Days? This is the Day in which the Lord of Hosts has come down from heaven on the clouds of glory! This is the Day in which the inhabitants of all the world shall enter under the shelter of the Word of God. This is the Day whose real sovereign is His Highness the Almighty. This is the Day when the East and the West shall embrace each other like unto two lovers. This is the Day in which war and contention shall be forgotten. This is the Day in which nations and governments will enter into an eternal bond of amity and conciliation. This [p199] THE CENTENARY OF A WORLD FAITH 199 Century is the fulfilment of the Promised Century.' ~ asked how he could reconcile this statement with the reference to the coming of a still greater Armageddon than the Great War of 1914 to 1918. This was his reply: CNO word spoken by my father or by myself has been spoken in vain.' It is clear, therefore, that this great seer foresaw not only the tribulations through which we are now passing, but also the coming of the Most Great Peace before the present century ends. Out of the darkness of our grave afflictions will be born the light of the new Day. This Day is even now approaching. ~'Let me tell you the story that is well known but is worth repeating in regard to 'Abdu'l-Baha's presence at the time of the British attack upon Haifa in the summer of 1918. Some of us in Allenby's army were much alarmed by the information brought out of Haifa by our Intelligence agents, to the effect that the enemy intended to crucify 'Abdu'l-Baha and his family before evacuating the city. It transpired that the Baha'is in Haifa gathered round their great leader and many of them encamped in the gardens round his house. One of those present told me later that during this period of extreme tension 'Abdu'1-I3ahi used these words: ~A11 is well, the power of the spirit is with us. Not a single shell from the British guns will fall within the city, which will be taken undamaged within 48 hours and its people. freed.' As a matter of fact, owing to the incorrect sighting of the guns, the British shells were falling harmlessly into the bay, and the prophecy just referred to was fulfilled. "I remember an occasion when 'Abdu'l-Baha took me to see the 'Akka prison house where he and his father and the family had been confined for nearly 40 years, and how he spoke about the Lord's Prayer in these words: tRemember there is prophecy as well as petition in the great prayer which His Holiness the Christ gave to the world. The prophecies in the Lord's Prayer will be hal-filled, and perhaps more quickly than is realised; His kingdom shall come, His will shall be done on earth; daily bread shall be given to all; sins shall be forgiven and as each one turns to seek the kingdom that is within, so shall all good things be added to him.' tLay the foundation of your affection,' said 'Abdu'l-Baha, C~i~ the very centre of your spiritual being, at the very heart of your consciousness, and let it not be shaken by adverse winds.' cDo not expect to find peace without until you have attained that inward peace which is built on the rock of Faith, and so cannot be shaken by outer tribulations.' cTbe Baha'i teaching does not ask a man to desert the Faith of his forefathers but to live it, in unity and fellowship with all men irrespective of their colour, caste or creed, for we are all leaves of one tree.' ¶Ere long,' says Baha'u'llah, God will sail His Ark upon thee.' "Have we each begun to prepare a harbour within, in order to receive the Ark of the Covenant of Peace, so that the New Day may be manifested through us?" Shaw Desmond expressed his pleasure at being on a platform that was ttessentially international" and made a witty and eloquent speech, of which there is, unfortunately, no available record. Hannen Swaffer also made a characteristic speech, in which he recalled receiving a visit from Mrs. Hanford Ford, in whom he met a very gracious and charming lady who was obviously breathing the spirit of what I heard for the first time when I heard of the Baha'i Faith. I have since read and found out a lot about your community and I know it to be one of those great movements which are destined to build the magnificent future out of the unhappy past. ~cIt is time," he said, ttthat there was brought into being a great world movement to merge differences in religion and to share the building up of the future." Mr. Swaffer recounted picturesquely the story of the gods who, as a jest, broke up the diamond of truth and scattered it over the earth and then, watching the earth's inhabitants from their celestial heights, laughed to see how they eagerly ran to gather up the fragments, each one thinking that his fragment was the whole truth. Sir William Hornell spoke very briefly and with a touching humility, warmth and sincerity. He recalled Martha Root's visit to him while he was in Hong Kong and said, [p200] 200 THE BAHA'I WORLD "In the students' union of the University I arranged for a meeting, to which there came Chinese students and some members of the University staff. Martha Root gave her mes Ñ sage. She is dead; the University is a looted shell, but the memory of that evening abides. I have many friends among the Baha'is and what has impressed me most is their kindness to one another and also to those outside their pale, and it is that spirit which I think is going to contribute a great deal to the success of the movement. I venture in all humility to warn the Baha'is not to be carried away by the slogans and clich6s of the market place. I have read in one of your books that 'Abdu'l-Baha concluded his message to the congress of races in London with these words: CCLCt brotherhood be felt and seen among you and carry ye its quickening power throughout the world." "To this I would say tAmen'." Dr. Harold Moody brought greetings from the League of Coloured Peoples and his own personal greetings. He spoke oniy a few words, but made a deep impression on the audience by the calm dignity of his personality and the beautiful quality of his voice. He said, ttj feel you are engaged upon a great movement. You have triumphed over many difficulties and I am convinced you are determined to go on to still greater triumphs and I want to say God bless and prosper you. Out of this revelation something is going to come for the benefit of humanity. It rests upon every one of us to play our part effectively. You want not only to have a great faith but to practice that faith day by day in your lives In the world that is dawning no one is too young and no one too old to heal the breaches which divide mankind." Norman Smith spoke with moving simplicity of Baha'u'llah's claim to nothing but the hearts of mankind. 'tAddressing the Kings and rulers of the earth, Baha'u'llah told them He had not come to wrest their kingdoms from them. tMy mission is to capture and keep the hearts of men'." He spoke of the Baha'is meeting in the Baha'i Temple on the shores of Lake Michigan on this day, and concluded by saying: "It is the Baha'i message to make everyone happy and enjoy the fruits of the spiritual conquest of the hearts and minds of all mankind, so that all men might live as brothers and the kingdom of God shall be established on earth." Miss Isenthal closed the meeting with reading a message from Sir John Martin Harvey (who had originally accepted to be present at the meeting), sent very shortly before his death. MESSAGES From J. D. BERESFORD (author) Although I am not a member of your Assembly, I am glad to have this opportunity of saying how profoundly I am in agreement with your fundamental aim of the unification of mankind, and with your general beliefs as to the means by which alone that unity can be obtained. I would subscribe more particularly to those statemenzs made by Baha'u'llah in ccHidden Words," in which he stresses the need for simplicity in our faith. For I believe that in their preoccupation with ritual and dogma, the churches' neglect to teach such first principles is responsible for much of presentday materialism and its disastrous results in the present world war. I send you, therefore, my most sincere good wishes for the enlargement of your Assembly and the spread of your faith, and assure you that many of us have similar aims, and are ready to add our endeavours to yours, whether by practice, speaking or writing. From DAME SYBIL THORNDIKE May I send greetings to the Baha'is at their Centenary. I have read your booklet with much interest and the faith expressed in it is so close to the faith I hold and mast Christians hold, that I feel sure the good you are doing is great. I wish I could be at the meeting but evenings are my working hours when in the theatre which is almost always. Good wishes for good cooperation. From REGINALD SORENSON, Mi?. I trust the centenary of your Baha'i community will be celebrated in May with a renewed faith in the spiritual unity of all mankind and the "glory that shall be revealed in us." I am sure it has given inspira-. [p201] THE CENTENARY OF A WORLD FAITH 201 don to many in the past 100 years and that it continues to do so now when once again we blast and mutilate and destroy, for it reaches beneath the evil that men do Ñ to the imperishable common things of our deeper life wherein there is the reconciliation of divinity and the source of ultimate harmony. These days of tragedy are also times of endurance, fortitude and courage. They are times of great opportunity to bear witness still to those principles upon which true peace alone can find foundation. I trust, therefore, there will be the notes of hope and confidence during your celebration and that in the next century your Movement will continue to serve the truest needs of our common humanity and bring nearer that World Commonwealth which is the destiny of the race. From the late SIR JOHN MARTIN HARVEY, D.Litt. You honour me with a request that I should add my small brick to the exalted edifice of the Baha'i teaching. Its happy creed so passionately urged and so convincingly stated is an inspiration to all who work and who, in the words of Kipling, have real-ised the. significance of t~No one shall work for money and no one shall work for fame, but all for the joy of the working." I would like to add my conviction to your teaching that Crabsolute equality is a chimera" which, socially, is entirely impracticable. It has become a slogan to many workers, reliance upon which will oniy lead to a cruel disillusionment. The oniy ctequa1~ ity" is that which any man may attain by being prominent in his work. It has been truly said that "every man can do some one thing better than any other man." So let our ambition be, no matter how humble our work may appear, to be of the aristocracy of work. And if to "work is to pray" may not this noble ambition to be among the elect of the workers of the world, bring us by steps to the dream of your great Teacher of a Great Universal Peace, against which if any government among you take up arms to destroy that peace, "the whole human race," he tells, "shall resolve with every power at its disposal to destroy." From SIR ERNEST BENNETT, MY. The Baha'i Faith claims to offer a fresh presentation of Christ's teaching Ñ sincere and unequivocal. Its three million adherents may, with God's help, form a great spiritual nucleus for the furtherance of a Faith which will definitely refuse to acqUiesce in war, just as our Christian forefathers refused to acquiesce in slavery, and at length triumphed over a great evil. From DR. HEWLETT JOHNSON, Dean of Canterbury I read with interest the social programme of your movement demonstrating the best education for everyone, equal status for men and women and the like and also your encouragement of scientific research and emphasis on the need for a World Commonwealth, together with the 6neness of mankind. I am in complete agreement with those aims and wish you well in the pursuit of them. From HANNEN SWAnKER Baha'is have to offer to Mankind something without which there can be no New World, no social order based on equality, no idealism in which all can share. It is a religion which opposes that sectarianism which nar-tows faith into prejudice and keeps knowledge within the limits of what does not deny Orthodoxy. Creeds are the enemy of all who can see beyond them. Rituals arc as repetitionary as a praying-wheel. Both cause divisions where there should be brotherhood. In the New World of our dreams there can be no differences of caste or creed or colour. Because it not oniy proclaims that selfevident truth but shows how one can live up to it, the Baha'i faith shines like a torch amid darkness, and is a signpost pointing out, in a wilderness of delusion and deceit, a path that, however rocky, leads to a land of bounty that all may share, a land of hope in which all will one day find happiness. [p202] 202 THE BAHA'I WORLD 7. BAHA'I CENTENARY CELEBRATIONS IN INDIA rrl IHIS night," the Bib had declared, when He revealed His Mission, "this very hour will, in the days to come, be celebrated as one of the greatest and most significant of all festivals." In accordance with this promise, in spite of the conflagration that was raging in the world, various countries had made preparations to befittingly celebrate this Festival. India was one of these. Burma, unfortunately, was still cut off from us. Due instructions were received from the Guardian of the Baha'i Faith a year in advance, regarding the nature and scope of the proposed celebrations. His secretary wrote on June 22, 1943 to the National Spiritual Assembly of India: t~ Ñ The Guardian feels that the N.S.A. must from now on coordinate its plans and set in motion its preparations for the centenary celebrations. The believers must hold gatherings f or the Ba-h~'is at exactly 2 hours and 11 minutes after sunset on May 22nd 1944 as this is the exact time when the B&b declared His mission to Mull& Husayn. They should also a?range to hold public gatherings on May 23rd and enlist the support of prominent friends of the Faith as speakers, together with Baha'i speakers, on that occasion. They should, as far as possible, hold festive gatherings at this time, give banquets Ñ at which friends of the Cause and believers are present, obtain as much space in the press of India as possible, and in general devise ways and means of making this a glorious and memorable celebration. He would also like to have the N.S.A. publish in conjunction with the centenary, a pamphlet giving a brief outline of the Faith's origin and teachings and major events in India since its establishment there, and a detailed outline of the accomplishments of the Indian Baha'i community, its early history, its development, etc." The National Spiritual Assembly followed the lines indicated by the Guardian. Two committees were appointed: one in charge of the celebrations, the other to compile the history of the Baha'i Cause in India during the first century. They commenced their task in right earnest. Delhi was first fixed as the site of the national celebrations. A bulletin was issued in August 1943. It touched briefly on the origin of the Faith, gave a summary of its aims and teachings from the Guardian's writings, referred to the forthcoming celebrations projected at the capital during May 1944, and requested those who were in sympathy with its objects and intended to participate in the forthcoming proceedings, to give prior notice to the committee in charge of the arrangements. The second bulletin was issued in March 1944. Delhi had been considered unsuitable due to its excessive heat during May and Bombay fixed as the venue of the national celebrations. This bulletin referred to the sacrifice in human life on which the foundation of the Cause had been laid, gave a summary of the Teachings from the Guardian's pen, and concluded with an invitation to the well-wishers of humanity to join the forthcoming celebrations in Bombay from the 24th to the 26th of May. A supplement contained tributes to the Faith from eminent non-BaM'is. Five thousand invitations were printed and sent out on the eve of the celebrations. One thousand posters were displayed all over Bombay. Streamers were suspended over busy Street intersections. Five thousand handbills were distributed. A colored slide was displayed in each of these nine leading cinemas for the week ending with the conclusion of the celebrations: Metro, Ero~, Empire, Majestic, Roxy, Palace, Broadway, Strand, and Andlieri. Fifteen thousand copies of "The World Religion" by Shoghi Effendi and five thousand copies of "Religion of the Future" by K. T. Shad were printed and distributed free. [p203] 203 THE CENTENARY OF A WORLD FAITH Baha'i Administrative Headquarters, Karachi, India, illuminated for the Centenary, M4 2426, 1944. Five hundred copies of a pamphlet in memory of the services in India of Miss Martha Root, international Baha'i teacher, were published and distributed free. One thousand copies of the first section, covering a period of 5 0 years, of the history of the first Baha'i century in India were printed and distributed free at the celebrations and later in response to the inquiries arising from th& Press articles. So wide was the publicity that the India News Parade, a News Film Department of the Government of India, considered the function important enough to be filmed. A copy of the film was sent to the Guardian. It shows Mr. Nagindas Master, the Mayor of Bombay, ascending the platform and in Ñ augurating the local lectures at Bombay at the Sundarabai Hall on the 23rd May; Mr. Taunton inaugurating the national celebrations at the Sir Cowasji Jehangir Hall on the 24th, several of the speakers at the public addresses on the three days and inmates of the Institution for the Blind the Baha'is. being fed by COMMEMORATION OF THE DECLARATION OF THE BiB The blest evening, the eve prior to the 23rd of May 1944, arrived. The members of the National Spiritual Assembly, the delegates to the Convention, and a large number of friends had gathered in Bombay to celebrate the Centenary of the Faith whose impact upon society had shaken it to its very foundations. The Bombay Baha'i hail where the friends met was tastefully decorated and brilliantly lighted. Those that had assembled bowed their heads in gratitude at the bounty of having been guided to the path of Truth. They greeted and congratulated each other and in a spirit of reverent humility and pious devotion ushered in that momentous, that fateful hour when, 2 hours and 11 minutes after sunset, a hundred years ago, the gates of Heaven had once again [p204] 204 THE BAH opened and mankind been assured that though he had forgotten his God, God had not forsaken him. The packed hail was hushed. An atmosphere of consecration and a thankfulness too deep for words prevailed. In a spirit of prayer the following program was carried out: 1. A prayer by the B~b 2. Sdrih-i-Mulk 3. Excerpt from the Persian BayAn 4. A Tablet of Baha'u'llah on the Declaration of the BTh 5. A talk on the significance of this Day, by N. Akhtar Ñ Khawari 6. Closing Prayer. The meeting lasted unto well past the middle of the night and even at that late hour the friends were loth to leave it. PROGRAMME FOR 24TH MAY, 1944 C. J. HALL, 6 P.M. TO 8 P.M. WELCOME ADDRESS BY THE CHAIRMAN (MRS. SHIRIN FOZDABQ, Reception Committee. INAUGURAL ADDRESS: * I. H. TAUNTON, I.C.S. LECTURES , K. T. SHAH: Economic Foundations of Peace. S. H. KORESHI: Need of a Universal Religion. Vote of Thanks to the Inaugurator. PROGRAMME FOR 25TH MAY, 1944 C. J. HALL, 6 P.M. TO 8 P.M. PRESIDENT: 'Pr. B. S. MOONJE Ñ Principal of Dharma. LECTURES PROF. T. REUBEN: Religion of the Future. ABBAS ALl BUTT: History & Teachings of the Baha'i Faith. DR. K. K. BHARGAVA: CCSi and Religion." PROGRAMME FOR 26TH MAY, 1944 C. J. HALL, 6 P.M. TO 8 P.M. PRESIDENT: ~MR. G. L. MEHTA LECTURES ~MR. MANU SUBEDAR: ccPld to World Society." PROF. PRITAM SINGH: t~Economics of Baha'i Faith." ~DJVAN BAHADUR RAMASWAMI SASTRI: "India and the Baha'i Faith." PROGRAMME FOR 26TH MAY, 1944 MARWARI VIDYALAYA HALL AT 6 P.M. TO 8 P.M. PRESIDENT: MR. ABBAS ALl BUTT LECTURES MR. MAFUZ-UL-HUQ ILMI MR. S. N. CHATURVEDI MR. JIVRAM JOSHI MR. H. M. MANJI (~ Those marked with an asterisk are non-BaM'is) At 6.00 P.M., on the 24th May, Mr. I. H. Taunton, I.C.S., Adviser to the Government of Bombay, Department of Education, the inaugurator of the meeting, Mrs. S. Fozdar, the President of the Reception Committee, and the speakers mounted the platform. This was one of the scenes of our celebrations that was "shot" by the Government Film Department that of itself had volunteered to film our proceedings. Mrs. S. Fozdar in welcoming the audience on the inauguration day, dwelt on the importance of the occasion, the early persecutions of the followers of the Faith and its spread throughout the world. She told how, in the past, religion had renewed itself whenever the world had become corrupt, and how history had repeated itself in this age. She touched upon the Principles of the Cause and wound up with a passionate appeal to the hearers to respond to Baha'u'llah's Message. Two thousand printed copies of this address were distributed. A microphone had been provided to carry the voice of the speakers to the farthest corners of the large hail. Representatives of the leading papers were present. Mr. Taunton, in inaugurating the lectures, said that he had been interested in the Baha'i teachings by his mother thirty years ago when she had placed a Baha'i book in [p205] THE CENTENARY OF A WORLD FAITH 205 Delegates and Friends attending the Annual Convention of the Baha'is of India and Burma held at Bombay, May 28, 1944, following the Centenary Celebrations. his hand and asked him to study it. After getting acquainted with the Baha'i tenets he had felt confident that nations could come to a peaceful settlement by the plan of Baha'u'llah. Who could deny, he said, the need f or Universal Brotherhood, Universal Peace, Universal Education, The Oneness of Mankind, A Universal Language or an International Tribunal? In order to understand the importance of this Message man must free his mind from prejudices. He was followed by Mr. K. T. Shah, the wellknown economist who, in spite of indifferent health had been kind enough to attend, and who, speaking on "The Economic Foundations of Peace," said "Nations must be federated under a world federal system ruling the whole earth and exercising unchallengeable authority over its vast resources." ~tSuch a plan," said Prof. Shah, "had been visualised by Baha'u'llah, the centenary of whose faith they were celebrating." Mr. Koreshi, who followed, spoke on the ccNeed of a Universal Religion." After a vote of thanks was passed to Mr. Taunton, and he and the speakers were garlanded, the meeting terminated. Light refreshments were served to the audience and pamphlets distributed among them. The need for a common religion which would be free from all the defects and blemishes of the existing religions, and which should appeal to the intellects and. hearts of all was emphasised by Dr. B. S. Moonje, presiding over the second day session of the Baha'i Centenary celebrations held at the Sir Cowasji Jehangir Hall, Bombay, on Thursday, the 25th May, 1944. The proper description of what was now termed religion, he added, was "dharma." Amplifying the meaning of the word "dharma," Dr. Moonje said it was that which brought about fixation and maintenance of the universe and which led to visible pros [p206] I~) 0 Guests attending the Baha'i Centenary Celebrations, Karachi, India, May 23rd, 1944. [p207] THE CENTENARY OF A WORLD FAITH 207 perity and ultimate absolution into the original spirit of all creations on earth. Dr. Moonje further stated that he had heard of the Baha'i Faith many years ago when he was attending an All Faiths' Conference. He had great admiration for the Baha'i teachings, and had felt very happy to be given the opportunity to participate in the celebrations. He asserted that in a country like India torn by dissension and prejudices the Baha'i Message of unity and nonviolence was very essential, and he assured the audience that India needed the Baha teachings so badly that he on his part was quite prepared to protect it even with the sword if necessary. Prof. T. Reuben, speaking on 'tReligion of the Future," said that the world was now passing through cruel and inhuman times, the tragedy moving on with dreary futilities. It was not a question of East or 'West, he said. Historical religions had not been able to achieve unity among mankind, and if humanity intended to get rid of this wicked and brutal age, what was necessary, he added, was a faith based on the firm bedrock of universal unity. Religion should be spiritual and not ritual. The Baha'i Faith, said Mr. Abbas Au Butt, recognised the unity of God and His power, while condemning all superstitions. He traced the growth and spread of the Faith in the Far East and West. Dr. K. K. Bhargava, speaking on t'Science and Religion," said that science had ignored things like human emotions and spirit. Mr. G. L. Melita, President, Indian Merchants' Chamber, presided over the lectures delivered on the 26th May at the Sir C. J. Hall. Mr. Manu Subedar, B.A., B.Sc., M.L.A. (Central), leading economist and Bar-at-Law, spoke on "Prelude to World Society." Prof. Pritam Singli was the next spea1.~er. His subject was "Economics of the Baha'i Faith." Diwan Bahadur Ramaswami Sastri, Ex Ñ Sessions Judge, Madras, followed him. His subject which he explained in detail was CC1 di and the Baha'i Cause." On the 26th of May, in another section of the city addresses in the vernacular were being given for the benefit of those who did not know English. In the Marwari Vidalaya Hall, four Baha'is spoke in Urdu, Hindi and Gujarati. Dr. Moonje who had consented to preside was unable to come; so Mr. A. Butt took the chair. Pamphlets in the vernaculars were distributed among the audience after the lectures. In the evening of the 24th of May, Mrs. S. Fozdar spoke through the Bombay radio. The appreciation of the Baha community of India is gratefully tendered to the Director of Broadcasting who despite the short notice and the current war restrictions on radio talks allowed our message to be broadcast. On the night of the 29th and 30th of May, dinners were given to a few from among the wellknown citizens of Bombay as rationing reguhtions restricted the number of guests at any party to fifty. On the first night Mrs. S. Fozdar spoke to the guests; Mr. Abdullali Fadil on the second. Mr. Shuaib Koreshi, Minister of Bhopal State, who was present on the first night, thanked the Baha and expressed his appreciation for their ceaseless labors in strengthening the foundations of world unity. On the night of the 29th and the afternoon of the 3 0th the friends, too, were entertained at a repast. The Guardian had cabled £300 as his "contribution Centenary Celebrations and banquet for delegates friends gathered commemorate historic occasion~~ and the friends from different places seated at the same table rendered thanks to RaM' Ñ u'll&h for having granted them the dual bounty of material and spiritual food. The inmates of two Homes for the Blind were fed on the 25th and 26th of May. The Bombay Chronicle Ñ Bombay Wednesday, May 24, 1944 Baha'i Faith Gives Peace and Ordered Govt. Mayor Presides Over Centenary Celebrations Meeting Bombay, Tuesday, "Mahatma Gandhi told me many years ago that the Baha'i Faith was a solace to mankind and that he had [p208] 208 THE BAHA'I WORLD many friends among Baha'is" said the Mayor of Bombay, Mr. Nagindas Master, presiding over a spiritual meeting held in connection with the Baha'i Centenary celebrations at the Bal Sunderbai Hall this evening. He stated that the little he knew of the Baha'i Faith had interested him a great deal. It stood for spirituality and selflessness and its tenets, if they were more widely accepted, would usher a new order of things into the world and give to it the peace and ordered Government that was so dire a need today. The Mayor concluded with a prayer that peace may come to the world and guide mankind to the happiness and tranquility that it so greatly lacked today. Mrs. Shirin Fozdar, the Chairman of the Reception Committee, gave history of the religions of the world, making the plea that religious belief was responsible for the greatness of nations and peoples, who deteriorated in proportion to their loss of faith. This period of religious and material decline had invariably been the birth of some great Prophet who had striven to lead the nations once again to the path of religious righteousness. A hundred years ago the great Baha'u'llah was born and his mission was to bring faith to an irreligious world Ñ a world which today found itself in the midst of an international conflict, the like of which it had never known before. The Prophet of the Baha'is had predicted the wave of calamity that the world had today seen fulfilled. He had predicted a World Federation of Powers that would lead modern civilization from chaos to order. Every unit of the Federation would disarm completely. There would be one international monetary system, one language and one police force. Raw material would be held in trust for the smaller nations by the Federation. Women would have equal rights with men. This would lead to universal brotherhood in which everyone would live happily forever after. 8. BAHA'I CENTENARY CELEBRATIONS IN EGYPT As a unique occasion the Centennial Anniversary was celebrated leaving the loveliest memories in the hearts of the participants in Egypt. For future generations the magnitude of that occasion will be found in illustrious records, flooded with spiritual delight and hope, which the growing community of the Baha'i Faith can cherish during dreary days of worldwide disaster. The golden fruit of the Mb's historic Declaration grew and ripened through the heroic sacrifice of twenty thousand believers. The glad tidings which, coincident with the Declaration of the Mb, announced the birth of 'Abdu'l-Baha, the Center of the Mighty Covenant of Baha'u'llah, heralded the new stage of divine civilization towards which the world of humanity is advancing speedily. The mighty link which 'Abdu'l-Baha shaped in His Will and Testament has joined together the first, yet most remarkable age of this Creative Revelation, with the destined future stages of its evolution which, in due time, under the guidance of the Guardian of the Cause, will lead to the consummation of the New World Order of Baha'u'llah. the Glory of the age. Thus the tragic times in the course of which the Centenary was celebrated can never dim its light. On the contrary future generations will testify to the mighty Power of the Faith which held aloft the torch of its rlaims during the most stormy age in the history of the world. PREPARATIONS FOR THE CENTENARY In 1943, nearly a year before the Centenary, the National Spiritual Assembly devoted serious consultation to the question of celebrations. For many reasons the prospects offered little hope of success. The Haziratu'1-Quds was still in course of corn [p209] THE CENTENARY OF A WORLD FAITH 209 Delegates attending the 21st Annual Convention of the Baha'is of Egypt and %d~tn, held in Cairo, May 2021, 1944. pletion and no one could guess when it would be ready. On the other hand, to hold the celebrations in a suitable hotel was a matter beyond our financial resources. Such was the position that kept us fluctuating between hope and despair. COMPLETION OF HAZfRATU'L-QtYDS By the end of 1943, our hopes for the completion of the Ua~iratu'1-Quds were renewed by the gracious contributions which continued to flow from the beloved Guardian. Although materials were difficult to procure, the work was carried on without cessation until the third story was completed. The carpentering was entrusted to three committees, in Cairo, Beni-Suef, and Port Sa'id. Electrical installments were contributed by the friends of Beni-Suef, and the plaster by Part Sa'id. Concerning the dome, there seemed no prospect whatever of being able to construct it in time. Funds were lacking, materials were unprocurable; and, moreover, the cele brations were swiftly approaching and only twenty days remained. But the irresistible power of Baha'u'llah made all things possible beyond our fondest expectations. The following cable dated April 21 was received from the beloved Guardian: '~Wiring through Anglo-Palestine Bank five hundred pounds for (the) dome (of) Ua?ira. Proceed immediately with construction." Upon the receipt of that cable materials were miraculously procured, work was carried on even by night by special permission Ñ and the dome was completely finished just two hours before the programs were scheduled to commence! ANNOUNCEMENT OF CENTENARY Following is the first message of the National Spiritual Assembly regarding this matter circulated among the Baha'is in Egypt: "Beloved ones of the Blessed Beauty! "The hour at which the first century of [p210] 210 THE BAHA'I WORLD The men's meeting, in the central hail of the new Egyptian National Baha Headquarters, during the Centenary Celebrations held in Cairo, May, 1944. Baha'i women attending the Hundredth Anniversary of the Faith, held in Cairo. [p211] THE CENTENARY OF A WORLD FAITH 211 this greatest Revelation will ciose, will soon strike announcing the termination of an unparalleled age of heroism. The spirits of those who gave up their lives for the sake of this day are now moving around us to console their eyes with the panorama of the heavenly blossoms which were profusely watered by their pure blood, and to behold how the Cause of God is deepening its roots and stretching out its branches to overshadow the peoples of the world. ttStupendous is the Day, and great is the sign of God in this Majestic Dispensation! How mysterious that the radiance of the first and formative stage of our Faith has shed its beams upon the worldwide progress of its second stage! How miraculous the way its penetrating light is spreading and ushering in the Golden Age decreed by Baha'u'llah, whose advent was heralded by all the Prophets of God! CtO Faithful! Now that you stand between two historic ages Ñ witnesses of the first and trustees of the second, the spiritual tree of the first and the divine fruit of the second, you should thank your Lord that you have been blessed with such a bounteous gift, which is the glory of the ages. "The glad tidings of the Day to you is that you should cast aside the old and prepare yourselves for the new age which is swiftly approaching! The glad tidings, 0 steadfast in the covenant, is that you should turn away at once from that which was once the cause of grief to the heatts. The glad tidings to you, 0 Symbol of love and unity, is that each one of you should hasten to embrace his brother with sheer iove and eagerness! Shut your eyes against shortcomings, and cling unto love and unity! Let our sign on this blessed occasion be the praise of one another! "The occasion is incomparably unique and precious. It imposes upon us the obligation of advancing towards it with united efforts and perfect oneness so tht't the light of the wonderful Order of our Faith may shine upon the world, so that the people may witness in the unity of this growing community the example of love, unity, and cooperation. "The forces of discord are tearing humanity, and the elements of corruption are upsetting the structure of life. The torch of hope seems as if quenched in the hearts and the candle of spiritual delight extinguished. Therefore, 0 Light-holders, let the flame of hope reblaze in the world, and blow through the trumpets of life the psalms of faithfulness, and the melodies of the Kingdom of the Father whereby hopes may be restored to wandering humanity! "Exalted be our Lord that He made you His Trustees and the Heirs of His Grace. (CD friends: "As we are drawing closer to that momentous day the National Spiritual Assembly desires to announce that preparations for the celebrations are being adequately planned. "A bead committee of Mohamed Sa'id, Chairman, Hussein Ruhi, Abul Fetouh Bat-tab, and Mohamed MustaTh, members, has been appointed. It is charged with the formation of such subcommittees as various activities may require. It is also empowered to contact the Local Assemblies and groups on matters relative to the celebrations. The National Spiritual Assembly fervently prays for your success under the guidance of our beloved Guardian, may our souls be a ran-soin for him.