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****************NOTE: The spelling of the Oriental words and proper names used in this volume of The Bahá'í World is according to the system of transliteration established at one of the International Oriental
Congresses.at the University Press, Oxford by Vivian Ridler Printer to the University Typesetting andpage layout by
The Broadwater Press LimitedTHE successive volumes of The Bahá'í World have come to be anticipated by Bahá'ís as the record of their own collective endeavours on behalf of their Faith, of the establishment t and development of its administrative order throughout the world and as the source of data, both historical and statistical, relating to the rise of that Faith during its formative e age.
By librarians and students The Bahá'í World is becoming ever more widely known as a source of authentic information about the aims, tenets, history, activities, organization and growth of the Bahá'í Faith. The editors therefore have always in mind the preservation n of an even balance between the presentation of material of supreme interest to believers and of a fair and objective picture to enquirers. In this they are guided by the policy of Shoghi Effendi, Guardian of the Bahá'í Faith, who directed the compilation of the successive volumes from Ito XII covering the years 1925 to 1954. The first volume, known as Bahá'í Year Book, was in fact a one-year survey; the next seven volumes were biennial, terminating in 1940; volume IX recorded the four years from 1940 to 1944; volume X was again biennial and volumes XI and XII presented the periods 1946 � 1950 and 1950 � 1954 respectively. All these volumes were published in the United States under the aegis of the National Spiritual Assembly, volume I being compiled by an editorial committee of American Baha'is, and the remainder by an international board of editors, all under the supervision of the Guardian of the Faith. Volume XIII, which recorded the passing of the Guardian and the course and completion of his Ten Year Crusade, covered the entire period from 1954 to 1963 and was produced under the supervision of the Universal House of Justice, which thenceforth assumed responsibility for publication.
Volume XLV, 1963 � 1968, dealt with the historic centennial of the "announcement and initial proclamation by Bahá'u'lláh of His Mission" and with the completion, by the election of the Universal House of Justice, of the administrative structure of Bahá'u'lláh's s World Order.
This volume, XV, relating to the years 1968 � 1973, records the centenary celebrations of Bahá'u'lláh's arrival in the Holy Land and of His revelation of the Kitáb-i-Aqdas, the "Most Holy Book" of the Bahá'í Faith, and reflects an accelerating development and expansion of the Faith. It also records the publication by the Universal House of Justice of A Synopsis and Codification of the Laws and Ordinances of the Kitd b-i-A qdas and the adoption of the Constitution of the Universal House of Justice.
Page 6AIMS AND PURPOSES OF THE BAHÁ'Í FAiTH, by David Hofman 1
PART ONE1. THE CENTENARY OF THE ARRIVAL OF BAHÁ'U'LLÁH IN THE
HOLY LAND1. Bahá'u'lláh's Incarceration in 'Akka 53 2. The First Oceanic Conference � Palermo, Sicily 73 3. The Commemoration at the World Centre of the Centenary of the Arrival of Bahá'u'lláh in the Holy Land 81
II. THE CENTENARY OF THE REVELATION OF THE KIT/B-I-A QDAS
1.Announcement of Publication by the Universal House of Justice of A Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas 87 2.Introduction to A Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas, by the Universal House of Justice 87 3.A Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas 93
III. THE FIFTIETH ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ
BAHA1. The Station and Titles of 'Abdu'l-Bahá 107 2. An Account of the Passing of 'Abdu'l-Bahá 113 3. The Commemoration of the Fiftieth Anniversary of the Passing of'Abdu'1-Bahtt 125
4. The Close of the Heroic Age � Excerpts from God Passes By 129
5. The Will and Testament of Abdu'l-BaháA. ByShoghiEffendi 133
H. ByH.M.Balyuzi 135 vii
Page 86.Six Books About 'Abdu'l-Bahá, reviewed by Kazem Kazemzadeh and Firuz
Kazemzadeh 1397.The Significance of the Formative Age � Excerpts from the writings of Shoghi
Effendi 152IV. THE CENTENARY OF THE PASSING OF MIRZA MIHDI, THE
PUREST BRANCH3. The Message of the Universal House of Justice � A call for Prayer 162
4. The Commemoration at the World Centre 163I. INTERNATIONAL SURVEY OF CURRENT BANAl ACTIVITIES 167
1. The World Centre 169
2. First Head of State Embraces the Cause of Bahá'u'lláh 180
3. Survey by ContinentsA. Africa 184
H. The Americas 211
c. Asia 243 D. Australasia and the Pacific Islands 263
E. Europe 277
4. Expansion and Consolidation of the Bahá'í Faith in the Nine Year Plan �
Information Statistical and Comparative 291
A. Africa 291
B. The Americas 292
c. Asia 292 D. Australasia and the Pacific Islands 293
E. Europe 293
F.Bahá'í National Spiritual Assemblies, Rig1v~n 1973 294
II. EIGHT OCEANIC AND CONTINENTAL CONFERENCES1. Unity in Diversity � A Pictorial Report 296
2. Messages of the Universal House of Justice to the Eight Oceanic and Continental
ConferencesA. La Paz, Bolivia; Rose Hill, Mauritius 317 B. Monrovia, Liberia 318 c. Singapore 319 D. Kingston, Jamaica 320 E. Suva, Fiji 320 F. Sapporo, Japan 321 G. Reykjavik, Iceland 322
III. YOUTH ACTIVITY2. The Laws Governing the Spiritual Life � Excerpts from a letter written by the
Universal House of Justice 348
Page 93. Impressions of a Baha Youth from a Journey Round the World, by Gregory
C. Dahi1. The Beginnings of Baha Relationship with United Nations
2. The Baha International Community and the United Nations
3. Development of the Relationship Between the Bahá'í International Community
and the United Nations � 1963 � 19684. The Bahá'í International Community and the United Nations � 19681 973
5. Bahá'í Proposals to the United Nations for Charter Revision
V. RECOGNITION OF THE BAHÁ'Í FAITII � DOCUMENTATION
1. Incorporation of National Spiritual Assemblies
2. Incorporation of Local Spiritual Assemblies3. A Selection of Other Documents Recording Official Recognition of the Baha'i
VI. IN MEMORIAM448 423 458 489 525 421 456 503 466 439 460 435 443 462 463 535 505 545 527 497 486 517 461 507 508 531 540 529 449 514 453 416 430 410
Hamdi, Abmad496 510 513 523 437 543 459 468 468 441 483 518 511 493 534 446 547 529 529 524 550 501 445 520 444 516 457 506 539 499 454 483 514
Page 10Samandari, Tar~zu'I1Ah 410 Thiele, Paul Fred 522 Schopflocher, Florence (Lorol) 488 Ullrich, Clarence 465 Seto, Mamie Loretta479 Vujd~ni, Far~marz 514
~hayd~n-Shf di Abu'1-QAsim 509 Walsh, Laura 501
Simple, Peter 498 Ward, Forsyth 451 Smith, Elton Mason504 Weeden, Benjamin Dunham 478 Snider, Howard J 481 Wright, Jonita 434 Stamp, Elizabeth 490 Wrout, Stanley 485 Steinmetz, Elsa 475 Yen, Hilda Yank Sing476 Sunshine, Rezsi 473 YagAnagi, Isfandfy~r492
PART FOUR1. The Constitution of the Universal House of Justice 555 2. The Second International Convention for the Election of the Universal House of Justice 565 3. The Relationship of the Institutions of the Guardianship and the Universal
House of Justice 5691. The Hands of the Cause of God 573 2. The Work and Travels of the Hands of the Cause 577
3. The Travels of Amatu'I-Bah& R6liiyyih Khinum during the Nine Year Plan 589
4. Hands of the Cause who Represented the Universal House of Justice at Conferences nces and Dedications 608 5. Hands of the Cause who Represented th~ Universal House of Justice at Conventions ions for the election of National Spiritual Assemblies 610 6. The Establishment of the Continental Boards of Counsellors 611
7. The Relationship of Continental Boards of Counsellors to National Spiritual
Assemblies, by Edna M. True 6212. The Spiritual Significance of the Mashriqu'l-Adhkar 630
3. Dedication of the Mother Temple of Latin America and the International
Teaching Conference, Panama 6334. La Inauguraci6n Del Templo Madre De Am&ica Latina 641
5. The History of the Panama Temple� Address by Robert W. McLaughlin 643
6. Panama Temple Data and Statistics 647IV. THE INSTITUTION OF THE NATIONAL SPIRITUAL ASSEMBLY
1. Introduction, by Horace Holley 651
2.A Model Declaration of Trust and ByLaws for a National Spiritual Assembly 653
3.A Procedure for the Conduct of the Annual Bahá'í Convention 661
V. THE LOCAL SPIRITUAL ASSEMBLY
1. The Institution and Its Significance 663
2. ByLaws of a Local Spiritual Assembly 675
Page 11VI. THE NONPOLITICAL CHARACTER OF THE BAHÁ'Í FAITH. 679
VII. BAHÁ'ÍS AND MILITARY SERVICE 685
1. The Bahá'í View of Pacifism 685
2. The Baha Position on Military Service 685
3. Loyalty to Government 686
4. Summary of the Guardian's Instructions on the Obligation of Baha in connection ion with Military Service 687 VIII. BAHÁ'Í CALENDAR, FESTIVALS AND DATES OF HISTORICAL
SIGNIFICANCE1. Foreword, by Dr J. B. Esslemont 688 2. Bahá'í Feasts, Anniversaries and Days of Fasting 688 3. Bahá'í Holy Days on which Work should be Suspended 689 4. Additional Material Gleaned from Nabil's Narrative (vol. II), regarding the
Baha Calendar 6895. Historical Data Gleaned from Nabil's Narrative (vol. II), regarding Bahá'u'lláh 692 6. Dates of Historical Significance in the Rise of the Baha Faith 696
PART FIVE1. The Universal House of Justice 701
2. The Hands of the Cause 701
3. Continental Boards of Counsellors 701
4. Bahá'í International Community 702
5. National Spiritual Assemblies 702
6. Baha Publishing Trusts 703
II. BAHÁ'Í BIBLIOGRAPHY
1. Bahá'u'lláh's BestKnown Works 705
2. The Báb's BestKnown Works 706
3. 'Abdu'l-Bahá'í BestKnown Works in Persian and Arabic 707
4. Some Compilations from the Writings of Bahá'u'lláh and 'Abdu'l-Bahá 708
5. Shoghi Effendi's BestKnown Works 708
6. Languages Into Which Bahá'í Literature has been Translated 709
A. Africa 709c. Asia 712 D. Australasia and the Pacific Islands 714
E. Europe 715
F. Invented Languages 716
G. Total by Continents 716
7. TheShort Obligatory Prayer in Two-Hundred and Ninety-Five Languages 717