~~ CELEBRATIONS RECEIVE PERMISSION OF AUTHORITIES In accordance with the law, the National Spiritual Assembly approached the authorities concerned through the following letter dated May 13: (CTJ~ Ma'mour of Waili Police District "Sir: "The National Spiritual Assembly of the Baha'is of Egypt have the honor to inform you that on the occasion of the Centenary of the Baha'i Faith, the Baha'is will hold their celebrations in their headquarters, No. 6 Fouad Shafik Street. "The program is arranged for the 22nd and 23rd of May inclusive, and will be attended by Baha'is only the expected number of whom will be approximately four hundred. in view of the fact that the program includes refreshments and meals, tents will be pitched alongside the building for that purpose. (Signed) Mohamed Sa'id Adham, Chairman" [p212] 212 THE BAHA'I WORLD The following was received through the local authorities: CCH E. the Assistant Police Commandant; Division A. ~tWith reference to your excellency's letter dated 15th Inst. concerning the permission applied for by the Baha'is to hold their religious celebrations on Monday and Tuesday, 22nd and 23rd Inst. in their headquarters, No. 6 Fouad Shafik Street, on the occasion of the Baha'i Centenary and the inauguration of their headquarters, I have no objection to these celebrations being held provided that they are devoted to the purposes detailed in the application. (rArrangements should, therefore, be made so as to observe those celebrations and to maintain order and public security. "An officer should attend them and send a daily report to reach this office on the morning of the following day. Foi< Cairo Police Commandant (Seal) ARRANGEMENTS Inside Haziratu'I-Quds A large number of participants was expected and many nonBahA'is expressed their desire to attend. According to lists, no less than five hundred seats were to be provided inside the building, and almost the same number outside in the tents for refreshments and meals. Due to this large attendance and the impossibility of using oniy one story, the basement, known as the first story, was provided for children, the main hail for gentlemen, and the third story for the ladies. Loudspeakers were installed in such a way as to enable the three stories to hear the lectures delivered from any of the stories. Outside Haziratu'l-Quds Big tents were pitched where refreshments and banquets were served during the days of the celebrations. Beloved Guardian Contributes On March 21, 1944, the following cablegram was received from our beloved Guardian: "Cabling three hundred pounds (being) my contribution for centenary celebration and banquets (on) my behalf for delegates (and) friends gathered (in) UaPra (to) commemorate (that) historic occasion." By that valuable contrIbution of the beloved Guardian the National Spiritual Assembly was able to celebrate the Centenary in the most attractive and delightful manner. Baha'is and non-Bah6his, rich and poor enjoyed alike the generosity of our beloved Guardian, and all those who were privileged to attend will never forget the magnitude of the celebrations, and the wonderful spirit which prevailed among them. CENTENARY CELEBRATIONS BEGIN Lists received from various Assemblies and centers showed an approximate number of 500, besides fifty nonBahA'is who attended the celebrations. The question of accommodating a big number of participants was very difficult to solve. Only a few hotels in far localities were available; but it was not practicable to provide accommodations therein unless arrangenlents should be made for comfortable transportation, and that was another difficulty. We owe thanks to the Baha'is of Cairo for their hospitality. They offered their houses for proportionate numbers to stay. So all the guests were distributed among the different houses of the friends where they enjoyed comfort. At 17.30 hours the celebrations started. In the basement, first story, the children up to the age of twelve had their seats. In the second story, the main hail was completely filled by about two hundred gentlemen. The third story was occupied by the ladies of about the same number. Outside the building various committees were fulfilling their work. Order was wonderfully observed. The spirit of peace prevailed; fragrances of spiritual love and brotherhood were diffused; such were the characteristics of that historic occasion. Baha'is and non-Bah4'is alike were conscious that something new, something that is matchless in this mortal world, something that may be well termed as life-giving, was about to be announced for the first time! Even the children whose cheerful and merry [p213] THE CENTENARY OF A WORLD FAITH 213 Baha'i Centenary Celebrations in Cairo, Egypt, May, 1944. A spacious tent was pitched next to the National Baha'i Headquarters for the entertainment of the Baha'is and their guests; hundreds of peopie banqueted daily here during the period of festivities. [p214] 214 THE BAHA'I WORLD souls do not know restrictions, were keenly sensible of a more spacious sphere of spiritual delight which the loudspeakers would soon transmit to them! In fact, not a single Baha individual could foresee the Majestic power of the Word as he witnessed it in the course of the celebrations. No single nonBahA'i individual could have ever dreamed of a celebration, whatever its occasion, religious or national, so wonderful, so attractive, so spiritual and peaceful as this was. Turning to the neighbours near and far, one could see them crowded on balconies, in windows, and in the roads to behold the splendour of the Faith. Hundreds were gathered outside, eager to listen and to know as much as possible of these celebrations. All the wireless sets of the neighbouring houses were turned down, and the Centenary loudspeakers refreshed their spirits with new delight, with cheerful hopes such as they never enjoyed in their daily programs. Many poor people gathered around the building, and in daily increasing numbers they enjoyed meals. The attendants comprised different nationalities and faiths. Moslems, Christians, and Jews gathered together in one hail, united under the same tent of the on2ness of mankind. By such wonderful evidences the religions of the past seemed to meet after a long separation rejoicing in the Declaration of Him whom God made the hope of the world and the saviour of humanity. To the observers, the matter looked still more astonishing. Usually celebrations of any character were dimmed either by opposing parties, shameful acts or disturbances that made the police authorities have to arrange beforehand for forces adequate to keep order and maintain public security. But here were celebrations commemorating the Declaration 0f the Word of God, illustrating the fact of the wide progress of the Faith, a Faith which is still condemned ignorantly by the misled masses, a Faith which is forging ahead in this biggest and foremost center of the Islamic world despite the innumerable obstacles that lie in its way, a Faith which, in spite of successive attacks of persecution on its followers, and the various historic verdicts, fatwas and sentences assured by Moslem courts by which they sought to impede the advance of the movement and to exterminate it, steadily marches on, and yet not a single policeman attended! Furthermore the spiritual fundamentals of our Faith and its administrative system functioned hand in hand, and brought the purpose and aim of this Divine Grace to a wide display. Principles of brotherhood, unity, peace, love, and oneness of religion were demonstrated as established facts. The absolute equality of man and woman, a ques-don of the east, discredited and derided by most of the religious leaders, provisionally tolerated by more advanced classes, and maintained by the feminist movement supported by a minority of women advocators, was developed and realized by the teachings of Baha'u'llah. Youth of both sexes participated throughout in the services and took actual part in the Centenary activities, proving the progressive spirit of Baha'u'llah which emancipates them from the defects and corruption of life and makes them not only lively elements in their milieu but also the light-bearers of worldwide reformation. By these, and many other features, characterizing the Centenary celebrations in general, a turning point was reached in the range of the expansion of the Cause in Egypt and in the intensity of the efforts its adherents are making. As to the integrity of the teachings of Baha'u'llah and the undisturbed nature of the celebrations, the followi4 copy of the report of the local police authorities is suffiCient testimony: "On the 22nd/5/1944 religious celebrations were held at the headquarters of the National Spiritual Assembly of the Baha'is, 6 Fouad Shafik Street, on the occasion of the Baha'i Centenary and the inauguration of the headquarters. Celebrations started at 10.00 hours to 13.30 hours and from 17.30 to 21.00 hours. They were attended by about 340 persons, men, ladies, and children. Addresses on religious matters were given by Abul Fetouh I3attah, Eff., Gamal Rushdy, [p215] THE CENTENARY OF A WORLD FAITH 215 Baha'i children present at the Centenary Celebrations in Cairo, Egypt. The Bakt'is attending the Annual Convention and Centenary Celebration of the Faith in Cairo, Egypt, May, 1944. The photograph shows the new Egyptian Baha'i Headquarters in the background. [p216] 216 THE Eff., Matta, Eff., Barzi, Hussein, El, Ruhi, and Mohamed, Eff., Ismail. "On 23/5/1944, at 17.00 hours the celebrations resumed and were attended by about 350 persons. Addresses of religious interest were given by Mohamed, Eff., Sa'id Adham, Abul Fetouh, Eff., Battali, Abdel Fattah, El, Sabri and Youssef, Eff., Mustapha. They were terminated at 21.00 hours. "No addresses of any political character were given, and nothing disturbing public security happened. "(signed) Ma'amour of Waili "Police District~~ CENTENARY RECORD The centennial celebrations took the form of a symposium in which the addresses and lectures dealt with religious and social matters. Other than to indicate them is beyond the scope of this article; but they will be shown in full in the Arabic edition of the Centenary record. The wonderful spirit in which the celebrations were conducted and the far-reach-ing results which the Centenary had and continues to have are established by the ff1-lowing cablegram dated, July 16, 1944, from the beloved Guardian: rcHeart rejoiced (by) the magnificent spirit reflected (in the) recently received Annual and Convention reports. "Centenary celebrations (were) splendidly conducted; National Baha'i Administrative Headquarters established; official burial grounds granted by Authorities; (and) machinery (of the) Administrative order efficiently functioning. Efforts (of the) beloved Egyptian believers must henceforth be focused (on the) promotion (of) teaching activities. Opening year (of the) second century must witness formation (of) new assemblies (by) raising existing number to nine as well as multiplication ('of) groups. ttAppeaI (to) all friends (to) unitedly arise, disperse (and) settle (in) new areas (and) persevere (in) sacrifice (for) cause teaching. Wiring one thousand pounds (as a) teaching fund for (the) promotion (of this) highly meritorious purpose. Ardently praying (for) unprecedented victories." CENTENARY PROGRAMS MONDAY, MAY 22 First Program 17:30 Ñ 19:30 (1) Prayer Ñ from Tablets of Baha'u'llah, read by Hussein Amin. (2) Message of greeting Ñ with an outline of the purpose of the celebrations, read by Mohamed Sa'id, Chairman. (3) Message of devotion to the Guardian of the Cause; facts commufficated by the Guardian'to be shared by the friends in the celebrations; cablegrams exchanged with other countries and with Local centers on that happy occasion, read by Mohamed Mustaf&, Secretary. (4) The address of 'Abdu'l-Baha in San Francisco, read by Iskander Hanna. (5) A poem of greeting by 'Abdu'1-Fattah Sabry. (6) The condition of the world before the Dawn of Guidance Ñ excerpts from Dawn-Breakers, read by Youssef Mu~ ;af&. (7) Prayer Ñ by Malimoud Awad. (8) Refreshments. Second Program from 20:30 Ñ 23:30 hours (1) Survey of the first century supplied by the Guardian. First part by Mohamed Sa'id. Second part by Mrs. Ferdous Hassan. Third part by Abul Fettouh Battah. Fourth part by Abdel Fatah Sabri. (2) At 21:45 hours Ñ Meditation. (3) At 21:57 hours Ñ The commemoration of the Declaration of the Bab Ñ Tablet of the Visitation, read by Abdul Wahab Isphahani. (4) Tablet of Qayy6mu'1-Asm&, read by Sheikh Hassouna. (5) Record of the voice of our Beloved Master 'Abdu'l-Baha. TUESDAY, MAY 23 Third Program 10:00 Ñ 13:00 hours (1) Prayer Ñ by Sheikh Moawad. (2) A brief account of the life of Qurra-tu'1-'Ayn, by Miss Tahera Golostaneli. (3) Hymn Ñ by female youth of Cairo and Alexandria. (4) A message from Miss Fatmali Misbah of Majdel, Palestine, read by Miss Qudsiya Ibrahim. [p217] THE CENTENARY (5) The position of the women in the Baha Movement, by Mrs. Sabry Elias. Ten minutes recreation. (6) A word of greeting, by Feridoun Zeinul Abedeen. (7) Poem Ñ by Abdel Harnid Zaki of Me-halla El Kebira. (8) A word of greeting, by Mohamed Aly Hassanein of Sohag. (9) Poem Ñ by Mohamed Aly Ismail of Sohag. (10) The harmony between religion and science Ñ by Mohamed Sadik Email of Port Said. (11) A word of greeting by Khalafallah Mohamed of Abu-Sultan, read by Abul Fetouh Battali. (12) A word of greeting, by Mattali Barzi, Secretary of the Spiritual Assembly of Ismailia. (13) Hymn sung by alL (14) Prayer, by Miss Tahira Zeinul Abe-deen. TUESDAY, MAY 23 Fourth Program 17:30 Ñ 23:00 hours (1) Prayer, by Feridoun Zeinul Abedeen. (2) Poem on the history of the Cause, by Hussein Ruhi. (3) A word of greeting, by Abbas Mo-hamed Mussa of Port Said. (4) A message from the youth of Alexandria read by Fouad Rushdi. (.5) Hymn. (6) A word by Aziza Khanoum Yazdi of AJexandria. (7) Why do Baha'is feel tranquility?, by Mikhail Neyrouz of Alexandria. (8) Baha'i Administration, by Gamal Rushdi of Alexandria. (9) A word by Fouad Golostaneh. (10) A word by Fawzi Golostaneli. (11) Prayers, by Hussein El Magayri of Alexandria. (12) 23:00 hours Ñ dinner. WEDNESDAY, MAY 24 Fifth Program from 10:00 hours Various photographs taken. BAHA'I CENTENARY CELEBRATIONS IN 'IRAQ THE National Spiritual Assembly of the Baha of 'IrAq, in formulating the program of the celebration for this historic Centennial Anniversary, the termination of the First Century of the Baha'i Era, attentively studied the instructions sent by our beloved Guardian to the National Spiritual Assemblies of the Baha'is of the United States of America and Canada, Persia and 'IrAq. Taking into consideration the significance and importance of this sacred occasion, and bearing in mind the urgent wish of our beloved Guardian to utilize to the fullest extent this opportunity to unfold the magnificence of the Baha'i Faith and demonstrate the vitality, significance and importance of the Mission of the Bab, proclaimed on that sacred night in Shir4z, and to exert its utmost power to draw the attention of the largest possible number of people to the New World Order associated with the name of Baha'u'llah, taking these facts into con-sideratien, the program was arranged in March about two months prior to the time of the celebration. Copies of the program were duly sent to all Baha'i centers in order to inform and prepare the Believers for a better presentation of the fundamental principles of the Faith on that sacred occasion. The National Spiritual Assembly was to a great extent assisted by two committees duly formed for the purpose of conducting the program of the Centennial Anniversary of the Baha'i Faith in the most attractive manner. The members of these committees, under the supervision of the National Assembly, made the meetings of the Anniversary an enviable pattern for a public meeting. The Baha'i women celebrated the Anni [p218] 218 THE BAHA'I WORLD versary separately. They followed their own program which the National Spiritual Assembly arranged and which was executed by a committee of five members appointed by the Assembly for this purpose. The first night of the Celebration, for the Baha'is only, was held in commemoration of the Declaration of the Bib and the birth of 'Abdu'l-Baha, on Monday, May 22, 1944, two hours and eleven minutes after sunset. The Haziratu'1-Quds appeared on that historic night in the most charming and attractive form. Its walls were decorated with the most precious Persian rugs and the twelve basic distinctive principles of the Baha'i Faith were written in very large characters on large, white linen sheeting hung on the front walls of the guest house confronting the visitors and callers. The foundation hail was well furnished with sofas and chairs and the Haziratu'1-Quds itself was profusely flooded with light. At the precise and momeatous moment of the Declaration of the Bab, all the believers were seated solemnly, with hearts throbbing in gratitude and ardent praise and glorification of God for the immeasurable bounties vouchsafed them in attaining this glorious day, and in being in this place on this most sacred night to commemorate the significant, glorious Centennial Anniversary of the establishment of the Kingdom of the Father. All the Baha'is of Baghdid and delegates of the Fourteenth Annual Convention, as well as representatives of the Baha'i centers in Iriq such as Mosul, Sulaymaniyyih, Kar-kak, KhAnaqin, Baha'u'llah, Huvaydar, 'Av&shiq, Idhybih, Sliaraban, Khirnabat, Abu-Saydih, 'Aziziyyih, 'Am~irih, Mutay-va'ah and Basrib, were invited by the Na. tional Spiritual Assembly and had the honor of participating in the celebration of this magnificent Baha'i Centenary Feast. BAHA'I CENTBNARY PROGRAM MONDAY, MAY 22, 1944 (Arabic time regarded:) Opening Prayer Ñ 3 0 minutes after sunset Ñ by Mr. Abdur-Razzak 'Abbas. Verses from the Qur'an Ñ 3 5 minutes after sunset Ñ Reading by Ibrahim Hamdani. Verses from New and Old Testament Ñ so minutes after sunset Ñ Reading by Kamil 'Abbas. Reading of the following wireless message from the Guardian sent in reply to the congratulatory telegram addressed to him by the National Spiritual Assembly on the sacred occasion of the Centenary Celebration. 1 hour 20 minutes after sunset: "It is with a heart overflowing with the love of the friends of God and the maid servants of the Merciful in the City of God and other Baha'i centers in that blessed country that I greet them from this sacred illuminated spot on this auspicious day, appreciate their sincerity and fidelity, take pride in their endeavours and activities, share with them in their pleasures and exhilaration, supplicate unto God the Almighty to keep them in the stronghold of His protection and watchfulness and to confirm them in the diffusion of His fragrances and make their feet firm in His path, and enable them to elevate and glorify His Faith and render them victorious over their enemies and to realize their wishes in the service of His most glorious and wonderful, most holy, and most inaccessible Faith." Haifa, May 18, 1944 (Signed) Shoghi Rabbani The historical chapter of the lieclaration of the BTh from Nabil's Narrative. 1 hour 40 minutes after sunset. Reading by Mr. M. Wakil: At 2 hours and 1 0 minutes after sunset, all believers attending rose to their feet very solemnly and reverently to welcome, at the exact time, the blessed Declaration of the Bib. Thus they celebrated the commemoration of that divine Declaration, the Dawn of the Day of God, the establishment of the Kingdom of the Father on earth, and with wholehearted sincerity and touching humility, and with a sense of profound rapture, they heard the grave pronouncement addressed by the Mb to the first Letter of the Living, the first to believe in Him and accept His divine mission: "This night, this very hour will, in the days to come, be celebrated as one of the greatest and most significant of all festivals. Render thanks to God for having graciously assisted you to attain your [p219] ~TI The Baha'is of Baghdad and representatives of other Baha'i centers of 'Ir~q celebrating the Centenary Commemoration of the Declara-non non of the ~b, May 22, 1944, held in conjunction with the Annual Convention. [p220] 220 THE BAHA heart's desire and for having quaffed from the sealed wine of His utterance." At two hours eleven minutes, the exact moment of the Declaration, an excerpt was read from Qayyiimu'l-Asm6t which the Bab revealed at that sacred hour. At two hours and twenty-five minutes the photograph of the celebrating friends was taken; at 2:39 the following message from the beloved Guardian was read to the assembled friends: "Cabling three hundred pounds my con-tiibution Centenary Celebration and banquet my behalf for delegates friends gathered Hazira commemorate Historic Occasion.~~ Signed: Shoghi Rabbani. At 2:40 all the friends were served the banquet and enjoyed the delicious dinner which had been prepared on behalf of our beloved Guardian. At 3:40 the believers celebrated the commemoration of the birth of 'Abdu'1 Ñ Baht Tablets revealed by Baha'u'llah in His honour were read. At 4:3 0 the believers rose to their feet while listening to the recorded voice of 'Abdu'l-Baha. At 4:40 the closing prayer was chanted. BAHA'I CENTENARY PROGRAM FOR THE BAHA'I WOMEN Monday, May 22, 1944 A word should be said in this connection that the National Spiritual Assembly, in direct obedience to our beloved Guardian's instructions, is continuing to arrange for the Baha'i women their own meetings, gatherings, and festivals. And the Baha'i women in 'Iraq are forming their own groups and committees and arranging their own activities. Thus special Baha'i Centennial celebrations for the Baha'i ladies were arranged and the program already formulated by the National Spiritual Assembly for them was successfully executed and carried out by them on the roof of the guest house. BAHA'I CENTENARY PROGRAM Tuesday, May 23, 1944 This night's celebration was attended by the Baha'is as well as their friends and the admirers of the Faith who were specially invited to share with the Baha'is in their Centennial Anniversary of the Faith of Baha'u'llah. A vast number of people, representing every religion, creed and class, were invited. Among them were people of high rank, dignitaries of the state, business men, officials, journalists, men of letters and high repute, altogether about four hundred in number. The program was as follows: Opening prayer: Chanted by Abdul Razzak Abbas A word of welcome: By Mr. M. Wakil The Birth of a New World Order: By Mr. Kamil Abbas The Future Life of Mankind: By Mr. Aziz Sabour BANAl CENTENARY PROGRAM Wednesday, May 24, .1944 This night's celebration was attended by the Baha'is and another multitude of friends and admirers of the Faith who did not attend the previous night. These, too, were of every walk of life and of different religions and classes. The program was as follows: Opening Prayer: By Mr. Abdul Razzak Abbas A word of welcome: By Mr. Kamil Abbas The Baha'i Faith Establishes the Oneness of Mankind: By Mr. M. Wakil BANAl CENTENARY PROGRAM Thursday, May 25, 1944 This night's celebration was arranged and devoted to the Baha'i women and their nonBahA'i friends and admirers of the Faith. Among them were a number of distinguished ladies and a group prominent in educational circles in 'Ir&q. This celebration was conducted according to the following program: A word of welcome: By Miss Baha'i Faraj The Way to Peace: By Miss Anisih Abdul Razzak Musical Program by Baha'i Young Women New Spiritual Resurrection: By Miss Najibih Softer Selections from the sacred Writing of Baha'u'llah: By Miss Glaudet Nawee [p221] Baha'i women of Bagbd6d, 'Iraq, celebrating the Centenary Commemoration of the Declaration of the BTh, May 22, 1944. [p222] 222 THE BAHA'I WORLD BAHA'I CENTENARY PROGRAM Friday, May 26, 1944 This night's celebration was dedicated to the Baha'is only. A celebration in which Baha'i sacred Writings were read and many talks about the magnitude and significance of this anniversary were delivered. A part of the Centennial Letter written by our beloved Guardian to the Baha'is of the East was read. The spirit of Baha'u'llah was truly felt by everyone. BAHA'I CENTENARY PROGRAM Saturday, May 27, 1944 This night's celebration marked the cub-mination of all the previous celebrations commemorating the Centennial Anniversary of the establishment of the Kingdom of the Father on Earth. An opening word on the significance and the far reaching influence of these blessed historic rights: By Mr. Kamil Abbas Divine Remedy for the Ills of Mankind: By Dr. Jamil Ihsan Selected verses from the Sacred Writings: By Jalil Omar Congratulatory telegrams on behalf of the Baha'is of 'Iriq were submitted to our Beloved Guardian on this sacred occasion and to all the Baha'i National Spiritual Assemblies throughout the world; also the local Spiritual Assemblies in the neighboring countries as well as the local Assemblies and groups of 'Ir4q. The replies were a source of great joy and happiness to the friends. The National Spiritual Assembly also sent congratulatory cards to most of the BaJa&'i c~nters of the world and from many of them beautiful replies were received and have strengthened the ties of love and bonds of unity between the Baha'is of 'IrAq and their brothers and sisters in the Faith in other countries. 10. BAHA'I CENTENARY CELEBRATIONS IN AUSTRALIA THE greatest achievement in Australia and New Zealand since the forming of the National Spiritual Assembly in 1934, was the acquisition in 1944 of a building in Sydney, New South Wales, for our Ha4ra-tu'1-Quds. In 1943 a cable saying he was donating £1,000 sterling towards the project, gave us our first intimation of the Guardian's momentous decision that we were to have a National Administrative Headquarters. How surprised and stirred we were. We had been considering how to fittingly celebrate the Centenary of our Faith; now a magnificent Centenary gift was being made to us by our beloved Guardian. In the midst of our rejoicing another cable came announcing a further contribution of £2,000 sterling from the Guardian and also that our beloved sister communities of East and West would associate themselves with us in the great enterprise. In rapid succession came cables and generous contributions from the National Assemblies of the United States and Canada. Persia, 'Idq, India and Burma and a Persian believer Sohrab Baha'i. The magnificent contribution of £2,500,£3,125 125 Australian currency, from the National Spiritual Assembly of Persia completely overwhelmed us. That such a large contribution should come to us from our beloved fellow believers in Baha'u'llah's native land and that they should be associated with us, help us and take part in this, our greatest undertaking, is a profoundly affecting experience for us. Our hearts overflowed with love and gratitude to them and to our dear Baha'i brothers and sisters of other lands who, although busy with their own great enterprises and problems, yet find time and money to help us. We acknowledge with profoundest gratitude the following contributions: 'Iraq £572.1O.O; India & Burma £174.8.O; United States and Canada £1 5 2.9.0; Solirab Baha'i £125.O.O and Persia £3,125.9.O; [p223] THE CENTENARY OF A WORLD FAITH 223 Speakers' table at the Baha'i Centenary Banquet held in Auckland, New Zealand, on May 23, 1944. Australian currency. The Australian and New Zealand believers were able to contribute oniy comparatively small sums, it can therefore be truly said that the Guardian and the Baha'is of the world have given us our National Headquarters, they have 'also given us the inestimable joy of realizing as never before, the reality of our spiritual union with them. With the 1-{aziratu'1-Quds has come to Australia and New Zealand a deeper consciousness of the meaning of Baha unity, that the followers of Baha'u'llah are as many souis in one body and the process of establishing the Faith a world wide cooperative spiritual movement. The search for a suitable property was commenced with great enthusiasm by Mrs. Routh and Mrs. Moflitt of Sydney and later they were assisted by Mrs. Jackman who went from Adelaide to Sydney for that purpose. In reply to the secretary's questions the Guardian cabled that he wished the property to be within the city of Sydney. Mrs. Axford came from Auckland and the four members of the National Spiritual Assembly at that time engaged in the search decided to summon Miss Brooks and Mr. Fitzner to Sydney to inspect a property in College Street which is centrally situated. This building would have been purchased but for the fact that we could not obtain vacant possession of it. Cabled consultations with the Guardian resulted in his instruction to purchase the property No. 2, Lang Road, Centennial Park, first inspected; this we feel is an ideal choice. Great responsibility then devolved upon the members of the National Spiritual Assembly living in Sydney Ñ resolutions were passed empowering them to act for the National Assembly. HAZIRATU'L-QUDS The building purchased for the Ua4ratu'l-Quds is a sixteen roomed, two story residence [p224] 224 THE BAHA'I WORLD facing the entrance gates to Centennial Park, a public reserve of 600 acres. The entrance is good and the arrangement of the rooms excellent for our purpose. Double doors open from the large reception room into a small library and from the library into a large lecture room. When all the doors of these three adjoining rooms are open the effect is of dignified spaciousness. Much time and energy were devoted by the members of the National Spiritual Assembly and friends in Sydney to preparing the premises for occupation. Mrs. E. M. Axford personally directed and supervised alterations, furnishings and the interior decorating which was necessary. Despite wartime restrictions and shortages which hampered the work on every hand the Secretariat was established in the building by the end of 1944. After much sorting and packing, the Secretary and Treasurer, for ten years, Miss Hilda Brooks and Mrs. Silver Jackman respectively, of Adelaide, South Australia, finally despatched all the files, books and other belongings of the National Spiritual Assembly to the new Headquarters in Sydney. Miss Brooks, who had also been Keeper of the Archives, reverently carried the Precious Relic, lock of Baha'u'llah's hair, the pen cases and pens which had belonged to 'Abdu'1 Ñ Baha, a framed specimen of 'Abdu'l-Baha's handwriting and various gifts from the Guardian, to Sydney in her personal luggage. These former officers of the National Spiritual Assembly had conducted all the clerical work in their own homes Ñ it was therefore a great joy to them to know that in future national officers would enjoy the convenience and dignity of perfectly appointed and equipped offices, thus enabling the clerical work to be accomplished with greater ease and efficiency. In the rows of files and the office equipment at headquarters they see the fulfillment of their dreams. The new secretary, Mrs. Dive, now resides in the building. The treasurer, Mr. N. Walker lives in Sydney. The Sydney friends feel that working at headquarters is a labour of love and they have gladly given assistance in whatever way they could. Social functions are held at the headquarters and both local and national teaching work carried out there. Many inquirers quirers have called to ask about the Baha'i Faith. The name "Haziratu'1-Quds" has brought forth many queries as to its meaning thus providing the believers with opportunities to explain and expound the Teachings. CENTENARY CONVENTION The Centenary Convention held 19th to 24th May 1944 in our newly acquired Haziratu'1-Quds, 2 Lang Road, Centennial Park, Sydney, New South Wales, was a time of great rejoicing and thanksgiving for the Australian and New Zealand Baha'i community. Despite wartime travel restrictions all the delegates reached Sydney and were present. The official opening of the kIa~iratu'1-Quds, the afternoon of the 21st May was a momentous and joyous occasion. The faces of the believers were wreathed in smiles as with warm handclasps they affectionately greeted one another. Press representatives intending to stay only a few moments, remained to the end of the proceedings, 1ist~n-ing to the addresses with great interest and appreciation. One reporter remarked, CCWhen the Baha'i Faith is known, it will undoubtedly receive very wide acceptance." in addition to all the delegates, those present included believers from Adelaide, Melbourne, Sydney, Yerrinbool, Caringbah and Wollon-gong. How happy we were Ñ this was the proudest moment in the history of our community. How splendid in our grateful eyes was our Administrative Headquarters; our hearts overflowed with love and gratitude to our Guardian and the believers of other lands who had made the acquisition of the property possible. Owing to the unremitting efforts of the Resident in Charge, Mrs. EL M. Axforcl and the Sydney members of the National Spiritual Assembly and friends, and despite the many setbacks and difficulties due to wartime restrictions, the reception room, library and lecture room, were redecorated and ready for the opening day and presented a dignified and charming appearance. The gathering filled the lecture room to overflowing, visitors as well as believers being among the audience. After the Convention [p225] THE CENTENARY OF A WORLD FAITH 225 Baha'i Centenary Banquet, attended by nearly three hundred people, held in the Lewis Eady Hall, Auckland, New Zealand, under the auspices of the Local Spiritual Assembly of that city, May 23, 1944. Chairman Mrs. 0. Routh, had welcomed those present, prayers, the Victory Tablet and cables, telegrams and messages from National Assemblies, Local Assemblies and individuals, were read. Called upon to address the gathering, the Chairman of the N.S.A., Mr. H. Fitzner said, "We are indeed humbly grateful for all this loving kindness and assistance which has enabled us to open these Headquarters today and we supplicate Baha'u'llah that we may be worthy of this great privilege and blessing. When we consider, dear friends, that ten years ago we had no National Assembly and that the local assemblies were functioning almost as separate bodies, we can understand more fully the great progress that has been made in Ad-nunistration. "Notwithstanding many difficulties and obstacles, the National Assembly, as soon as it was formed in 1934, proceeded to func tion. To many of us administration was a little difficult and we could not at first grasp it; but the National members persevered and today we are indeed grateful to them. They faced the most difficult periods educating and guiding the Australian and New Zealand Baha'i community to understand and establish the Administration. It is a triumph and a victory for the members of the National Spiritual Assembly both past and present, that their untiring selfless efforts have been crowned with the glorious success and reward of these Administrative Headquarters." Mrs. Axford then spoke, tracing the growth of the Faith in Australia and New Zealand, the coming of Mr. and Mrs. Hyde Dunn from America, the establishment of the National Spiritual Assembly and the Haziratu'1-Quds. Mrs. Dunn spoke of her meeting with [p226] Convention delegates and friends who attended the Baha'i Centenary Banquet, held at the Pickwick Club, [p227] THE CENTENARY OF A WORLD FAITH 227' The dedication of the Baha'i National Headquarters of Australia and New Zealand marked the opening of the Centenary Convention in Sydney, New South Wales, May 20, 1944. 'Abdu'l-Baha and her coming to Australia. In the Haziratu'1-Quds she saw the tangible evidence of the labours of the believers and knew that they would carry still further the Message of Baha'u'llah. It was her great privilege to dedicate the house, 2, Lang Road, Centennial Park, Sydney, to the service of Baha'u'llah. After musical items had been rendered and refreshments served the Secretary of the National Spiritual Assembly showed the press representatives over the building. A reporter remarked that he had heard so many wonderful things during the afternoon, he had become deeply conscious of his own ignorance. The addresses given by the delegates during the Convention sessions were instructive and helped to deepen the spirit of dedication to service of all the believers. We enter the second Baha'i century full of confidence. The Haziratu'1-Quds, we know, will become a great centre from which the influence of the Baha'i Faith will be radiated over all Australia and New Zealand. CENTENARY CELEBRATIONS On Tuesday 23rd July 1944, the Convention delegates and friends were the guests of the Guardian at a buffet dinner at the Pickwick Club, Sydney. How thrilling to be the guests of the beloved Guardian; if oniy he could have been present in person as we know he was in spirit. It is the great ambition of all the believers to meet the Guardian personally and tell him face to face how we love him and appreciate all his gifts and goodness to us, and the protection of his guiding hand. The Pickwick Club banqueting hail provided a really beautiful setting for the happy occasion of this celebration. Guests included citizens of Sydney. After dinner the gathering was photographed and several eloquent addresses given. Mrs. E. M. Axford, acting as Chairman, explained that this function [p228] 228 THE JIAHA'! WORLD was one of many commemorating the declaration of the B~5 made on 23rd May 1844. From this date the Baha'i Era commences. Mr. H. Blundell spoke on "The Mb," Mr. N. Walker on ttBahA'W11Th," Mrs. 0. Routh Ct 'Abdu'l-Baha" and Mrs. Dive on "The Baha'i Faith Today." The addresses were interspersed with beautifully rendered vocal and pianoforte items. It was a delightful occasion for all, and the believers will look back on it as one of the happiest events of the Centenary Convention. 11. LATIN-AMERICA CELEBRATES THE BAHA'I CENTENARY B~ MARION H. LONGYEAR THE participation of all Latin-American republics in the worldwide celebrations of the first Centennial of the Baha'i Era was of unique significance, and marked the first fruits of a spiritual harvest whose ultimate proportions are too vast for present estimate. This fruition, indeed, was further enhanced in its direct connection with yet another Centenary celebration of a Baha'i Holy Day, and one likewise in tribute to the Herald of the Faith. For it was in 1919, the year of the one hundredth anniversary of the birthday of the Mb, that the initial impetus for the Spiritual Mission of America was unfolded to the awestruck believers attending the Eleventh Baha'i Congress for the United States and Canada. To the assembled delegates and friends at the historic meeting came the call to the American believers raised by 'Abdu'l-Baha, the Center of God's Covenant with humanity, in the series of Tablets delineating the Divine Plan for the orderly achievement of peace, of progress and of unity for all the inhabitants of the earth. It was Martha Root, arising in instant response, and setting forth on the first of her four world journeys, who bore the Charter of the New Age to the Southern Hemisphere of the West. As the worldwide Baha'i community prepared to celebrate the Centenary of the Declaration of the Bab's divine Mission, oniy a short quarter of a century had elapsed since that early August day of 1919 when Martha Root first stepped upon the soil of South America and gave thanks to Baha'u'llah that His Faith had come to bless this vast and fertile land. The city of Para, in Brazil, situated at the mouth of the Amazon River, was the first point of Martha Root's arrival on the great continent. Over the brief period of two and a half decades other Baha'i visitors had pushed forward the frontiers of the new civilization, travelling teachers had brought their messages of inspiration, and had been followed, in turn, by an intrepid band of resident pioneers. Baha'i Centers, bravely established, were to be found in every republic of Central and South America and of the Caribbean Isles; the spiritual vanguard of the Kingdom of God on earth had uplifted the banner of His Faith in each nation of that land. The closing weeks of the first Baha'i Century found all these Latin-American centers, however large or small, however newly established, busily engaged in a variety of plans for the Centenary celebrations. The Guardian had formulated the suggestions for a befitting celebration for the American believers, to be held at the great "Mother Temple of the 'West" in Wilmette, the beautiful suburb of Chicago, in conjunction with the Annual National Baha'i Convention. For Latin-American Baha'is, one of these suggestions in particular held exhilarating interest. From among the believers of each Latin-American republic, the Guardian had written, one member was to be elected to serve as the representative of that country, to participate in the first All-America Baha'i Convention. Every possible effort, the Guardian emphasized, was to be made to overcome the obstacles of travel limitations, in order that as many as possible of these chosen delegates could be present and [p229] THE CENTENARY OF A WORLD FAITH 229 share in the consultation periods of the Convention's sessions, as well as the programs and festivities of the Centenary celebrations. On the one hand then, the Latin-Ameri-can communities were absorbed in preparations for the Convention journey of their representatives, and on the other, to whatever degree was feasible, plans were under way for local celebrations of tribute to the event. Elsewhere has been recorded the inspiring contributions made by the delegates of these communities of the southern areas of the Americas, who, in due time returned to their homes to regale their coworkers with the news of their stirring experiences, and to engage with renewed vigor in intensified teaching activities. What is to be told here are brief highlights of the celebrations of those wh& stayed at home, celebrations infinitely precious and far-reaching, no matter how simple they might seem in outward character. They too, these first believers of Latin-America, were heralds of the Faith of God. MEXICO First to be mentioned by 'Abdu'l-Baha, as He listed the countries, one by one, was Mexico, and of its citizens He wrote that, "If one breath of life be blown over them great results will issue therefrom." It was Mexico which first responded to the Divine Voice and in the heart of her capital city was established the first Latin-American Baha'i community. In Mexico City the Spiritual Assembly sponsored a public meeting which was well attended, and refreshments were served after the program, to add to the festive occasion. On a later date, a banquet was held at the Molino Restaurant, which was enjoyed by all the Baha'is and their guests. Miss Juliet Thompson, member of the New York community, and a visitor in Mexico City at the Centenary time described these gatherings of commemoration. "On the night of May 22, the high room in the Baha'i Center of Mexico City, where the meetings were held, was festooned from ceiling to floor with garlands of flowers made with such love and joy by the community members. There was beautiful music that evening, played by a young ]lah4'i pianist, Senorita Pilar Gutierrez, and Senor Jos6 Vergara read with great reverence the story of that sublime night which we had gathered to commemorate. CC ¶[ seemed to have been transported into the days of H~riinu'1-Rashid,' wrote a reporter on Mexico's leading newspaper after attending our Centenary there. CHOW can such a belief take root in skeptical Mexico? But that it has taken root is beyond doubt.' He devoted a three-column article, exceptionally accurate in its details, to the Principles of the Faith. ttThe Assembly of Mexico City," Miss Thompson continued, "also gave a banquet, attended by many guests who are not BaJA'is, and on this occasion two distinguished women educators spoke most sympathetically of the Faith, which had been proclaimed in the address of Senor Antonio Gonzalez Mon." CENTRAL AMERICA AND THE CARIBBEAN ISLANDS From the cluster of Central American republics, and their neighboring companions in the Isles of the Caribbean Sea, have come accounts, for the most part undetailed, of the programs dedicated to the Centenary anniversary, as it was observed in the local gatherings. The fervor of their devotion found creative outlet in the arts, through the ardor of poetic praise of the New Day, in paintings inspired with the longing to glorify the Faith, in music evoking a new spirit of consecration to the Cause of God. Local publications of the Baha'i communities were focussed upon tributes to the Centenary and upon the opportunity for attracting new friends to know of the Divine Remedy which had been offered to an anguished humanity. Other forms of pub-licky, through the local press and over the radio, contributed a new impetus for the growth in the second century. In each country, friendly gatherings of a significance far beyond the simplicity of the commemorative meetings inaugurated a new stage of consolidation and expansion. The Baha'is of Haiti supported a series of functions covering the same period of days as prevailed at the Centenary Convention in the United States-Mr. Mr. Gerald Mc [p230] 230 THE BAHA'I WORLD Bean supplied the following account of the program carried out under the supervision of the Spiritual Assembly of Port au Prince. "On May 19 at sunset, our first meeting was opened with the Baha'i tPrayer For All Nations,' followed by the singing of the Haitian National Anthem, and that of the United States. Dr. Faure Cox, delegate for Haiti, gave a lecture entitled, tA True Baha'i.' tCOn May 20 the second meeting was opened by the secretary, and one of our friends, Miss R. Hippolyte, gave prayers. Mr. Gerald McBean followed with a lecture on the tLf of the Rib.' At the end of the lecture we read passages from tL~Ere Nou-velk' on tTrue Civilization,' and the meeting closed with a prayer. "On May 21 to 25, the meetings were opened as usual with prayers and readings selected from our Baha'i books. On each occasion refreshments were served, and on the last day the Secretary addressed the gathering on the duties of each Baha 'i in his community." In Cuba, the Spiritual Assembly of Havana secured excellent publicity and sponsored a most successful meeting in their Baha'i Center on the evening of May 22. Perfecto Perez and Dr. E. Matamoros presented addresses preliminary to the lecture of Dr. Walter IBlomquist, their guest speaker, whose subject was "La Gesta de Los Mar-tires." Dr. Blomquist and his wife have since embraced the Faith and are energetically supporting the development of the Cause in Cuba. Gwenne Sholtis, pioneer teacher to Tru-jill0, Santo Domingo, provided a colorful description of the joyous celebration in that city. Friends sympathetic to the Faith greeted the event in a spirit of rejoicing. "It was a fiesta of fi~stas," wrote Gwenne, tcfor we were enjoying a threefold celebration, the Centenary of the Bib's Declaration, the birthday of 'Abdu'l-Baha, and the dedication of the Baha'i House of Worship. What a joyous occasion to share with friends, not only to enrich our own lives in giving, but perhaps striking that vibrant cord which can awaken in each of us that intense desire and longing to serve to the best of our abil Ñ ity the blessed Faith of God. ttThe guests were from many countries. There were three Hindus, two Puerto Ricans, one Hungarian, six Dominicans, a young lady from Spain and four tNorte Amen-canos.' The eldest guest was a venerable Dominican, aged seventy-three, and the youngest was a lovely little blonde miss of three and a half years, from Miami, Florida. "The fiesta opened with the Spanish translation of 'Abdu'l-Baha's Prayer For All Nations,' followed by the reading of the Words of the B~b to the eighteen Letters of the Living. An inspiring and stimulating discussion took place about that event. As a conclusion to our commemorative service one of the Hindus chanted, in the Indian language, a beautiful prayer revealed by Lord Krishna. "Very gay and festive were our refreshments and the Kuldi, a ten year old Hindu boy, danced several oriental dances, a Dominican girl of twelve sang folk songs, and tiny Jessie Lee, our Miami guest, also made her contribution to the festive merrymaking. Our program closed with the reading of the cablegram from the National Spiritual Assembly. We had given our guests food for their souls, food for thought, as well as material food. We were, in reality, united with every Baha'i in the world. In reluctant parting, Kuldi, the little Hindu boy, asked: tCan I come to more Baha'i fiestas? I never see anything more pretty.