8. Major Works and Partial List of Languages in which they are available 751
A. Works of Bahá'u'lláh 751
B. Works of 'Abdu'l-Bahá 751 c.Works Compiled from the Writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá
Baha 751D. Works of Shoghi Effendi 751
Page 129. A Selection of Introductory and Expository Works 753
A. General 7531. Transliteration of Oriental Words Frequently used in Baha Literature 755
2. Guide to Transliteration and Pronunciation of the Persian Alphabet 757 3. Notes on the Pronunciation of Persian Words 757 4. Definitions of Some of the Oriental Terms used in Bahá'í Literature 759
PART SIX1. Three Momentous Years of the Heroic Age � I 868 � 1870, by Adib T&hirz&dih 767 2. The Spiritual Revolution, by Douglas Martin 773 3. The Writings of 'Abdu'l-Bahá, by Amin Ban6nf 780
II. VERSE 785Frontispiece One: His Highness Malietoa Tanumafihi II of Western Samoa
Frontispiece Two: One of Mi~hkin-QaIam's Illuminated Designs of "The Greatest Name"
Aerial view of presentday 'Akka 13 Upper chamber, House of the Báb Shfr&z 17 A view of the house of the ImAm-Jum'ih, hfThAn 20 Presentday view of MAh-K6, 'AilhirMyjAn 23 The fortress of Chihriq 26 Interior view of the Masjid-i-Vakfl Shir~z 27 Pulpit of the Masjid-i-Vakil 28 A photograph of 'Abdu'l-Bahá taken in Adrianople 33
Dr. Auguste Henri Forel 39
The upper rooms at No. 7 Persian (Haparsim) St., HThe resting place of Shoghi Effendi, Great Northern London Cemetery, New SouthgaThe FarmAn banishing Bahá'u'lláh to 'Akka, Palestine The Bay of 'Akka viewed from Mt. Carmel The Bay of 'Akka with Mt. Carmel in the distance 'Akka viewed from the mouth of the River Belus 'Akka viewed from the northeast A typical mule-driven water wheel A view of the land gate, 'Akka An early photograph taken looking through the land gate, 'Akka A view of the sea gate, 'Akka A view of the prison at 'Akka showing the room occupied by Bahá'u'lláh distant view of 'Akka, from the northeast Engraving dated 1877 showing the German Templar colony, Mt. Carmel, HaMap showing the voyage of Bahá'u'lláh from Adrianople to the Holy Land 72 Bahá'ís gathering at the site of the Mediterranean Conference, Palermo, Sicily 75 The Hand of the Cause Ugo Giachery addressing the Mediterranean Conference 76 Interior view of the hail where the Mediterranean Conference was held 77 A view of the Shrine of the Báb as seen from the Bay of Haifa 79 A group of believers disembarking at Palermo 80 A group of Bahá'í pilgrims at the Most Great Prison, 'Akka 80 The Hands of the Cause who attended the commemoration observance in the Holy Land marking the centenary of the arrival of Bahá'u'lláh 82 The Baha gathered at Babji for the commemoration observance 82 Bahá'ís circumambulating the Shrine of Bahá'u'lláh Bahá'ís ascending the terraces leading to the Shrine of the Báb 84 Members of the Universal House of Justice with Bahá'í youth volunteers during the centenary ry observance 85 Hands of the Cause and members of the Universal House of Justice bearing the casket of the
Hand of the Cause Tar~zu'1IAh Samandari 86
An early photograph of the House of 'Abbhd 89 The room where Bahá'u'lláh revealed the KiM b-i-A qdas, House of 'Abbiid 91 Facsimile of a page of Shoghi Effendi's handwritten outline of a synopsis and codification of the laws and ordinances of the Kitáb-i-Aqdas 92 A photograph of 'Abdu'l-Bahá taken in Paris in 1911 106 A Tablet in the handwriting of 'Abdu'l-Bahá 109 A calligraphic arrangement by Mishkin-Qalam of titles conferred upon 'Abdu'l-Bahá or mentioned in various Tablets 111 The funeral procession leaving 'Abdu'l-Bahá'í home, November 29, 1921 112 xiii
Page 14The funeral of 'Abdu'l-Bahá The room occupied by 'Abdu'l-Bahá and in which He passed away Funeral cort&ge ascending Mt. Carmel Some of those attending the funeral of 'Abdu'l-Bahá A view of the train of mourners Corn being distributed to the poor at the home of 'Abdu'l-Bahá The inner Shrine of 'Abdu'l-Bahá Three glimpses of 'Abdu'l-Bahá National Spiritual Assemblies formed between 1968 and 1973
Burundi and Rwanda (1969)142 142 144 144 144 144 146 146 146 146 147 147 148 148 148 148
South West Pacific Ocean (1971)150 150 150 151 151 153 153 153 153 155 155 155 155 157 157 157 157 150 Bronze plaque marking the resting place of Mirza Mihdi, the Purest Br&nch
Mirza Mihdi, the Purest BranchThe Shrines of the Purest Branch and his mother, Navv6is A view of the Mansion of MazAerial view of gardens at Babji A new garden in the vicinity of the Shrine of the Báb Obelisk marking the site of the future Ma~riqu'1-A~hk6r, Mt. Carmel New gate at the western approach to the Mansion of Baha New gate at the southwestern approach to the Shrine of the Báb His Highness Malietoa Tanumafihi H of Western Samoa with Baha friends attending the
Annual ConventionThe President of Dahoiney receiving Baha literature The President of Togo receiving Bahá'í literature The President of Niger on the occasion of the signing of the official decree granting recognition ion to the Bahá'í Faith in Niger 158 161 162 170 175 175 177 178 179 181 182 185 186 187 188 190 191 191
Page 15The Vice-President of Liberia with Hands of the Cause and Counsellors; Continental Conference, Monrovia, Liberia 194 The National Ija4ratu'1-Quds, Monrovia, Liberia 194 Map of South and West Africa The Hands of the Cause who attended the Oceanic Conference, Rose Hill, Mauritius 197 First Annual Convention for the election of the National Spiritual Assembly of the Baha of the Malagasy Republic (Madagascar) 198 Her Royal Highness Princess Ucinaphi of Swaziland at the opening of the Leroy Joas
Bahá'í Teacher Training Institute 202
Map of Central and Fast Africa 203
Fourth Annual Convention for the election of the National Spiritual Assembly of the
Baha of Tanzania 208Semiannual Conference of the Continental Board of Counsellors and Auxiliary Board members, Bangul, Central African Republic 209 Map of the Americas 210 Map of Central America and the Caribbean 211
Bahá'í International Teaching Conference, El Salvador 213
First Bahá'í College Club of Latin America; Puebla, Mexico 215
Regional Bahá'í Conference, Port-au-Prince, Haiti219
Map of North America 221
The Hand of the Cause JalAl KhAzeh with the National Spiritual Assembly of the Baha of Alaska and members of the Auxiliary Board 223
National Haziratu'1-Quds of Canada; Willowdale, Ontario 225
Silver Anvil Trophy presentation to North American Baha Office for Human Rights 227
Baha exhibit at annual convention of the NationalAssociation of Human Rights Workers;
Tulsa, Oklahoma 229
Map of South America 230
The Hand of the Cause Abdu'l-Bahá R6~fyyihnum presenting Baha literature to the President of Bolivia 233 Commemorative Congress in observance of the fiftieth anniversary of the establishment of the Bahá'í Faith in Brazil 234 The Hand of the Cause Enoch Olinga with some Colombian BahA'isSome of the children who attended Baha Children's School; Esmeraldas, EcuadoBahá'í group at the Teaching Institute held in the Chaco, Paraguay Baha teacher presenting a study lesson; Racchi, Peru 240 A group of Bahá'ís attending a Baha Teaching Institute held in the Guajira, Venezuela 242
Map of Western Asia 243
The Vice-President of India receiving Hands of the Cause and a member of the National Spiritual Assembly of the Baha of India 245 The Hand of the Cause Dr. Adelbert Mtihlschlegel with Bahá'í friends; Andlira Pradesh,
India 246
The Hand of the Cause William Sears at Bahá'í Summer School of Persia 247
The Hand of the Cause 'Au Akbar Funlian with Bahá'í friends at the first Annual Convention on for the election of the National Spiritual Assembly of the Baha of Nepal 248 Some Bahá'ís gathered at the site of the future Mashriqu'l-Adhkar of Ceylon 249
Baha Summer School of Turkey 251
Map of South East Asia 252
Mr. Yan Kee Leong of the Continental Board of Counsellors with the first two Chinese to accept the Bahá'í Faith in Burma 253 The Hand of the Cause JaI6i Kh&zeh with Baha friends at the first Annual Convention for the election of the National Spiritual Assembly of the Bahá'ís of Eastern Malaysia and
Brunei 254
Page 16The Hand of the Cause H. Collis Featherstone with some Bahá'ís of Vientiane, Laos 255
Map of North East Asia 259
The Hand of the Cause Enoch Olinga with some Baha of Hokkaido, Japan 261 The Hand of the Cause H. Collis Featherstone presenting Bahá'í literature to the Mayor of
Taipei, Taiwan 262
Map of Australasia and the Pacific Islands 263 Friends attending the dedication of the Baha Teaching Institute; Madina, New Guinea 265 Map of the Pacific Islands 266
Map of the North West Pacific Ocean 268
Map of the South West Pacific Ocean 269
The Hand of the Cause Enoch Olinga visiting the Solomon Islands 270
Bahá'í Teaching Conference; Port-Vila, New Hebrides271
Map of islands of the South Pacific 272
The National I aziratu'I-Quds and Bahá'í Teaching Institute; Tarawa, Gilbert and Ellice
Islands 273
Float entered by Samoan Bahá'ís in Independence Day celebrations 274
Map of Europe 276
The Hand of the Cause Dr. Ugo Giachery with Baha friends of Malta 277
Baha Summer School; Orleans, France 280
The Hand of the Cause John Robarts at the North Atlantic Oceanic Conference; Reykjavik,
Iceland 281
The Hand of the Cause William Sears presenting Bahá'í literature to the President of the
Republic of Ireland 282
The Annual Convention for the election of the National Spiritual Assembly of the Bahá'ís of Italy 283 The first of a series of proclamation posters produced by the Bahá'ís of the Netherlands 285 The Hand of the Cause Enoch Olinga with friends at the Bahá'í Summer School of Norway 286 The Hand of the Cause Dr. Ugo Giachery with members of the National Spiritual Assembly of the Bahá'ís of Portugal 287 National Bahá'í Teaching Conference, Uppsala, Sweden 288 Bahá'í exhibition and literature display; Basel, Switzerland Eight Oceanic and Continental Conferences; A Pictorial Report 296 � 316 The Hands of the Cause and some of the friends who attended the North Atlantic Oceanic
Conference 323