~ THE SOUTHERN CONTINENT OF AMERICA The republics of the vast areas of South America also held within their borders a vibrant nucleus of the new civilization. In each of these Baha'i communities the momentous Centenary event was likewise celebrated in varying degrees of formality or simplicity, and all represented the approach to new achievements in the spiritual destiny of these countries. BRAZIL It seemed a particularly propitious event that the delegate elected by the Baha'is of Brazil should be a resident, and indeed more than that, a native son of the city of Baha. Twice mentioned by 'Abdu'l-Baha in the Tablets of the Divine Plan, Baha, second largest seaport of majestic Brazil, [p231] THE CENTENARY OF A WORLD FAITH 231 was thus bequeathed an imperishable spiritual legacy. Dr. Fernando Nova, distinguished physician of this city proved a most able representative for his Baha'i coworkers whose needs in the furthering of the teaching work he made known, and whose greetings and suggestions he offered. At home, the Baha'i in Recife and Rio de Janeiro, as well as in Baha, with grateful hearts joined in spiritual unity with their fellow members in the great House of Worship on Lake Michigan and in the other centers of the far-flung world community of Baha'u'llah. Argentina, blessed with the memorial shrine of May Maxwell erected in the beautiful Quilmes cemetery, paid its tribute to the Baha'i Centenary in a program arranged by the Spiritual Assembly of Buenos Aires at the culmination of several days of well-presented newspaper publicity about the historic occasion of the Centenary anniversary of the Baha'i Faith and of the House of Worship in the heart of North America. MThs Etta Mae Lawrence presided as the chairman, welcoming the guests and explaining the significance of the event in her introduction to the evening program which was carried out as follows: Mr. An-tonek Kevorkiari made the opening address on "The BTh Ñ The Forerunner of Baha'u'llah"; a reading of the Words of the Bib announcing His Mission, was followed by three addresses, tcBah6.~u~11ib, the Prophet of God for this Day,"by Mr. Salvador Tormo, "'Abdu'l-Baha The Servant of God," by Mr. Athos Costas, "Shoghi Effendi, the Guardian of the Cause of God Today, and the Adm%istrative Order," by Mr. Emilio Barros. In vivid contrast to this function of the established community of Buenos Aires was the prayerful vigil of Marcia Steward, pioneer teacher to Chile, in the remote outpost of Punta Arenas, southernmost city of the earth, overlooking part of the Straits of Magellan. Sharing with Alaska the Guardian's intense longing to see the Faith firmly established in these extremities of the entire American Continent, Punta Arenas was being illumined with the light of the Divine Teachings through Marcia Steward's efforts. It was truly an achievement to celebrate with gratitude and with prayer, that in ten decades, despite every persecution and effort to impede, the Cause had moved on and on until it included even this distant spot. BOLIVIA Sweeping northward from the fringes of the Antarctic Circle to the mountain peaks of Bolivia, the unity of hearts was linked again in the Cefltenary tribute of the believers of Santiago, Chile, the first Baha'i Center of that country. With their delegate in Chicago, and their pioneer teacher many hundreds of miles south, engaged in the noble task of hoisting the standard of the Faith in a new and vital section of their country, the celebrants of the Centenary in Santiago partook more of a solemn dedication to their mission of extending the frontiers still further, than of a spirit of festivity for past victories. In anticipation of the Centennial event, and many months before that that sacred day, the Baha'is of La Paz, Bolivia, centered their attention upon a tribute that would be both of immediate interest and of permanent contribution to the teaching work. Flora Hones, resident pioneer, wrote of their painstaking preparation of a commemorative booklet of prayers translated into Spanish by Senora Mollie Landivar, carefully selected to bring comfort to young and old, to people of culture and education, and to those whose education had been limited; in short, to offer the healing gift of the Divine Word to all. All obstacles were overcome and the beautiful little booklet was published and generously distributed in their Centenary activities. At the time of the Anniversary itself, an address on the radio was given by talented Matina Lijeron, a short article was published in the local newspaper, and the friends gathered to participate in a program of commemoration. On this occasion prayers and appropriate readings from the Baha Writings paid loving honor to the Declaration of the Mission of the Mb, and to the birthday of 'Abdu'1 Ñ Baha on that same Holy Day. The program also provided an address entitled, tCThe Great Announcement," by Senora Yvonne de Cuellar, and all who at Ñ tended shared in the deep reverence and joy Qf the meeting. [p232] 232 THE BAHA'I WORLD PARAGUAY Asunci6n, capital city of Paraguay, was largely oblivious to the celebration of the occasion, but within its heart a consecrated l.ittie gathering of Baha'is struggled through storm and wind to commemorate the sacred hour. Meeting in the home of Senora Electra de Prono, these members of the newiy established Spiritual Assembly of Asunci6n, the first Baha'i Assembly to be founded in that country, were united in a "very high note of love and amity," as they listened to translations given by Senora Josefina Pla de Campos, of prayers and excerpts from the ctDawn~Ereakers.~~ PEIUY The program of distinction, grateful testimony of the Baha'i Community of Lima, Pert, that the Faith had been established in their land, is given below. The last four months of the first century had witnessed the spectacular development from the welcome to the first believer, in February 1944, to the founding of their Local Assembly on April 21, and further expansion of membership before the Centenary date. The many months of Eve Nicklin's gallant and patient efforts as resident pioneer since 1941 had suddenly blossomed, during a visit of Virginia Orbison, travelling teacher, into this spirited body of believers under whose auspices the commemoration was carried out. The selfless devotion implicit in all pioneer victories shines forth in the closing phrases of Eve Nicklin's message to the Convention: ~tM the love and unity that is felt here in our little community reach across time and space and unite with that 'ove and unity that must truly be manifest where you are Ñ there in our beloved House of Worship." The spirit of essential steadfastness is reflected in the final sentence of Senora Isabel Tirado de Barreda, first believer to be enrolled in Per6, and the chosen representative to the Convention, m her greeting to that assemblage: tCThus as a drop of water gradually wears away the stone, so must the Baha'i Faith engrave the heart of Humanity so that it may be enabled to attain to God's Grace, of which it is so much in need." BAHA'I CENTENARY PROGRAM LIMA, PERP MAY 22, 1944 AT 7:00 P.M. 1 Ñ Ray Eetts, Chairman Ñ Welcome and Introduction of Speakers. 2 Ñ Eve Nicklin Ñ Purpose of the celebration, and the Baha'i Temple (Address given in English). 3 Ñ Dr. Luis Fernandez Ñ Spanish translation of Miss Nicklin's address. 4 Ñ Aifredo Barreda Ñ Reading of cables of greeting from the Baha of La Paz, and the National Spiritual Assembly of the United States and Canada. 5 Ñ Professor Reginald C. Reindorp Ñ Significance of the Centenary to the World. 6 Ñ Ray Betts Ñ Story of the Declaration of the Bil. 7 Ñ Ricardo Calderon Ñ Birthday of 'Abdu'l-Baha. 8 Ñ Alejandro Franco Ñ Significance of the Faith to Peria, and to Youth. 9 Ñ Sra. Isabel de Barreda Ñ As delegate from PerA, read the Greeting of the Baha'is of Lima, Peria, to the All-Amer-ica Convention. 10 Ñ Miss Virginia Orbison Ñ Summary and Conclusion. 11 Ñ Prayer for All Nations Ñ Luz Saenz de Saenz. Unprecedented was the mighty, spiritual chorus of the entire Baha'i world, raising in unison as one voice, a paean of praise and thanksgiving on this Centenary of the glorious Declaration of the Bib; unrecorded, except in the treasuries of God, and in the hearts of those who were privileged to experience them in the countries of the East and of the West, must remain the many tributes, great and small, of beauty, and of exaltation. Unparalleled the heroism of martyrs and of pioneers that in the span of but one century had served to carry around the world the Message ordained by God, the sacred Lamp of knowledge and of truth that Ctthe Finger of God hath lit." Virginia Orbison, travelling teacher, whose distinguished services contributed to the firm establishment of the Faith of Baha'- [p233] 233 THE CENTENARY OF A WORLD FAITH u'llAh in several Latin-American countries concluded her Centenary greeting with these thoughts: ttNow are seen the shining threads of the spiritual web woven by Martha Root, later enlarged by Mr. and Mrs. Mathews, Mr. and Mrs. French, and by Frances Stewart and many other travellers and resident pioneers in this agonizing though luminous field; a web gathering strength, and binding gradually and forever, the hearts of the believers in the Faith of Baha'u'llah; a mystic chain of Baha'i love enormously enlacing more and more hearts Ñ charming them into forming the complete integration of all these races, nations, classes and creeds of this awakening continent. Now is this tone soul' insinuating itself into tmany bodies,' from Magallanes up the mighty Cordillera, spreading itself over the land and the hearts, mounting northward through the Central and uppermost stem of this backbone of the Americas into Alaska. "Exactly one hundred years ago, in Persia, the glorious youthful Bib offered His Silver Cup to the first believer. Now, in every land, the souls are drinking of the Divine Elixir which is changing the heart of the world." [p234] [p235] PART TWO [p236] [p237] THE WORLD ORDER OF BAHA'U' LLAH THE PRESENTDAY ADMINISTRATION OF TILE BAHA'I FAITH THE FORMATION RELIGIOUS OF AN ORGANIC COMMUNITY B~ HORACE HOLLEY IN accepting the message of Baha'u'llah, every Baha'i has opened his mind and heart to the dominion of certain fundamental truths. These truths he recognizes as divine in origin, beyond human capacity to produce. In the realm of spirit he attests that these truths are revealed evidences of a higher reality than man. They are to the soui what natural law is to physical body of animal or plant. Therefore the believer today, as in the Dispensation of Christ or Moses, enters into the condition of faith as a status of relationship to God and not of satisfaction to his own limited human and personal will or awareness. His faith exists as his participation in a heavenly world. It is the essence of his responsibility and not a temporary compromise effected between his conscience or reason and the meaning of truth, society, virtue, or life. The Baha'i accepts a quality of existence, a level of being which has been created above the control of his own active power. Because on that plane the truth exists that mankind is one, part of his acceptance of the message of Baha'u'llah is capacity to see that truth as existing, as a heavenly reality to be confirmed on earth. Because likewise on that higher level the inmost being of Moses, Christ, Muhammad, the Bab, and Baha'u'llah is one being, part of the believer's acceptance of the Baha message is capacity to realize the eternal continuance of that oneness, so that thereafter never will he again think of those holy and majestic Prophets according to the separateness of their bodies, their countries and their times. The Baha'i, moreover, recognizes that the realm of truth is inexhaustible, the creator of truth God Himself. Hence the Baha'i can identify truth as the eternal flow of life itself in a channel that deepens and broadens as man's capacity for truth enlarges from age to age. For him, that definition of truth which regards truth as tiny fragments of experience, to be taken up and laid down, as a shopper handling gems on a counter, to buy if one gem happens to please or seems becoming: Ñ such a definition measures man s own knowledge, or interest, or loyalty, but truth is a living unity which no man can condition. It is the sun in the heavens of spiritual reality, while self-will denies its dominion because self-will is the shadow of a cloud. There are times for the revelation of a larger area of the indivisible truth to mankind. The Manifestation of God signalizes the times and He is the revelation. When He appears on earth He moves and speaks with the power of all truth, known and unknown, revealed in the past, revealed in Him, 237 [p238] 238 THE BAHA'I WORLD or to be revealed in the future. That realm of heavenly reality is brought again in its power and universality to knock at the closed door of human experience, a divine guest whose entrance will bless the household eter Ñ nally, or a divine punishment when debarred and forbidden and condemned. Baha'u'llah reveals that area of divine truth which underlies all human association. He enlarges man's capacity to receive truth in the realm of experience where all men have condemned themselves to social chaos by ignorance of truth and readiness to substitute the implacable will of races, classes, nations and creeds for the pure spiritual radiance beneficently shining for all. Spiritual reality today has become the principle of human unity, the law for the nations, the devotion to mankind on which the future civilization can alone repose. As long as men cling to truth as definition, past experience, aspects of self-will, so long must this dire period of chaos continue when the separate fragments of humanity employ life not to unite but to struggle and destroy. m the world of time, Baha'u'llah has created capacity for union and world civilization. His Dispensation is historically new and unique. In the spiritual world it is nothing else than the ancient and timeless reality of Moses, Jesus and Muhammad disclosed to the race in a stage of added growth and development so that men can take a larger measure of that which always existed. Like the man of faith in former ages, the Baha'i has been given sacred truths to cherish rn his heart as lamps for darkness and medicines for healing, convictions of immortality and evidences of divine love. But in addition to these gifts, the Baha'i has that bestowal which only the Promised One of all ages could bring: nearness to a process of creation which opens a door of entrance into a world of purified and regenerated human relations. The final element in his recognition of the message of Baha'u'llah is that Baha'u'llah came to found a civilization of unity, progress and peace. ctO Children of Men! Know ye not why We created you all from the same dust? That no one should exalt himself over the other. Ponder at all times how ye were created. Since We have created you all from the same substance it is incumbent on you to be even as one soui, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest. Such is My counsel to you, 0 concourse of light! Heed ye this counsel that ye may obtaiti the fruit of holiness from the sea of wondrous glory." Thus He describes the law of survival revealed for the world today, mystical only in that He addressed these particular words to our deepest inner understanding. Their import is not confined to any subjective realm. The motive and the realization He invokes has become the whole truth of sociOlogy' in this era. Or, as we find its expression in another passage: t'A1I men have been created to carry forward an ever-advancing civilization." And the truth reappears in still another form: CCHO vast is the tabernacle of the Cause of God! It bath overshadowed all the peoples and kindreds of the earth, and will, erelong, gather together the whole of mankind beneath its shelter." The encompassing reach of the Cause of God in each cycle means the particular aspect of experience for which men are held responsible. Not until our day could there be the creation of the principle of moral cause and effect in terms of mankind itself, in terms of the unifiable world. The mission of 'Abdu'l-Baha, following Baha'u'llah's ascension in 1892, was to raise up a community of believers through whom collectively He might demonstrate the operation of the law of unity. 'Abdu'l-Baha's mission became fulfilled historically in the experience of the Baha'is of North America. In them He developed the administrative order, the organic society, which exemplifies the pattern of justice and order Baha'u'llah had creatively ordained. By His wisdom, His tenderness, His justice and His complete consecration to Baha'u'llah, 'Abdu'l-Baha conveyed to this body of Baha'is a sense of partnership in the process of divine creation: that it is for men to recreate, as civilization, a human and earthly replica of the heavenly order existing in the divine will. [p239] THE WORLD ORDER OF BAHA'U'LLAH 239 The Baha'i administrative order has been described by the Guardian of the Faith as the pattern of the world order to be gradually attained as the Faith spreads throughout all countries. Its authority is Baha'u'llah, its sources the teachings He revealed in writing, with the interpretation and amplification made by 'Abdu'l-Baha. The first conveyance of authority by Baha'u'llah was to His eldest son. By this conveyance the integrity of the teachings was safeguarded, and the power of action implicit in all true faith directed into channels of unity for the development of the Cause in its universal aspects. No prior Dispensation has ever raised up an instrument like 'Abdu'l-Baha's through whom the spirit and purpose of the Founder could continue to flow out in its wholeness and purity until His purpose had been achieved. The faith of the Baha'i thus remains untainted by those elements of self-will which in previous ages have translated revealed truth into creeds, rites and institutions of human origin and limited aim. Those who enter the Baha'i community subdue themselves and their personal interests to its sovereign standard, for they are unable to alter the Cause of Baha'u'llah and exploit its teachings or its community for their own advantage. 'Abdu'l-Baha's life exemplified the working of the one spirit and the one truth sustaining the body of believers throughout the world. He was the light connecting the sun of truth with the earth, the radiance enabling all Baha'is to realize that truth penetrates human affairs, illumines human problems, transcends conventional barriers, changes the climate of life from cold to warm. He infused Himself so completely into the hearts of the Baha'is that they associated the administrative institutions of the Faith with His trusted and cherished methods of service, so that the contact between their society and their religion has remained continuous and unimpaired. The second conveyance of authority made by Baha'u'llah was to the institution He termed "House of Justice": Ñ ttThe Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of BaM (i.e., nine) •It behooveth 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. Those souis who arise to serve the Cause sincerely to please God will be inspired by the divine, invisible inspirations. It is incumbent upon all (i.e., all believers) to obey. Administrative affairs are all in charge of the House of Justice; but acts of worship must be observed according as they are revealed in the Book." The House of Justice is limited in its legislative capacity to matters not covered by the teachings of Baha'u'llah Himself: Ñ cdt is incumbent upon the Trustees of the House of Justice to take counsel together regarding such laws as have not been expressly revealed in the Book." A high aim is defined for this central administrative organ of the Faiths:~c~The men of the House of Justice must, night and day, gaze toward that which bath been revealed from the horizon of the Supreme Pen for the training of the servants, for the upbuilding of countries, for the preservation of human honor." In creating this institution for His community, Baha'u'llah made it clear that His Dispensation rests upon continuity of divine purpose, and associates human beings directly with the operation of His law. The House of Justice, an elective body, transforms society into an organism reflecting spiritual life. By the just direction of affairs this Faith replaces the institution of the professional clergy developed in all previous Dispensations. By 1921, when 'Abdu'l-Baha laid down His earthly mission, the American Baha'i community had been extended to scores of cities and acquired power to undertake tasks of considerable magnitude, but the administrative order remained incomplete. His Will and Testament inaugurated a new era in the Faith, a further conveyance of authority and a clear exposition of the nature of the elective institutions which the Baha'is were called upon to form. In Shoghi Effendi, His [p240] 240 THE BAHA'I WORLD grandson, 'Abdu'l-Baha established the function of Guardianship with sole power to interpret the teachings and with authority to carry out the provisions of the Will. The Guardianship connects the spiritual and social realms of the Faith in that, in addition to the office of interpreter, he is constituted the presiding officer of the international House of Justice when elected; and the Guardianship is made to descend from generation to generation through the male line. From the 'X'ill these excerpts are cited: CcAfter the passing of this wronged one, it is incumbent upon the loved ones of the 'AbM Beauty (i.e., Baha'u'llah) to turn unto Shoghi Effendi Ñ the youthful branch branched from the two hallowed Lote-Trees (i.e., descended from both the B~b and Baha'u'llah) as he is the sign of God, the chosen branch, the guardian of the Cause of God.., unto whom His loved ones must turn. He is the expounder of the words of God and after him will succeed the firstborn of his lineal descendants. ttThe 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 Abh4 Beauty. ... Whatsoever they decide is of God. The mighty stronghold shall remain impregnable and safe through obedience to him who is the guardian of the Cause of God... No doubt every vainglorious one that purposeth dissension and discord will not openly declare his evil purposes, nay rather, even as impure gold would he seize upon divers measures and various pretexts that he may separate the gathering of the people of Baha." "Wherefore, 0 my loving friends! Con-sorf 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. ~ ye beloved of the Lord! Strive with 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. To none is given the right to put forth his own opinion or express his particular convictions. All must seek guidance and turn unto the Center of the Cause and the House of Justice." In each country where Baha'is exist, they participate in the world unity of their Faith through the office of the Guardian at this time, and they maintain local and national Baha'i in4titutions for conducting their own activities. In each local civil community, whether city, township or county, the Baha'is annually elect nine members to their local Spiritual Assembly. In America the Baha'is of each State or Canadian Province, (a direction of the Guardian having effect for the first time in connection with the Convention of 1944, the one hundredth year of the Faith) join in the election of delegates by proportionate representation and these delegates, to the full number of one hundred and seventy-one, constitute the Annual Convention which elects the members of the National Spiritual Assembly. These national bodies, in turn, will join in the election of an international Assembly, or House of Justice, when the world Baha'i community is sufficiently developed. The interrelationship of all these administrative bodies provides the world spirit of the Faith with the agencies required for the maintenance of a constitutional society bat-ancing the rights of the individual with the paramount principle of unity preserving the whole structure of the Cause. The Baha'i as an individual accepts guidance for his conduct and doctrinal beliefs, for not otherwise can he contribute his share to the general unity which is God's supreme blessing to the world today. This general unity is the believer's moral environment, his social universe, his psychic health and his goal of effort transcending any personal aim. In the Baha'i order, the individual is the musical note, but the teachings revealed by Baha'u'llah are the symphony in which the note finds its real fulfillment; the person attains value by recognizing that truth transcends his capacity and includes him in a relationship which 'Abdu'l-Baha said endowed the part with the quality of the whole. To receive, we give. In comparison to this divine creation, the traditional claims of in [p241] THE WORLD ORDER OF BAHA'U'LLAH 241 dividual conscience, of personal judgment, of private freedom, seem nothing more than empty assertions advanced in opposition to the divine will. It cannot be sufficiently emphasized that the Baha'is relationship to this new spiritual society is an expression of faith, and faith alone raises personality out of the pit of self-will and moral isolation into which so much of the world has fallen. There can be no organic society, in fact, without social truth and social law embracing the individual members and evoking a loyalty both voluntary and complete. The political and economic groups which the individual enters with reservations are not true societies but temporary combinations of restless personalities, met in a truce which can not endure. Baha'u'llah has for ever solved the artificial dilemma which confuses and betrays the ardent upholder of individual freedom by His categorical statement that human freedom consists in obedience to God's law. The freedom revolving around self-will He declares ttmust, in the end, lead to sedition, whose flames none can quench. Know ye that the embodiment of liberty and its symbol is the animal. True liberty consists in man's submission unto My commandments, little as ye know it." The Guardian, applying the terms of the Will and Testament to an evolving order, has given the present generation of Baha'is a thorough understanding of Baha'i institutions and administrative principles. Rising to its vastly increased responsibility resulting from the loss of the beloved Master, 'Abdu'l-Baha, the Baha'i community itself has intensified its effort until in America alone the number of believers has been more than doubled since 1921. It has been their destiny to perfect the local and national Baha'i in Ñ stitutions as models for the believers in other lands. Within the scope of a single lifetime, the American Baha'i community has developed from a small local group to a national unit of a world society, passing through the successive stages by which a civilization achieves its pristine pattern and severs itself from the anarchy and confusion of the past. In Shoghi EIT endi's letters addressed to this Baha'i community, we have the statement of the form of the administrative order, its function and purpose, its scope and activity, as well as• its significance, which unites the thoughts and inspires the actions of all believers today. From these letters are selected a number of passages presenting fundamental aspects of the world order initiated by Baha'u'llah. 1. On its nature and scope: Ñ ~tJ cannot refrain from appealing to them who stand identified with the Faith to disregard the prevailing notions and the fleeting fashions of the day, and to realize as never before that the exploded theories and the tottering institutions of presentday civilization must needs appear in sharp contrast with those God-given institutions which are destined to arise upon their ruin. ~tFOV Baha'u'llah has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. in addition to these He, as well as 'Abdu'l-Baha after Him, have, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. (cUnlike the Dispensation of Christ, unlike the Dispensation of Muhammad, unlike all the Dispensations of the past, the apostles of Baha'u'llah in every land, wherever they labor and toil, have before them in clear, in unequivocal and emphatic language, all the laws, the regulations, the principles, the in Ñ stitutions, the guidance, they require for the prosecution of their task. Therein lies the distinguishing feature of the Baha'i Revelation. Therein Lies the strength of the unity of the Faith, of the validity of a Revelation that claims not to destroy or belittle previous Revelations, but to connect, unify, and fulfill them. (cFeeble though our Faith may now appear in the eyes of men, who either denounce it as an offshoot of Isl6m, or contemptuously [p242] 242 THE BAHA'I WORLD ignore it as one more of those obscure sects that abound in the 'West, this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His law, and shall forge ahead, undivided and unimpaired, till it embraces the whole of mankind. Only those who have already recognized the supreme station of Baha'u'llah, only those whose hearts have been touched by His love, and have become f a Ñ miliar with the potency of His spirit, can adequately appreciate the value of this Divine Economy Ñ His inestimable gift to mankind. 'This Administrative Order will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucicus but the very pattern of the New World Order destined to embrace in the fulness of time the whole of mankind. (tAlone of all the Revelations gone before it this Faith has succeeded in raising a structure which the bewildered followers of bankrupt and broken creeds might well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world-embracing shelter. "To what else if not to the power and majesty which this Administrative Order Ñ the rudiments of the future all-enfolding Baha'i Commonwealth Ñ is destined to manifest, can these utterances of Baha'u'llah allude: The world's equilibrium hath been upset through the vibrating influence of this most great, this new 'World Order. Mankind's ordered life bath been revolutionized through the agency of this unique, this wondrous System Ñ the like of which mortal eyes have never witnessed 2. On its local and national institutions: Ñ "A perusal of some of the words of Baha'u'llah and 'Abdu'l-Baha on the duties and functions of the Spiritual Assemblies in every land (later to be designated as the local Houses of Justice), emphatically reveals the sacredness of their nature, the wide scope of their activity, and the grave responsibility which rests upon them. tAddressing the members of the Spiritual Assembly in Chicago, the Master reveals the following :. Ñ ~Whenever ye enter the council-chamber, recite this prayer with a heart throbbing with the love of God and a tongue purified from all but His remembrance, that the All-powerful may graciously aid you to achieve supreme victory:~cCO God, my God! We are servants of Thine that have turned with devotion to Thy Holy Face, that have detached ourselves from all beside Thee in this glorious Day. We have gathered in this spiritual assembly, united in our views and thoughts, with our purposes harmonized to exalt Thy Word amidst mankind. 0 Lord, our God! Make us the signs of Thy Divine Guidance, the Standards of Thy exalted Faith amongst men, servants to Thy mighty Covenant. 0 Thou our Lord Most High! Manifestations of Thy Divine Unity in Thine Abh~ Kingdom, and resplendent stars shining upon all regions. Lord! Aid us to become seas surging with the billows of Thy wondrous Grace, streams flowing from Thy all-glorious Heights, goodly fruits upon the Tree of Thy heavenly Cause, trees waving through the breezes of Thy Bounty in Thy celestial Vineyard. 0 God! Make our souls dependent upon the Verses of Thy Divine Unity, our hearts cheered with the outpourings of Thy Grace, that we may unite even as the waves of one sea and become merged together as the rays of Thine effulgent Light; that our thoughts, our views, our feelings may become as one reality, manifesting the spirit of union throughout the world. Thou art the Gracious, the Bountiful, the Bestower, the Almighty, the Merciful, the Compassionate. "In the Most Holy Book is revealed: Ñ cThe 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 behooveth 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. [p243] THE WORLD ORDER OF BAHA'U'LLAH 243 Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, 0 ye that perceive.' c(Furthermore 'Abdu'l-Baha reveals the folIowing: Ñ ~It is incumbent upon every one not to take any step without consulting the Spiritual Assembly, and they must assuredly obey with heart and soul its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and after his own judgment, will follow his own desire, and do harm to the Cause.' The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrances, humility and lowliness amongst His loved ones, patience and longsuffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bali shall be vouchsafed to them. In this day, assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion, a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.' ~Enumerating the obligations incumbent upon the members of consulting councils, the Beloved reveals the following: Ñ Whe first condition is absolute love and harmony amongst the members of the assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be non-exist-ent, , that gathering shall be dispersed and that assembly be brought to naught. The second condition: Ñ They must when coming together turn their faces to the Kingdom on high and ask aiX from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one's views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced. In short, whatsoever thing is arranged in harmony and with iove and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness. If this be so regarded, that assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One. Discussions must all be confined to spiritual matters that pertain to the training of souis, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of Spirit.' "So great is the importance and so supreme is the authority of these assemblies that once 'Abdu'l-Baha after having Himself and in His own handwriting corrected the transla-zion made into Arabic of the Ishr~qit (the [p244] 244 THE BAHA'I WORLD Members of the National Spiritual Assembly of the Baha'is of the United States and Canada 19441945. (Reelected for the year 194546.) Effulgences) by Sheikh Faraj, a Kurdish friend from Cairo, directed him in a Tablet to submit the above-named translation to the Spiritual Assembly of Cairo, that he may seek from them before publication their approval and consent. These are His very words in that Tablet: Ñ tHis honor, Sheikh Faraju'lIah, has here rendered into Arabic with greatest care the Ishr~q~t and yet I have told him that he must submit his version to the Spiritual Assembly of Egypt, and I have conditioned its publication upon the approval of the above-named Assembly. This is so that things may be arranged in an orderly manner, for should it not be so any one may translate a certain Tablet and print and circulate it on his own account. Even a nonbeliever might undertake such work, and thus cause confusion and disorder. If it be conditioned, however, upon the approval of the Spiritual Assembly, a transla tion prepared, printed and circulated by a nonbeliever will have no recognition whatever. "This is indeed a clear indication of the Master's express desire that nothing whatever should be given to the public by any individual among the friends, unless fully considered and approved by the Spiritual Assembly in his locality; and if this (as is undoubtedly the case) is a matter that pertains to the general interest of the Cause in that Land, then it is incumbent upon the Spiritual Assembly to submit it to the consideration and approval of the national body representing all the various local assemblies. Not only with regard to publication, but all matters without any exception whatsoever, regarding the interests of the Cause in that locality, individually or collectively, should be referred exclusively to the Spiritual Assembly in that locality, which shall de [p245] THE WORLD ORDER OF BAHA'U'LLAH 245 cide upon it, unless it be a matter of national interest, in which case it shall be referred to the national body. With this national body also will rest the decision whether a given question is of local or national interest. (By national affairs is not meant matters that are political in their character, for the friends of God the world over are strictly forbidden to meddle with political affairs in any way whatever, but rather things that affect the spiritual activities of the body of the friends in that land.) ~tFu11 harmony, however, as well as cooperation among the various local assemblies and the members themselves, and particularly between each assembly and the national body, is of the utmost importance, for upon it depends the unity of the Cause of God, the solidarity of the friends, the full, speedy and efficient working 6f the spiritual activities of His loved ones. "Large issues in such spiritual activities that affect the Cause in general in that land, such as the management of the Star of the West and any periodical which the National Body may decide to be a Baha'i organ, the matter of publication, of reprinting Baha'i literature and its distribution among the various assemblies, the means whereby the teaching campaign may be stimulated and maintained, the work of the Mashriqu'l-Adhkar the racial question in relation to the Cause, the matter of receiving Orientals and association with them, the care and maintenance of the precious film exhibiting a phase of the Master's sojourn in the United States of America as well as the original matrix and the records of His voice, and various other national spiritual activities, far from being under the exclusive Iurisdic-tion of any local assembly or group of friends, must each be minutely and fully directed by a special board, elected by the National Body, constituted as a committee thereof, responsible to it and upon which the National Body shall exercise constant and general supervision. "Regarding the establishment of 'National Assemblies,' it is of vital importance that in every country, where the conditions are favorable and the number of the friends has grown and reached a considerable size, such as America, Great Britain and Germany, that a ~Nationa1 Spiritual Assembly' be immediately established, representative of the friends throughout that country. "Its immediate purpose is to stimulate, unify and coordinate by frequent personal consultations, the manifold activities of the friends as well as the local Assemblies; and by keeping in close and constant touch with the Holy Land, initiate measures, and direct in general the affairs of the Cause in that country. ttIt serves also another purpose, no less essential than the first, as in the course of time it shall evolve into the National House of Justice (referred to in 'Abdu'l-Baha's Will as the td House of Justice'), which according to the explicit text of the Testament will have, in conjunction with the other National Assemblies throughout the Baha world, to elect directly the members of the International House of Justice, that Supreme Council that will guide, organize and unify the affairs of the Movement throughout the world. "It is expressly recorded in 'Abdu'l-Baha's Writings that these National Assemblies must be indirectly elected by the friends; that is, the friends in every country must elect a certain number of delegates, who in their turn will elect from among all the friends in that country the members of the National Spiritual Assembly. In such countries, therefore, as America, Great Britain and Germany, a fixed number of secondary electors must first be decided upon. The friends then in every locality where the number of adult declared believers exceeds nine must directly elect its quota of secondary electors assigned to it in direct proportion to its numerical strength. These secondary electors will then, either through correspondence, or preferably by gathering together, and first deliberating upon the affairs of the Cause throughout their country (as the delegates to the Convention), elect from among all the friends in that country nine who will be the members of the National Spiritual Assembly. "This National Spiritual Assembly, which, pending the establishment of the Universal House of Justice, will have to be reelected once a year, obviously assumes grave respon [p246] 246 THE BAHA'I WORLD sibilities, for it has to exercise full authority over all the local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the Movement in general. Vital issues, aifecting the interests of the Cause in that country such as the matter of translation and publication, the Masliri-qu'1-Adhk&r the Teaching Work, and other similar matters that stand distinct from strictly local affairs, must be under the full jurisdiction of the National Assembly. "It will have to refer each of these questions, even as the local Assemblies, to a special Committee, to be elected by the members of the National Spiritual Assembly, from among all the friends in that country, which will bear to it the same relation as the local committees bear to their respective local Assemblies. C(lwith it, too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the consideration and decision of the local Assembly, or whether it should fall under its own province and be regarded as a matter which ought to receive its special attention. The National Spiritual Assembly will also decide upon such matters which in its opinion should be referred to the Holy Land for consultation and decision. "With these Assemblies, local as well as national, harmoniously, vigorously, and efficiently functioning throughout the Baha'i world, the oniy means for the establishment of the Supreme House of Justice will have been secured, And when this Supreme Body will have been properly established, it will have to consider afresh the whole situation, and lay down the principle which shall direct, so long as it deems advisable, the affairs of the Cause. "Th need for the centralization of authority in the National Spiritual Assembly, and the concentration of power in the various local Assemblies, is made manifest when we reflect that the Cause of Baha'u'llah is still in its age of tender growth and in a stage of transition; when we remember that the full implications and the exact significance of the Master's worldwide instructions, structions, as laid down in His Will, are as yet not fully grasped, and the whole Movement has not sufficiently crystallized in the eyes of the world. "It is our primary task to keep the most vigilant eye on the manner and character of its growth, to combat effectively the forces of separation and of sectarian tendencies, lest the Spirit of the Cause be obscured, its unity be threatened, its Teachings suffer corruption; lest extreme orthodoxy on one hand, and irresponsible freedom on the other, cause it to deviate from that Straight Path which alone can lead it to success. 'tHitherto the National Convention has been primarily called together for the consideration of the various circumstances attending the election of the National Spiritual Assembly. I feel, however, that in view of the expansion and the growing importance of the administrative sphere of the Cause, the general sentiments and tendencies prevailing among the friends, and the signs of increasing interdependence among the National Spiritual Assemblies throughout the world, the assembled accredited representatives of the American believers should exercise not only the vital and responsible right of electing the National Assembly, but should also fulfill the functions of an enlightened, consultative and cooperative body that will enrich the experience, enhance the prestige, support the authority, and assist the deliberations of the National Spiritual Assembly. It is my firm conviction that it is the bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sent-meats of the assembled delegates. Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness, from their midst, they should radiantly and abundantly unfold to the eyes of the delegates, by whom they are elected, their plans, their hopes, and their cares, They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates. [p247] THE WORLD ORDER OF BAHA'U'LLAH 247 The newly elected National Assembly, during the few days when the Convention is in session and after the dispersal of the delegates, should seek ways and means to cultivate understanding, facilitate and maintain the exchange of views, deepen confidence, and vindicate by every tangible evidence their one desire to serve and advance the common weal. Not infrequently,, nay oftentimes, the most lowly, untutored and inexperienced among the friends will, by the sheer inspiring force of selfless and ardent devotion, contribute a 4istinct and memorable share to a highly involved discussion in any given Assembly. Great must be the regard paid by those whom the delegates call upon to serve in high position to this all-important though inconspicuous manifestation of the revealing power of sincere and earnest devotion. "The National Spiritual Assembly, however, in view of the unavoidable limitations imposed upon the convening of frequent and longstanding sessions of the Convention, will have to retain in its hands the final decision on all matters that affect the interests of the Cause in America, such as the right to decide whether any local Assembly is functioning in accordance with the principles laid down for the conduct and advancement of the Cause. It is my earnest prayer that they will utilize their highly responsible position, not only for the wise and efficient conduct of the affairs of the Cause, but also for the extension and deepening of the spirit of cordiality and wholehearted and mutual support in their cooperation with the body of their coworkers throughout the land. The seating of delegates to the Convention, i.e., the right to decide upon the validity of the credentials of the delegates at a given Convention, is vested in the outgoing National Assembly, and the right to decide who has the voting privilege is also ultimately placed in the hands of the National Spiritual Assembly, either when a local Spiritual Assembly is being for the first time formed in a given locality, or when differences arise between a new applicant and an already established local Assembly. While the Convention is in session and the accredited delegates have already elected from among the believers throughout the country the mem hers of the National Spiritual Assembly for the current year, it is of infinite value and a supreme necessity that as far as possible all matters requiring immediate decision should be fully and publicly considered, and an endeavor be made to obtain after mature deliberation, unanimity in vital decisions. Indeed, it has ever been the cherished desire of our Master, 'Abdu'l-Baha, that the friends in their councils, local as well as national, should by their candor, their honesty of purpose, their singleness of mind, and the thoroughness of their discussions, achieve unanimity in all things. Should this in certain cases prove impracticable the verdict of the majority should prevail, to which decision the minority must under all circumstances, gladly, spontaneously and continually, submit. •tNothing short of the all-encompassing, all-pervading power of His Guidance and Love can enable this newly-enfolded order to gather strength and flourish amid the storm and stress of a turbulent age, and in the fulness of time vindicate its high claim to be universally recognized as the one Haven of abiding felicity and peace." 3. On its international institutions: Ñ (cIt should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrativc Order of Baha'u'llah should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two inseparable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions Ñ rnstruments designed for the effective discharge of its particular responsibilities and duties. Each exercises, with the limita-dons imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the [p248] 248 THE BAHA'I WORLD slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims. ttDivorced from the institution of the Guardianship the World Order of Baha'u'llah would be mutilated and permanently deprived of that hereditary principle which, as 'Abdu'l-Baha has written, has been invariably upheld by the Law of God. tln all the Divine Dispensations,' He states, m a Tablet addressed to a follower of the Faith in Persia, the eldest son hath been given extraordinary distinctions. Even the station of prophethood bath been his birthright.' Without such an institution the integrity of the Faith would be imperilled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn. "Severed from the no iess essential institution of the Universal House of Justice this same System of the Will of 'Abdu'l-Baha would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitab-i-Aqdas has deliberately left in the body of His legislative and administrative ordinances. tHe is the Interpreter of the Word of God,' 'Abdu'l-Baha, referring to the functions of the Guardian of the Faith, asserts, using in His Will the very term which He Himself had chosen when refuting the argument of the Covenant-breakers who had challenged His right to interpret the utterances of Baha'u'llah. 'After him,' He adds, ~ succeed the firstborn of his lineal descendants.' The miglitly stronghold,' He further explains, tshall remain impregnable and safe through obedience to him who is the Grardian of the Cause of God.' tlt is incumbent upon the members of• the House of Justice, upon all the AglisAn, the AfnAn, the Hands of the Cause of God, to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God.' cc cIt is incumbent upon the members of the House of Justice,' Baha'u'llah, on the other hand, declares in the Eighth Leaf of the Exalted Paradise, ~to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God will verily inspire them with whatsoever He willeth, and He verily is the Provider, the Omniscient.' tUnto the Most Holy Book' (the Kidb-i-Aqdas), 'Abdu'l-Baha states in His Will, tevery one must turn, and all that i,5 not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice, and turned away from the Lord of the Covenant. t~Not only does 'Abdu'l-Baha confirm in His Will Baha'u'llah's above-quoted statement, but invests this body with the additional right and power to abrogate, according to the exigencies of time, its own enactments, as well as those of a preceding House of Justice. clnasmuch as the House of Justice,' is His explicit statement in His Will, thath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same This it can do because these laws form no part of the divine explicit text.~ "Referring to both the Guardian and the Universal House of Justice we read these emphatic words: tThe 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 AbM Beauty, under the shelter and unerring guidance of the Exalted One (the Bab) (may my life be offered up for them both). Whatsoever they decide is of God;' CtFrom these statements it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. The in [p249] THE WORLD ORDER OF BAHA'U'LLAH 249 terpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Baha'u'llah has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested. ttLet no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for ~nankind in this day. The Source from which it derives its inspiration is no iess than Baha'u'llah Himself. Its shield and defender are the embattled hosts of the AbIA Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the Will and Testament of 'Abdu'l-Baha. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitab-i-Aqdas. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu'l-Adhkar and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Baha'u'llah. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the CMOSt Great Peace'; its consummation the advent of that golden millennium Ñ the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Baha'u'llah." Fifty years have passed since the Cause of Baha'u'llah was first brought to North America. Three generations of believers have worked and sacrificed and prayed in order to produce a body of Baha'is large enough to demonstrate the principles here summarized in a few pages for the presentday student of these teachings. What 'Abdu'l-Baha employed as unifying element for the American community during a period before more than rudimentary local administrative bodies could be established was the construction of the House of Worship, the Mashriqu'l-Adhkar, in Wilmette. He in fact referred to the House of Worship as the "inception of the Kingdom." Around its construction devotedly gathered the American friends. 'Abdu'l-Baha approved their action in setting up a religious corporation to hold title to the property and provide a basis for collective action. In surveying those days from 1904 to 1921, one realizes how, in every stage of progress, the believers rushed forward in devotion before they could perceive the full results of action or comprehend the full unfoldment of their beloved Master's intention. In their hearts they knew that unity is the keynote of their Faith, and they were assured that the new power of unity would augment until it encompassed the whole of mankind. But as to the nature of world order, the foundation of universal peace, the principles of the future economy, while the clear picture eluded them, they went forward with enthusiasm to the Light. In a continent consecrated to the pioneer, the early American Baha'is pioneered in the world of spirit, striving to participate in a wdrk of supreme importance whose final result was the laying of a foundation on which human society might raise a house of justice and a mansion of peace. [p250] ~~1 Ct Ñ '•0 [p251] THE WORLI) ORDER OF BAHA'U'LLAH 251 A PROCEDURE FOR THE CONDUCT OF A LOCAL SPIRITUAL ASSEMBLY Adopted by the National Spiritual Assembly of the Baha'is of the United States and Canada INTRODUCTION IX PERUSAL of some of the words of Baha'u'llah and 'Abdu'l-Baha's on the duties and functions of the Spiritual Assemblies in every land (later to be designated as the local Houses of Justice), emphatically reveals the sacredness of their nature, the wide scope of their activity, and the grave responsibility which rests upon them." Ñ SHOGUL EFFENDI, March 5, 1922. "The Lord hath ordained that in every city a House of Justice be established wherein shall gather counselors to the number of Baha. It behooveth 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." Ñ BAHA'U'LLAH. c~It is incumbent upon every one not to take any step without consulting the Spiritual Assembly, and they must assuredly obey with heart and soul its bidding and be submissive unto it, that things may be properly ordered and we11 arranged. Otherwise every person will act independently and after his own judgment, will follow his own desire, and do harm to the Cause. ~~The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrance, humility and lowliness amongst His loved ones, patience and longsuffering in difficul Ñ ties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bah4 shall be vouchsafed to them. In this day, Assemblies of consulta-don are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsci together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no ac Ñ count feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If, after discussion, a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise a majority of voices must prevail. "The first condition is absolute love and harmony amongst the members of the As Ñ sembly. They must be wholly free from estrangement and must manifest in themselves the unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be nonexistent, that gathering shall be dispersed and that Assembly be brought to naught. The second condition: They must when coining together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express thcir views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one's views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should [p252] 252 THE BAHA'I WORLD differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced. In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness. If this be so regarded, that Assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One. Discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the grace of the Holy Spirit shall be vouchsafed unto them, and that Assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid and they shall day by day receive a new effusion of Spirit." Ñ 'ABDU'L-BAHA. t~The importance, nay the absolute necessity, of these local Assemblies is manifest when we realize that in the days to come they will evolve into the local House of Justice, and at present provide the firm foundation on which the structure of the Master's Will is to be reared in the future. (Clii order to avoid division and disruption, that the Cause may not fall a prey to conflicting interpretations, and iose thereby its purity and pristine vigor, that its affairs may be conducted with efficiency and promptness, it is necessary that every one (that is, every member of the Baha'i community) should conscientiously take an active part in the election of these Assemblies, abide by their decision, enforce their decree, and cooperate with them wholeheartedly in their task of stimulating the growth of the Movement throughout all regions. The members of these Assemblies, on their part, must dis regard utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their minds upon those measures that will conduce to the welfare and happiness of the Baha'i community and promote the common weal." Ñ SHOGHI EFFENDI, March 12, 1923. ccLet us recall His explicit and often-repeated assurance that every Assembly elected in that rarefied atmosphere of selflessness and detachment is, in truth, appointed of God, that its verdict is truly inspired, that one and all should submit to its decision unreservedly and with cheerfulness." Ñ SHOGHI EFFENDI, February 23, 1924. I. FUNCTIONS OI~ THE LOCAL SPIRITUAL ASSEMBLY The various functions of the local Spiritual Assembly, and its nature as a constitutional body, are duly set forth in Article VII of the ByLaws of the National Spiritual Assembly, and are more definitely defined in the ByLaws of a local Spiritual Assembly approved by the National Spiritual Assembly and recommended by the Guardian. Each local Spiritual Assembly, and all members of the local Baha'i community, shall be guided and controlled by the provisions of those ByLaws. II. MEETINGS OF THE LOCAL SPIRITUAL ASSEMBLY In addition to its observance of the general functions vested in the institution of a Spiritual Assembly, each Spiritual Assembly has need of a procedure for the conduct of its meetings. The following items represent the outline of the parliamentary rules of procedure which the National Spiritual Assembly has adopted and recommends to each and every local Spiritual Assembly throughout the United States and Canada. Calling of Meetings A meeting of the Spiritual Assembly is valid oniy when it has been duly called, that is, when each and every member has been informed of the time and place. The general practice is for the Assembly to decide upon some regular time and place for its [p253] THE WORLD ORDER OF BAHA'U'LLAH 253 meetings throughout the Baha'i year, and this decision when recorded in the minutes is sufficient notice to the members. When the regular schedule cannot be followed, or the need arises for a special meeting, the secretary, on request by the chairman or any three members of the Spiritual Assembly, should send due notice to all the menThers. Order of Business Roll call by the Secretary (or Recording Secretary). Prayer. Reading and approval of minutes of previous meetings. Report of Secretary (or Corresponding Secretary), including presentation of letters received by the Assembly since its last meeting, and of any and all recommendations duly adopted by the community at the last Nineteen Day Feast. Report of Treasurer. Report of Committees. Unfinished business. New business, including conferences with members of the community and with applicants for enrollment as members of the community. Closing Prayer. Conduct of Business A Spiritual Assembly, in maintaining its threefold function of a body given (within the limits of its jurisdiction) an executive, a legislative and a judicial capacity, is charged with responsibility for initiating action and making decisions. Its meetings, therefore, revolve around various definite matters which require deliberation and collective decision, and it is incumbent upon the members, one and all, to address themselves to the sublect under discussion and not engage in general speeches of an irrelevant character. Every subject or problem before an Assembly is most efficiently handled when the following process is observed: first, ascertainment and agreement upon the facts; second, agreement upon the spiritual or administrative Teachings which the question involves; third, full and frank discussion of the matter, leading up to the offering of a resolution; and fourth, voting upon the resolution. A resolution, or motion, is not subject to discussion or vote until duly made and seconded. It is preferable to have each resolution clear and complete in itself, but when an amendment is duly made and seconded, the chairman shall call for a vote on the amendment first and then on the original motion. An amendment must be relevant to, and not contravene, the subject matter of the motion. The chairman, or other presiding officer, has the same power and responsibility for discussion and voting upon motions as other members of the Assembly. Discussion of any matter before the Assembly may be terminated by a motion duly made, seconded and voted calling upon the chairman to put the matter to a vote or to proceed to the next matter on the agenda. The purpose of this procedure is to prevent any member or members from prolonging the discussion beyond the point at which full opportunity has been given all members to express their views. When the Assembly has taken action upon any matter, the action is binding upon all members, whether present or absent from the meeting at which the action was taken. Individual views and opinions must be subordinated to the will of the Assembly when a decision has been made. A Spiritual Assembly is an administrative unit, as it is a spiritual unit, and therefore no distinction between "majority" and t~minority" groups or factions can be recognized. Each member must give undivided loyalty to the institution to which he or she has been elected. Any action taken by the Assembly can be reconsidered at a later meeting, on motion duly made, seconded and carried. This reconsideration, according to the result of the consultation, may lead to a revision or the annulment of the prior action. If a majority is unwilling to reconsider the prior action, further discussion of the matter by any member is improper. The Assembly has a responsibility in filling a vacancy caused by the inability of any member to attend the meetings. cdt is oniy too obvious that unless a member can attend regularly the meetings of his local Assembly, [p254] 254 THE BAHA'I WORLD it would be impossible for him to discharge the duties incumbent upon him, and to fulfill his responsibilities as a representative of the community. Membership in a local Spiritual Assembly carries with it, indeed, the obligation and capacity to remain in close touch with local Baha'i activities, and ability to attend regularly the sessions of the Assembly." Ñ SHocu-n EFFENDI, January 27, 1935. The Spiritual Assembly, as a permanent body, is responsible for maintaining all its records, including minutes of meetings, correspondence and financial records, throughout its existence as a Baha'i institution. Each officer, therefore, on completing his or her term of office, shall turn over to the Assembly all records pertaining to the busi~ ness of the Assembly. HI. CONSULTATION WITH THE COMMUNITY A. The institution of the Nineteen Day Feast provides the recognized and regular occasion for general consultation on the part of the community, and for consultation between the Spiritual Assembly and the members of the community. The conduct of the period of consultation at Nineteen Day Feasts is a vital function of each Spiritual Assembly. From Words of 'Abdu'l-Baha, 'The Nineteen Day Feast was inaugurated by the Bab and ratified by Baha'u'llah, in His Holy Book, the tAqdas,' so that people may gather together and outwardly show fellowship and love, that the Divine mysteries may be disclosed. The object is concord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual helpfulness be established. Because the members of the world of humanity are unable to exist without being banded together, cooperation and helpfulness is the basis of human society. Without the realization of these two great principles no great movement is pressed forward." London, England, December 29, 1912. (Quoted in Baha'i News No. 33.) The Nineteen Day Feast has been described by the Guardian as the foundation of the World Order of Baha'u'llah. It is to be conducted according to the following program: the first part, entirely spiritual in character, is devoted to readings from Baha'i Sacred Writings; the second part consists of general consultation on the affairs of the Cause. The third part is the material feast and social meeting of all the believers, and should maintain the spiritual nature of the Feast. Baha'is should regard this Feast as the very heart of their spiritual activity, their participation in the mystery of the Holy Utterance, their steadfast unity one with another in a universality raised high above the limitations of race, class, nationality, sect, and personality, and their privilege of contributing to the power of the Cause in the realm of collective action. Calendar of the Nineteen Day Feast March 21 April 9 April 28 May 17 June 5 June 24 July 13 August 1 August 20 September 8 September 27 October 16 November 4 November23 December 12 December 31 January 19 February 7 March 2 The Spiritual Assembly is responsible for the holding of the Nineteen Day Feast. If the Baha'i calendar for some adequate reason cannot be observed the Assembly may arrange to hold a Feast at the nearest possible date. Only members of the Baha'i community, and visiting Baha'is from other communities, may attend these meetings, but young people of less than twenty-one years of age, who have studied the Teachings and declared their intention of joining the community on reaching the age of twenty-one, may also attend. Regular attendance at the Nineteen Day Feast is incumbent upon every Baha'i, illness or absence from the city being the oniy justification for absence. Believers are expected to arrange their personal affairs so as to enable them to observe the Baha calendar. Order of Business fur the Consultation Period The chairman or other appointed representative of the Spiritual Assembly presides during the period of consultation. [p255] THE WORLD ORDER OF BAHA'U'LLAH 25$ The Spiritual Assembly reports to the community whatever communications have been received from the Guardian and the National Spiritual Assembly, and provides opportunity for general discussion. The Assembly likewise reports its own activities and plans, including committee appointments that may have been made since the last Feast, the financial report, arrangements made for public meetings, and in general share with the community all matters that concern the Faith. These reports are to be followed by general consultation. A matter of vital importance at this meeting is consideration of national and international Baha'i affairs, to strengthen the capacity of the community to cooperate in promotion of the larger Baha'i interests and to deepen the understanding of all believers concerning the relation of the local community to the Baha'i World Community. Individual Babh'is are to find in the Nineteen Day Feast the channel through which to make suggestions and recommendations to the National Spiritual Assembly. These recommendations are offered first to the local community, and when adopted by the community come before the local Assembly, which then may in its discretion forward the recommendation to the National Spiritual Assembly accompanied by its own considered view. Provision is to be made for reports from committees, with discussion of each report. Finally, the meeting is to be open for suggestions and recommendations from individual believers on any matter affecting the Cause. The local Baha'i community may adopt by majority vote any resolution which it wishes collectively to record as its advice and recommendation to the Spiritual Assembly. Upon each member of the community lies the obligation to make his or her utmost contribution to the consultation, the ideal being a gathering of Baha'is inspired with one spirit and concentrating upon the one aim to further the interests of the Faith. The Secretary of the Assembly records each resolution adopted by the community, as well as the various suggestions advanced during the meetings, in order to report these to the Spiritual Assembly for its consideration. Whatever action the Assembly takes is to be reported at a later Nineteen Day Feast. Matters of a personal nature should be brought before the Spiritual Assembly and not to the community at the Nineteen Day Feast. Concerning the attitude with which believers should come to these Feasts, the Master has said, "You must free yourselves from everything that is in your hearts, be-forc you enter." (Babd'i News Letter of the N. S. A. of Germany and Austria, December, 1934.) B. The Annual Meeting on April 21, called for the election of the Spiritual Assembly, provides the occasion for the presentation of annual reports by the Assembly and by all its Committees. The chairman of the outgoing Assembly presides at this meeting. The order of business includes: Reading of the call of the meeting, reading of appropriate Baha'i passages bearing upon the subject of the election, appointment of tellers, distribution of ballots, prayers for the spiritual guidance of the voters, the election, presentation of annual reports, tellers' report of the election, approval of the tellers' report. C. In addition to these occasions for general consultation, the Spiritual Assembly is to giye consultation to individual believers whenever requested. During such consultation with individual believers, the Assembly should observe the following principles: the impartiality of each of its members with respect to all matters under discussion; the freedom of the individual Baha'i to express his views, feelings and recommendations on any matter affecting the interests of the Cause, the confidential character of this consultation, and the principle that the Spiritual Assembly does not adopt any resolution or make any final decision, until the party or parties have withdrawn from the meeting. Appeals from decisions of a local Spiritual Assembly are provided for in the ByLaws and the procedure fully described in a statement published in Baha'i News, February, 1933. When confronted with evidences of [p256] 256 THE BAHA'! WORLD unhappiness, whether directed against the Assembly or against members of the community, the Spiritual Assembly should realize that its relationship to the believers is not merely that of a formal constitutional body but also that of a spiritual institution called upon to manifest the attributes of courtesy, patience and loving insight. Many conditions are not to be remedied by the exercise of power and authority but rather by a sympathetic understanding of the sources of the difficulty in the hearts of the friends. As 'Abdu'l-Baha has explained, some of the people are children and must be trained, some are ignorant and must be educated, some are sick and must be healed. Where, however, the problem is not of this order but represents flagrant disobedience and disloyalty to the Cause itself, in that case the Assembly should consult with the National Spiritual Assembly concerning the necessity for disciplinary action. Members of the Baha'i community, for their part, should do their utmost by prayer and meditation to remain always in a positive and joyous spiritual condition, bearing in mind the Tablets which call upon Baha'is to serve the world of humanity and not waste their precious energies in negative complaints. IV. B#.w&'f ANNIVERSARIES, FESTIVALS AND DAYS OF FASTING The Spiritual Assembly, among its various duties and responsibilities, will provide for the general observance by the local community of the following Holy Days: Feast of Ridvan (Declaration of DaM'-u'11~h) April 21-May 2, 1863. Declaration of the Mb, May 23, 1844. Ascension of Baha'u'llah, May 29, 1892. Martyrdom of the Bib, July 9, 1850. Birth of the Mb, October 20, 1819. Birth of Baha'u'llah, November 12, 1817. Day of the Covenant, November 26. Ascension of 'Abdu'l-Baha, November 28, 1921. Period of the Fast, nineteen days begin-fling March 2. Feast of Naw-Riaz (Baha'i New Year), March 21. THE ANNUAL BAHA'I CONVENTION A Statement by the National Spiritual Assembly (Approved by the Guardian) DESPITE the repeated explanations given by the Guardian on this subject, there seems to exist each year, prior to and also during the Convention period, some misunderstanding as to the nature of the Annual Meeting. In order to establish a definite standard of Convention procedure, the following statement has been approved and adopted, and in accordance with the vote taken by the National Assembly, a copy of the statement is placed in the hands of the presiding officer of the Convention to control the Convention procedure, after being read to the delegates by the officer of the National Spiritual Assembly by whom the Convention is convened.' 'This reference to t~being read to the delegates" was in connection with the 1934 Convention only. The statement is here published for the general information of the believers. ttThe delegates present at this Annual Baha'i Convention are called upon to render a unique, a vital service to the Faith of Baha'u'llah. Their collective functions and responsibilities are not a matter of arbitrary opinion, but have been clearly described by the Guardian of the Cause. If civil governments have found it necessary to adopt the doctrine that tignorance of the law. is no excuse,' how much more essential it is for Baha'is, individually and collectively, to base their responsible actions upon thorough comprehension of the fundamental principles which underlie that Administrative Order which in its maturity is destined to become the World Order of Baha'u'llah. "Considerable confusion would have been avoided at Conventions held during the past three years had the delegates, and all members of the National Spiritual Assembly it [p257] THE WORLD ORDER OP BAHA'U'LLAH 257 self, given sufficient consideration to the fact that Baha'i News of February, 1930, contained an explanation of the Annual Convention which had been prepared by the National Spiritual Assembly, submitted to Shoghi Effendi, and definitely approved by him. It is because this statement of four years ago has gone unnoticed that successive Conventions, acting upon some matters as a law unto themselves, have inadvertently contravened the Guardian's clear instructions. ttThe National Spiritual Assembly now calls attention to two specific portions of the 1930 statement approved by the Guardian which have been neglected in subsequent Conventions: first, the ruling that non-dele-gates do not possess the right to participate in Convention proceedings; and, second, that the time of the election of members of the National Spiritual Assembly shall be fixed in the Agenda at such a time as to allow the outgoing Assembly full time to report to the delegates, and to allow the incoming Assembly to have full consultation with the assembled delegates. It is surely evident that a procedure or piinciple of action once authorized by the Guardian is not subject to alteration by any Baha'i body or individual believer to whom the procedure directly applies. "In order to remove other sources of misunderstanding, the National Spiritual Assembly now feels it advisable to point out that the Guardian's letters on the subject of the Convention, received and published in Baha'i News this year,' do not, as some believers seem to feel, organically change the character and function of the Annual Meeting, but reaffirm and strengthen instructions and explanations previously given. In the light of all the Guardian's references to this subject, compiled and published by the National Spiritual Assembly in Baha'i News of November, 1933 and February, 1934, the following brief summary has been prepared and is now issued with the sole purpose of contributing to the spiritual unity of the chosen delegates here present: Ñ Ct~ The Annual Baha'i Convention has two unique functions to fulfill, discussion of current Baha'i matters and the election 'February, 1934. of the National Spiritual Assembly. The discussion should be free and untrammeled, the election carried on in that spirit of prayer and meditation in which alone every delegate can render obedience to the Guardian's expressed wish. After the Convention is convened by the Chairman of the National Spiritual Assembly, and after the roll call is read by the Secretary of the Assembly, the Convention proceeds to the election of its chairman and secretary by secret ballot and without advance nomination, according to the standard set for all Baha'i elections. ~ Non-delegates may not participate in Convention discussion. All members of the National Spiritual Assembly may participate in the discussion, but only those members who have been elected delegates may vote on any matter brought up for vote during the proceedings. "3. The outgoing National Spiritual Assembly is responsible for rendering reports of its own activities arid of those carried on by its committees during the past year. The annual election is to be held at a point midway during the Convention sessions, so that the incoming Assembly may consult with the delegates. tC4• The Convention is free to discuss any Baha'i matter, in addition to those treated in the annual reports. The Convention is responsible for making its own rules of procedure controlling discussion; for example, concerning any limitations the delegates may find it necessary to impose upon the time allotted to or claimed by any one delegate. The National Assembly will maintain the rights of the delegates to confer freely and fully, free from any restricted pressure, in the exercise of their function. 5. The Convention as an organic body is limited to the actual Convention period. It has no function to discharge after the close of the sessions except that of electing a member or members to fill any vacancy that might arise in the membership of the National Spiritual Assembly during the year. ~ The Convention while in session has no independent legislative, executive or judicial function. Aside from its action in electing the National Spiritual Assembly, its discussions do not represent actions but [p258] 258 THE BAHA'I WORLD National Spiritual Assembly of the Baha of the British Isles. recommendations which shall, according to the Guardian's instructions, be given conscientious s consideration by the National Assembly. "7. The National Spiritual Assembly is the supreme Baha'i administrative body within the American Baha'i community, and its jurisdiction n continues without interruption during the Convention period as during thz remainder of the year, and independently of the individuals composing its membership. Any matter requiring action of legislative, executive or judicial nature, whether arising during the Convention period or at any other time, is to be referred to the National Spiritual l Assembly. The National Assembly is responsible for upholding the administrative principles applying to the holding of the Annual l Convention as it is for upholding all other administrative principles. If, therefore, , a Convention departs from the principles s laid down for Conventions by the Guardian, and exceeds the limitations of function conferred upon it, in that case, and in that case alone, the National Spiritual Assembly can and must intervene. It is the National Spiritual Assembly, and not the Convention, which is authorized to decide when and why such intervention is required. "8. The National Spiritual Assembly feels that it owes a real duty to the delegates, and to the entire body of believers, in presenting any and all facts that may be required in order to clarify matters discussed at the Convention. There can be no true Baha'i consultation at this important meeting if any incomplete or erroneous view should prevail. (t9• The National Assembly in adopting and issuing this statement does so in the sincere cere effort to assure the constitutional freedom dom of the Convention to fulfill its high mission. The path of true freedom lies in knowing and obeying the general principles given to all Baha'is for the proper conduct of their collective affairs. 'While the entire world plunges forward to destruction, it is the responsibility of the National Spiritual Assembly to uphold that Order on which peace and security solely depends." [p259] THE WORLD ORDER OF BAHA'U'LLAH 259 THE NONPOLITICAL CHARACTER OF THE BAHA'I FAITH A Statement Prepared by the National Spiritual Assembly in Response to the Request for Clarification of the Subject Voiced by the 1933 Annual Convention IT is the view of the National Spiritual Assembly that the Guardian's references to the nonpolitical character of the Baha Faith, when studied as a whole, are so clear that they can be fully grasped by all believers and rightly applied by all Local Spiritual Assemblies to any problems they may encounter. Should special circumstances arise, however, the National Assembly will make every effort to assist any Local Assembly to arrive at fuller understanding of this important subject. The first reference to consider is taken from the letter written by Shoghi Effendi on March 21, 1932, published under the title of "The Golden Age of the Cause of Baha'u'llah." tq feel it, therefore, incumbent upon ,me to stress, now that the time is ripe, the importance of an instruction which, at the present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of IBah~i'u'11ih, whether in their individual capacities or cot-lectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government. ttLet them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them. It is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplomatic or political, from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Baha'u'llah, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable purpose for all men. CCLCt them proclaim that in whatever country they reside, and however advanced their institutions, or profound their desire to enforce the laws and apply the principles enunciated by Baha'u'llah, they will, unhesitatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their respective governments. Theirs is not the purpose, while endeavoring to conduct and perfect the administrative affairs of their Faith, to violate, under any circumstances, the provisions of their country's constitution, much less to ~'l1ow the machinery of their administration to supersede the government of their respective countries." This instruction raised the question whether believers should vote in any public election. A Tablet revealed by 'Abdu'1 Ñ DaM to Mr. Thornton Chase was sent to [p260] 260 THE BAnAl WORLD the Guardian, and the following reply was received, dated January 26, 1933: ttThe Guardian fully recognizes the authenticity and controlling influence of this instruction from 'Abdu'l-Baha upon the question. He, however, feels under the responsibility of stating that the attitude taken by the Master (that is, that American Citizens are in duty bound to vote in public elections) implies certain reservations. He, therefore, lays it upon the individual conscience to see that in following the Master's instructions no Baha'i vote for an officer nor Baha'i participation in the affairs of the Republic shall involve acceptance by that individual of a program or policy that contravenes any vital principle, spiritual or social, of the Faith." The Guardian added to this letter the following postscript: "I feel it incumbent upon me to clarify the above statement, written in my behalf, by stating that no vote cast, or office undertaken, by a Baha'i should necessarily constitute acceptance, by the voter or office holder, of the entire program of any political party. No Baha'i can be regarded as either a Republican or Democrat, as such. He is, above all else, the supporter of the principles enunciated by Baha'u'llah, with which, I am firmly convinced, the program of no political party is completely harmonious.