First National Youth Conference of the Bahá'ís of the United States 325
Regional Baha Youth Conference; Seoul, Korea 326
First National Youth Conference of the Baha of Australia 328
First Pacific Area Baha Youth Conference; Apia, Western Samoa 330
European Bahá'í Youth Conference; Salzburg, Austria332
International Baha Youth Conference; Oteppe-Namur, Belgium 333
Bahá'í Youth Conference; Da-nang, Vietnam 334
The Hand of the Cause Abdu'l-Bahá Rfiljiyyih K12&num with some of those who attended the European Bahá'í Youth Conference; Fiesch, Switzerland 337
European Baha Youth Conference; Padova, Italy 339
"The Dawn-Breakers" singing group of Italy performing at the Bahá'í Youth Conference;
Dortmund, Germany 339
Baha Youth Conference; La Vega, Dominican Republic340
First Baha Youth Summer School of Southern Africa; Swaziland 340
First National Youth Conference of the Bahá'ís of P~kist~n 341
International Bahá'í Youth Conference; Cali, Colombia 342
International Baha Youth Conference; Argentina 343
"Great Day", the first Bahá'í Youth singing group of the Netherlands 344
Page 17"The Dawn-Breakers of Europe" performing A Plea for One World 345
"Windflower" � Bahá'í Youth singing group of Alaska346 American Baha Youth team who participated in the "Hand in Hand" teaching project in Norway Bahá'í Youth who participated in the InterFaith devotional service sponsored by the
United Nations Association of Australia 350
A Ponapean Bahá'í Youth with visiting Bahá'í teacher 353 Bahá'í Teacher Training Institute in a village in southern Korea 353 Bahá'í Youth at the National laratu'1-Quds; Singapore 354 Three Bahá'í Youth departing on a teaching trip to Cameroon and Chad 355 Partial view of the audience at the Bahá'í Youth Conference; Padova, Italy 356 Partial view of skyline of New York showing the United Nations complex 358
Annual Conference of NonGovernmental Organizations; New York 359
Dr. Victor de Araujo, accredited representative of the Bahá'í International Community to the United Nations, seen in his office 365 Mrs. Mary Sawicki, Administrative Assistant to Dr. Victor de Araujo, seen in the offices of the Baha International Community 369 The conference room, offices of the Bahá'í International Community 370
Conference of NonGovernmental Organizations; Addis Ababa, Ethiopia 371
The Hand of the Cause Dr. Ugo Giachery, observer for the Bahá'í International Community, at the United Nations Seminar on "The Danger of Recrudescence of Intolerance"; Nice 373
United Nations Seminar on "The Evils of Racial Discrimination"; Yaound~, Federal
Republic of Cameroon 377
Certificate issued by the Minister of Justice granting recognition to the National Spiritual Assembly of the Bahá'ís of Spain 379 Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Papua and
New Guinea 380
Certificate of Registration of the National Spiritual Assembly of the Bahá'ís of Jamaica 381 Certificate of Registration of the National Spiritual Assembly of the Bahá'ís of Taiwan 382 Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Nigeria 383 Certificate of Registration of the National Spiritual Assembly of the Bahá'ís of Bangladesh 384 Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Puerto Rico 385 Certificate of the Department of Justice granting recognition to the National Spiritual Assembly of the Bahá'ís of Rwanda 386 Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Seychelles 387 Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Uruguay 388 Act of the Parliament of Trinidad and Tobago for the incorporation of the Local Spiritual Assembly of the Bahá'ís of Port-of Spain 390 Certificate of Incorporation of the Local Spiritual Assembly of the Bahá'ís of Stavanger,
Norway 391
Certificate of Incorporation of the Local Spiritual Assembly of the Baha of Uma, Fiji 392 Certificate of Incorporation of the Local Spiritual Assembly of the Bahá'ís of Port-Vila,
New Hebrides 393
Certificate of Incorporation of the Local Spiritual Assembly of the Bahá'ís of Bwitengi,
Tanzania 394
Certificate of Incorporation of the Local Spiritual Assembly of the Baha of Concepci6n,
Belize 395
Act of the Parliament of the Republic of Liberia for the Incorporation of the Local Spiritual Assembly of the Bahá'ís of Gbota, Bong County 396 Certificate of Registration of a Bahá'í symbol granted to the National Spiritual Assembly of the Baha of France 398 Certificate of Baha marriage, Malaysia 399
Page 18470 471 474 475 476 478 480 482 483 484 486 487 489 490 491 492 494 496 498 499 500 501 502 504 505 507 508 509 510 xviii LIST OF ILLUSTRATIONS
PageCircular No. 1, 1970, of The United Republic of Tanzania, granting leave of absence on Bahá'í Holy Days to Bahá'ís in government service400 Amendment enacted by the Legislature of the State of Hawaii recording recognition of
Nawruz as a Baha Holy Day 401Licence authorizing Bahá'í marriages under The Law of Marriage Act, 1971, Section 30;
The United Republic of Tanzania 402
Senate Bill No. 39 of the Legislature of the State of West Virginia, U.S.A., recognizing the legality of Baha marriage 403 Extract from the Government Gazette of the Republic of Singapore giving recognition to
Baha Holy Days 404
Circular of the Department of Education, Gilbert and Ellice Islands, permitting children of Baha parents to absent themselves from school on Bahá'í Holy Days 405
Licence authorizing Bahá'í marriages, Western Samoa406
Letter from the Commissioner of the Public Service of Australia granting leave of absence on Baha Holy Days to Bahá'ís in government service 407 English translation of a letter from the Ministry of Educational Affairs, Iceland, permitting Baha students to absent themselves from school on Bahá'í Holy Days 408 House Concurrent Resolution No. 128 of the Legislature of the State of Michigan, U.S.A. commending the Detroit Baha Spiritual Assembly and the Wayne State University
Bahá'í Club412 417 422 424 431 435 436 438 440 442 444 445 446 447 449 450 452 454 455 456 457 459 460 461 462 463 464 466 467
Curtis DeMude Kelsey511 512 514 515 515 515 516 517 518 521 522 525 526
Leong Tat CheeThe members of the Universal House of Justice elected at RPSvAn, 1968 Site of the future seat of the Universal House of Justice Interior view of Beit Harofe Auditorium, Haifa, where the general sessions of the second International Convention were held Delegates casting ballots for the election of the Universal House of Justice Partial view of interior of IBeit Harofe Auditorium during a session of the International
ConventionThe Hand of the Cause Enoch Olinga with delegates representing the National Spiritual Assembles of the United States, Kenya and Nicaragua Delegates representing the National Spiritual Assemblies of Peru, Brunei, Botswana and
AlaskaExterior view of No. 10 Haparsim Street, Haifa The Hands of the Cause and members of the Universal House of Justice gathered in the Bahá'í gardens
Page527 529 530 530 532 534 536 540 541 543 546 548 550 557 558 564 566 566 567 567 568 572 The Hands of the Cause
Amatu'I-Bah~ Rfl$iyyih KMnumThe Hand of the Cause Dr. Ugo Giachery with some of the friends attending the first
Icelandic Baha Summer SchoolThe Hand of the Cause TarAzu'IIAh Samandari with some of the friends attending the Baha
Summer School of TurkeyBahá'í Conference sponsored by the Continental Board of Counsellors in North America;
AlaskaThe Hand of the Cause Dhikru'IlAh Kh6dem with some Jamacian friends at the Caribbean
Conference574 574 575 575 575 575 575 575 575 575 576 576 578 579
Page 20The Hand of the Cause JaM Kh~zeh participating in the Indian Ocean Conference 580 The Hand of the Cause Adelbert Miihlschlegel accepting floral tributes from the Bahá'ís of
Secunderabad 581
The Hand of the Cause Paul Haney with four members of the Continental Board of Counsellors rs in Central and East Africa 582 The Hand of the Cause 'Au-Muhammad VarqA with friends attending the first Annual Convention for the election of the National Spiritual Assembly of the Bahá'ís of the
Central African Republic 583
The Hand of the Cause Enoch Olinga with some Bahá'ís of Stavanger, Norway 584 The Hand of the Cause Enoch Olinga with some Bahá'ís of Fiji 584 The Hand of the Cause William Sears with some of the friends attending the Baha Summer
School of Persia 585
The Hand of the Cause Abu'I-Q4sim Faizi with some members of the National Spiritual
Assembly of Central Africa 586
The Hand of the Cause Abdu'l-Bahá RflljiyyihKhAnum photographed with the vehicle she drove during "The Great Safari" 588 Abdu'l-Bahá Rfil)iyyih Kh&num paying an official call on the Acting Governor-General of Trinidad 590 The Hands of the Cause Abdu'l-Bahá Ralgyyih KhAnum and Enoch Olinga with friends who attended a devotional service at the Mother Temple of Africa; Kampala, Uganda 591
Bahá'í meeting in Kibisi Settlement Scheme, Kenya592
Map depicting the four journeys in "The Great Safari" 593
Abdu'l-Bahá R6~iyyih Kli&num with His Highness the Asantehene, Otumfuo Opoku
Ware II of the Asante; Kumasi, Ghana 594
Abdu'l-Bahá RPbfyyih KhAnum with some Ethiopian Bahá'ís 595
Abdu'l-Bahá R4l3iyyih KNnum turning the earth for the foundation stone of the future
Bahá'í Centre of Gemeto, Ethiopia 595
Abdu'l-Bahá Rflbfyyih KhAnum with the President of the Ivory Coast 596 Abdu'l-Bahá Rfi]iiyyih Kh&num with the Mayor of Timbuktu 597 Abdu'l-Bahá R6~iyyih KMnum with the President of Liberia 597
Abdu'l-Bahá Rflbfyyih KhAnum with Baha friends of Gbendebou, Sierra Leone 598
A casual Baha meeting in Malekel Village, Sierra Leone 598 Abdu'l-Bahá R61)fyyih KhAnum with Bahá'ís in ceremonial dancing costumes; Akpabys,
Nigeria 599
Abdu'l-Bahá Rfihfyyih KhAnum with friends at the boundary of Upper Banyang, West
Cameroon 600
Abdu'l-Bahá Rfl~iyyih KhAnum with the Fon of Mankon; Bamenda District, United
Republic of Cameroon 601
Abdu'l-Bahá Rhljiyyih KhAnum with some Chiefs and sub-Chiefs who entertained her in Ishamba Village, Occidental Kasai, Zaire 602
Abdu'l-Bahá RiM~iyyihKh~num addressing a Bahá'í Children's Class; Salisbury, Rhodesia 603