~~ In a letter dated March 16, 1933, the Guardian sent these further details: "As regards the nonpolitical character of the Baha'i Faith, Shoghi Effendi feels that there is no contradiction whatsoever between the Tablet (to Thornton Chase, referred to above) and the reservations to which he has referred. The Master surely never desired the friends to use their influence towards the realization and promotion of policies contrary to any of the principles of the Faith. The friends may vote, if they can do it, without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for the individuals to so use their right to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judgment. But if a cer rain person does enter into party politics and labors for the ascendancy of one party over another, and continues to do it against the expressed appeals, and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Baha'i elections." CONCERNING MEMBERSHIP IN NON-BAHA'1 RELIGIOUS ORGANIZATIONS THE instruction written by Shoghi Effendi concerning membership in non-Eah4'i religious organizations, published in the July, 1935, number of Baha'i News, has brought forth some interesting and important communications from local Spiritual Assemblies and also from individual believers, to all of which the National Spiritual Assembly has given careful and sympathetic attention. The National Assembly itself, on receiving that instruction, made it the subject of extensive consultation, feeling exceedingly responsible for its own understanding of the Guardian's words and anxious to contribute to the understanding of the friends. In October, 1935, the Assembly sent in reply to some of these communications a general letter embodying its thoughts on the sublect, and a copy of that letter was forwarded to Shoghi Effendi for his approval and comment. His references to its contents, made in letters addressed to the National Spiritual Assembly on November 29 and December 11, 1935, are appended to this statement. Now that Shoghi Effendi's approval has been received, the National Assembly feels it desirable to publish, for the information of ~11 the American believers, the substance of the October letter. [p261] THE WORLD ORDER OF BAHA'U'LLAH 261 National Spiritual Assembly of the Baha'is of Germany, reinstituted April 7, 1946 at Stuttgart. While so fundamental an instruction is bound to raise different questions corresponding to the different conditions existing throughout the Baha'i community, the most important consideration is our collective need to grasp the essential principle underlying the new instruction, and our capacity to perceive that the position which the Guardian wishes us to take in regard to church membership is a necessary and inevitable result of the steady development of the World Order of Baha'u'llah. This essential principle is made clear when we turn to Shoghi Effendi's further reference to the subject as published in Baha'i News for October, 193 5 Ñ words written by the Guardian's own hand. In the light of these words, it seems fully evident that the way to approach this instruction is in realizing the Faith of Baha'u'llah as an ever-growing organism des. tined to become something new and greater than any of the revealed religions of the past. 'Whereas former Faiths inspired hearts and illumined souis, they eventuated in forma1 religions with an ecclesiastical organization, creeds, rituals and churches, while the Faith of Baha'u'llah, likewise renewing man's spiritual life, will gradually produce the institutions of an ordered society, fulfilling not merely the function of the churches of the past but also the function of the civil state. By this manifestation of the Divine Will in a higher degree than in former ages, humanity will emerge from that immature civilization in which church and state are separate and competitive in-stitptions, and partake of a true civilization in which spiritual and social principles are at last reconciled as two aspects of one and the same Truth. No Baha'i can read the successive World [p262] 262 THE BAHA'I WORLD National Spiritual Assembly of the Baha'is of Egypt and the Sdd6n 19441945. (Photograph taken before entrance to National Baha'i Headquarters.) Order letters sent us by Shoghi Effendi without perceiving that the Guardian, for many years, has been preparing us to understand and appreciate this fundamental purpose and mission of the Revelation of Baha'u'llah. Even when the Master ascended, we were for the most part still considering the Babi'i Faith as though it were only the "return of Christ" and failing to perceive the entirely new and larger elements latent in the Teachings of Baha'u'llah. Thus, in the very first of the World Order letters, written February 27th, 1929, Shoghi Effendi said: tWho, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every tide the infant Faith of God, can for a moment question the necessity of some sort of adniin-istrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests?" Although for five years the Guardian had been setting forth the principles of Baha'i Administration in frequent letters, in 1927 he apparently felt it necessary to overcome some doubts here and there as to the validity of the institutions the Master bequeathed to the Baha'is in His Will and Testament. The series of 'World Order letters, however, goes far beyond the point of defending and explaining their validity as an essential element in the Faith of Baha'u'llah Ñ the Guardian vastly extended the horizon of our understanding by making it clear that the Administrative Order, in its full development, is to be the social structure of the future civilization. Thus, in that same letter quoted above, he wrote: "Not oniy will the presentday Spiritual Assemblies be styled differently in future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha'u'llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign [p263] THE WORLD ORDER OF BAHA'U'LLAH 263 Power. And as the Baha'i Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Baha Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future super-state." This passage stands as the keystone in the noble structure which Shoghi Effendi has raised in his function as interpreter of the Teachings of Baha'u'llah. The Master developed the Cause to the point where this social Teaching, always existent in the Tablets of Baha'u'llah, could be explained to the believers and given its due significance as the fulfillment of Baha'i evolution. As the Guardian expressed it: "That Divine Civilization, the establishment of which is the primary mission of the Baha'i Faith." (World Order of Baha'u'llah, pp. 34.) For us these words mean that a Baha'i is not merely a member of a revealed Religion, he is also a citizen in a "World Order even though that Order today is still in its infancy and still obscured by the shadows thrown by the institutions, habits and attitudes derived from the past. But since the aim and end has been made known, our devotion and loyalty must surely express itself, not in clinging to views and thoughts emanating from the past, but in pressing forward in response to the needs of the new creation. That true devotion, which consists in conscious knowledge of the "primary mission," and unified action to assist in bringing about its complete triumph, recognizes that a Baha'i today must have singleness of mind as of aim, without the division arising when we stand with one foot in the Cause and one foot in the world, attempting to reconcile diverse elements which the Manifestation of God Himself has declared to be irreconcilable. The principle underlying the Guardian's instruction about membership in non-Balfi'i religious bodies has already been emphasized by Shoghi Effendi in another connection Ñ the instruction about the nonpolitical character of the Faith which he incorporated in his letter entitled ~The Golden Age of the Cause of Baha'u'llah." For example: ttj feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government." Again, when the question was raised as to membership in certain non-Bahi'i organizations not directly religious or political in character, the Guardian replied: "Regarding association with the 'World Fellowship of Faiths and kindred Societies, Shoghi Effendi wishes to reaffirm and elucidate the general principle that Baha'i elected representatives as well as individuals should refrain from any act or word that would imply a departure from the principles, whether spiritual, social or administrative, established by Baha'u'llah. Formal affiliation with and acceptance of membership in organizations whose programs or policies are not wholly reconcilable with the Teachings is of course out of the question." (Baha'i News, August, 1933.) Thus, not once but repeatedly the Guardian has upheld the vital principle underlying every type of relationship between Baha'is and other organizations, namely, that the Cause of Baha'u'llah is an ever-growing organism, and as we begin to realize its universality our responsibility is definitely established to cherish and defend that universality from all compromise, all admixture with worldly elements, whether emanating from our own habits rooted in the past or from the deliberate attacks imposed by enemies from without. It will be noted that in the instruction published in July, 1935, Baha'i News, the Guardian made it clear that the principle involved is not new and unexpected, but rather an application of an established prin [p264] 264 THE BAHA'I WORLD ciple to a new condition. "Concerning membership in nonBahA'i religious associations, the Guardian wishes to reemphasize the general principle already laid down in his communications to your Assembly and also to the individual believers that no Baha'i who wishes to be a wholehearted and sincere upholder of the distinguishing principles of the Cause can accept full membership in any non-Bahi'i ecclesiastical organization. For it is oniy too obvious that in most of its fundamental assumptions the Cause of Baha'u'llah is completely at variance with outworn creeds, ceremonies and institutions. During the days of the Master the Cause was still in a stage that made such an open and sharp dissociation between it and other religious organizations, and particularly the Muslim Faith, not only inadvisable but practically impossible to establish. But since His passing events throughout the Baha'i world, and particularly in Egypt where the Muslim religious courts have formally testified to the independent character of the Faith, have developed to a point that has made such an assertion of the independence of the Cause not only highly desirable but absolutely essential." To turn now to the Guardian's words published in October Baha'i News: "The separation that has set in between the institutions of the Baha'i Faith and the Ishmic ecclesiastical organizations that oppose it imposes upon every loyal upholder of the Cause the obligation refraining from any word or action that might prejudice the position which our enemies have of their own accord proclaimed and established. This historic development, the beginnings of which could neither be recognized nor even anticipated in the years immediately preceding 'Abdu'l-Baha's passing, may be said to have signalized the Formative Period of our Faith and to have paved the way for the consolidation of its administrative order. Though our Cause unreservedly recognizes the Divine origin of all the religions that preceded it and upholds the spiritual truths which lie at their very core and are common to them all, its institutions, whether administrative, religious or humanitarian, must, if their distinctive character is to be maintained and recognized, be increasingly divorced from the outworn creeds, the meaningless ceremonials and manmade institutions with which these religions are at present identified. Our adversaries in the East have initiated the struggle. Our future opponents in the West will, in their turn, arise and carry it a stage further. Ours is the duty, in anticipation of this inevitable contest, to uphold unequivocally and with undivided loyalty the integrity of our Faith and demonstrate the distinguishing features of its divinely appointed institutions.~~ Nothing could be clearer or more emphatic. These words, asserting again the essential universality of the Cause, likewise repeat and renew the warning that the organized religions, even in America, will become bitterly hostile to the Faith of Baha'u'llah, denounce and oppose it, and seek its destruction in vain effort to maintain their own outworn creeds" and material power. Informed of this inevitable development, can a Baha any longer desire to retain a connection which, however liberal and pleasing it now seems, is a connection with a potential foe of the Cause of God? The Guardian's instruction signifies that the time has come when all American believers must become fully conscious of the implications of such connections, and carry out their ioy-alty to its logical conclusion. Shoglil Effendi's latest words are not merely an approval of the foregoing statement, but a most helpful elucidation of some of the problems which arise when the friends turn to their local Assemblies for specific advice under various special circumstances. 'tThe explanatory statement in connection with membership in non-Bahi'i religious organizations is admirably conceive4, convincing and in full conformity with the principles underlying and implied in the unfolding world order of Baha'u'llah." (November 29, 1933.) ttThe Guardian has carefully read the copy of the statement you had recently prepared concerning non-membership in non-Bah&i religious organizations, and is pleased to realize that your comments and explana [p265] THE WORLD ORDER OF BAHA'U'LLAH 265 The National Spiritual Assembly of the Baha'is of 'Ir&q, 1946. tions are in full conformity with his views on the subject. He hopes that your letter will serve to clarify this issue in the minds of all the believers, and to further convince them of its vital character and importance in the present stage of the evolution of the Cause. In this case,1 as also in that of suffering believers, the Assemblies, whether local or national, should act tactfully, patiently and in a friendly and kindly spirit. Knowing how painful and dangerous it is for such believers to repudiate their former allegiances and friendships, they should try to gradually persuade them of the wisdom and necessity of such an action, and instead of thrusting upon them a new principle, to make them accept it inwardly, and out of pure conviction and desire. Too severe and immediate action in such cases is not oniy 'A special case involving an aged believer, afflicted with illness, for whom severance of church relations might have been too great a shock. fruitless but actually harmful. It alienates people instead of winning them to the Cause. "The other point concerns the advisability of contributing to a church. In this case also the friends must realize that contributions to a church, especially when not regular, do not necessarily entail affiliation. The believers can make such offerings, occasionally, and provided they are certain that while doing so they are not connected as members of any church. There should be no confusion between the terms affiliation and association. 'While affiliation with ecclesiastical organizations is not permissible, asso-ciatibn with them should not oniy be nil-erated but even encouraged. There is no better way to demonstrate the universality of the Cause than this. Baha'u'llah, indeed, urges His followers to consort with all religions and nations with utmost friendliness and love. This constitutes the very spirit of His message to mankind." (December 11, 1935.) [p266] 266 THE BAHA'{ WORLD Members of the National Spiritual Assembly of the Baha'is of India and Burma, 19441945. The National Spiritual Assembly trusts that the subject will receive the attention of local Assemblies and communities, and that in the light of the foregoing explanations the friends will find unity and agreement in applying the instruction to whatever situations may arise. In teaching new INTERPRETATION TESTAMENT WELL is it with him who fixeth his gaze upon the Order of Baha'u'llah and rendereth thanks unto his Lord! For He assuredly will be made manifest. God hath indeed ordained it in the Bayin. Ñ THE BAn. (The Dispensation of Baha'u'llah, pages 545 5.) 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 believers let us lay a proper foundation so that their obedience will be voluntary and assured from the beginning of their enrollment as Baha'is. In our attitude toward the older believers who are affected by the instruction let us act with the patience and kindliness the Guardian has urged. OF THE WILL AND OF 'ABDU'L Ñ BAHA System Ñ the like of which mortal eyes have never witnessed. Ñ BAHA'U'LLAH. (The Dispensation of Baha'u'llah, page 54.) It is incumbent upon the AghPn, the Afn&n and My kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: C When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God bath purposed. Who hath branched from this Ancient Root." The ob [p267] THE WORLD ORDER OF BAHA'U'LLAH 267 Members of the National Spiritual Assembly of the Baha of Australia and New Zealand, 19441945. ject of this sacred verse is none except the Most Mighty Branch ('Abdu'l-Baha). Thus have We graciously revealed unto you Our potent Will, and I am verily the Gracious, the A1I-Powerful. Ñ BAHA'U'LLAH. (The Dispensation of Baha'u'llah, page 42.) There hath branched from the Sadratu'1-Muntah~i this sacred and glorious Being, this Branch of Holiness; well is it with him that bath sought His shelter and abideth beneath His shadow. Verily the Limb of the Law of God With sprung forth from this Root which God hath firmly implanted in the Ground of His Will, and Whose Branch hath been so uplifted as to encompass the whole of creation. Ñ BAHA'U'LLAH. (The Dispensatian of Baha'u'llah, page 43.) In accordance with the explicit text of the Kitab-i-Aqdas, Baha'u'llah hath made the Center of the Covenant the Interpreter of His Word Ñ a Covenant so firm and mighty that from the beginning of time until the present day no religious Dispensation hath produced its like. Ñ 'ABDU'L-BAHA. (The Dispensation of Baha'u'llah, page 44.) '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 laboring. His Will and Testament should thus be regarded as the perpetual, the indissoluble link which the mind of Hun 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 creative energies released by the Law of Baha'u'llah, permeating and evolving within the mind of 'Abdu'l-Baha, have, by their 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 [p268] 268 THE BAHA'I WORLD Completing the interior of the dome of the National Baha'i Headquarters in Tihr~n, Persia. The dome covers the central auditorium of the building, which otherwise is completed and in use. [p269] THE WORLD ORDER OF BAHA'U'LLAH 269 offspring resulting from that mystic intercourse between Him Who communicated the generating influence of His divine PurpoEc 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 dun 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 welded 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 Lull 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 vigor, assert its claim and demonstrate its capacity to be regarded not oniy as the nucleus but 'the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind. Ñ Snoorn EFFENDI (The Dispensation of Baha'u'llah, pages 5152.) 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'l-Baha entirdy written with His own hand; its first section composed during one of the darkest periods of His incarceration in the prison4ortress 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 DAb; discloses the. full station of the Author of the Baha'i Revelation; asserts that ~~11 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 off ce 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 DaM'-u'l1Th. 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 Center; recalls the infamous conduct of Mirza Y4yA and his failure to heed the warnings of the B&b: exposes, in a series of indictments, the perfidy and rebellion of Mirza Muhammad-'Ali, and the complicity of his son Shu'~"u'1Uh and of his brother Mirza Baha'u'llah; reaffirms their excommunication, and predicts the frustration of all their hopes; summons the Afn~n (the ]3~b'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 labor 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 ~uqiiqu'lUh (Right of God), already instituted in the Kitab-i-Aqdas; enjoins submission and fidelity towards all monarchs who are lust; expresses His longing for martyrdom, and voices His prayers for the repentance as well as the forgiveness of His enemies. (God Passes By.) [p270] 270 THE BAHA'I WORLD FORMATION OF THE ADMINISTRATIVE ORDER 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-scattered 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 Dispensations of the past. Not content with the erection and consolidation of the administrative machinery provided for the preservation of the unity and the efficient conduct of the affairs of a steadily expanding community, the followers of the Faith of Baha'u'llah resolved, in the course of the two decades following 'Abdu'l-Baha's passing, to assert and demonstrate by their acts the independent character of that Faith, to enlarge still further its limits and swell the number of its avowed supporters. In this triple worldwide effort, it should be noted, the r6le played by the American Baha'i community, since the passing of 'Abdu'l-Baha until the termination of the first Baha'i century, has been such as to lend a tremendous impetus to the development of the Faith throughout the world, to vindicate the confidence placed in its members by 'Abdu'l-Baha Himself, and to justify the high praise He bestowed upon them and the fond hopes He entertained for their future. Indeed so preponderating has been the influence of its members in both the initiation and the consolidation of Baha'i admrnis-native institutions that their country may well deserve to be recognized as the cradle of the Administrative Order which Baha'u'llah u'llih Himself had envisaged and which the Will of the Center of His Covenant had called into being. It should be borne in mind in this connection that the preliminary steps aiming at the disclosure of the scope and working of this Administrative Order, which was now to be formally established after 'Abdu'l-Baha's passing, had already been taken by Him, and even by Baha'u'llah in the years preceding His ascension. The appointment by Him of certain outstanding believers in Persia as "Hands of the Cause"; the initiation of local Assemblies and boards of consultation by 'Abdu'1 Ñ Bah4 in leading Baha'i centers in both the East and the West; the formation of the Baha'i Temple Unity in the United States of America; the establishment of local funds for the promotion of Baha'i activities; the purchase of property dedicated to the Faith and its future institutions; the founding of publishing societies for the dissemination of Baha'i literature; the erection of the first Mashriqu'l-Adhkar of the Baha world; the construction of the Lb's mausoleum on Mt. Carmel; the institution of hostels for the accommodation of itinerant teachers and pilgrims Ñ these may be regarded as the precursors of the institutions which, immediately after the closing of the Heroic Age of the Faith, were to be permanently and systematically established throughout the Baha'i world. No sooner had the provisions of that Divine Charter, delineating the features of the Administrative Order of the Faith of Baha'u'llah been disclosed to His followers than they set about erecting, upon the foundations which the lives of the heroes, the saints and martyrs of that Faith had laid, the first stage of the framework of its administrative institutions. Conscious of the necessity of constructing, as a first step, a broad and solid base upon which the pillars of that mighty structure could subsequently be raised; fully aware that upon these pillars, when firmly established, the dome, the final unit crowning the entire edifice, must even [p271] THE WORLD ORDER OF BAHA'U'LLAH 271 tually rest; undeflected in their course by the crisis which the Covenant-breakers had precipitated in the Holy Land, or the agitation which the stirrers of mischief had provoked in Egypt, or the disturbances resulting from the seizure by the Shi'ah community of the House of Baha'u'llah in Baglid~d, or the growing dangers confronting the Faith in Russia, or the scorn and ridicule which had greeted the initial activities of the American Baha'i community from certain quarters that had completely misapprehended their purpose, the pioneer builders of a divinely-con-ceived Order undertook, in complete unison, and despite the great diversity in their outlook, customs and languages, the double task of establishing and of consolidating their local councils, elected by the rank and file of the believers, and designed to direct, coordinate and extend the activities of the followers of a far-flung Faith. In Persia, in the United States of America, in the Dominion of Canada, in the British Isles, in France, in Germany, in Austria, in India, in Burma, in Egypt, in 'Jriq, in Russian Tiarkist~n, in the Caucasus, in Australia, in New Zealand, in South Africa, in Turkey, in Syria, in Palestine, in Bulgaria, in Mexico, in the Philippine Islands, in Jamaica, in Costa Rica, in Guatemala, in Honduras, in San Salvador, in Argentina, in Uruguay, in Chile, in Brazil, in Ecuador, in Colombia, in Paraguay, in Peru, in Alaska, in Cuba, in Haiti, in Japan, in the Hawaiian Islands, in Tunisia, in Puerto Rico, in Baliichist4n in Russia, in Transjordan, in Lebanon, and in Abyssinia such councils, constituting the basis of the rising Order of a long-persecuted Faith, were gradually established. Designated as "Spiritual Assemblies" Ñ an appellation that must in the course of time be replaced by their permanent and more descriptive title of ttHouses of Justice," bestowed upon them by the Author of the Baha'i Revelation; instituted, without any exception, in every city, town and village where nine or more adult believers are resident; annually and directly elected, on the first day of the greatest Baha'i Festival by all adult believers, men and women alike; invested with an authority rendering them unanswerable for their acts and decisions to those who elect them; solemnly pledged to foilow, under all conditions, the dictates of the CCMGst Great Justice" that can alone usher in the reign of the "Most Great Peace" which Baha'u'llah has proclaimed and must ultimately establish; charged with the responsibility of promoting at all times the best interests of the communities within their jurisdiction, of familiarizing them with their plans and activities and of inviting them to offer any recommendations they might wish to make; cognizant of their no less vital task of demonstrating, through association with all liberal and humanitarian movements, the universality and comprehensiveness of their Faith; dissociated entirely from all sectarian organizations, whether religious or secular; assisted by committees annually appointed by, and directly responsible to, them, to each of which a particular branch of Baha'i activity is assigned for study and action; supported by local funds to which all believers voluntarily contribute; these Assemblies, the representatives and custodians of the Faith of Baha'u'llah, numbering, at the present time, several hundred, and whose membership is drawn from the diversified races, creeds and classes constituting the worldwide Baha'i community, have, in the course of the last two decades, abundantly demonstrated, by virtue of their achievements, their right to be regarded as the chief sinews of Baha'i society, as well as the ui-nmate foundation of its administrative structure. reThe Lord bath ordained," is Baha'u'llah's injunction in His KITAB-I-AQDAS, fethat in every city a House of Justice be established, wherein shall gather counsellors to the nuin-ber of Baha (9), and should it exceed this number, it doth 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." feThese Spiritual Assemblies," is 'Abdu'l-Baha's testimony, in a Tablet addressed to an American believer, rrare aided by the Spirit of God. Their defender is 'Abdu'l-Baha. Over them He spreadeth His Wings. What [p272] 272 THE BAHA'I WORLD bounty is there greater than this?" erThese Spiritual Assemblies," He, in that same Tablet has declared, reare shining lamps and heavenly gardens, from which the fragrances of holiness are diffused over all regions, and the lights of knowledge are shed abroad over all created things. From them the spirit of life streameth in every direction. They, indeed, ~zre the potent sources of the progress of man, at all times and under all conditions." Establishing beyond any doubt their God-given authority, He has written: Nt is incumbent upon every one not to take any stefi without consulting the Spiritual Assembly, and all must assuredly obey with heart and soul its bidding, and be sit binissive unto it, that things may be properly ordered and well arranged." "1/ after discussion," He, furthermore has written, rea decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail." Having established the structure of their local Assemblies Ñ the base of the edifice which the Architect of the Administrative Order of the Faith of Baha'u'llah had directed them to erect Ñ His disciples, in both the East and the West, unhesitatingly embarked on the next and more difficult stage, of their high enterprise. In countries where the local Baha'i communities had sufficiently advanced in number and in influence, measures were taken for the initiation of National Assemblies, the pivots round which all national undertakings must revolve. Designated by 'Abdu'1 Ñ Baha in His Will as the Secondary Hcntses of Justice," they constitute the electoral bodies in the formation of the International House of Justice, and are empowered to direct, unify, coordinate and stimulate the activities of individuals as well as local Assemblies within their jurisdiction. Resting on the broad base of organized local communities, themselves pillars sustaining the institution which must be regarded as the apex of the Baha'i Administrative Order, these Assemblies are elected, according to the principle of proportional representation, by delegates representative of Baha'i local communities assembled at Convention during the period of the Ri4vTh Festival; are possessed of the necessary authority to enable them to insure the harmonious and efficient development ment of Baha'i activity within their respective spheres; are freed from all direct responsibility for their policies and decisions to their electorates; are charged with the sacred duty of consulting the views, of inviting the recommendations and of securing the confidence and cooperation of the delegates and of acquainting them with their plans, problems and actions; and are supported by the resources of national funds to which all ranks of the faithful are urged to contribute. Instituted in the United States of America (1925) (the National Assembly superseding in that country the institution of Baha'i Temple Unity formed during 'Abdu'l-Baha's ministry), in the British Isles (1923), in Germany (1923), in Egypt (1924), in 'IrAq (1931), in India (1923), in Persia (1934) and in Australia (1934); their election renewed annually by delegates whose number has been fixed, according to national requirements, at 9, 19, 95, or 171 (9 times 19), these national bodies have through their emergence signalized the birth of a new epoch in the Formative Age of the Faith, and marked a further stage in the evolution, the unification and consolidation of a continually expanding community. Aided by national committees responsible to and chosen by them, without discrimination, from among the entire body of the believers within their jurisdiction, and to each of which a particular sphere of Baha'i service is allocated, these Baha'i National Assemblies have, as the scope of their activities steadily enlarged, proved themselves, through the spirit of discipline which they have inculcated and through their uncompromising adherence to principles which have enabled them to rise above all prejudices of race, nation, class and color, capable of administering, in a remarkable fashion, the multiplying activities of a newly-consolidated Faith. Nor have the national cQmmitrees themselves been less energetic and devoted in the discharge of their respective functions. In the defense of the Faith's vital interests, in the exposition of its doctrine; in the dissemination of its literature; in the consolidation of its finances; in the organization of its teaching force; in the furtherance of the solidarity of its component parts; in the [p273] THE WORLD ORDER OF BAHA'U'LLAH 273 purchase of its historic sites; in the preserva-don of its sacred records, treasures and relics; in its contacts with the various institutions of the society of which it forms a part; in the education of its youth; in the training of its children; in the improvement of the status of its women adherents in the East; the members of these diversified agencies, operating under the aegis of the elected national representatives of the Baha'i corn-munity, have amply demonstrated their capacity to promote effectively its vital and manifold interests. The mere enumeration of the national committees which, originating mostly in the West and functioning with exemplary efficiency in the United States and Canada, now carry on their activities with a vigor and a unity of purpose which sharply contrast with the effete institutions of a moribund civilization, would suffice to reveal the scope of these auxiliary institutions which an evolving Administrative Order, still in the secondary stage of its development, has set in motion: The Teaching Committee, the Regidnal Teaching Committees; the Inter-America Committee; the Publishing Committee; the Race Unity Committee; the Youth Committee; the Reviewing Committee; The Temple Maintenance Committee; the Temple Program Committee; the Temple Guides Committee; the Temple Librarian and Sales Committee; the Boys' and Girls' Service Committees; the Child Education Committee; the Women's Progress, Teaching, and Program Committees; the Legal Committee; the Archives and History Committee; the Census Committee; the Baha'i Exhibits Committee; the Baha'i News Committee; the Baha'i News Service Committee; the Braille Transcriptions Committee; the Contacts Committee; the Service Committee; the Editorial Committee; the Index Committee; the Library Committee; the Radio Committee; the Accountant Committee; the Annual Souvenir Committee; the Baha'i World Editorial Committee; the Study Outline Committee; the International Auxiliary Language Committee; the Institute of Baha'i Education Committee; the World Order Magazine Committee; the Baha'i Public Relations Committee; the Baha'i Schools Committee; the Summer Schools Committees; the International School Committee; the Pamphlet Literature Committee; the Baha'i Cemetery Committee; the Uaziratu'I-Quds Committee; the Mashriqu'l-Adhkar's Committee; the Assembly Development Committee; the National History Committee; the Miscellaneous Materials Committee; the Free Literature Committee; the Translation Committee; the Cataloguing Tablets Committee; the Editing Tablets Committee; the Properties Committee; the Adjustments Committee; the Publicity Committee; the East and West Committee; the Welfare Committee; the Transcription of Tablets Committee; the Traveling Teachers Committee; the Baha'i Education Committee; the Holy Sites Committee; the Chil-. dren's Savings Bank Committee. The establishment of local and national Assemblies and the subsequent formation of local and national committees, acting as necessary adjuncts to the elected representatives of Baha'i communities in both the East and the West, however remarkable in themselves, were but a prelude to a series of undertakings on the part of the newly formed National Assemblies, which have contributed in no small measure to the unification of the Baha'i world community and the consolidation of its Administrative Order. The initial step taken in that direction was the drafting and adoption of a Baha'i National constitution, first framed and promulgated by the elected representatives of the American Baha'i Community in 1927, the text of which has since, with slight variations suited to national requirements, been translated into Arabic, German and Persian, and constitutes, at the present time, the charter of the National Spiritual Assemblies of the Baha'is of the United States and Canada, of the British Isles, of Germany, of Persia, of 'Iraq, of India and Burma, of Egypt and the Sudan and of Australia and New Zealand. Heralding the formulation of the constitution of the future Baha'i World Conimunity; submitted for the consideration of all local Assemblies and ratified by the entire body of the recognized believers in countries possessing national Assemblies, this national constitution has been supplemented by a similar document, containing the bylaws of Baha'i local assemblies, first drafted by the New York Baha'i community [p274] 274 THE BAHA'I WORLD in November, 1931, and accepted as a pattern for all local Baha'i constitutions. The text of this national constitution comprises a Declaration of Trust, whose articles set forth the character and objects of the national Baha'i community, establish the functions, designate the central office, and describe the official seal, of the body of its elected representatives, as well as a set of bylaws which define the status, the mode of election, the powers and duties of both local and national Assemblies, describe the relation of the National Assembly to the International House of Justice as well as to local Assemblies and individual believers, outline the rights and obligations of the National Convention and its relation to the National Assembly, disclose the character of Baha'i elections, and lay down the requirements of voting membership in all Baha'i communities. The framing of these constitutions, both local and national, identical to all intents and purposes in their provisions, provided the necessa+y foundation for the legal incorporation of these administrative institutions in accordance with civil statutes controlling religious or commercial bodies. Giving these Assemblies a legal standing, this incorporation greatly consolidated their power and enlarged their capacity, and in this regard the achievement of the National Spiritual Assembly of the Baha'is of the United States and Canada and the Spiritual Assembly of the Baha'is of New York again set an example worthy of emulation by their sister Assemblies in both the East and the West. The incorporation of the American National Spiritual Assembly as a voluntary Trust, a species of corporation recognized under the common law, enabling it to enter into contract, hold property and receive bequests by virtue of a certificate issued in May, 1929, under the seal of the Department of State in Washington and bearing the signature of the Secretary of State, Henry L. Stimson, was followed by the adoption of similar legal measures resulting in the successive incorporation of the National Spiritual Assembly of the Baha'is of India and Burma, in January, 1933, in Lahore, in the state of Punjab, according to the provisions of the Societies Registration Act of 1860; of the National Spiritual Assembly of the Baha'is of Egypt and the Sudan, in December, 1934, as certified by the Mixed Court in Cairo; of the National Spiritual Assembly of the Baha'is of Australia and New Zealand, in January, 1938, as witnessed by the Deputy Registrar at the General Registry Office for the state of South Australia; and more recently of the National Spiritual Assembly of the Baha'is of the British Isles, in August, 1939, as an unlimited nonprofit company, under the Companies Act, 1929, and certified by the Assistant Rdgistrar of Companies in the City of London. Parallel with the legal incorporation of these National Assemblies a far larger number of Baha'i local Assemblies were similarly incorporated, following the example set by the Chicago Baha'i Assembly in February, 1932, in countries as far apart as the United States of America, India, Mexico, Germany, Canada, Australia, New Zealand, Burma, Costa Rica, Bakchist~n and the Hawaiian Islands. The Spiritual Assemblies of the Baha'is of Esslingen in Germany, of Mexico City in Mexico, of San Jos6 in Costa Rica, of Sydney and Adelaide in Australia, of Auckland in New Zealand, of Delhi, Bombay, Karachi, Poona, Calcutta, Secundera Ñ bad, Bangalore, Nellore, Ahmedabah, Seram-pore, Andlierie and Baroda in India, of Tuet-ta in Bakchist&n, of Rangoon, Mandalay and Daidanow-Kalazoo in Burma, of Montreal and Vancouver in Canada, of Honolulu in the Hawaiian Islands, and of Chicago, New York, Washington, D. C., Boston, San Francisco, Philadelphia, Kenosha, Teaneck, Racine, Detroit, Cleveland, Los Angeles, Milwaukee, Minneapolis, Cincinnati, Winnetka, Phoenix, Columbus, Lima, Portland, Jersey City, Wilmette, Peoria, Seattle, Binghamton, Helena, Richmond Highlands, Miami, Pasadena, Oakland, Indianapolis, St. Paul, Berke-icy, Urbana, Springfield and Flint in the United States of America Ñ all these succeeded, gradually and after submitting the text of almost identical Baha'i local constitutions to the civil authorities in their respective states or provinces, in constituting themselves into societies and corporations recognized by law, and protected by the civil statutes operating in their respective countries. [p275] THE WORLD ORDER OF BAHA'U'LLAH 275 Just as the formulation of Baha'i constitutions had provided the foundation for the incorporation of Baha'i Spiritual Assemblies, so did the recognition accorded by local and national authorities to the elected representatives of Baha'i communities pave the way for the establishment of national and local Baha'i endowments Ñ a historic undertaking which, as had been the case with previous achievements of far-reaching importance, the American Baha'i Community was the first to initiate. In most cases these endowments, owing to their religious character, have been exempted from both government and municipal taxes, as a result of representations made by the incorporated Baha'i bodies to the civil authorities, though the value of the properties thus exempted has, in more than one country, amounted to a considerable sum. In the United States of America the national endowments of the Faith, already representing one and three-quarter million dollars of assets, and established through a series of Indentures of Trust, created in 1928, 1929, 1935, 1938, 1939, 1941 and 1942 by the National Spiritual Assembly in that country, acting as Trustees of the American Baha'i Community, now include the land and structure of the Mashriqu'l-Adhkar and the caretaker's cottage in 'Wilmette, Ill.; the adjoining Jjaziratu'1-Quds (Baha'i National Headquarters) and itssupplementary administrative office; the Inn, the Fellowship House, the Baha'i Hall, the Arts and Crafts Studio, a farm, a number of cottages, several parcels of land, including the holding on Monsalvat, blessed by the footsteps of 'Abdu'l-Baha, in Green Acre, in the state of Maine; Bosch House, the Baha'i Hall, a fruit orchard, the Redwood Grove, a dormitory and Ranch Buildings in Geyserville, Calif.; Wilhelm House, Evergreen Cabin, a pine grove and seven lots with buildings at West Englewood, N. J., the scene of the memorable Unity Feast given by 'Abdu'l-Baha, in June, 1912, to the Baha'is of the New York Metropolitan district; Wilson House, blessed by His presence, and land in Maiden, Mass.; Mathews House and Ranch Buildings in Pine Valley, Cob.; land in Muskegon, Mich., and a cemetery lot in Portsmouth, N. H. Of even greater importance, and in their aggregate f at surpassing in value the national endowments of the American Baha'i corn-munity, though their title-deeds are, owing to the inability of the Persian Baha'i corn-munity to incorporate its national and local assemblies, held in trust by individuals, are the assets which the Faith now possesses in the land of its origin. To the House of the Mb in Shir&z and the ancestral Home of Baha'u'llah in T6tur, M~zindarAn, already in the possession of the community in the days of 'Abdu'l-Baha's ministry, have, since His ascension, been added extensive properties, in the outskirts of the capital, situated on the slopes of Mt. Alburz, overlooking the native city of Baha'u'llah, including a farm, a garden and vineyard, comprising an area of over three million and a half square meters, preserved as the future site of the first Mashriqu'l-Adhkar in Persia. Other acquisitions that have greatly extended the range of Baha'i endowments in that country include the House in which Baha'u'llah was born in Tihrin; several buildings adjoining the House of the Bib in Shir~z, including the house owned by His maternal uncle; the Haziratu'1-Quds in Tihr4n; the shop occupied by the BTh during the years He was a merchant in B&shihr; a quarter of the village of Chihriq, where He was confined; the house of Ijiji Mirza. JSni, where He tarried on His way to Tabriz; the public bath used by Him in Shiriz and some adjacent houses; half of the house owned by Val?id in Nayriz and part of the house owned by kluiiat in Zanj An; the three gardens 'jented by Baha'u'llah in the hamlet of Badasht; the burial-place of Qudcks in BArfunish; the house of Kalantar in Tihdn, the scene of T&hirih's confinement; the public bath visited by the Bib when in IJriimiyyih, AdhirbAyj An; the house owned by Mirza Husayn Ñ 'Aliy-i-N&, where the B&b's remains had been concealed; the Wibiyyih and the house owned by Mulk ~usayn in Masbhad; the residence of the SultAnu'sh-Shuhad& (King of Martyrs) and of the Mahbiibu'sh-ShuhadA (Beloved of Martyrs) in IsftMn, as well as a considerable number of sites and houses, including burial-places, associated with the heroes and martyrs of the Faith. These holdings which, with very few exceptions, have been recently acquired in Persia, are now being preserved [p276] 276 THE BAHA'I WORLD and yearly augmented, and, whenever necessary, carefully restored, through the assiduous efforts of a specially appointed national committee, acting under the constant and general supervision of the elected representatives of the Persian believers. Nor should mention be omitted of the varied and multiplying national assets which, ever since the inception of the Administrative Order of the Faith of Baha'u'llah, have been steadily acquired in other countries such as India, Burma, the British Isles, Germany, 'Jriq, Egypt, Australia, Trans-jordan and Syria. Among these may be specially mentioned the Flaziratu'1-Quds of the Baha'is of 'Iraq, the Haziratu'1-Quds of the Baha'is of Egypt, the Haziratu'I-Quds of the Baha'is of India, the Haziratu'1-Quds of the Baha'is of Australia, the Baha'i Home in Esslingen, the Publishing Trust of the Baha'is of the British Isles, the Baha'i Pilgrim House in Baghd&d, and the Baha'i Cemeteries established in the capitals of Persia, Egypt and Turkistin. Whether in the form of land, schools, administrative headquarters, secretariats, libraries, cemeteries, hostels or publishing companies, these widely scattered assets, partly registered in the name of incorporated National Assemblies, and partly held in trust by individual recognized believers, have contributed their share to the uninterrupted expansion of national Baha enflowments in recent years as well as to the consolidation of their foundations. Of vital importance, though less notable in significance, have been, moreover, the local endowments which have supplemented the national assets of the Faith and which, in consequence of the incorporation of Baha'i local Assemblies, have been legally estab-fished and safeguarded in various countries in both the East and the West. Particularly in Persia these holdings, whether in the form of land, administrative buildings, schools or other institutions, have greatly enriched and widened the scope of the local endowments of the worldwide Baha'i community. Simultaneous with the establishment and incorporation of local and national Baha'i Assemblies, with the formation of their respective committees, the formulation of national and local Baha'i constitutions and the founding of Baha'i endowments, undertak ings of great institutional significance were initiated by these newly founded Assemblies, among which the institution of the Hazi-ratu'1-Quds Ñ Ñ the seat of the Baha'i National Assembly and pivot of all Baha'i administrative activity in future Ñ must rank as one of the most important. Originating first in Persia, now universally known by its offi Ñ cial and distinctive title signifying Ctthe Sacred rold," marking a notable advance in the evolution of a process whose beginnings may be traced to the clandestine gatherings held at times underground and in the dead of night, by the persecuted followers of the Faith in that country, this institution, still in the early stages of its development, has already lent its share to the consolidation of the internal functions of the organic Baha'i community, and provided a further visible evidence of its steady growth and rising power. Complementary in its functions to those of the Mashriqu'l-Adhkar Ñ an edifice exclusively reserved for Baha'i worship Ñ this institution, whether local or national, will, as its component parts, such as the Secretariat, the Treasury, the Archives, the Library, the Publishing Office, the Assembly Hall, the Council Chamber, the Pilgrims' Hostel, are brought together and made jointly to operate in one spot, be increasingly regarded as the focus of all Baha'i administrative activity, and symbolize, in a befitting manner, the ideal of service animating the Baha'i community in its relation alike to the Faith and to mankind in general. From the Mashriqu'1 Ñ Adhkir ordained as a house of worship by Baha'u'llah in the Kinib-i-Aqdas, the representatives of Baha'i communities, both local and national, together with the members of their respective committees, i{rill, as they gather daily within its walls at the hour of dawn, derive the necessary inspiration that will enable them to discharge, in the course of their day-to-day exertions in the Haziratu'1-Quds Ñ the scene of their administrative activities Ñ their duties and responsibilities as befits the chosen stewards of His Faith. Already on the shores of Lake Michigan, in the outskirts of the first Baha center established in the American continent and under the shadow of the first Mashriqu'1- [p277] THE WORLD ORDER OF BAHA'U'LLAH 277 Adhk6x of the West; in the capital city of Persia, the cradle of the Faith; in the vicinity of the Most Great House in Baghdid; in the city of 'IsliqibAd, adjoining the first Mashri Ñ qu'1-Adhkir of the Baha'i world; in the capital of Egypt, the foremost center of both the Arab and Islamic worlds; in Delhi, the capital city of India and even in Sydney in far-off Australia, initial steps have been taken which must eventually culminate in the establishment, in all their splendor and power, of the national administrative seats of the Baha'i communities established in these countries. BAHA'I RELATIONS WITH CIVIL AUTHORITY IN view of recent inquiries on the subject, the National Spiritual Assembly feels it most desirable at this time for members of the American Baha'i community to main-tim a common understanding of the principles which underlie our relations with different departments of the civil government. in dealing with this matter, the Assembly has no intention of adding to procedure or laying down its own regulations but rather of examining the teachings themselves and bringing forth the principles expressed in the writings of 'Abdu'l-Baha and the advices and directions of the Guardian. We find that from the very beginnings of the American Baha'i community the wise and loving Master counseled the believers to entertain no discussion of political matters in their gatherings. "During the conference no hint must be entertained regarding political affairs. All conferences (i.e., all consultation and discussion) must be regarding the matters of benefit, both as a whole ahd individually, such as the guarding of all in all cases, their protection and preservation, the improvement of character, the training of children, etc. CcJf any person wishes to speak of government affairs, or to interfere with the order of government, the others must not combine with him because the Cause of God is withdrawn entirely from political affairs; the political realm pertains only to the Rulers of those matters; it has nothing to do with the souL who are exerting their utmost energy to harmonizing affairs, helping character and inciting (the people) to strive for perfections. Therefore no soul is allowed to interfere with (political) matters, but only in that which is commanded." (BWF, p. 407) t~Let them not introduce any topic in the meeting except the mentioning of the True One, neither must they confuse that merciful assembly with perplexed outside questions. Make ye an effort that the Lord's Supper may become realized and the heavenly food descend. This heavenly food is knowledge, understanding, faith, assurance, love, affinity, kindness, purity of purpose, attraction of hearts and the union of souls." (BWF, pp. 407408) The penetrating power of these words continues through the years. They guide and inspire Baha'i gatherings today as they did when revealed thirtyfive or forty years ago. 'What the Master tells us is a twofold truth: first, the positive definition of the purpose of Baha'i meetings and consultation which confines it to spiritual matters; and second, the inherent limitation implied in the accomplishments of the political realm. The aim of the Faith is to produce the reality of virtue and quality in souis and evolve institutions capable of dealing with social matters justly, in the light of the revealed truths. This is entirely distinct from the province filled by civil institutions. Many years later, in 1932, Shoghi Effendi gave us the message now entitled "The Golden Age of the Cause of Baha'u'llah," at a time when our ranks were being swelled with new believers who had not been trained by the Master's Tablets, when the local and National Assemblies were developing power, and the conditions of the Baha'i community had become less simple and primitive, less hidden from the prevailing influences of civilization. In that message he reminded [p278] 278 THE BAHA'I WORLD Water tower which has been erected to suppiy the National Baha'i Headquarters building, and surrounding gardens, with water, in TihrAn, Persia. us of an instruction deemed very important. ~cAnd this principle is no other than that which involves the nonparticipation by the adherents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national Assemblies. in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government. Whether it be in the publications which they initiate and supervise; or in their official and public deliberations; or in the posts they occupy and the services they render; or in the communications they address to their fellow-disciples or in their dealings with men of eminence and authority; or in their affiliations with kindred societies and organizations, it is, I am firmly convinced, their first and sacred obligation to abstain from any word or deed that might be construed as a violation of this sacred principle. Theirs is the duty to demonstrate, on one hand, their unqualified loyalty and obedience to whatever is the considered judgment of their respective governments. t'Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Baha'u'llah, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable Purpose for all mankind. tiet them beware lest, in their eagerness to further the aims of their beloved Cause, they should be led unwittingly to bargain with their Faith, to compromise with their essential principles, or to sacrifice, in return for any material advantage which their institutions may derive, the integrity of their spiritual ideals." ('WOB, pp. 64, 65) The application of this principle has produced a series of explanations by the Guard-tan and the National Spiritual Assembly, as recorded in "IBah6N Procedure": on the subject of the voting right in civil elections; on the status of believers in relation to military duty, etc. The National Assembly has also felt it advisable to retain the function of contact with the civil government. Now we have another application of the same principle to consider with respect to the right, propriety or usefulness of exerting Baha'i influence for the enactment of certain legislative measures which more or less reflect the aim of some Baha'i principle or teaching. Should the Baha'i community, local or national, lend the name of the Cause to support legislation, for example, which seeks to abolish race and religious discrimination in matters of industrial employment, or intervene when measures concerning military training of youth are before a legislature? The National Spiritual Assembly feels that, as a general policy subject to the Guard-tan's specific direction in special cases, Baha and their administrative institutions should not feel obligated to adopt a ttBahA'i" attitude or course of action on matters of [p279] THE WORLD ORDER OF BAHA'U'LLAH 279 civil legislation. Our teachings and basic principles speak for themselves. These we can always declare and set forth with all possible energy whenever occasions arise. But a truth which is sundered from its sus-raining spiritual Source, lifted out of its organic relationship to the Baha community, broken off from the other truths, and made subject to the storm and stress of secular controversy, is no longer a truth with which we can usefully have concern. It has become an enactment to be carried out by institutions and groups committed to other enactments, other aims and purposes and methods not in conformity with the "Divine Polity" entrusted to those alone who give full loyalty to Baha'u'llah. Far better for us to strive to mirror forth radiantly the individual and community virtues of a new era than to hope others than believers will achieve the holy mission of the Faith. We Baha'is have in reality accepted a world order and not merely a new decalogue of truths or commands. On the other hand, obedience to civil government, is an obligation laid by Baha'u'llah upon every Baha'i. tDearly-beloved friends!" the Guardian called out to us as long ago as 1931, ttHu-inanity, whether viewed in the light of man's individual conduct or in the existing relationships between organized communities and nations, has, alas, strayed too far and suffered too great a decline to be redeemed through the unaided effort of the best among its recognized rulers and statesmen Ñ however disinterested their motives, however concerted their action, however unsparing in their zeal and devotion to its cause. No scheme which the calculations of the highest statesmanship may yet devise; no doctrine which the most distinguished exponents of economic theory may hope to advance; no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate foundations upon which the future of a distracted world can be built." (WOB, pp. 3 334) Because our hope is firmly founded, our trust complete, our vision clarified, we Baha'is can tread the path of assurance through all the troubles of these days, knowing that the goal is secure. EXCERPTS FROM THE WRITINGS OF SHOGHI EFFENDI J HAVE been acquainted by the perusal of your latest communications with the nature of the doubts that have been publicly expressed, by one who is wholly misinformed as to the true precepts of the Cause, regarding the validity of institutions that stand inextricably interwoven with the Faith of Baha'u'llah. Not that I for a moment view such faint misgivings in the light of an open challenge to the structure that embodies the Faith, nor is it because I question in the least the unyielding tenacity of the faith of the American believers, if I venture to dwell upon what seems to me appropriate observa-dons at the present stage of the evolution of our beloved Cause. I am indeed inclined to welcome these expressed apprehensions inasmuch as they afford me an opportunity to familiarize the elected representatives of the believers with the origin and character of the institutions which stand at the very basis of the world order ushered in by Baha'u'llah. We should feel truly thankful for such futile attempts to undermine our beloved Faith Ñ attempts that protrude their ugly face from time to time, seem for a while able to create a breach in the ranks of the faithful, recede finally into the obscurity of oblivion, and are thought of no more. Such incidents we should regard as the interpositions of Providence, designed to fortify our faith, to clarify our vision, and to deepen our understanding of the essentials of His Divine Revelation. It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament of 'Abdu'l-Baha, which together with the Kitab-i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission [p280] 280 THE BAHA'I WORLD of the Baha'i Faith. A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and contradictory in spirit, every fair-minded inquirer will readily admit that they are not oniy complementary, but that they mutually confirm one another, and are inseparable parts of one complete Unit. A comparison of their contents with the rest of Baha'i Sacred Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenticated writings and sayings of Baha'u'llah and 'Abdu'l-Baha. In fact, h~ who reads the Aqdas with care and diligence wiii not find it hard to discover that the Most Holy Book JAqdas] itself anticipates in a number of passages the institutions which 'Abdu'l-Baha ordains in His Will. By leaving certain matters unspecified and unregulated in His 'Book of Laws [Aqdasj, Baha'u'llah seems to have deliberately left a gap in the general scheme of Baha'i Dispensation, which the unequivocal provisions of the Master's Will has filled. To attempt to divorce the one from the other, to insinuate that the Teachings of Baha'u'llah have not been upheld, in their entirety and with absolute integrity, by what 'Abdu'l-Baha has revealed in his Will, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master. I will not attempt in the least to assert or demonstrate the authenticity of the Will and Testament of ~ for that in itself would betray an apprehension on my part as to the unanimous confidence of the believers in the genuineness of the last written wishes of our departed Master. I will only confine my observations to those issues which may assist them to appreciate the essential unity that underlies the spiritual, the humanitarian, and the administrative principles enunciated by the Author and the Interpreter of the Baha'i Faith. I am at a ioss to explain that strange mentality that inclines to uphold as the sole criterion on the truth of the Baha'i Teachings what is admittedly oniy an obscure and un authenticated translation of an oral statement made by 'Abdu'l-Baha, in defiance and total disregard of the available text of all of His universally recognized writings. I truly deplore the unfortunate distortions that have resulted in days past from the incapacity of the interpreter to grasp the meaning of 'Abdu'l-Baha, and from his incompetence to render adequately such truths as have been revealed to him by the Master's statements. Much of the confusion that has obscured the understanding of the believers should be attributed to this double error involved in the inexact rendering of an only partially understood statement. Not infrequently has the interpreter even failed to convey the exact purport of the inquirer's specific questions, and, by his deficiency of understanding and expression in conveying the answer of 'Abdu'l-Baha, has been responsible for reports wholly at variance with the true spirit and purpose of the Cause. It was chiefly in view of this misleading nature of the reports of the informal conversations of 'Abdu'l-Baha with visiting pilgrims, that I have insistently urged the believers of the West to regard such statements as merely personal impressions of the sayings of their Master, and to quote and consider as authentic only such translations as are based upon the authenticated text of His recorded utterances in the original tongue. It should be remembered by every follower of the Cause that the system of Baha'i administration is not an innovation imposed arbitrarily upon the Baha'is of the world since the Master's passing, but derives its authority from the Will and Testament of 'Abdu'l-Baha, is specifically prescribed in unnumbered Tablets, and rests in some of its essential features upon the explicit provisions of the Kitab-i-Aqdas. It thus unifies and correlates the principles separately laid down by Baha'u'llah and 'Abdu'l-Baha, and is indissolubly bound with the essential verities of the Faith. To dissociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only result in the disintegration of its component parts, and the extinction of the Faith itself. [p281] THE WORLD ORDER OF BAHA'U'LLAH 281 LOCAL AND NATIONAL HOUSES OF JUSTICE It shoulcf be carefully borne in mind that the local as well as the International Flouses of Justice have been expressly enjoined by the Kitab-i-Aqdas; that the institution of the National Spiritual Assembly, as an intermediary body, and referred to in the Master's Will as the "Secondary House of Justice," has the express sanction of 'Abdu'l-Baha; and that the method to be pursued for the election of the International and National Houses of Justice has been set forth by Him in His W7iil, as well as in a number of His Tablets. Moreover, the institutions of the local and national Funds, that are now the necessary adjuncts to all Local and National Spiritual Assemblies, have not only been established by 'Abdu'l-Baha in the Tablets He revealed to the Baha'is of the Orient, but their importance and necessity have been repeatedly emphasized by Him in His utterances and writings. The concentration of authority in the hands of the elected representatives of the believers; the necessity of the submission of every adherent of the Faith to the considered judgment of Baha'i Assemblies; His preference for unanimity in decision; the decisive character of the ma-iority vote; and even the desirability for the exercise of close supervision over all Baha'i publications, have been sedulously instilled by 'Abdu'l-Baha, as evidenced by His authenticated and widely-scattered Tablets. To accept His broad and humanitarian Teachings on one hand, and to reject and dismiss with neglectful indifference His more challenging and distinguishing precepts, would be an act of manifest disloyalty to that which He has cherished most in His life. That the Spiritual Assemblies of today will be replaced in time by the Houses of Justice, and are to all intents and purposes identical and not separate bodies, is abundantly confirmed by 'Abdu'l-Baha Himself. He has in fact in a Tablet addressed to the members of the first Chicago Spiritual Assembly, the first elected Baha body instituted in the United States, referred to them as the members of the cCfl of Justice" for that city, and has thus with His own pen established beyond any doubt the identity of the present Baha'i Spiritual Assemblies with the Houses of Justice referred to by Baha' Ñ u'llih. For reasons which are not difficult to discover, it has been found advisable to bestow upon the elected representatives of Baha'i communities throughout the world the temporary appellation of Spiritual Assemblies, a term which, as the position and aims of the Baha'i Faith are better understood and more fully recognized, will gradually be superseded by the permanent and more appropriate designation of House of Justice. Not only will the presentday Spiritual Assemblies be styled differently in the future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha'u'llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. And as the Baha'i Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Baha'i Commonwealth, all the rights, the duties; and responsibilities incumbent upon the world's future superstate. It must be pointed out, however, in this connection that, contrary to what has been confidently asserted, the establishment of the Supreme House of Justice is in no way dependent upon the adoption of the Baha'i Eaith by the mass of the peoples of the world, nor does it presuppose its acceptance by the majority of the inhabitants of any one country. In fact, 'Abdu'l-Baha, Himself, in one of His earliest Tablets, contemplated the possibility of the formation of the Uni-~ versal House of Justice in His own lifetime, and but for the unfavorable circumstances prevailing under the Turkish r~gime, would have, in all probability, taken the preliminary steps for its establishment. It will be evident, therefore, that given favorable circumstances, under which the Baha'is of Persia and of the adjoining countries under Soviet Rule may be enabled to elect their national representatives, in accordance with the guiding principles laid down in 'Abdu'1- [p282] 282 THE BAHA'I WORLD Baha'is writings, the only remaining obstacle in the way of the definite formation of the International House of Justice will have been removed. For upon the National Houses of Justice of the East and 'West devolves the task, in conformity with the explicit provisions of the Will, of electing directly the members of the International House of Justice. Not until they are themselves fully representative of the rank and file of the believers in their respective countries, not until they have acquired the weight and the experience that will enable them to function vigorously in the organic life of the Cause, can they approach their sacred task, and provide the spiritual basis for the constitution of so august a body in the Baha'i world. THE INSTITUTION OF GUARDIANSHIP It must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Baha'u'llah in the Kitab-i-Aqdas, and repeatedly and solemnly confirmed by 'Abdu'l-Baha in His Will. It does not constitute in any manner a contradiction to the Will and Writings of Baha'u'llah, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implications, or to presume to have grasped the manifold mysteries it undoubtedly contains. Only future generations can comprehend the value and the significance attached to this Divine Masterpiece, which the hand of the Master-builder of the world has designed for the unification and the triumph of the worldwide Faith of Baha'u'llah. Only those who come after us will be in a position to realize the value of the surprisingly strong emphasis that has been placed on the institution of the House of Justice and of the Guardianship. They only will appreciate the significance of the vigorous language employed by 'Abdu'l-Baha with reference to the band of Covenant-breakers that has opposed Him in His days. To them alone will be revealed the suitability of the institutions initiated by 'Abdu'l-Baha to the character of the future society which is to emerge out of the chaos and confusion of the present age. THE ANIMATING PURPOSE OF BAT-IA 'I INSTITUTIONS And now, it behooves us to refle~t on the animating purpose and the primary functions of these divinely-established institutions, the sacred character and the universal efficacy of which can be demonstrated oniy by the spirit they diffuse and the work they actually achieve. I need not dwell upon what I have aLready reiterated and emphasized that the administration of the Cause is to be conceived as an instrument and not a substitute for the Faith of Baha'u'llah, that it should be regarded as a channel through which His promised blessings may flow, that it should guard against such rigidity as would clog and fetter the liberating forces released by His Revelation Who, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of administrative machinery that will insure, amid the storm ~and stress of a struggling civiliza-non, the unity of the Faith, the preservation of its identity, and the protection of its interests? To repudiate the validity of the assemblies of the elected ministers of the Faith of Baha'u'llah would be to reject these countless Tablets of Baha'u'llah and 'Abdu'l-Baha, wherein they have extolled their privileges and duties; emphasized the glory of their mission, revealed the immensity of their task, and warned them of the attacks they must needs expect from the unwisdom of friends, as well as from the malice of their enemies. It is surely for those to whose hands so priceless a heritage has been committed to prayerfully watch lest the tool should supersede the Faith itself, lest undue concern for the minute details arising from the administration of the Cause obscure the [p283] THE WORLD ORDER OF BAHA'U'LLAH 283 vision of its promoters, lest partiality, ambition, and worldliness tend in the course of time to becloud the radiance, stain the purity, and impair the effectiveness of the Faith of Baha'u'llah. February 27, 1929. 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. Sev-enty-seven years previously the light of the Faith proclaimed by the BTh had arisen above the horizon of Shir~z and flashed across the firmament of Persia, dispelling the agelong gloom which had enveloped its peopie. A blood bath of unusual ferocity, in which government, clergy and people, heedless of the significance of that light and blind to its splendor, had jointly participated, had all but extinguished the radiance of its glory in the land of its birth. Baha'u'llah had at the darkest hour in the fortunes of that Faith been summoned, while Himself a prisoner in Tihr~n, to reinvigorate its life, and been commissioned to fulfil its ultimate purpose. In Baghchid, upon the termination of the ten-year delay interposed between the first intimation of that Mission and its Declaration, He had revealed the Mystery enshrined in the Bib's embryonic Faith, and disclosed the fruit which it had yielded. In Adrianople Baha'u'llah's Message, the promise of the Bab as well as of all previous Dispensations, had been proclaimed to mankind, and its challenge voiced to the rulers of the earth in both the East and the West. 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 Center of His Covenant, had erected the standard of His 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 bad broadcast Baha'u'llah's Message to the peo-pies 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 Shidtz, that had been rekindled in TihrAn, that had been fanned into flame in Bagfid~id 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 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 Muhammad 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, [p284] 284 THE BAHA'I WORLD 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 witne~sed 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 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 Revela-don of Baha'u'llah from any of the existing systems of human government. Nor have the enemies who, at the hour of the inception of this Administrative Order, and in the course of its twenty-three year existence, both in the East and in the West, from within and from without, misrepresented its character, or derided and vilified it, or striven to arrest its march, or contrived to create a breach in the ranks of its supporters, succeeded in achieving their malevolent purpose. The strenuous exertions of an ambitious Armenian, who, in the course of the first years of its establishment in Egypt, endeavored to supplant it by the "Scientific Society" which in his shortsightedness he had conceived and was sponsoring, failed utterly in its purpose. The agitation provoked by a deluded woman who strove diligently both in the United States and in England to demonstrate the unau-thenticity of the Charter responsible for its creation, and even to induce the civil authorities of Palestine to take legal action in the matter Ñ a request which to her great chagrin was curtly refused Ñ as well as the defection of one of the earliest pioneers and founders of the Faith in Germany, whom that same woman had so tragically misled, produced no effect whatsoever. The volumes which a shameless apostate composed and disseminated, during that same period in Persia, in his brazen efforts not oniy to disrupt that Order but to undermine the very Faith which had conceived it, proved similarly abortive. The schemes devised by the remnants of the Covenant-breakers, who immediately the aims and purposes of 'Abdu'l-Baha's Will became known arose, headed by Mirza Baha'u'llah, to wrest the custodianship of the holiest shrine in the Baha'i world from its appointed Guardian, likewise came to naught and brought further discredit upon them. The subsequent attacks launched by certain exponents of Christian orthodoxy, in both Christian and non-Christian lands, with the object of subverting the foundations, and distorting the features, of this same Order were powerless to sap the loyalty of its upholders or to deflect them from their high purpose. Not even the infamous and insidious machinations of a former secretary of 'Abdu'1 Ñ Bah&, who, untaught by the retribution that befell Baha'u'llah's amanuensis, as well as by the fate that overtook several other secretaries and interpreters of His Master, in both the East and the West, has arisen, and is still exerting himself, to pervert the purpose and nullify the essential provisions of the immortal Document from which that Order derives its authority, have been able to stay even momentarily the march of its institutions along the course set for it by its Author, or to create anything that might, however remotely, resemble a breach in the ranks of its assured, its wide-awake and stalwart supporters. [p285] THE WORLD ORDER OF BAHA'U'LLAH 285 Two of the reception rooms in the National Baha'i Headquarters in Tihr~n~ Persia. In the upper picture can be seen, in a glass case, a model of the Baha'i Temple, built in Wilmette, Illinois. [p286] 286 THE BAHA'I WORLD IMPORTANT EFFENDI MESSAGES FROM SHOGHI TO THE AMERICAN BELIEVERS 19441946 TO THE CONVENTION J ADVISE you to share the following facts with the believers at Convention celebrating the hundredth anniversary of the Faith of Baha'u'llah. Baha'is have established residence in sev-enty-eight countries, fifty-six of which are sovereign states. Baha'i literature has been translated and published in forty-one languages. Translations have been undertaken in twelve additional languages. Thirty-one races are represented in the Baha'i world community. Five National Assemblies and sixty-one local Assemblies belonging to ten countries are incorporated and legally empowered to hold property. The Baha'i international endowments held in the Holy Land are estimated at a half million pounds sterling. National Baha'i endowments in the United States are estimated at one million, seven hundred thousand dollars. The area of land in the Jordan Valley dedicated to the Baha'i Shrines is over five hundred acres. The site purchased for future Baha'i Temple of Persia comprises three and a half million square meters. The cost of the structure of the first Baha'i Temple in the West has been one million, three hundred thousand dollars. In every state and province of North America IBahA'i Assemblies are functioning. In thirteen hundred localities of the United States and Canada Baha'is reside. Baha'i Centers have been established in every republic of Latin America, fifteen of which possess Spiritual Assemblies. The Faith in the Western Hemisphere now stretches from Anchorage, Alaska, to Magallanes, the world's southernmost city. Sixty-two Centers have been established in India, twenty-seven with Spiritual Assemblies. Among the historic sites purchased in Persia are the Tihr&n home of Baha'u'llah, the BAt's shop in Bushire, the burial place of Quddfis, part of the village of Chiriq, three gardens in Badasht, and the place where Tihirili was confined. Baha'i administrative headquarters have been founded in Tihrin, Delhi, Cairo, Bat-dad, Wilmette and Sydney. Baha'i endowments in the Holy Land and the United States have been exempted from taxes by the civil authorities. Civil recognition has been extended to Baha Assemblies in five states of the United States to solemnize Baha'i marriages. I suggest you utilize the above informa-don for publicity purposes wherever advig-able. May 9, 1944 Hail with glad, grateful heart the historic Assembly of the elected representatives of the followers of the Faith of Baha'u'llah throughout the Western Hemisphere participating in the first All-America Convention gathered in the vicinity of the first Baha'i Center of the Western World beneath the dome of the first Mashriqu'l-Adhkar of the West to commemorate alike the Anniversary of the founding of the Faith of Baha'u'llah and the Birth of 'Abdu'l-Baha, the Anniversary of its establishment in the Occident and to celebrate the completion of the exterior ornamentation of the most hallowed House of Worship in the entire Baha'i world. I recall with profound emotion on this solemn, auspicious occasion the milestones in the progress of the community whose rise constitutes one of the noblest episodes in the history of the First Baha'i Century. Called into being through the operation of the will of the Center of Baha'u'llah's Covenant, energized at the hour of its birth by dynamic spirit communicated to it by the band of first returning pilgrims, purged in its infancy by fiery tests involving the defection of its acknowledged founder, nursed through the dispatch of unnumbered [p287] THE WORLD ORDER OF BAHA'U'LLAH 287 Spiritual Assembly of the Baha'is of Birmingham, Alabama, incorporated August 24, 1944. Tablets by the vigilant Master, as well as by the successive messengers designed to support its infant strength, launched upon its rapid career through series of institutional acts and missionary journeys signalizing the first stirrings of its community life, infinitely enriched by priceless benefits conferred upon its members in the course of 'Abdu'l-Baha's sojourn in their midst, invested with a unique mission through the revelation of the Tablets of the Divine Plan, firmly knit through processes proclaiming the emergence of the Divinely appointed Administrative Order, immortalized through the signal acts of its illustrious member who succeeded in winning the allegiance of royalty to its cause, consummating its record of achievements through total victory of the Seven Year Plan thereby sealing the triumph of the first stage in the Mission bestowed by 'Abdu'l-Baha, this repeatedly blessed, much envied community deserves to be acclaimed the Torchbearer of the civilization, the foundations of which the Faith of Baha'u'llah is destined unassailably to establish in the course of the Second Baha'i Century. I am moved to pay a well deserved tribute at this great turning point in the career of so privileged a community to the gallant band of its apostolic founders whose deeds heralded the dawn of the Day of the Covenant in the ~West, to its intrepid pioneers who labored to enlarge the bounds of the Faith in the five continents, to its indefatigable administrators whose hands reared the fabric of the Administrative Order, to its heroic martyrs who followed in the footsteps of the Dawn-Breakers of the heroic age, to its itinerant teachers who with written and spoken word pleaded its cause and repulsed the attacks of its adversaries, to its munificent supporters whose liberality accelerated the expansion of its manifold activities, and last but not least to the mass of its stouthearted, self-denying members whose strenuous, ceaseless, concerted efforts so decisively contributed to the consolidation and broadening of its foundations. I desire to direct a particular appeal to the Latin American representatives participating in the Centennial Convention to deliberate on measures to reinforce the ties binding them to their Sister Community, unitedly devise means for the inauguration of teaching campaigns in their respective [p288] 288 THE BAHA'I WORLD Republics, the dissemination of Baha'i literature, the multiplication of Baha'i administrative centers as preliminary steps in the formation of Baha'i National Assemblies, and lend impetus to the prosecution of any enterprise launched to carry still further the Plan conceived by 'Abdu'l-Baha for the American Baha'i Community. May 13, 1944 I am overjoyed by the auspicious opening of the Centennial Convention. The dearly-beloved American Baha'i community was remembered during the historic night of the glorious Declaration at the ;B~b's Holy Shrine. Announce to the friends the joyful tidings that the hundredth anniversary of the Declaration of the Mission of the martyred Herald of the Faith was signalized by historic decision to complete the structure of His sepulcher erected by 'Abdu'l-Baha on the site chosen by Baha'u'llah. The recently designed model of the dome has been unveiled in the presence of assembled believers. Praying for early removal of obstacles to the consummation of the stupendous Plan conceived by the Founder of the Faith and the hopes cherished by the Center of His Covenant. May 25, 1944 TO THE NATIONAL SPIRITUAL ASSEMBLY THE one remaining and indeed the most challenging task confronting the American Baha'i