Abdu'l-Bahá Rahfyyih KhAnum being presented with the gift of a clay pot; Givogi, Kenya 604 Abdu'l-Bahá R6ljiyyih 6num with a group of Masai women; Geteri market, Kisil,
Kenya 605
The Hand of the Cause John Robarts as he appeared at the North Atlantic Oceanic Conference ce 609 Dr. Chellie J. Sundram of the Continental Board of Counsellors in Southeastern Asia with the Hands of the Cause and guests visiting the Baha Exhibition at the Oceanic Conference of the South China Seas 609
Page 21622 623 623 625 627 LIST OF ILLUSTRATIONS xxi
Northwestern AfricaThe Mother Temple of Latin America, on Cerro Sonsonate, Panama � coloured photograph between pp. 638 � 639 631 Aerial view of the Mother Temple of North America; Wilmette, Illinois Aerial view of the Mother Temple of Latin America; Cerro Sonsonate, near Panama City,
PanamaBahá'ís gathering for the dedication of the Panama Temple Mr. Athos Costas of the South American Board of Counsellors reading a Spanish translation of the dedicatory address A Guaymi believer presenting a devotional reading at the dedication service Amatu'I-Bah~ Rimiyyih KhAnum as she appeared at the dedication service Some of the Indian Bahá'ís who attended the dedication service "The Jin-ai Singers" of Washington performing at a public meeting during the International
Bahá'í Teaching Conference; PanamaA view of the Panama Temple during construction Three views of the Panama Temple during construction Mr. Robert W. McLaughlin, Mr. Peter Tillotson and others attending a reception at the time of the dedication of the Panama Temple Some Indian believers who participated in the Temple dedication and International Teaching
Conference; PanamaAnother view of the Mother Temple of Latin America Bahá'ís gathering for the dedication of the Mother Temple of Latin America 632 632 635 636 636 637 639 640 642 644 645 647 649 Some Local Spiritual Assemblies formed between 1968 and 1973
Savolinna, Finland (1972)650 650 660 666 666 674 Bhutan, Eastern Himalayas (1972).
Kimo, New Guinea (1968)Facsimile of the Short Obligatory Prayer in Braille (English) Grade IL
Bahá'í literature display aboard the Se'intis; Landestag Burkliplatz, Zurich A selection of Bahá'í literature in some of the 589 languages in which it is available Bahá'í exhibition and literature display; Basel, Switzerland Mishkin-Qalam, outstanding calligrapher of Persia The first and last Verses of Bahá'u'lláh's The Hidden Words (Arabic) arranged and written in three different styles of calligraphy by Mishkin-Qalam 674 678 684 686 687 750 750 752 752 758 763
Page 22RELIGION has two objectives, the regeneration of men and the advancement of mankind. "A ii men have been created to carry forward an ever advancing civilization" proclaims
Bahá'u'lláh, and "Thepurpose of the one true God, exalted be His glory, in revealing Himself unto men is to lay bare those gems that lie hidden within the mine of their true and inmost selves."
These aims of religion, universal and eternal, nevertheless have been conditioned to the capacities of each age or dispensation and the great religions of the past have developed their social orders within generally definable times and areas. Judaism, for instance, attained its peak under Solomon and was confined, before the dispersion, to the Near East; Zoroastrianism remained Persian until the Arab conquest and the settlement of a remnant in Western India; Christianity became the religion of European civilization; the building of the nation state undertaken by IslAm remained a Muslim experiment until feudal Europe learned the lesson and its city states gave way to and adopted the more advanced order. It has remained for the Baha religion to declare and promote the cause of world order � the sine qua non of its existence � and to disclose the concomitant unities of religion, of mankind and of historical purpose.
"Unity of family, of tribe, of city-state, and nation have been successively attempted and fully established.
World unity is the goal towards which a harassed humanity is striving.
Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax.
A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life."' Religion sees the course of history as an organic process, moving towards the full realization of all the potentialities implanted in man. The vicissitudes, the great advances, the hiatuses it regards as the natural unfoldment of that process just as the succession of bud, leaf, flower and fruit is the natural unfoldment in the life of a tree; or infancy, childhood, youth and maturity in that of a man. Indeed, Bahá'í scripture explains, the process is the same.
The sun is the effective agent in the organic life of the earth; religion in that of humanity.
"The sun of truth is the Word of God, upon which depends the training of the people of the country of thought."' The creative Word, revealed in each stage of human progress by a Manifestation of God, and conditioned to the requirements of the time, is the effective agent in the long, single process of humanity's development from infancy to World Order. This truth is enshrined in all revealed religion although it needs the illumination of Bahá'u'lláh's revelation to enable men to perceive it. "The first picture presented in the Bible is that of human unity in its simplest form; that of a single family. The last picture is that of a unity manifold and universal in which all kindreds and tongues and peoples and nations are gathered into one and unified in the enjoyment of a common worship, a common happiness, a common glory.
"The great problem which, according to the Bible, confronts the human race in its progress is that of advancing from the barest, baldest
1 Shoghi Effendi, Guardianof the Baha Faith, The Unfoldment of World Civilization, 1936.
2 Bahá'u'lláh, Words ofunity through a long experience of multiplying diversities till ultimately a balance between the two principles is struck, poise is gained and the two forces of variety and unity are blended in a multiple, highly developed world fellowship, the perfection of whose union was hardly suggested in the primitive simplicity of early man."' This spiritual view of evolution is the constant theme of religion. Each revelation refers to the past, looks forward to the future and concentrates upon the immediate need for spiritual regeneration and enlightenment. The Prophet evokes in human hearts a sacrificial love which transcends self-interest and causes the early believers to dedicate themselves entirely to the practice and diffusion of the new message. As it spreads it works like leaven in society, reforming its morals, uplifting its vision and promoting a greater diffusion of love in social action.
"World history at its core and in its essence is the story of the spiritual evolution of mankind. From this all other activities of man proceed and round it all other activities revolve."2 Unlike the revelations of the past, the Baha revelation releases not only the creative Word necessary to the renewal of spiritual vitality in the human spirit, but embodies that divine energy in an administrative order capable of bringing within its shade all the diversified ethnic groups and myriad types of the human race, who may find within its wide embrace a full, happy and purposeful life.
Bahá'í activity therefore is directed not only, as in the past, to the spreading of the Word, but to the establishment of the fabric of that Order which, enshrined within the creative Word itself, becomes the chief instrument for the further diffusion and social application of the Divine Message.
This World Order, which the Bahá'í Faith exists to establish, is none other than that long-promised Kingdom in which peace, justice and brotherhood shall prevail universally and "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea."3 The establishment of this World Order is dependent upon the regeneration of mankind which must turn again to God and recognize His purpose.
The two aims of religion are, therefore, interacting and interdependent.
George Townshend, The2 ibid. ~ Habakknk 2:14 Such a world-shaking transformation cannot be brought about by any movement of reform, however disinterested, nor by any unaided human effort.
Modern man has turned away from God, and bereft of his traditional sanctions, has inevitably wrecked his old order which, in truth, is lamentably inadequate to modern conditions and is not susceptible of repair. "Soon," is Bahá'u'lláh's prophetic view of our day, "will the presentday order be rolled up, anda new one spread out in its stead." Likewise, "The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective."
The current aim of religion, embodied in the aims and purposes of the Bahá'í Faith, is the initiation and development of the next stage in the organic process of human evolution, which may be regarded as the coming of age of the human race. The signs of this maturity will be, inwardly the complete and utter acceptance as the basic axioms of human life of the oneness of mankind and the oneness of religion, and outwardly the unification of mankind in a single all-embracing world order, the objectification of Bahá'u'lláh's statement" the earth is bitt one country and mankind its citizens."
The energies of the Bahá'ís therefore, in pursuance of this aim, flow in three major channels; individual spiritual development, conveying the message of Bahá'u'lláh to others, and developing the pattern of world society embodied in the Bahá'í administrative order. All these activities derive from the sacred text and it is the unique feature of the Baha revelation that whereas the first two are common to all revealed religions it is only Bahá'u'lláh who creates the institutions and reveals the laws, delineates the social order and establishes the principles of the civilization to which His revelation will give rise. Neither Moses nor Christ, Muhammad, Buddha, Zoroaster or Krishna did this, although They all foretold that it would be done by Him Who would take the government upon His shoulders and establish the Kingdom in peace and righteousness.