Community has at long last been brilliantly accomplished. The structural basis of the Administrative Order of the Faith of Baha'u'llah has, through this superb victory, and on the very eve of the worldwide celebrations of the Centenary of His Faith, been firmly laid by the champion-builders of His World Order in every state of the Great Republic of the West and in every Province of the Dominion of Canada. In each of the Republics of Central and South America, moreover, the banner of His undefeatable Faith has been implanted by the members of that same community, while in no iess than thirteen Republics of Latin America as well as in two Dependencies in the West Indies, Spiritual Assemblies have been established and are already functioning Ñ a feat that has outstdpped the goal originally fixed for the valiant members of that Community in their intercontinental sphere of Baha activity. The exterior ornamentation of the first Mashriqu'l-Adhkar of the West Ñ the culmination of a forty year old enterprise repeatedly blessed and continually nurtured by 'Abdu'l-Baha has, furthermore, through a remarkable manifestation of the spirit of Baha'i solidarity and self-sacrifice so powerfully animating the members of that stalwart community, been successfully completed, more than a year in advance of the time set for its termination. The triple task undertaken with such courage, confidence, zeal and determination Ñ a task which ever since the inception of the Seven Year Plan has challenged and galvanized into action the entire body of the American believers and for the efficient prosecution of which processes of a divinely appointed Administrative Order had, during no less than sixteen years, been steadily evolving Ñ is now finally accomplished and crowned with total victory. The greatest collective enterprise ever launched by the Western followers of Baha'u'llah and indeed ever undertaken by any Baha'i community in the course of an entire century, has been gloriously consummated. A victory of undying fame has marked the culmination of the fifty year long labors of the American Baha'i community in the service of Baha'u'llah and has shed imperishable lustre on the immortal records of His Faith during the first hundred years of its existence. The exploits that have marked the progress of this prodigious, this threefold enterprise, covering a field stretching from Alaska in the North to the extrem-Thy of Chile in the South, affecting the destinies of so great a variety of peoples and nations, involving such a tremendous expenditure of treasure and effort, calling forth so remarkable a spirit of heroism and self-sacrifice, and undertaken notwithstanding the vicious assaults and incessant machinations of the breakers of 'Abdu'l-Baha's [p289] THE WORLD ORDER OF BAHA'U'LLAH 289 Covenant, and despite the perils, the trials and restrictions of a desolating war of unexampled severity, augur well for the successful prosecution, and indeed assure the ultiffiate victory, of the remaining stages of the Plan conceived, a quarter of a century ago, by 'Abdu'l-Baha for the followers of Baha'u'llah in the North American continent. To the band of pioneers, whether settlers or itinerant teachers, who have forsaken their homes, who have scattered far and wide, who have willingly sacrificed their comfort, their health and even their lives for the prosecution of this Plan; to the several committees and their auxiliary agencies that have been entrusted with special and direct responsibility for its efficient and orderly development and who have discharged their high responsibilities with exemplary vigor, courage and fidelity; to the national representatives of the community itself, who have vigilantly and tirelessly supervised, directed and coordinated the unfolding processes of this vast undertaking ever since its inception; to all those who, though not in the forefront of battle, have through their financial assistance and through the instrumental-fry of their deputies, contributed to the expansion and consolidation of the Plan, I myself, as well as the entire Baha'i world, owe a debt of gratitude that no one can measure or describe. To the sacrifices they have made, to the courage they have so consistently shown, to the fidelity they have so remarkably displayed, to the resourcefulness, the discipline, the constancy and devotion they have so abundantly demonstrated, future generations viewing the magnitude of their labors in their proper perspective, will no doubt pay adequate tribute Ñ a tribute no less ardent and well-deserved than the recognition extended by the piesent-day builders of the World Order of' Baha'u'llah to the Dawn-Breakers, whose shining deeds have signalized the birth of the Heroic Age of His Faith. To the elected representatives of all the Baha'i communities of the New World, assembled beneath the Dome of the Mother Temple of the West, on the occasion of the historic, first All-American Baha'i Convention Ñ a Convention at which every state and province in the North American continent is represented, in which the representatives of every Republic of Latin America have been invited to participate, whose delegates have been elected, for the first time in American Baha'i history, by all local conununitics already possessing Assemblies, by all groups and isolated believers throughout the United States and Canada, and whose proceedings will be for ever associated with the celebration of the Centenary of the Faith of Baha'u'llah, of the Hundredth anniversary of the birth of 'Abdu'l-Baha, of the fiftieth anniversary of the founding of the Baha'i Faith in the Western Hemisphere, and of the completion of the exterior ornamentation of the First Mashriqu'l-Adhkar of the West Ñ to all the privileged attendants of such an epochmaking Convention, I, on my own behalf, as well as in the name of all Baha'i Communities sharing with them, at this great turning point in the history of our Faith, the joys and triumphs of this solemn hour, feel moved to convey the expression of our loving admiration, our joy and our gratitude for the brilliant conclusion of what posterity will no doubt acclaim as one of the most stirring episodes in the history of the Formative Age of the Faith of Baha'u'llah, as well as one of the most momentous enterprises undertaken during the entire course of the first Century of the Baha'i Era. Haifa, April 15, 1944 The splendid and unique success that has attended the Centenary celebrations so admirably conducted by the American Baha'i community, has befittingly crowned not only the fifty year record of services rendered by its valiant members, but the labors associated with the entire body of their fel-low-workers in East and West in the course of an entire century. The consummation of the Seven Year Plan, immortalizing the fame of this richly blessed community, set the seal of complete spiritual triumph on these historic celebrations. A memorable chapter in the history of the Faith of 113aM'-u'11&h in the West has been closed. A new [p290] 290 THE BAHA'I WORLD chapter is now opening, a chapter which, eve its termination, must eclipse the most shining victories won so heroically by those who have so fearlessly launched the first stage of the Great Plan conceived by 'Abdu'l-Baha for the American believers. The prizes won so painstakingly in both the North and South American continents must be preserved at all costs. A mighty impetus should, at however great a sacrifice, be lent to the multiplication of Baha'i centers in Latin America, to the expansion of Baha'i literature, to the translation of the Baha'i sacred writings, to the proclamation of the verities of the Faith to the masses, to the strengthening of the bonds binding the newly-fledged communities to each other, and to the deepening of the spiritual life of their members. The task so marvelously initiated in the Latin Republics must be further consolidated ere the prosecutors of the World Plan bequeathed by 'Abdu'l-Baha can embark on further stages, of still greater significance, in their world teaching mission. The cessation of hostilities will open before them fields of service of tremendous fertility and un-dreamed-of magnitude. The advantages and opportunities these fields will offer them cannot be exploited uniess and until the work to which they have already set their hand in the Western Hemisphere is sufficiently advanced and consolidated. Time is pressing. The new tasks are already beginning to loom on the horizon. The work that still remains to be accomplished ere the next stage is ushered in is still considerable and exacting. I feel confident that the American Baha'i community will, as it has in the past, rise to the occasion and discharge its high duties as befits the unique position it occupies. August 18, 1944 Comforted, strengthened by assurance of sympathy and loyalty of American believers in the deplorable, delicate situation created by dishonorable alliances made by members of my family, first with Covenant-breakers and now with external enemies of the Faith. The marvelous, rapid, sound evolution of the institutions of the Faith in five continents, particularly in the Western Hemisphere, constitutes best monition, most effective counteraction to the detrimental influence of those whose acts proclaim their severance from the Holy Tree and their forfeiture of their sacred birthright. The occasion demands that you direct special attention to passages in "God Passes By" indicating the gravity of the past crises precipitated since the inception of the Faith by kinsmen both of the Manifestation and the Center of His Covenant, demonstrating the pitiful futility of their nefarious activities and the sad fate overtaking defectors and betrayers. The present hour calls for unrelaxing vigilance, continued heroism, redoubled efforts, renewed dedication by rank and file of the community enjoying preponderating share alike in the erection, the defense, and the consolidation of the worldwide Administrative Order of the Faith of Baha'u'llah since the passing of the Center of His Covenant. I urge the entire Baha'i community of the Western Hemisphere to focus its attention during the remaining months of the opening year of the second century on the formation of local Assemblies in the remaining Republics of Nicaragua, Panama, Venezuela, Bolivia and San Domingo, guard against dissolution of Assemblies already painstakingly established throughout the Americas, exert effort on further multiplication of groups, wider dissemination of literature, greater use of radio, closer contact with masses, more audacious proclamation of the Faith, more effective coordination of local and national activities aiming at fuller demonstration of the rights and claims of the Faith to be regarded as sole refuge of humanity in its hour of bitterest agony. The American believers' meritarious activities, individual, local, interstate, intercontinental, will be the object of my special prayers during the approaching Anniversary of 'Abdu'l-Baha's Ascension. November 21, 1944 1944, a year memorable for the sharp contrast between the rising tide of spiritual victories culminating in the Centenary celebrations of a world-embracing Faith and the swiftly ebbing fortunes of a war-ravaged, disillusioned and bankrupt society, is drawing to a close. In every continent of the [p291] THE WORLD ORDER OF BAHA'U'LLAH 291 globe; in the Holy Land, the Heart and Center of our Faith and Pivot of its institutions; in the land of its birth; in the adjoining territory of 'Ir~iq; throughout the Western Hemisphere; in the British Isles, so severely subjected to the violence of a world tempest; throughout the length and breadth of India; in far-off Australasia and in the Nile Valley Ñ all with the soic exception of the distant Republics of the West subjected in varying degrees to the imminent danger of becoming the theatre of war Ñ the communities laboring for the promotion of the Faith of Baha'u'llah have, throughout five tumultuous years, been providentially spared to hold aloft its banner, to preserve its integrity, to maintain the continuity of its institutions, to enrich its annals, to consolidate its structure, to further disseminate its literature and to befittingly celebrate its centenary. Preponderant indeed has been the share of that privileged community, which has been invested by the Pen of the Center of the Covenant with a worldwide mission, in the prosecution of a task which, ever since the onset of this world upheaval and despite its mounting horrors, the builders of the Administrative Order of the Faith of Baha'u'llah have so unflaggingly pursued. Neither the participation of the Great Republic of the West in this fierce contest, nor the sorrows, burdens and restrictions which such direct association with the agonies of a travailing age has entailed have thus far been capable of dimming the splendor of the exploits that have immortalized the record of the services of this community since the ascension of 'Abdu'l-Baha. Indeed, coincident with the period of America's direct participation in this world struggle and in direct proportion to the turmoil and the tribulations which such a participation has engendered, the members of this community have evinced a heroism and proved themselves capable of a concerted effort that have eclipsed the notable achievements that have heralded the establishment of the Administrative Order of the Faith as well as the first stage in the development of the Seven Year Plan. What the year 1945, on whose threshold we now stand, has in store for the members of this determined, this valiant, this watchful, this exemplary community only the future can reveal. That the trials and ailhic-tions suffered by their country and its peo-pie must wax as this world upheaval moves towards a climax no one can any longer doubt. The challenge that will face this stalwart community will no doubt be severe. To allow the prizes so nobly won, over so vast a field, at so great a cost, at so critical an hour, to fall into jeopardy would be unworthy of a career so auspiciously initiated, so completely dedicated to the Cause of God, so rich in promise and so brilliant in almost every phase of its evolution. Every local Assembly, the ordained pivot of a divinely-ordained System, which has been established in the States and Provinces of the North American continent, as well as in the Republics of Latin America, must, through a supreme effort on the part of pioneers, visiting teachers and Regional Committees, be steadfastly maintained. Simultaneously a no less determined effort should be exerted to enable the admittedly large number of groups scattered throughout the Americas to attain Assembly status. No less urgent is the obligation to proclaim the verities enshrined in the Faith of RaM'-u'llAh by every means which individuals, Assemblies and committees can devise, through the press and radio, through an unprecedented dissemination of literature, through its systematic translation into Spanish and Portuguese and above all through active association with leaders of public thought as well as direct contact with the masses of the people. Through such means as these, and through such means only can the members of the American Baha'i Community, who have so audaciously and successfully launched the first stage of the Divine Plan, be enabled to pave the way and usher in, soon after the cessation of hostilities, the succeeding stage in the evolution of their world mission. My prayers and loving thoughts surround them continually in their devoted labors. December 24, 1944 The Divine Plan conceived by 'Abdu'l-Baha for the American Baha'i community, in the midst of one of the darkest periods [p292] 292 THE BAHA'I WORLD in human history and with which the destinies of the followers of Baha'u'llah in the North American continent must for generations to come remain inextricably interwoven, has, during the concluding years of the first Baha'i Century, triumphantly emerged from the first stage of its evolution. Its initiation, officially and on a vast scale, had, for well nigh twenty years, been held in abeyance, while the processes of a slowly emerging administrative Order, were, under the unerring guidance of Providence, creating and perfecting the agencies for its efficient and systematic prosecution. The next stage in the evolution of the Plan cannot, however, be embarked upon, until the external causes, hampering its further unfoldment in other continents of the globe, are removed through the cessation of hostilities and the signal victories already won through its initial development are sufficiently consolidated throughout the Western Hemisphere. The tasks confronting those who have so valiantly and brilliantly inaugurated the first stage in the execution of the Great Design unfolded by 'Abdu'1 Ñ BaM for the promulgation of the Faith of His Father, during this transitional period, are manifold, exacting, urgent, and sacred. The local administrative units, so laboriously constituted throughout the Americas, must needs, as already pointed out and repeatedly stressed, be maintained, reinforced, closely integrated and their number steadily multiplied. The spirit that has inflamed the pioneers who have set the seal of triumph on the Seven Year Plan, must under the vigilant care of the national representatives of the American Baha'i community be constantly watched, kept alive and nourished. The literature of the Faith, particularly in Spanish and Portuguese, must be widely disseminated in both Central and South America, as a necessary adjunct to the systematic consolidation of the work that his been undertaken. Above all, the healing Message of Baha'u'llah must during the opening years of the second Baha'i Century, and through the instrumentality of an already properly functioning Administrative Order, whose ramifications have been extended to the four corners of the Western Hemisphere, be vividly, systematically brought to the attention of the masses, in their hour of grief, misery and confusion. A more audacious assertion of the challenging yen-tics of the Faith; a more convincing presentation of its distinguishing truths; a fuller exposition of the character, the aims and the achievements of its rising Administrative system as the nucleus and pattern of its future world-embracing order; a more direct and intimate contact and• association with the leaders of public thought, whose activities and aims are akin to the teachings of Baha'u'llah, for the purpose of demonstrating the universality, the comprehensiveness, the liberality and the dynamic power of I-lb Divine Message; a closer scrutiny of the ways and means whereby its claims can be vindicated, its defarners and detractors silenced, and its institutions safeguarded; a more determined effort to exploit, to the fullest extent possible, the talents and abilities of the rank and file of the believers for the purpose of achieving these ends Ñ these stand out as the paramount tasks summoning to a challenge, during these years of transition and turmoil, the entire body of the American believers. The facilities which the radio and press furnish must be utilized to a degree unprecedented in American Baha'i history. The combined resources of the much-envied exemplary American Baha'i community must be harnessed for the effectual promotion of these meritorious purposes. Blessings undreamt of in their scope and plenteousness, are bound to be vouchsafed to those who will, in these dark yet pregnant times, arise to further these noble ends and to hasten through their acts the hour at which a still more momentous stage in the evolution of a Divine and worldwide Plan can be launched. There is no time to lose. The hour is ripe for the proclamation, without fear, without reserve, and without hesitation, and on a scale never as yet undertaken, of the One Message that can alone extricate humanity from the morass into which it is steadily sinking, and from which they who claim to be the followers of the Most Great Name can and will eventually rescue it. The sooner they who labor for the recognition and triumph of His Faith in the new world arise to carry out these inescapable [p293] THE WORLD ORDER OF BAHA'U'LLAH 293 Recently incorporated Spiritual Assembly of the Baha'is of Kansas City, Missouri, 1945. duties, the sooner will the hopes, the aims and objectives of 'Abdu'l-Baha as enshrined in His own Plan, be translated from the realm of vision to the plane of actuality and manifest the full force of the potentialities with which they have been endued. March 29, 1945 Assure newly-elected members of my fervent prayers for divine gpidance and strength to accomplish the tasks confronting American Baha'i community in the second year of the second Baha'i century. I appeal to National Teaching, Regional and Inter-America Committees to intensify efforts for multiplication of groups and Assemblies the length and breadth of the western hemisphere. An ever-increasing flow of pioneers is indispensable to meet the urgent requirements of the present hour. Renewed, determined, continued exertions by individuals aimed at an unprecedented increase in the number of enrolled believers is vital to the consolidation of activities undertaken by pioneers. Systematic, well-conceived, carefully coordinated plans, nationwide and intercontinental, devised by elected national representatives of the community, are likewise a necessary preliminary to a seed-sowing unexampled both in range and effectiveness in American Baha'i history. The attainment of this threefold objective in North, Central and South America will signalize the initiation, in other continents, of the world mission constituting the sacred birthright of the American followers of the Faith of Baha'u'llah. Received May 8, 1945 The followers of Baha'u'llah throughout five continents unanimously rejoice in the partial emergence of a wartorn humanity from the titanic upheaval unerringly predicted seventy years ago by the Pen of the Author of their Faith. The cessation of hostilities in the European continent signalizes yet another chapter in the tragic tale of fiery trials providentially decreed by inscrutable wisdom designed ultimately to weld the mutually antagonistic elements of human society into a single, organically-united, unshatterable world commonwealth. They gratefully acclaim the signal evidence of the interposition of divine Providence [p294] 294 THE BAHA'I WORLD which during such perilous years enabled the World Center of our Faith to escape what posterity will recognize as one of the gravest dangers which ever confronted the nerve center of its institutions. They are profoundly aware of the bountiful grace vouchsafed by that same Providence insuring, unlike the previous world conflict, uninterrupted intercourse between the spiritual Center and the vast majority of the communities functioning within the orbit of a far-flung Faith. They are immeasurably thankful for the miraculous preservation of the Indian, Persian, Egyptian, British and 'IrAqi communities, long threatened by dire perils owing to their proximity to the theatre of military operations. They are deeply conscious that the progress achieved, despite six tempestuous years, in both the Eastern and Western Hemispheres through the cob lective enterprises launched by these communities outshines the sum total of the accomplishments since the inception of the Formative Age of the Faith. The Seven Year Plan inaugurated by the American Baha'i community under the lowering clouds of the approaching conflict victoriously completed the exterior ornamentation of the Mother Temple of the West, established the structural basis of the Faith in every State and Province of the North American continent, and hoisted its banner in every Republic of Latin America. The Indian believers' Six Year Plan, launched on the eve of hostilities, more than quadrupled the centers functioning within the pale of the Administrative Order. The edifices consecrated to the administrative affairs of an ever-advancing Cause, involving the expenditure of over a hundred thousand dollars, were erected, purchased or completed in the Capital Cities of India, 'IrAq and Egypt as well as Sydney, Australia. The acquIsition of numerous properties in Baha'u'llah's native land, on Mount Carmel and in the Jordan Valley, as well as the purchase of several important historic sites associated with the Lives of both the Herald and the Author of the Faith, swelled to an unprecedented degree our Baha'i endowments. Preliminary steps for the completion of the Bib's Sepulchre and the establishment of the World Administrative Center through the removal of the Remains of the Brother and the Mother of 'Abdu'l-Baha were undertaken. The termination of the First Century of the Baha'i Era, synchronizing with the climax of the raging storm, was publicly and befittingly celebrated, despite the multiplication of restrictions. Above all, the unity and integrity of an incorruptible world community was consistently safeguarded in face of the insidious opposition of avowed enemies without and the Cove-nant-breakers within. Such splendid victories, over so vast a field, amidst such tribulations during so prolonged an ordeal, augur well for the colossal tasks destined to be accomplished during the course of the peaceful years ahead by the builders of the embryonic World Order of Baha'u'llah amidst the wreckage of a disrupted, disillusioned society. Received May 12, 1945 Our hearts are uplifted in thanksgiving for complete cessation of the prolonged, unprecedented world conflict. I hail the prospects of the #removal of the restrictions enabling American Baha'i Community to expedite the preliminary measures required to launch the second stage of the Divine Plan. I appeal focus attention upon the requirements of the all-important Latin American work. The adequate fulfillment of this vital task preludes the assumption of collective responsibility by triumphant Community of the spiritual enlightenment and ultimate redemption of sorely-tried, war-ravaged European continent, destined to be associated with exploits which must immortalize the second stage of the World Mission entrusted by 'Abdu'l-Baha to the apostles of His Father's Faith in the western world. The opportunities of the present hour are infinitely precious, the time is pressing, the call of the distressed, groping peoples of Europe pitiful, insistent. The work still to be accomplished to consummate the mighty enterprise undertaken in Latin America is considerable. The Almighty's sustaining grace is assured, unfailing. I am praying from the depths of a joyful, thankful heart for the outpouring of blessings no less remarkable than the divine bounties vouchsafed unto the valiant prosecutors of the [p295] THE WORLD ORDER OF BAHA'U'LLAH 295 Plan in the course of the opening phase of their World Mission. Message received August 20, 1945 Dear and valued coworkers: The cessation of hostilities on the continent of Europe, the prospect of an early termination of the bloody conflict raging in the Far East, invest the members of the world Baha'i community, and particularly its standard-bearers in the great Republic of the West, with a great, a unique, and inescapable responsibility. The first stage of the mission laid upon them by 'Abdu'l-Baha, the inauguration of which has been so long retarded while the processes of a siowiy emerging administrative order were being set in motion, and which coincided with one of the darkest and most tragic periods in human history, has been brought to a triumphant conclusion, and added a golden page to the annals of the closing years of the first Baha'i century. As a new phase in the painful evolution of a sorely-tried and wayward humanity opens, a new challenge summons the prosecutors of a Divine Plan to gird up their loins, muster their resources, and prepare themselves for the launching of the second stage of an enterprise which, as it reveals its full potentialities, must stretch to embrace the five continents of the globe. World turmoil, grave dangers, severe restrictions, the lethargy of the public engrossed in its war problems, have failed to dampen the zeal, or to undermine the resolve, or to interfere with the suc)cessful discharge of the duty assumed by those who have so determinedly embarked on the opening stage of their world encircling, divinely appointed mission. With the return to more normal conditions, with the improvement of the means of travel and communication, with the lifting of the deadening weight of fear and care and the growing receptivity of the masses schooled in adversity and groping for the means of ultimate salvation, opportunities without number and unprecedented in their significance, present themselves to those whose privilege and obligation it is to pave the way for the launching of the succeeding stage of their historic and ever unfolding task. Not until, however, normal conditions are fully restored and the world situation is stabilized, and, above all, the prizes won through the operation of the Seven-Year Plan are adequately safeguarded and the basis of the newly established Administration Order sufficiently consolidated throughout the Western Hemisphere, can the ambassadors of the Faith of Baha'u'llah, carrying aloft the banner of His Name in the American continent, be called upon to undertake, unitedly and systematically, collective responsibility for the diffusion of His Message, and for the erection of the fabric of His Administrative Order, amidst the sorrow-stricken, war-lacerated, sorely bewildered nations and peoples of the European continent. The sooner the home tasks are fully discharged, and the newly fledged Assemblies in Central and South America enabled to function adequately and vigorously, the sooner will the stalwart members of the American Baha'i community, who, during so brief a period, and despite the prevailing darkness, achieved such wonders throughout the Americas, extend the healing influence of their Faith, on a scale as yet unprecedented, to the waiting masses of that agitated continent. As already observed, an intensification of effort is imperatively required aiming at a bolder proclamation of the verities of a God-given Faith, at a systematic and con-tinent-wide dissemination of its authentic literature, at a closer contact with the masses as well as the leaders of public thought, at a further consolidation and multiplication of the administrative centers scattered throughout the new world, and constituting the nuclei of its future World Order, and, above all, at a more convincing revelation of Baha'i love, unity, solidarity and self-sacrifice, which alone can hasten the consummation of the preliminary undertakings required to terminate the period of transition intervening between the first and second stages of the greatest crusade ever launched in the history of the Faith of Baha'u'llah. Time is. pressing, the work that still remains to be accomplished in the new world is vast and urgent, the need of the suffering [p296] 296 THE BAHA'I WORLD masses, the world over, and particularly in Europe, is pitiable, the sustaining grace destined to be vouchsafed from on high to those who will arise to achieve that task and fulfil this need is boundless and assured. Its potency has been already fully experienced, and abundantly demonstrated in the years that have witnessed the most prodigious efforts exerted by the American believers. A still more powerful display of its mirac-uious force can be confidently anticipated, if those who have felt its impact in the past arise to carry out, in the years that lie immediately ahead, the sublime and twofold task of the redemption of mankind and the establishment of the world sovereignty of Baha'u'llah. Haifa, Palestine, August JO, 1945 SELECTIONS FROM ttGOD PASSES BY" B~ SHOGHI EFFENDI THE MESSAGE OF BAHA'U'LLAH B AHA'U'LLAH'S incarceration in the prison-fortress of 'Akka, the manifold tribulations He 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 Baglid~d. 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 TihrAn, were followed during the latter part of His sojourn in Bash&d, 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 siowiy 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 proc-larnation 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 fundamental tenets and principles underlying that Dispensation. The Proclamation of His Mission had been, as already observea, 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 [p297] THE WORLD ORDER OF BAHA'U'LLAH 297 exercised a no iess 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. rrUpon Our arrival at this Prison," He Himself affirms, rrwe 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 Sfiriy Ñ i-M~1fik revealed in Adrianople, and had been so vehemently summoned by the Bib, in the opening chapter of the Qayyiamu'1-AsmA', 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 erMost Great Law"; proclaimed Himself to be the King of Kings" and ~rthe Desire of all Nations"; declared them to be His revas sals" and reeinblems 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 of mankind"; 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 rethe 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 ~~treasures'~~ enunciates the principle that should any one among them take up arms against another, all should rise against him; and warns them not to deal with Him as the CCKing of Isidin" and his ministers had dealt. To the emperor of the French, Napoleon HI, the most prominent and influential mon arch of his day in the West, designated by Him as the crchief of Sovereigns," and who, to quote His words, had cecast behind his back" the Tablet revealed for him in Adri-anople, He, while a prisoner in the army barracks, addressed a second Tablet and transmitted it through the French agent in 'Akka. In chis He announces the coining 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 !7hC 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 rrthrown into confusion," that his f!en$ fire 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-I-AQDAS, calls upon them to rradorn 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 erthe Promised One" has been made manifest; counsels them to avail themselves of the !!Day of God"; and bids them bind with the hands of justice the broken" and rrcrush~~ the rroppressor~~ with ~~the rod of the commandments of their Lord, the Ordainer, the All-Wise.~~ To Nicolacyitch Alexander H, the all-powerful 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 rrthe tongue of Isaiah loath extolled," and with Whose name both the Torah and the Evangel were adorned"; commands him to C Carise and summon the nations unto God"; warns him to beware lest his sovereignty withhold him from rrHim Who is the Supreme Sovereign"; acknowledges the aid extended by his Ambassador in Tihrin; and cautiohs 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 [p298] 298 THE BAHA'I WORLD 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 ~~ail that hath been mentioned in the Gospel bath been flU-ft lied"; assures her that God would reward her for having rrforbidden the trading in slaves," were she to follow what has been sent unto her by Him; commends her for having frentrusted the reins of counsel into the hands of the refiresentatives of the peo-ftle"; and exhorts them to erregard themselves as the representatives of all that dwell on earth," and to judge between men with frpure justice." In a celebrated passage addressed to Wil-ham I, King of Prussia and newly-acclaimed emperor of a unified Germany, He, in His Kiuib-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 rrreineinber the one (Napoleon III) whose power transcended" his power, and who rrwent down to dust in great loss." Furthermore, in that same Book, apostrophizing the rrbanks of the Rhine," He predicts that rethe swords of retribution" would be drawn against them, and that eethe 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 shineth above this luminous Horizon." To 'Au PAsh~ the Grand Vizir of the Sulvdn of Turkey He addressed, shortly after His arrival in 'Akka, a second Tablet, in which He reprimands him for his cruelty C!that haM 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; extolls their fortitude and detachment; predicts that God's ~~wrathful anger" will seize him and his government, that r~sed;tion will be stirred up" in their midst, and that their ado-minions will be disrupted"; and affirms that were he to awake, he would abandon all his possessions, and would e!choose to abide in one of the dilapidated rooms of this Most Great Prison." In the Lawh-i-Fu'&d, in the course of His reference to the premature death of the SultAn's Foreign Minister, Fu'5d P~sh~ He thus confirms His above-men-tioned prediction: rrso~ will We dismiss the one (tAll PisM) who was like unto him and will lay hold on their Chief (Su1~An 'Abdu'1-'Aziz) who ruleth the land, and I, verily, am the Almighty, the All-Com-pelling." 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 i•e fear God," to ~rezn in" their pens, er jUng away idle fancies and imaginings, and turn then towards the Horizon of Certitude"; warns them to !f weigh not the Book of God (Kitab-i-Aqdas) with such standards and sciences as are current" amongst them; designates that same Book as the CeUnerring 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 errent the veils asunder"; accuses them of having been e!the cause of the repudiation oji the Faith in its early days"; and adjures them to feperuse with fairness and justice that which bath been sent down" by Him, and to !Cnullify not the Truth" with the things they possess. [p299] THE WORLD ORDER OF BAHA'U'LLAH 299 The Spiritual Assembly of the Baha'is of Baltimore, Maryland, incorporated in August, 1945. To Pope Pius IX, the undisputed head of the most powerful Church in Christendom, possessor 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 C!He Who is the Lord of Lords is come overshadowed with clouds," and that a 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, fCseIl all the embellished ornaments" in his possession, ~~expend them in the path of God," abandon his kingdom unto the kings, !rarise amidst the peoples of the earth," and summon them to His Faith. Regarding him as one of the suns of the heaven of God's names, He cautions him to guard himself lest rrdarkness spread it veils" over him; calls upon him to erexh,Jrt the kings" to ~~deal equitably with men"; and &ounsels 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 the coming of the. Promised One; exhorts them to f!Iear God" and nor to follow t~the vain imaginings of the super [p300] 300 THE BAHA'I WORLD stitious"; and directs them to lay aside the things they possess and ertake 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 !fnum~ bered with the dead," and that great is the blessedness of him who is "stirred by the breeze of God, and bath arisen from amongst the dead in this perspicuous Name." In passages addressed to its bishops He proclaims that e!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 ~yearneth for the cross" and His head is rregger for the spear in the path of the All-Merciful." The concourse of Christian priests He bids eeleave the bells," and come forth from their churches; exhorts them to apro claim aloud the Most Great Name among the nations"; assures them that whoever will summon men in His Name will ~eshow forth that which is beyond the frower of all that are on earth"; warns them that the "Day of Reckoning hath appeared"; and counsels them to turn with their hearts to their Lard, the Forgiving, the Generous." In numerous passages addressed to the ~~c~iz course 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; enioins 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 rrFather~) spoken of by Isaiah, with the acon;forter~~ Whose Covenant He Who is the Spirit (Jesus) had Himself established, and with the Crspirit of Truth" Who will guide them crinto all truth"; proclaims His Day to be the Day of God; announces the conjunction of the river Jordan with the C!Most Great Ocean"; asserts their heedlessness as well as His own claim to have opened unto them rethe gates of the Kingdom"; affirms that the promised erTemple~~ has. been built crwith the hands of the will" of their Lord, the Mighty, the Bounteous; bids them ~!rend the veils asunder," and enter in His 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 rrquickeners 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 car to the words He has spoken; and asserts that, by reason of their deeds, rrthe exalted station of the people hath been abased, the standard of Isldm hath been reversed, and its mighty throne ha/h fallen." To the eeconcourse 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, rr~~ decreed by God, the Ordainer, the All-Wise." To the Jewish people, He, moreover, announced that the Most Great Law has come, that rrthe Ancient Beauty ruleth ufion the throne of David," Who cries aloud and in Ñ vokes His Name, that ~from Zion bath ez~-peared that which was hidden," and that refrom Jerusalem is heard the Voice of God, the One, the Incorn parable, the Omniscient." To the rr/jigh priests" of the Zoroastrian Faith He, furthermore, proclaimed that CC the Incomparable Friend" is manifest, that He ~speaketb that wherein lietla salvation," that erthe Hand of Omnipotence is stretched forth from behind the clouds," that the tokens of His majesty and greatness are unveiled; and declared that ~ man's acts shall be acceptable in this day unless he forsaketh mankind and all that men possess, and settetla 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 [p301] THE WORLD ORDER OF BAHA'U'LLAH 301 its peoples; refers to the treatment meted out to Him by His enemies; exhorts the legislators to retake counsel together," and to concern themselves only ~ with that which pro fiteth mankind"; and affirms that the ~sovereign remedy" for the healing of all the world" is the ~ of all its peoples in one universal Cause, one common Faith," which can ~in no wise be achieved except through the rower of a skilled and all-pow-erful and inspired Physician." He, moreover, in His Most Holy 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 frcoming of age of the human race." No iess significant are the words addressed separately by Him to the !rpeople 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 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 IslAm; the royal Trustee of the Kingdom of the Hidden ImAm; the monarchs of Christendom, its patriarchs, archbishops, bishops, priests and monks; the recognized leaders of both the Sunni and Shitah 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 BaySn; 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. rCNever since t~ beginning of the world," Baha'u'llah Himself affirms, rehath the Message been so openly proclaimed." Each one of them," He, specifically referring to the Tablets addressed by Him to the sovereigns of the eatth Ñ Tablets acclaimed by Abd'1 Bali as a rrmiracle~thas written, ?rhath bcen designated by a special name. The first bath been named !The Rumbling,' the sec~]~] r7Joj~{ Blow,' the third ~The Inevitable,' the fourth !The Plain,' the fifth The Catastrophe,' and the others CThe Stunning Trum p4-Blast,' eThe Near Event,' ~The Great Terror,' tThe Trumpet,' The Bugle,' and the like, so that all the fieo pies of the earth may know, of a certainty, and may witness, with outward and inner eyes, that He Who is the Lord of Names bath 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 SArili 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 ~tTemp1e" mentioned by the Prophet Zechariah, 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. 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 KitTh-i-fq~n; the principal repository of that Law which the Prophet [p302] 302 THE BAHA'I WORLD Isaiah had anticipated, and which the writer of the Apocalypse had described as the renew heaven" and the C mew earth," as frthe Tabernacle of God," as the CrHoIy City," as the rfBride,~~ the frNew Jerusalem coming down from God," this rfMost 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 tOdi Khamm~r (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 en.-shrining 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 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"; pronounces them to be His vassals; proclaims Himself the erKing of Kings"; uisclaims 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 rrBook of God" with such standards as are current amoffgst them; and affirms that the Book itself is the C!Un~ erring Balance" established amongst men. In it He formally ordains the institution of the fCHouse of Justice," defines its functions, fixes its revenues, and designates its members as the ~~Men of Justice," the !rDeputies of God," the rCTrustees of the All-Merci-Ju4" alludes to the future Center 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 the doctrine of the ~~Most Great In fallibility" 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 Qiblili; institutes the ~Juqiiqu'11Ah (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 punishment 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 [p303] THE WORLD ORDER OF BAHA'U'LLAH 303 every person the duty of writing a testament and of strict obedience to one's government. Apart from these provisions IBahA'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; hospita1it~, fidelity, courtesy, forbearance, justice and fairness; counsels them to be t~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 not to be indulgent in carrying our his statutes; prescribes the twin inseparable duties of. recognizing the rrDayspring 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 Crthe lamentations of Berlin" in His apostrophe to fr/he banks of the Rhine"; His condemnation of C!the throne of tyranny" established in Constantinople, and His prediction of the extinction of its rroutward splendor" 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 joy of alt mankind"; his prophecy that rrthe voice of the heroes of Khurdsdn" will be raised in glorification of their Lord; His assertion that men ~ endued with mighty valor" will be raised up in Kirmin who will make mention of Him; and finally, His magnanimous assurance to a perfidious brother who bad afflicted Him with such anguish, that an frever~f urgiving, all-bounte-ous" 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 fr/he source of true felicity," as the t~Unerring Balance," as the trStraight Path" and as the rrquickener of mankind." The laws and ordinances that constitute the major theme of this Book, Baha'u'llah, moreover, has specifically characterized as rethe breath of life unto all created things," as rtthe mightiest stronghold," as the "fruits" of His rfTree,~~ as rrthe highest means for the maintenance of order in the world and the security of its peoples," as Crthe lamps of His wisdom and loving-providence," as r7he sweet smelling savor of His garment," as the "keys" of His ~rmercy~~ to His creatures. This Book," He Himself testifies, "is a heaven which We have adorned with the stars of Our commandments and prohibitions." "Blessed the man," He, moreover, has stated, erwho 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! 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 cdl who are on earth." And again: erBIessed the palate that savoreth its sweetness, and the ~erceiv-ing eye that recognizeth that which is treasured therein, and the understanding heart that comprehend eth its allusions and mysteries. By God! Such is the majesty of what bath been revealed therein, and so tremendous the revelation of its veiled allusions that the loins of utterance shake when attempting their description." And finaHy: ~!In such a manner hath the Kitab-i-Aqdas been revealed that it atirewleth an embraceth all the divinely appointed Dispensatio'ns. 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 bath encompassed all men ere their recognition of it. lire long will its sovereign flower, its pervasive influence and the greatness of its might be manifested on earth." [p304] 304 THE BAHA'I WORLD Members of the recently incorporated Spiritual Assembly of the Baha'is of Dayton, Ohio. 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 ciose, 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 which the "IshrAq~t" (Splendors), the ~tBsMdt" (Glad Tidings), the "Tar~zAt" (Orna-ments), the "TajalliyAt" (Effulgences), the "KalimAt-i-Firdawsiyyih" (Words of Paradise), the ttLawh~i~Aqdas~~ (Most Holy Tablet), the "Lawh-i-Duny~" (Tablet of the World), the ~ (Tablet of Maqsiad), 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 Tab.-lets 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." ~AI one time," He has written with reference to this central theme of His Revelation, CrWJe 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 erexcelleth every goal" [p305] THE WORLD ORDER OF BAHA'U'LLAH 305 and an aspiration which is ~~the monarch of all aspirations." f!The world," He proclaims, is but one country, and mankind its citizens." He further affirms that the unifica-don of mankind, the last stage in the evolution of humanity towards maturity is inevitable, that ~soon will the present day order be rolled up, and a new one spread out in its stead," that frthe whole earth is now in a state of pregnancy," that rrthe day is approaching when it will 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 !!Iove of mankind" and service to its interests as the worthiest and most Laudable objects of human endeavor. He, moreover, laments that rethe vitality of men's belief in God is dying out in every land," that the Cjace of the world" is turned towards rrwaywardness and unbelief"; proclaims religion to be era radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world" and !cthe 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 ~ 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 re1 he way-weirdness of the ungodly" to the Cf decline of religion"; and predicts ccconvulsions~~ 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 CCthe light of men" and their e~guardian,3~ as tethe revealer of the secrets of the world of being, and the stand-ard-bearer ard-bearer of love and bounty"; declares its radiance to be incomparable; affirms that upon it must depend ~~the organization of the world and the tranquility of mankind." He characterizes its rrtwo pilIars~~~~ef reward and punishinent" Ñ as ~1•the sources of life" 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 splendor and glory. He, furthermore, inculcates the principle of moderation in all things"; declares that whatsoever, be it ~~Liberty, civilization and the like," repasseth beyond the limits of moderation~~ must f!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" Twill devour the cities." Consultation He establishes as one of the fundamental principles of His Faith; describes it as rrthe lamp of guidance," as fCthe bestower of understanding," and as one of the two ~~luminaries" of the C!heaven of Divine wisdom." Knowledge, He states, is teas wings to man's life and a ladder for his ascent"; its acquisition He regards as cumbent upon every one"; considers eearts, 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 C rhe gin with words and end with wards." The injunction to consort with all men in a spirit of friendliness and fellowship" He further emphasizes, and recognizes such association to be conducive to !m~ 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 adoptiob of [p306] 306 THE BAHA'I WORLD Spiritual Assembly of the Baha'is of Atlanta, Georgia, incorporated December 11, 1945. 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 rejns pire them with whatsoever lie willeth." The establishment of a constitutional form of government, in which the ideals of republicanism and the majesty of kingship, characterized by Him as crone 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 refcrence to rethe swiftly appearing newspapers," describes them as rr the mirror of the world" and as rran 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 Infallibil Ñ ity He further elaborates; the obligation laid on His followers to ctbh 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 [p307] THE WORLD ORDER OF BAHA'U'LLAH 307 Spiritual Assembly of the Baha'is of Denver, Colorado, incorporated February 25, 1946. out for special praise men of learning and wisdom, whom He extols as to the body of mankind, and as the greatest gifts" conferred upon the world. 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 a reference to the Lawh-.i-.Hikmat (Tablet of Wisdom), in which He sets forth the fundamentals of true philosophy, or to the Tablet of Visitation revealed in honor of the Im~m Ijusayn, whose praises He celebratesin glowing language; or to the CCQti and Answers" which elucidates the laws and ordinances of the Kitab-i-Aqdas; or to the ~tLawh-i-Burh4n" (Tablet of the Proof) in which the acts perpetrated by ~liaykh Muhammad-BAqir, surnamed !!Dhpb~~ (Wolf), and Mir Muhammad-~usayn, the Im~m-Jum'ih of EfTh~n, sur named reRaqsIad~ (She-Serpent), are severely condemned; or to the Lawh-i--Karmil (Tab-let of Carmel) in which the Author significantly makes mention of rihe City of God that hat/i descended from heaven," and prophesies that rrerelong will God sail His Ark" upon that mountain, and rrwill manifest the people of Ba/nh" Finally, mention must be made of His Epistle to $liaykh Muhammad-Taqi, surnamed c(Ibn4Dhi~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. With this book, revealed about one year prior to His ascension, the prodigious achievement as author of a hundred volumes, re [p308] 308 THE BAHA'I WORLD positories 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 eccie-slastics of divers denominations, and to leaders in the intellectual, political, literary, mystical, commercial and humanitarian spheres of human activity. C!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, rrhave not fallen short of Our duty to exhort men, and to deliver that whereunto I was bidden by God, the Almighty, the All-Praised." rels there any excuse," He further has stated, frleft 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." [p309] PART TWO (Continued) [p310] [p311] THE SPIRIT AND FORM OF TUE BAHA'I ADMINISTRATIVE ORDER reAnd now as I look into the future, I hope to see the friends at all times, in every land, and of every shade of thought and character, voluntarily and joyously rallying round their local and in particular their national centers of activity, upholding and promoting their interests with complete unanimity and contentment, with perfect understanding, genuine enthusiasm, and sustained vigor. This indeed is the one joy and yearning of my life, for it is the fountainhead from which all future blessings will flow, the broad foundation upon which the security of the Divine Edifice must ultimately rest." Ñ SHOGHI EFFENDI. FOREWORD THE 192627 National Spiritualmethods and relationships Assembly of the Baha'is of Baha'i collective of the United States association. The provision and Canada completed both in the Declaration a task which, while pertaining toand in the ByLaws for the outer and more materialamend-ments in the future aspects of the Cause, will permit the National Spiritual nevertheless has a special Assembly to adapt this significance for its spiritdocument to such new administrative and inward sacred purpose. elements or principles This task consisted in as the Guardian may at creating in a legal form whichany time give forth. The gives proper substance Declaration, in fact, and substantial character is nothing more or less to the administrative than a legal parallel processes embodied in of those moral and spiritual the Baha'i Teachings. laws of unity inherent The form adopted was that in the fullness of the known as a Voluntary Trust,Bah&'i Revelation and making a species of corporation it the fulfillment of recognized under the commonthe ideal of Religion law and possessing a in the social as well long and interesting history.as spiritual realm. Because, The famous Covenant adoptedin the Baha'i Faith this by the Pilgrim Fathers perfect correspondence on the Mayflower, the exists between spiritual first legal document and social laws, the in American history, is Baha'is believe that of the same nature as the administrative success Declaration of Trust is identical with moral voted by the National success; and that nothing Spiritual Assembly. This less than the true Baha'i spirit Declaration of Trust, of devotion and sacrifice with its attendant By-Laws,can inspire with effective is published for the informationpower the worldwide of the Baha'is of the body of unity, revealed world. Careful examination by Baha'u'llah. Therefore of the Declaration and it has seemed fitting its ByLaws will reveal and proper to accompany the the fact that this documentDeclaration of Trust contains no arbitrary with excerpts from the elements nor features letters of Shoghi Effendi new to the Baha'i Cause. which furnished the source On the contrary, it representswhence the provisions a most conscientious effortof the Declaration were to reflect those very drawn, and which furthermore administrative principlesgive due emphasis to and elements already set that essential spirit forth in the letters without which any and of the Guardian, Shoghi every social or religious Effendi, and already form is but a dead and determining the soulless body. HORACE HOLLEY. 311 [p312] 312 THE BAHA'I WORLD Certificate of Declaration of Trust of the National Spiritual Assembly of the Baha'is of the United States and Canada. [p313] THE WORLD ORDER OF BAHA'U'LLAH 313 DECLARATION OF TRUST By THE NATIONAL SPIRITUAL ASSEMBLY OF THE BAHA'IS OF THE UNITED STATES AND CANADA WE, Allen B. McDaniel of Washington, D. C., Horace Holley of New York City, N. Y., Carl Scheffler of Evanston, Ill., Roy C. Wilhelm of West Englewood, N. J., Florence Morton of 'Worcester, Mass., Amelia Collins of Princeton, Mass., Ali-Kuli Khan of New York City, N. Y., Mountfort Mills of New York City, N. Y., and Siegfried Schopilocher of Montreal, Quebec, Canada, duly chosen by the representatives of the Baha'is of the United States and Canada at the Annual Meeting held at San Francisco, Calif., on April 29, April 30, May 1, and May 2, 1926, to be the National Spiritual Asscmb1~ of the Baha'is of the United States and Canada, with full power to establish a Trust as hereinafter set forth, hereby declare that from this date the powers, responsibilities, rights, privileges and obligations reposed in said National Spiritual Assembly of the Baha'is of the United States and Canada by Baha'u'llah, Founder of the Baha'i Faith, by 'Abdu'l-Baha, its Interpreter and Exemplar, and by Shoghi Effendi, its Guardian, shall be exercised, administered and carried on by the above-named National Spiritual Assembly and their duly qualified successors under this Declaration of Trust. The National Spiritual Assembly in adopting this form of association, union and fellowship, and in selecting for itself the designation of Trustees of the Baha'is of the United States and Canada, does so as the administrative body of a religious community which has had continuous existence and responsibility for over eighteen years. In consequence of these activities the National Spiritual Assembly is called upon to administer such an ever-increasing diversity and volume of affairs and properties for the Baha'is of the United States and Canada, that we, its members, now feel it jboth desirable and necessary to give our collective functions more definite legal form. This action is taken in complete unanimity and with full recognition of the sacred rela tionship thereby created. We acknowledge in behalf of ourselves and our successors in this Trust the exalted religious standard established by Baha'u'llah for Baha'i administrative bodies in the utterance: ~~Be ye Trustees of the Merciful One among men"; and seek the help of God and His guidance in order to fulfill that exhortation. ARTICLE I The name of said Trust shall be the National Spiritual Assembly of the Baha'is of the United States and Canada. ARTICLE II Sharing the ideals and assisting the efforts of our fellow Baha'is to establish, uphold and promote the spiritual, educational and humanitarian teachings of human brotherhood, radiant faith, exalted character and selfless love revealed in the lives and utterances of all the Prophets and Messengers of God, Founders of the world's revealed religions Ñ and given renewed creative energy and universal application to the conditions of this age in the life and utterances of Baha'u'llah Ñ we declare the purposes and objects of this Trust to be to administer the affairs of the Cause of Baha'u'llah for the benefit of the Baha'is of the United States and Canada according to the principles of Baha'i affiliation and administration created and established by Baha'u'llah, defined and explained by 'Abdu'l-Baha, and amplified and applied by Shoghi Effendi and his duly constituted successor and successors under the provisions of the Will and Testament of 'Abdu'l-Baha. These purposes are to be realized by means of devotional meetings; by public meetings and conferences of an educational, humanitarian and spiritual character; by the publication of books, magazines and newspapers; by the construction of temples of universal worship and of other institutions and edifices for humanitarian service; by supervising, [p314] 314 THE BAHA'I! WORLD The first Spiritual Assembly of the Baha'is of Secunderabad, India. unifying, promoting and generally administering the activities of the Baha'is of the United States and Canada in the fulfillment of their religious offices, duties and ideals; and by any other means appropriate to these ends, or any of them. Other purposes and objects of this Trust are: a. The right to enter into, make, perform and carry out contracts of every sort and kind for the furtherance of the objects of this Trust with any person, firm, association, corporation, private, public or municipal or body politic, or any state, territory or colony thereof, or any foreign government; and in this connection, and in all transactions under the terms of this Trust, to do any and all things which a copartnership or natural person could do or exercise, and which now or hereafter may be authorized by law. b. To hold and be named as beneficiary under any trust established by law or otherwise or under any will or other with any gift, devise, or bequest in which a trust or trusts is or are established in any part of the world as well as in the United States and Canada; to receive gifts, devises or bequests of money or other property. c. All and whatsoever the several purposes and objects set forth in the written utterances of Baha'u'llah, 'Abdu'l-Baha and Shoghi Effendi, under which certain jurisdiction, powers and rights are granted to National Spiritual Assemblies. d. Generally to do all things and acts which in the judgment of said Trustees, i.e., the National Spiritual AssemlAy of the Baha'is of the United States and Canada, are necessary, proper and advantageous to promote the complete and successful administration of this Trust. ARTICLE LII Section 1. All persons, firms, corporations testamentary instrument in connection and associations extending credit to, con [p315] THE WORLD ORDER OF BAHA'U'LLAH 315 The first Spiritual Assembly of the Baha'is of Hyderabad (Peccan),India. tracting with or having any claim against the Trustees, i.e., the National Spiritual Assembly, and the members thereof, of any character whatsoever, whether legal or equitable and whether arising out of contract or tort, shall look solely to the funds of the Trust and to the property of the Trust estate for payment or indemnity, or for the payment of any debt, damage, judgment or decree or any money that may otherwise become due or payable from the Trustees, so that neither the Trustees nor any of them, nor any of their officers or agents appointed by them hereunder, nor any beneficiary or beneficiaries herein named shall be personally liable therefor. Section 2. Every note, bond, proposal, obligation or contract in writing or other agreement or instrument made or given under this Trust shall be explicitly executed by the National Spiritual Assembly, as Trustees by their duly authorized officers or agents. ARTICLE IV The Trustees, i.e., the National Spiritual Assembly, shall adopt for the conduct of the affairs entrusted to them under this Declaration of Trust, such bylaws, rules of procedure or regulations as are required to define and carry on its own administrative functions and those of the several local and other elements composing the body of the Baha'is of the United States and Canada, not inconsistent with the terms of this instrument and all in accordance with the explicit instructions given us to date by Shoghi Effendi, Guardian of the Cause of Baha'u'llah, which instructions are already known to the Baha'is of the United States and Canada and accepted by them in the government and practice of their religious affairs. ARTICLE V The central office of this Trust shall be located in the Village of Wilmette, State of [p316] 316 THE BAHA'I WORLD The first Spiritual Assembly of the Baha'is of Hyderabad (Sind), India. Illinois, United States of America, the site of the Baha House of Worship. ARTICLE VI The seal of this Trust shall be circular in form, bearing the following description: National Spiritual Assembly of the Baha'is of the United States and Canada. Declaration of Trust, 1927. ARTICLE VII This Declaration of Trust may be amended by majority vote of the National Spiritual Assembly of the Baha'is of the United States and Canada at any special meeting duly called for that purpose, provided that at least thirty (30) days prior to the date fixed for said meeting a copy of the proposed amendment or amendments is mailed to each mem-her of the Assembly by the Secretary. BYLAWS OF THE NATIONAL SPIRITUAL ASSEMBLY ARTICLE I authority in the administration of this Trust. It shall endeavor to stimulate, THE National Spiritual unify and coordinate the Assembly, in the fulfilmentmanifold activities of of its sacred duties the local Spiritual Assemblies under this Trust, shall (hereinafter defined) have exclusive jurisdictionand of individual BaN'is and authority over all in the United States and the activities and affairs ofCanada and by all possible means the Baha'i Cause throughout assist them to promote the United States and the oneness of mankind. Canada, including paramountIt shall be charged with the roc [p317] THE WORLD ORDER OF BAHA'U'LLAH 317 ognition of such local Assemblies, the scrutiny of all membership rolls, the calling of the Annual Meeting or special meetings and the seating of delegates to the Annual Meeting and their apportionment among the various electoral districts. It shall appoint all national Baha'i committees and shall supervise the publication and distribution of Baha'i literature, the reviewing of all writings pertaining to the Baha'i Cause, the construction and administration of the Mashriqu'l-Adhkar and its accessory activities, and the collection and disbursement of all funds for the carrying on of this Trust. It shall decide whether any matter lies within its own jurisdiction or within the jurisdiction of any local Spiritual Assembly. It shall, in such cases as it considers suitable and necessary, entertain appeals from the decisions of local Spiritual Assemblies and shall have the right of final decision in all cases where the qualification of an individual or group for continued voting rights and membership in the Baha'i body is in question. It shall furthermore represent the Baha'is of the United States and Canada in all their cooperative and spiritual activities with the Baha'is of other lands, and shall constitute the sole electoral body of the United States and Canada in the formation of the Universal House of Justice provided for in the Sacred Writings of the Baha'i Cause. Above all, the National Spiritual Assembly shall ever seek to attain that station of unity in devotion to the Revelation of Baha'u'llah which will attract the confirmations of the Holy Spirit and enable the Assembly to serve the founding of the Most Great Peace. In all its deliberation and action the National Assembly shall have constantly before it as Divine guide and standard the utterance of Baha'u'llah: Ñ "It behooveth them (i.e., Spiritual Assemblies) to be the trusted ones of the Merciful among men and to consider 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." ARTICLE II The Baha'is of the United States and Canada, for whose benefit this Trust is maintained, shall consist of all persons resident in the several States, Provinces, Territories or Federal Districts of the United States and Canada who are accepted by the National Spiritual Assembly as fulfilling the requirements of membership in the Baha'i Community under the following qualifications set forth by the Guardian of the Faith: a. Full recognition of the stations of the ]3~b as Forerunner, of Baha'u'llah as Author and of 'Abdu'l-Baha as True Exemplar of the Baha'i religion; unreserved acceptance of, and submission to whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of 'Abdu'l-Baha's sacred Will; and close association with the spirit as well as the form of Baha'i Administration throughout the world. b. Attainment of the age of 21 years. c. Declaration of faith to, atid enrollment by, the local Spiritual Assembly if resident in the area of jurisdiction of any local Assembly recognized by the the National Spiritual Assembly. d. Declaration of faith to the National Spiritual Assembly on the membership form provided for those residing outside any such area of local Baha'i jurisdiction. ARTICLE III The National Assembly shall consist of nine members chosen from among the Baha'is of the United States and Canada, who shall be elected by the said Baha'is in manner hereinafter provided, and who shall continue in office for the period of one year, or until their successors shall be elected. ARTICLE IV The officers of the National Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the Assembly taken by secret ballot. [p318] 318 THE BAHA'I WORLD The first Spiritual Assembly of the Baha'is of Kiriafghaman, India. ARTICLE V The first meeting of a newly-elected National l Assembly shall be called by the member r elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent t Chairman shall be chosen. All subsequent t meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapac-fry, , of the Vice-Chairman, or of any three members of the Assembly; provided however, , that the Annual Meeting of the Assembly y shall be held at a time and place to be fixed by a majority vote of the Assembly, as hereinafter provided. ARTICLE VI Five members of the National Assembly present at a meeting shall constitute a quorum, and a majority vote of those present t and constituting a quorum shall be sufficient t for the conduct of business, except as otherwise provided in these ByLaws, and with due regard to the principle of unity and cordial fellowship involved in the institution n of a Spiritual Assembly. The transactions s and decisions of the National Assembly y shall be recorded at each meeting by the Secretary, who shall supply copies of the minutes to the Assembly members after each meeting, and preserve the minutes in the official records of the Assembly. ARTICLE VII Whenever in any locality of the United States and Canada, be it municipality, township ship or county, the number of Baha'is resident dent therein recognized by the National Spiritual Assembly exceeds nine, these may on April 21st of any year convene and elect by plurality vote a local administrative body of nine members, to be known as the Spiritual ual Assembly of the Baha'is of that community. munity. Every such Spiritual Assembly shall be elected annually thereafter upon each successive cessive 21st day of April. The members shall hold office for the term of one year and until their successors are elected and qualified. When, however, the number of BaM is in any authorized civil area is exactly nine, [p319] THE WORLD ORDER OF BAHA'U'LLAH 319 these may on April 21st of any year, or in successive years, constitute themselves the local Spiritual Assembly by joint declaration. Upon the recording of such declaration by the Secretary of the National Spiritual Assembly, said body of nine shall become established with the rights, privileges and duties of a local Spiritual Assembly as set forth in this instrument. Section 1. Each newly-elected local Spiritual Assembly shall at once proceed in the manner indicated in Articles IV and V of of these ByLaws to the election of its officers, who shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other off cers as the Assembly finds necessary for the conduct of its business and the fulfilment of its spiritual duties. Immediately thereafter the Secretary chosen shall transmit to the Secretary of the National Assembly the names of the members of the newly-elected Assembly and a list of its officers. Section 2. The general powers and duties of a local Spiritual Assembly shall be as set forth in the writings of Baha'u'llah, 'Abdu'l-Baha and Shoghi Effendi. Section 3. Among its more specific duties, a local Spiritual Assembly shall have full jurisdiction of all Baha'i activities and affairs within the local community, subject, however, to the exclusive and paramount authority of the National Spiritual Assembly as defined herein. Section 4. Vacancies in the membership of a local Spiritual Assembly shall be filled by election at a special meeting of the local Baha'i community duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the local Assembly impossible, the election shall be held under the supervision of the National Spiritual Assembly. Section 5. The business of the local Assembly shall be conducted in like manner as provided for the deliberations of the National Assembly in Article VI above. Section 6. The local Assembly shall pass upon and approve the qualifications of each member of the I3ahA'i community before such members shall be admitted to voting membership; but where an individual is dissatisfied with the ruling of the local Spiritual Assembly upon his Baha'i qualifications, such individual may appeal from the ruling to the National Assembly, which shall thereupon take jurisdiction of and finally decide the case. Section 7. On or before the 1st day of February of each year the Secretary of each local Assembly shall send to the Secretary of the National Assembly a duly certified list of the voting members of the local Baha'i community for the information and approval of the National Assembly. Section 8. All matters arising within a local Baha'i community which are of purely local interest and do not affect the national interests of the Cause shall be under the primary jurisdiction of the Spiritual Assembly of that locality; but decision whether a particular matter involves the interest and welfare of the national Baha'i body shall rest with the National Spiritual Assembly. Section 9. Any member of a local Baha community may appeal from a decision of his Spiritual Assembly to the National Assembly, which shall determine whether it shall take jurisdiction of the matter or leave it to the local Spiritual Assembly for reconsideration. In the event that the National Assembly assumes jurisdiction of the matter, its finding shall be final. Section 10. Where any dissension exists within a local Baha'i community of such character that it cannot be remedied by the efforts of the local Spiritual Assembly, this condition shall be referred by the Spiritual Assembly for consideration to the National Spiritual Assembly, whose action in the matter shall be final. Section 11. All questions arising between two or more local Spiritual Assemblies, or between members of different Baha communities sh&1I be submitted in the first instance to the National Assembly, which shall have original and final jurisdiction in all such matters. Section 12. The sphere of jurisdiction of a local Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in any Baha'i community, shall be the locality included within the civil limits of the municipality, township or county. [p320] 320 THE BAHA'I WORLD The first Spiritual Assembly of the Baha'is of Koihapur, India. All differences of opinion concerning the sphere of jurisdiction of any local Spiritual Assembly or concerning the affiliation of any Baha or group of Baha'is in the United States and Canada shall be referred to the National Spiritual Assembly, whose decision in the matter shall be final. ARTICLE VIII The members of the National Spiritual Assembly shall be elected at an annual meeting to be known as the National Convention of the Baha'is of the United States and Canada. This Convention shall be held at a time and place to be fixed by the National Assembly. The National Convention shall be composed jointly of representatives chosen by the Baha'is of each State, Province, Territory or Federal District under the principle of proportionate representation, and the members of the National Spiritual Assembly. Notice of the annual meeting shall be given by the National Assembly sixty days in advance in the Convention Call which sets forth the number of delegates assigned to the various electoral units in proportion to the number of Baha'is resident in each such unit, to a total number of one hundred seventy-one delegates for the Baha'is of the United States and Canada. Section 1. All delegates to the Convention shall be elected by plurality vote. Baha'is who for illness or other unavoidable reasons are unable to be present at the election in person shall have the right to transmit their ballots to the meeting by mail. The meeting held in each State, Province, Territory or Federal District for the election of delegates shall be called by the National Spiritual Assembly and conducted by the Baha'is present under whatever procedure may be uniformly laid down by said body. Immediately after the meeting a certified report of the election containing the name and address of each delegate shall be transmitted to the National Spiritual Assembly. Section 2. All delegates to be seated at the Convention must be recognized Baha'is and residents of the State or Province represented by them. [p321] THE WORLD ORDER OF BAHA'U'LLAH 321 Section 3. The rights and privileges of a delegate may not be assigned nor may they be exercised by proxy. Section 4. The recognition and seating of delegates to the National Convention shall be vested in the National Spiritual Assembly. Section 5. Delegates unable to be present in person at the Convention shall have the right to transmit their ballots for election of the members of the National Assembly under whatever procedure is adopted by the National body. Section 6. If in any year the National Spiritual Assembly shall consider that it is impracticable or unwise to assemble together the delegates to the National Convention, the said Assembly shall provide ways and means by which the annual election and other essential business of the Convention may be conducted by mail. Section 7. The presiding officer of the National Spiritual Assembly present at the Convention shall call together the delegates, who after roll call shall proceed to the permanent organization of the meeting, electing by ballot a chairman, a secretary and such other officers as are necessary for the proper conduct of the business of the Convention. Section 8. The principal business of the annual meeting shall be consultation on I3ahA'i activities, plans and policies, and the election of the nine members of the National Spiritual Assembly. Members of the National Assembly, whether or not elected delegates, may take a full part in the consultation and discussion but only delegates may participate in the election of Convention officers or in the annual election of the members of the national body. All action by the delegates, other than the organization of the Convention, the transmission of messages to the Guardian and the election of the National Assembly, shall constitute advice and recommendation for consideration by the said Assembly, final decision on all matters concerning the .affairs of the Baha'i Faith in the United States and Canada being vested solely in that body. Section 9. The general order of business to be taken up at the Annual Convention shall be prepared by the National Spiritual Assembly in the form of an agenda, but any matter pertaining to the Baha'i Faith introduced oduced by any of the delegates may upon motion and vote be taken up as part of the Convention deliberations. Section 10. The election of the members of the National Spiritual Assembly shall be by plurality vote of the delegates recognized by the outgoing National Spiritual Assembly, i.e., the members elected shall be the nine persons receiving the greatest number of votes on the first ballot cast by delegates present at the Convention and delegates whose ballot has been transmitted to the Secretary of the National Spiritual Assembly by mail. In case, by reason of a tie vote or votes, the full membership is not determined on the first ballot, then one or more additional ballots shall be taken on the perSons tied until all nine members are elected. Section ii. All official business transacted at the National Convention shall be recorded and preserved in the records of the National Assembly. Section 12. Vacancies in the membership of the National Spiritual Assembly shall be filled by a plurality vote of the delegates composing the Convention which elected the Assembly, the ballot to be taken by correspondence or in any other manner decided upon by the National Spiritual Assembly. ARTICLE IX Where the National Spiritual Assembly has been given in these ByLaws exclusive and final jurisdiction, and paramount executive authority, in all matters pertaining to the activities and affairs of the Baha'i Cause in the United States and Canada, it is understood that any decision made or action taken upon such matters shall be subject jn every instance to ultimate review and approval by the Guardian of the Cause or the Universal House of Justice. ARTICLE X Whatever functions and powers are not specifically attributed to local Spiritual Assemblies in these ByLaws shall be considered vested in the National Spiritual Assembly, which body is authorized to delegate such discretionary functions and powers as it deems necessary and advisable to the local Spiritual Assemblies within its jurisdiction. [p322] 322 THE BAHA'I WORLD The first Spiritual Assembly of the Baha'is of Srinagar, Kashmir, India. ARTICLE XL In order to preserve the spiritual character and purpose of Baha'i elections, the practice of nominations or any other electoral method detrimental to a silent and prayerful election shall not prevail, so that each elector may vote for none but those whom prayer and reflection have inspired him to uphold. Among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and coordinate te the affairs of the Cause as members of local or national Spiritual Assemblies are: Ñ To win by every means in their power the confidence and affection of those whom it is their privilege to serve; to investigate and acquaint themselves with the considered views, the prevailing sentiments and the personal convictions of those whose welfare it is their solemn obligation to promote; to purge their deliberations and the general conduct of their affairs of selfcontained aloofness, the suspicion of secrecy, the sri-fling g atmosphere of dictatorial assertiveness and of every word and deed that may savor of partiality, seif-centeredness and prejudice; and while retaining the sacred right of final decision in their hands, to invite discussion. ventilate grievances, welcoin& advice, and foster the sense of interdependence and copartnership, , of understanding and mutual confidence between themselves and all other Baha'is. ARTICLE XII These ByLaws may be amended by majority jority vote of the National Spiritual Assembly bly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary. Note: The above ByLaws include all amendments adopted by the National Spiritual Assembly to March 13, 1945. [p323] THE WORLD ORDER OF BAHA'U'LLAH 323 The first Spiritual Assembly of the Baha'is of Surat, India. The first Spiritual Assembly of the Baha'is of Lahore, India. [p324] 324 THE BAHA'I WORLD 4J$bL:LiL4~,/4~L.d~.J*;; 44 •4 6 ~ ~11Kr JLb~J' ;~)Lr~ ~ ~ J~~;Ci ~ ~~Y~ZJ~i,b ) ~ ~; 4 Ñ Ñ . .-,j ~ 'I. / , , / J-jCrV -~,-L'k'I .~ -. . ~ -'(~yf~, '(~yf~, ~ ~/Lb;)~L~IJA Declaration of Trust and ByLaws of the National Spiritual Assembly of the Baha'is of Persia. [p325] 325 THE WORLD ORDER OF BAHA'U'LLAH ~J~b,UA~LL.,L~ ~ ~IJ~ ~ ;~-~'jA ~ .. .. Ñ ' " Ñ S d~ ~ • ~ • 4~4L~ v.5, 41•~ [p326] 326 THE BAHA WORLD ', •~ 2 ~&~ ~ ~ .~ ~a, ~ ~' ~~'xQc~~ J~ Ñ Ñ .,,I~ ;~J &~nJ%' Ñ ) ~' Ñ (~ Lo., I, Ñ ~ ~ ~ Ñ (p [p327] THE WORLD ORDER OF BAHA'U'LLAH 327 -&Yjf~j~~~i Yjf~j~~~i (~i~J') ~A Ñ '~ Ñ ~~r'~'-' if-Y,'ItJi Jyr~r(/'y~J~ ~./j'jJ~A ~k~< ~ .z2; ~ <'4L~•I ~J~~, ~y;~ ~KJ , ..4uL~J'i ~ Ñ ~jg Y ~ ~'JA? '1< ,, 4k,, (4 ~ Wf~.52'pf,&JA'f~f~t" '~•"'~ ~z~~wIi Ñ ;;b. J.J~) L4'J~ ~ /0" Ñ ,~' .y.2 . - L ~h' £I~r;U&~ Gi ~ J Y ~?L ~ ~~'~ &{p~; ~~' K~~ 4vJ'6c-'~~ ~ $ ~', ~ C [p328] 328 THE BAHA'! WORLD &~