None of the traditional motives operates to create the Baha community, neither former associations, political or economic identity of interest, racial or patriotic grouping.
Only the recognition and love of Bahá'u'lláh brings into close relatedness and cooperative action people
Page 3from every human background, of all types of character and personality, divergent and diversified interest.
Through their brotherhood in Bahá'u'lláh the old crystallized forms of human divisiveness to which they formerly belonged, whether of class, race, religion, occupation, temperament or degree of civilization lose their rigidity and eventually disintegrate.
The growing Bahá'í community on the other hand is essentially based on love, is a brotherhood, a family, each member delighting in the diversity of its membership, welcoming the former pariah or outcast as a new flower in the garden, each as proud of his humanity as was ever the former chauvinist of his country.
Within such a community the sun of Bahá'u'lláh's revelation can evoke new morals, new attitudes, new conventions, new hopes and visions, all enshrined within the text of the revelation itself and which provide the spiritual atmosphere and distinctive culture of the new day. Such a community, as it grows, becomes more and more a true social order, providing a soil to human life, a climate for its best development, an arena for the practice of its highest aspirations, and a beacon light to attract and guide the disillusioned, spiritually impoverished, frenetic and frustrated peoples of the earth.
The energies of this new culture, guided and conserved to the service of human welfare by the agencies of Bahá'u'lláh's World Order will result in the proliferation of new arts and sciences, new social and economicrelationships, new educational methods and a general accession of wellbeing and felicity.
The vision of the Bahá'í Faith, though glorious, is a practical one, and the number of its dedicated promoters grows with increasing speed. It is summarized in the following words by the Guardian of the Bahá'í Faith in his essay The
Unfoldment of World Civilization:"The unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples.
A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system.
A mechanism of world intercommunication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvel-bus swiftness and perfect regularity.
A world metropolis will act as the nerve centre of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate.
A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces inhuman life, will be reconciled, will cooperate, and will harmoniously develop.
The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.
"National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and cooperation.
The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction be
Page 4tween classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear.
The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.
"A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation � such is the goal towards which humanity, impelled by the unifying forces of life is moving."
Page 5i. BAHÁ'U'LLÁH (Passages from the KITAB-I-AQDAS translated by Snoorn EFFENDI) 1. The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed. It behoveth every one who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world.
These twin duties are inseparable.Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration.
They whom God hath endued with insight will readily recognize that the precepts laid down by God constitute the highest means for the maintenance of order in the world and the security of its peoples. He that turneth away from them is accounted among the abject and foolish. We, verily, have commanded you to refuse the dictates of your evil passions and corrupt desires, and not to transgress the bounds which the Pen of the Most High hath fixed, for these are the breath of life unto all created things. The seas of Divine wisdom and Divine utterance have risen under the breath of the breeze of the All-Merciful. Hasten to drink your fill, 0 men of understanding!
They that have violated the Covenant of God by breaking His commandments, and have turned back on their heels, these have erred grievously in the sight of God, the All-Possessing, the Most High.
0 ye peoples of the world!Know assuredly that My commandments are the lamps of My loving providence among My servants, and the keys of My mercy for My creatures. Thus hath it been sent down from the heaven of the Will of your Lord, the Lord of Revelation. Were any man to taste the sweetness of the words which the lips of the All-Merciful have willed to utter, he would, though the treasures of the earth be in his possession, renounce them one and all, that he might vindicate the truth of even one of His commandments, shining above the Dayspring of His bountiful care and lovingkindness.
Say: From My laws the sweet smelling savour of My garment can be smelled, and by their aid the standards of Victory will be planted upon the highest peaks.
The Tongue of My power bath, from the heaven of My omnipotent glory, addressed to My creation these words: "Ob-serve My commandments, for the love of My beauty."
Happy is the lover that hath inhaled the divine fragrance of his Best-Beloved from these words, laden with the perfume of a grace which no tongue can describe. By My life!
He who hath drunk the choice wine of fairness from the hands of My bountiful favour, will circle around My commandments that shine above the Dayspring of My creation.
Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power.
To this beareth witness that which the Pen of Revelation hat revealed. Meditate upon this, 0 men of insight!
2. Whenever My laws appear like the sun in the heaven of Mine utterance, they must be faithfully obeyed by all, though My decree be such as to cause the heaven of every religion to be cleft asunder. He doth what He pleaseth.
He chooseth; and none may question His choice.Whatsoever He, the Well-Beloved, ordaineth, the same is, verily beloved. To this He Who is the Lord of all creation beareth Me witness. Whoso hath inhaled the sweet fragrance of the All-Merciful, and recognized the Source of this utterance, will welcome with his own eyes the shafts of the enemy, that he may establish the truth of the laws of God amongst men. Well is it with him that hath turned thereunto, and apprehended the meaning of His decisive decree.
3. We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers.
He has exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous.
4.. We have enjoined upon you fasting during a brief period, and at its close have designated for you Nawruz as a feast. The traveller, the ailing, those who are with child or giving suck, are not bound by the fast.
Abstain from food and drink, from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.
5. The Lord bath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Baha, and should it exceed this number it does not matter.
� It behoveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, 0 ye that perceive.
6. 0 ye servants of the Merciful One! Arise to serve the Cause of God, in such wise that the cares and sorrows caused by them that have disbelieved in the Dayspring of the Signs of God may not afflict you. At the time when the Promise was fulfilled and the Promised One made manifest, differences have appeared amongst the kindred of the earth and each people hath followed its own fancy and idle imaginings.
Whoso layeth claim to a Revelation direct from God, ere the expiration of a full thousand years, such a man is assuredly a lying imposter. We pray God that He may graciously assist him to retract and repudiate such claim.
Should he repent, God will, no doubt, forgive him. If, however, he persisteth in his error, God will, assuredly, send down one who will deal mercilessly with him. Terrible, indeed, is God in punishing! Whosoever interpreteth this verse otherwise than its obvious meaning is deprived of the Spirit of God and of His mercy which encompasseth all created things. Fear God, and follow not your idle fancies. Nay, rather follow the bidding of your Lord, the Almighty, the All-Wise, Be not dismayed, 0 peoples of the world, when the Daystar of My beauty is set, and the heaven of My tabernacle is concealed from your eyes. Arise to further My Cause, and to exalt My Word amongst men. We are with you at all times, and shall strengthen you through the power of truth. We are truly almighty. Whoso hath recognized Me, will arise and serve Me with such determination that the powers of earth and heaven shall be unable to defeat his purpose.
The peoples of the world are fast asleep. Were they to wake from their slumber, they would hasten with eagerness unto God, the All-Knowing, the All-Wise.
They would cast away everything they possess, be it all the treasures of the earth, that their Lord may remember them to the extent of addressing to them but one word.
Such is the instruction given you by Him Who holdeth the knowledge of things hidden, in a Tablet which the eye of creation bath not seen, and which is revealed to none except His own SeW the omnipotent Protector of all worlds. So bewildered are they in the drunkenness of their evil desires, that they are powerless to recognize the Lord of all being, Whose voice calleth aloud from every direction: "There is none other God but Me, the Mighty, the All-Wise."
Say: Rejoice not in the things ye possess; tonight they are yours, tomorrow others will possess them.
Thus warneth you He Who is the All-Knowing, thelife flee away as a breath of wind, and all your pomp and glory shall be folded up as were the pomp and glory of those gone before you. Reflect, 0 people!
What hath become of your bygone days, your lost centuries?
Happy the days that have been consecrated to the remembrance of God, and blessed the hours which have been spent in praise of Him Who is the All-Wise.
By My life! Neither the pomp of the mighty, nor the wealth of the rich, nor even the ascendancy of the ungodly will endure.
All will perish, at a word from Him. He, verily, is the All-Powerful, the All-Compelling, the Almighty.
What advantage is there in the earthly things which men possess? That which shall profit them, they have utterly neglected.
Ere long, they will awake from their slumber, and find themselves unable to obtain that which hath escaped them in the days oftheir Lord, the Almighty, the All-Praised. Did they but know it, they would renounce their all, that their names may be mentioned before His throne. They, verily, are accounted among the dead.
7. Lament not in your hours of trial, neither rejoice therein; seek ye the Middle. Way which is the remembrance of Me in your afflictions and reflection over that which may befall you in future. Thus informeth you, He Who is the Omniscient,
He Who is Aware.8. Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet. He that putteth away that which is commanded unto him, the Trustees are then to take from him that which is required foi their instruction, if be be wealthy, and if not the matter devolveth upon the House of Justice.
Verily, have We made it a shelter for the poor and needy. He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My Glory, My loving kindness, My Mercy, that have compassed the world.
9. 0 ye Men of Justice!Be ye in the realm of God shepherds unto His sheep and guard them from the ravening wolves that have appeared in disguise, even as ye would guard your own sons. Thus exhorteth you the Counsellor, the
Faithful.10. Let not your hearts be perturbed, 0 people, when the glory of My Presence is withdrawn, and the ocean of My utterance is stilled. In My presence amongst you there is a wisdom, and in My absence there is yet another, inscrutable to all but God, the Incomparable, the All-Knowing. Verily, We behold you from Our realm of glory, and shall aid whosoever will arise for the triumph of Our Cause with the hosts of the Concourse on high and a company of Our favoured angels.
0 peoples of the earth!God, the Eternal Truth, is My witness that streams of fresh and soft-flowing waters have gushed from the rocks, through the sweetness of the words uttered by your Lord, the Unconstrained; and still ye slumber. Cast away that which ye possess, and, on the wings of detachment, soar beyond all created things. Thus biddeth you the Lord of creation, the movement of Whose Pen hath revolutionized the soul of mankind.
Know ye from what heights your Lord, the All-Glorious, is calling? Think ye that ye have recognized the Pen wherewith your Lord, the Lord of all names, commandeth you?
Nay, by My life! Did ye but know it, ye would renounce the world, and would hasten with your whole hearts to the presence of the Well-Beloved.
Your spirits would be so transported by His Word as to throw into commotion the Greater World � how much more this small and petty one! Thus have the showers of My bounty been poured down from the heaven of My lovingkindness, as a token of My grace; that ye may be of the thankful.
11. Beware lest the desires of the flesh and of a corrupt inclination provoke divisions among you. Be ye as the fingers of one hand, the members of one body.
Thus counselleth you the Pen of Revelation, if ye be of them that believe.
Consider the mercy of God and His gifts. He enjoineth upon you that which shall profit you, though He Himself can well dispense with all creatures. Your evil doings can never harm Us, neither can your good works profit Us. We summon you wholly for the sake of God. To this every man of understanding and insight will testify.
12. Enter into wedlock, 0 people, that ye may bring forth one who will make mention of Me...
13. 0 kings of the earth!God's, the omnipotent Protector, the Self-Subsisting.
Worship none but God, and, with radiant hearts, lift up your faces unto your Lord, the Lord of all names. This is a Revelation to which whatever ye possess can never be compared, could ye but know it. We see you rejoicing in that which ye have amassed for others and shutting out yourselves from the worlds which naught except My guarded Tablet can reckon. The treasures ye have laid up have drawn you far away from your ultimate objective. This ill beseemeth you, could ye but understand it. Wash from your hearts all earthly defilements, and hasten to enter the Kingdom of your Lord, the Creator of earth and heaven, Who caused the world to tremble and all its peoples to wail, except them that have renounced all things and clung to that which the Hidden Tablet hath ordained.
This is the Day in which He Who held converse with God hath attained the light of the Ancient of Days, and quaffed the pure waters of reunion from this Cup that hath caused the seas to swell.
Say: By the one true God! Sinai is circling round the Dayspring of Revelation, while from the heights of the Kingdom the Voice of the Spirit of God is heard proclaiming: "Bestir yourselves, ye proud ones of the earth, and hasten ye unto Him."
Carmel hath, in this Day, hastened in longing adoration to attain His court, whilst from the heart of Zion there cometh the cry: "The promise is fulfilled.
That which had been announced in the holy Writ of God, the most Exalted, the Almighty, the Best-Beloved, is made manifest."
0 kings of the earth!The Most Great Law hath been revealed in this Spot, this scene of transcendent splendour. Every hidden thing bath been brought to light, by virtue of the Will of the Supreme Ordainer, He Who bath ushered in the Last Hour, through Whom the Moon hath been cleft, and every irrevocable decree expounded.
Ye are but vassals, 0 kings of the earth! He Who is the King of Kings bath appeared, arrayed in His most wondrous glory, and is summoning you unto Himself, the Help in Peril, the Self-Subsisting.
Take heed lest pride deter you from recognizing the Source of Revelation, lest the things of this world shut you out as by a veil from Him Who is the Creator of heaven.
Arise, and serve Him Who is the Desire of all nations, Who hath created you through a word from Him, and ordained you to be, for all time, the emblems of His sovereignty.
By the righteousness of God! It is not Our wish to lay hands on your kingdoms. Our mission is to seize and possess the hearts of men. Upon them the eyes of Baha are fastened. To this testifieth the Kingdom of Names, could ye but comprehend it. Whoso followeth his Lord will renounce the world and all that is therein; how much greater, then, must be the detachment of Him Who holdeth so august a station! Forsake your palaces, and haste ye to gain admittance into His Kingdom. This, indeed, will profit you both in this world and in the next.
To this testifieth the Lord of the realm on high, did ye but know it. How great the blessedness that awaiteth the king who will arise to aid My Cause in My Kingdom, who will detach himself from all else but Me!
Such a king is numbered with the companions of the Crimson Ark � the Ark which God hath prepared for the people of Bah~. All must glorify his name, must reverence his station, and aid him to unlock the cities with the keys of My Name, the omnipotent Protector of all that inhabit the visible and invisible kingdoms. Such a king is the very eye of mankind, the luminous ornament on the brow of creation, the fountainhead of blessings unto the whole world. Offer up, 0 people of Baha, your substance, nay your very lives, for his assistance.
0 Emperor of Austria!He Who is the Dayspring of God's Light dwelt in the prison of 'Akka, at the time when thou didst set forth to visit the AqsA Mosque.' Thou passed Him by, and inquired not about Him, by Whom every house is exalted, and every lofty gate unlocked. We, verily, made it' a place whereunto the world should turn, that they might remember Me, and yet thou hast rejected Him Who is the Object of this remembrance, when He appeared with the Kingdom of God, thy Lord and the Lord of the worlds. We have been with thee at all times, and found thee clinging unto the Branch and heedless of the Root. Thy Lord, verily, is a witness unto what I say. We grieved to see thee circle round Our Name, whilst unaware of Us, though We were before thy face. Open thine eyes, that thou mayest behold this glorious Vision, and recognize Him Whom 1
Jerusalem.thou invokest in the daytime and in the night season, and gaze on the Light that shineth above this luminous Horizon.
Say: 0 King of Berlin!Give ear unto the Voice calling from this manifest
Temple:Verily, there is none other God but Me, the Everlasting, the Peerless, the Ancient of Days. Take heed lest pride debar thee from recognizing the Dayspring of Divine Revelation, lest earthly desires shut thee out, as by a veil, from the Lord of the Throne above and of the earth below. Thus counselleth thee the Pen of the Most High. He, verily, is the Most Gracious, the All-Bountiful. Do thou remember the one' whose power transcended thy power, and whose station excelled thy station.
Where is he? Whither are gone the things he possessed?
Take warning, and be not of them that are fast asleep. He it was who cast the Tablet of God behind him, when We made known unto him what the hosts of tyrarniy had caused Us to suffer. Wherefore, disgrace assailed him from all sides, and he went down to dust in great loss. Think deeply, 0 King, concerning him, and concerning them who, like unto thee, have conquered cities and ruled over men. The All-Merciful brought them down from their palaces to their graves. Be warned, be of them who reflect.
We have asked nothing from you. For the sake of God We, verily, exhort you, and will be patient as We have been patient in that which hath befallen Us at your hands, 0 concourse of kings!
Hearken ye, 0 Rulers of America and the Presidents of the Republics therein, unto that which the Dove is warbling on the Branch of Eternity: There is none other God but Me, the Ever-Abiding, the Forgiving, the All-Bountiful. Adorn ye the temple of dominion with the ornament of justice and of the fear of God, and its head with the crown of the remembrance of your Lord, the Creator of the heavens. Thus counselleth you He Who is the Dayspring of Names, as bidden by Him Who is the All-Knowing, the All-Wise. The Promised One bath appeared in this glorified Station, whereat all beings, both seen and unseen, have rejoiced.
Take ye advantage of the Day of God. Verily, to meet Him is better for you than all that whereon the sun shineth, could ye but know it. 0 concourse of rulers!
Give ear untothat which bath been raised from the Dayspring of Grandeur: Verily, there is none other God but Me, the Lord of Utterance, the All-Knowing. Bind ye the broken with the hands of justice, and crush the oppressor who flourisheth with the rod of the commandments of your Lord, the Ordainer, the All-Wise.
... 0 Spot2 that art situate on the shores of the two seas! The throne of tyranny bath, verily, been established upon thee, and the flame of hatred hath been kindled within thy bosom, in such wise that the Concourse on high and they who circle around the Exalted Throne have wailed and lamented.
We behold in thee the foolish ruling over the wise, and darkness vaunting itself against the light.
Thou art indeed filled with manifest pride.ilath thine outward splendour made thee vainglorious? By Him Who is the Lord of mankind! It shall soon perish, and thy daughters and thy widows and all the kindreds that dwell within thee shall lament.
Thus informeth thee the All-Knowing, the All-Wise.
O banks of the Rhine!We have seen you covered with gore, inasmuch as the swords of retribution were drawn against you; and you shall have another turn. And We hear the lamentations of Berlin, though she be today in conspicuous glory.
Let nothing grieve thee, 0 Land of TA,3 for God hath chosen thee to be the source of the joy of all mankind. He shall, if it be His Will, bless thy throne with one who will rule with justice, who will gather together the flock of God which the wolves have scattered.
Such a ruler will, with joy and gladness, turn his face towards, and extend his favours unto, the people of Bah&. He indeed is accounted in the sight of God as a jewel among men. Upon him rest forever the glory of God, and the glory of all that dwell in the kingdom of His revelation.
Rejoice with great joy, for God hath made thee "the Dayspring of His light", inasmuch as within thee was born the Manifestation of His Glory. Be thou glad for this name that hath been conferred upon thee � a name through which the Daystar of grace hath shed its splendour, through which both earth and heaven have been illumined.
Fre long will the state of affairs within thee be changed, and the reins of power fall into the 2 Constantinople. Tihrdn.
Page 12hands of the people. Verily, thy Lord is the All-Knowing.
His authority embraceth all things. Rest thou assured in the gracious favour of thy Lord. The eye of His lovingkindness shall everlastingly be directed towards thee.
The day is approaching when thy agitation will have been transmuted into peace and quiet calm. Thus hath it been decreed in the wondrous Book.
14. Say: 0 leaders of religion!Weigh not the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring balance established amongst men.
In this most perfect balance whatsoever the peoples and kindreds of the earth possess must be weighed, while the measure of its weight should be tested according to its own standard, did ye but know it. The eye of My lovingkindness weepeth sore over you, inasmuch as ye have failed to recognize the One upon Whom ye have been calling in the daytime and in the night season, at even and at morn. Advance, 0 people, with snow-white faces and radiant hearts, unto the blest and crimson Spot, wherein the Sadratu'1-MuntahA is calling: "Verily, there is none other God beside Me, the Omnipotent
Protector, the Self-Subsisting!"Who is the man amongst you that can rival Me in vision or insight?
Where is he to be found that dareth to claim to be My equal in utterance or wisdom? No, by My Lord, the All-Merciful! All on the earth shall pass away; and this is the face of your Lord, the Almighty, the Well-Beloved.
We have decreed, 0 people, that the highest and last end of all learning be the recognition of Him Who is the Object of all knowledge; and yet, behold how ye have allowed your learning to shut you out, as by a veil, from Him Who is the Dayspring of this Light, through Whom every hidden thing hath been revealed. Could ye but discover the source whence the splendour of this utterance is diffused, ye would cast away the peoples of the world and all that they possess, and would draw nigh unto this most blessed Seat of glory.
Say: This, verily, is the heaven in which the Mother Book is treasured, could ye but comprehend it. He it is Who hath caused the Rock to shout, and the Burning Bush to lift up its voice, upon the Mount rising above the
HolyLand, and proclaim: "The Kingdom is God's, the sovereign Lord of all, the All-Powerful, the Loving!"
We have not entered any school, nor read any of your dissertations. Incline your ears to the words of this unlettered One, wherewith He summoneth you unto God, the Ever-Abiding. Better is this for you than all the treasures of the earth, could ye but comprehend it. Whoso interpreteth what hath been sent down from the heaven of Revelation, and al-tereth its evident meaning, he, verily, is of them that have perverted the Sublime Word of God, and is of the lost ones in the Lucid Book.
15. The Lord hath granted leave to whosoever desireth it that he be instructed in the divers tongues of the world that he may deliver the Message of the Cause of God throughout the East and throughout the West, that he make mention of Him amidst the kindreds and peoples of the world in such wise that hearts may revive and the mouldering bone be quickened.
16. Adorn your heads with the garlands of trustworthiness and fidelity, your hearts with the attire of the Fear of God, your tongues with absolute truthfulness, your bodies with the yes � ture of courtesy.
These are in truth seemly adornings unto the temple of man, if ye be of them that reflect. Cling, 0 ye people of Baha, to the cord of servitude unto God, the True One, for thereby your stations shall be made manifest, your names written and preserved, your ranks raised and your memory exalted in the Preserved Tablet. Beware lest the dwellers on earth hinder you from this glorious and exalted station. Thus have We exhorted you in most of our Epistles and now in this, Our Holy Tablet, above which hath beamed the Daystar of the Laws of the Lord, your God, the Powerful, the All-Wise.
When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root. Consider the pettiness of men's minds. They ask for that which injureth them, and cast away the thing that profiteth them.
They are, indeed, of those that are far astray.We find some men desiring liberty, and priding themselves therein. Such men are in the depths of ignorance.
Page 13Aerial view of presentday 'Akka. The structure with arched windows, centre foreground, is the House of 'Abbild where Bahá'u'lláh revealed the Kitáb-i-Aqdas, circa 1873.
Liberty must, in the end, lead to sedition, whose flames none can quench.
Thus warneth you He Who is the Reckoner, the All-Knowing. Know ye that the embodiment of liberty and its symbol is the animal. That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief-maker. Liberty causeth man to overstep the bounds of propriety, and to infringe on the dignity of his station.
It debaseth him to the level of extreme depravity and wickedness.
Regard men as a flock of sheep that need a shepherd for their protection.
This, verily, is the truth, the certain truth. We approve of liberty in certain circumstances, and refuse to sanction it in others. We, verily, are the AII.Knowing.
Say: True liberty consisteth in man's submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever Lie hath revealed from the Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you is to be found nowhereexcept in complete servitudeunto God, the Eternal Truth.
Whoso hath tasted of its sweetness will refuse to barter it for all the dominions of earth and heaven.
17. Consort with all religions with amity and concord, that they may inhale from you the sweet fragrance of God. Beware lest amidst men the flame of foolish ignorance overpower you. All things proceed from God and unto Him they return.
He is the source of all things and in Him all things are ended.
IS Blessed is the man that hath acknowledged his belief in God and in His signs, arid recognized that "He shall not be asked of His doings." Such a recognition hath been made by God the ornament of every belief, and its very foundation.
Upon it must depend the acceptance of every goodly deed. Fasten your eyes upon it, that hardy the whisperings of the rebellious may not cause you to slip.
Were He to decree as lawful the thing which from time immemorial had been forbidden, and
Page 14forbid that which had, at all times, been regarded as lawful, to none is given the right to question
His authority. Whosowill hesitate, though it be for less than a moment, should be regarded as a transgressor.
Whoso bath not recognized this sublime and fundamental verity, and hath failed to attain this most exalted station, the winds of doubt will agitate him, and the sayings of the infidels will distract his soul. He that hath acknowledged this principle will be endowed with the most perfect constancy.
All honour to this all-glorious station, the remembrance of which adorneth every exalted Tablet. Such is the teaching which God bestoweth on you, a teaching that will deliver you from all manner of doubt and perplexity, and enable you to attain unto salvation in both this world and in the next.
He, verily, is the Ever-Forgiving, the Most Bountiful.
19. 0 concourse of divines!When My verses were sent down, and My clear tokens were revealed, We found you behind the veils.
This, verily, is a strange thing... We have rent the veils asunder. Beware lest ye shut out the people by yet another veil. Pluck asunder the chains of vain imaginings, in the name of the Lord of all men, and be not of the deceitful. Should ye turn unto God, and embrace His Cause, spread not disorder within it, and measure not the Book of God with your selfish desires. This, verily, is the counsel of God aforetime and hereafter.
Had ye believed in God, when He revealed Himself, the people would not have turned aside from Him, nor would the things ye witness today have befallen Us. Fear God, and be not of the heedless... This is the Cause that hath caused all your superstitions and idols to tremble..
0 concourse of divines!Beware lest ye be the cause of strife in the land, even as ye were the cause of the repudiation of the Faith in its early days.
Gather the people around this Word that hath made the pebbles to cry out: "The Kingdom is God's, the Dawning-Place of all signs !" ... Tear the veils asunder in such wise that the inmates of the Kingdom will hear them being rent. This is the command of God, in days gone by, and for those to come. Blessed the man that observeth that whereunto he was bidden, and woe betide the negligent.
20. Happy are ye, 0 ye the learned ones in Baha By the Lord! Ye are the billows of the Most Mighty Ocean, the stars of the firmament of Glory, the standards of triumph waving betwixt earth and heaven. Ye are the manifestations of steadfastness amidst men and the daysprings of Divine Utterance to all that dwell on earth.
Well is it with him that turneth unto you and woe betide the froward. This day, it behoveth whoso hath quaffed the Mystic Wine of Everlasting Life from the Hands of the lovingkindness of the Lord his God, the Merciful, to pulsate even as the throbbing artery in the body of mankind, that through him may be quickened the world and every crumbling bone.
When the Mystic Dove will have winged its flight from its Sanctuary of Praise and sought its far-off goal, its hidden habitation, refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty Stock.
21. The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System � the like of which mortal eyes have never witnessed.
Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths. Take heed that ye do not vacillate in your determination to embrace the truth of this Cause � a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established. With faces beaming withjoy, hasten ye unto Him. This is the changeless Faith of God, eternal in the past, eternal in the future.
Let him that seeketh, attain it; and as to him that hath refused to seek it � verily, God is Self-Sufficient, above any need of His creatures.
Say: This is the infallible Balance which the Hand of God is holding, in which all who are in the heavens and all who are on the earth are weighed, and their fate determined, if ye be of them that believe and recognize this truth. Say: Through it the poor have been enriched, the learned enlightened, and the seekers enabled to ascend unto the presence of God. Beware, lest ye make it a cause of dissension amongst you. Be ye as firmly settled as the immovable mountain in the Cause of your Lord, the Mighty, the Loving.
Page 15(Passages from the Writings of the Bell, translated and commented upon by SHOGHI EFFENDI, compiled by BEATRICE ASHTON) S HO GHI EFFENDI, the Guardian of the Bahá'í Faith, has mentioned in God Passes By, his history of the first hundred years of the
Faith, certain Writingsof the BTh, in particular, which came to be well known and had a profound effect on the scholars and officials of Persia, not only during the six years of the Báb's ministry (1844 � 1850) but in succeeding years as well.
In order that "the people of the West" may become better acquainted with some of these Writings of the Báb, excerpts from them are presented here, chronologically, as they have been identified and made available in translations by Shoghi Effendi, together with historical information concerning them given by the Guardian in his books and by Nabil in his narrative, The Dawn-Breakers.
Concerning the Writingsof the Báb Shoghi Fifendi states: "Alike in the magnitude of the writings emanating from His pen, and in the diversity of the subjects treated in those writings, His Revelation stands wholly unparalleled in the annals of any previous religion.
He Himself affirms, while confined in M~h-K6, that up to that time His writings, embracing highly diversified subjects, had amounted to more than five hundred thousand verses. 'The verses which have rained from this Cloud of Divine mercy,' is Bahá'u'lláh's testimony in the Kitáb-i-!qdn, 'have been so abundant that none kwh yet been able to estimate their number. A score of volumes are now available. How many still remain beyond our reach! How many have been plundered and have fallen into the hands of the enemy, the fate of which none knoweth!' No less arresting is the variety of themes presented by these voluminous writings, such as prayers, homilies, orations, Tablets of visitation, scientific treatises, doctrinal dissertations, exhortations, commentaries on the Qur'ttn and on various traditions, epistles to the highest religious and ecclesiastical dignitaries of the realm, and laws and ordinances for the consolidation of His Faith and the direction of its activities."' 1 GodPasses By, pp.22 � 23.
THE QAYYOMU'L-ASMA'on the Qur'an Sikrih of Joseph) was revealed in Arabic, in Shfr&z. The first chapter was revealed "in its entirety" in the presence of Mulh Ijusayn on "that memorable night" when the Báb declared His Mission, May 23, 1844. It was characterized by Bahá'u'lláh in His Kitáb-i-Iqdn as "the first, the greatest and mightiest of all books" in the BThi
Dispensation.2Its "fundamental purpose was to forecast what the true Joseph (Bahá'u'lláh) would, in a succeeding Dispensation, endure at the hands of one who was at once His archenemy and blood brother. This work, comprising above nine thousand three hundred verses, and divided into one hundred and eleven chapters, each chapter a commentary on one verse of the abovementioned shrih, opens with the Báb's 2 ibid., p. 23.
clarion-call and dire warnings addressed to the concourse of kings and of the sons of kings'; forecasts the doom of Mubammad Shah commands his Grand Vazir, ikif Mirza AqAsi, to abdicate his authority; admonishes the entire Muslim ecclesiastical order; cautions more specifically the members of the Shfah community; extols the virtues, and anticipates the coming, of Bahá'u'lláh, the 'Remnant of God', the 'Most Great Master'; and proclaims, in unequivocal language, the independence and universality of the BAN Revelation, unveils its import, and affirms the inevitable triumph of its Author. It, moreover, directs the 'people of the West' to 'issue forth from your cities and aid the Cause of God'; warns the peoples of the earth of the 'terrible, the most grievous vengeance of God'; threatens the whole Islamic world with 'the Most Great Fire' were they to turn aside
Page 16from the newly-revealed Law; foreshadows the Author's martyrdom; eulogizes the high station ordained for the people of Baha, the 'Companions of the crimson-coloured ruby Ark'; prophesies the fading out and utter obliteration of some of the greatest luminaries in the firmament of the B&bi Dispensation; and even predicts 'afflictive torment', in both the 'Day of Our Return' and in 'the world which is to come', for the usurpers of the Imamate, who 'waged war against Ijusayn (Im~m Ijusayn) in the Land of the Euphrates.'
"It was this Book which the Báb's universally regarded, during almost the entire ministry of the Bib, as the Qur'an of the people of the BayAn; whose first and most challenging chapter was revealed in the presence of MullA Ijusayn, on the night of its Author's Declaration; some of whose pages were borne, by that same disciple, to Bahá'u'lláh, as the first fruits of a Revelation which instantly won His enthusiastic allegiance; whose entire text was translated into Persian by the brilliant and gifted TThirih; whose passages inflamed the hostility of Ijusayn KhAn [the governor of the province of F6rs] and precipitated the initial outbreak of persecution in ShirAz; a single page of which had captured the imagination and entranced the soul of ~Iujj at; and whose contents had set afire the intrepid defenders of the Fort of $haykh Tabarsi and the heroes of Nayriz and ZanjAn."1 In this book, moreover, the Rib refers to His wife and to His little son.2
"'I am the Mystic Fane,' the BTh thus proclaims His station in the Qayyamu'1-Asmd', 'which the Hand of Omnipotence bath reared. I am the Lamp which the Finger of God liath lit within its niche and caused to shine with deathless splendour.
I am the Flame of that supernal Light that glowed upon Sinai in the gladsorne Spot, and lay concealed in the midst of the Burning
Bush.'"'0 Qurratu'l-'Ayn!' He, addressing Himself in that same commentary, exclaims, 'I recognize in Thee none other except the "Great Announcement" � tlie Announcement voiced by the Concourse on high. By this name, I bear witness, they that circle the Throne of Glory have ever known Thee.'
"'With each and every Prophet, Whom We have sent down in the past,' He further adds, God Passes By, pp. 23 � 24.
2 Dawn-Breakers, p. 76, notes 3 and 4; p. 81, note 2.
'We have established a separate Covenant concerning the "Remembrance of God" and His Day. Manifest, in the realm of glory and through the power of truth, are the "Remembrance of God" and His Day bejbre the eyes of the angels that circle His mercy-seat.'
'Should it be Our wish,' He again affirms, 'it is in Our power to compel, through the agency of but one letter of Our Revelation, the world and all that is therein to recognize, in less than the twinkling of an eye, the truth of Our Cause."'3 In this commentary on the Sflrih of Joseph "we read the following references to Bahá'u'lláh: 'Out of utter nothingness, 0 great and omnipotent Master, Thou heist, through the celestial potency of Thy might, brought me forth and raised me up to proclaim this Revelation. I have made none other but Thee my trust; I have clung to no will but Thy will.
0 Thou Remnant of God!I have sacrificed myself wholly for Thee; I have accepted curses for Thy sake, and have yearned for naught but martyrdom in the path of Thy love.
Sufficient witness unto me is God, the Exalted, the Protector, the Ancient of Days.' 'And when the appointed hour hatli struck,' He again addresses Bahá'u'lláh in that same commentary, 'do Thou, by the leave of God, the All-Wise, reveal from the heights of the Most Lofty and Mystic Mount afaint, an infinitesimal glimmer of Thy impenetrable Mystery, that they who have recognized the radiance of the Sinaic Splendour may faint away and die as they catch a lightning glimpse of the fierce and crimson Light that envelops Thy Revelation."'4 "'As to those who deny Him Who is the Sublime Gate of God,' the Báb, for His part, has affirmed in the Qayyflmu'l-Asmd', 'for them We have prepared, as justly decreed by God, a sore torment. And He, God, is the Mighty, the Wise.' And further, '0 peoples of the earth!
I swear by your Lord!Ye shall act as former generations have acted. Warn ye, then, yourselves of the terrible, the most grievous vengeance of God. For God is, verily, potent over all things.' And again: 'By My glory!
I will make the infidels to taste, with the hands of My power, retrihutions unknown of any one except Me, and will waft over the faithful those musk-scented breaths which I have nursed in the midmost heart of My throne."'5
World Order of Bahd'u'Upper chamber of the House of the Báb in Shirdz where He announced His Mission to Mulid Jflusa.vn.
Page 18In this same commentary the B~~b "has issued this stirring call to the kings and princes of the earth: "'0 concourse of kings and of the sons of kings!
Lay aside, one and all, your dominion which belongeth unto God... Vain indeed is your dominion, for God bath set aside earthly possessions for such as have denied Him..~
0 concourse of kings!Deliver with truth and in all haste the verses sent down by Us to the peoples of Turkey and of India, and beyond them, with power and with truth, to lands in both the East and the West.
By God! If ye do well, to your own behoof will ye do well; and if ye deny God and His signs, We, in very truth, having God, can well dispense with all creatures and all earthly dominion.'
"And again: 'Fear ye God, 0 concourse of kings, lest ye remain afar from
Him Who is His Remembrance(the Báb), after the Truth hath come unto you with a Book and signs from God, as spoken through the wondrous tongue of
Him Who is His Remembrance.Seek ye grace from God, for God hath ordained for you, after ye have believed in Him, a Garden the vastness of which is as the vastness of the whole of Paradise.'
"~Most Great Remembrance, for God liath, in very truth, destined for thee, and for such as circle round thee, on the Day of Judgement, a responsible position in His Path.
I swear by God 0 Shdh' If thou showest enmity unto Him Who is His Remembrance, God will, on the Day of Resurrection, condemn thee, before the kings, unto hellfire, and thou shalt not, in very truth,find on that Day any helper except God, the Exalted.
Purge thou, o Shdh the Sacred Land (Tihifin) from such as have repudiated the Book, ere the day whereon the Remembrance of God cometh, terribly and of a sudden, with His potent Cause, by the leave of God, the Most High. God, verily, hath prescribed to thee to submit unto Him Who is His Remembrance, and unto His Cause, and to subdue, due, with the truth and by His leave, the countries, for in this world thou hast been mercifully invested with sovereignty, and will, in the next, dwell, nigh unto the Seat of Holiness, with the inmates of the Paradise of His good-pleasure. Let not th~v sovereignty deceive thee 0 ShiIi,for every soul shall taste of death,' and this, in very truth, hath been written down as a decree of God."2 To the Shi'ih clericals "who, as Bahá'u'lláh declared, had they not intervened, Persia would have been subdued by the power of God in hardly more than two years" the BTh addressed the following words: "0 concourse of divines! Fear God Irom this day onwards in the views ye advance, for
He Who is Our Remembrancein your midst, and Who cometh from Us, is, in very truth, the Judge and Witness. Turn away from that which ye lay hold of, and which the Book of God, the True One, hath not sanctioned, Jbr on the Day of Resurrection ye shall, upon the Bridge, be, in very truth, held answerable for the position ye occupied."3 "0 concourse of 5i~i'ihs!Fearye God, and Our Cause, which concernetli Him Who is the Most Great Remembrance of God. For great is its/ire, as decreed in the Mother-Book.' "0 people of the Qur'an!
Ye are as nothing unless ye submit unto the Remembrance of God and unto this Book.
If yelbllow the Cause of God, We will Jbr-give you your sins, and if ye turn aside from Our command, We will, in truth, condemn your souls in Our Book, unto the Most Great Fire.
We, verily, do not deal unjustly with men, even to the extent of a speck on a date-stone."
"And finally, in that same Commentary, this startling prophecy is recorded: 'Erelong We will, in very truth, torment such as waged war against ~usayn (Im~m Ijusayn), in the Land of the Euphrates, with the most afflictive torment, and the most dire and exemplary punishment.' 'Erelong,' He also, referring to that same people, in that same Book, has written, 'will God wreak His vengeance upon theni, at the time of Our Return, and He hath, in very truth, prepared for them, in the world to come, a severe torment.' "~ 'ThePromised Day is Come, by Shoghi Effendi, p.27. 2ibid.,p.43. 3ibid.,p. 88. 4ibid.,p. 89.
Page 19The "Epistle between the Two Shrines" was "revealed between Mecca and Medina, in answer to questions posed by Mirza Muhft-i-KirmAni", a S~aykhi leader, who had presented many questions to the Báb while in Mecca.
This Epistle was revealed in January, 1845.'Shoghi Effen~ii states that the visit of the 13Th to Ijij& "was marked by two episodes of particular importance. The first was the declaration of His mission and His open challenge to the haughty Mirza Mul2ft-i-.Kirm&nf, one of 'GodPasses By, p. 24; Dawn-Breakers, pp. 136 � 137, 140.
the most outstanding exponents of the ~haykhi school, who at times went so far as to assert his independence of the leadership of that school assumed after the death of Siyyid K~zim by
IJAJI Mul3ammad KarimKhAn, a redoubtable enemy of the Báb Faith. The second was the invitation, in the form of an Epistle, conveyed by Quddfis, to the Sherif of Mecca, in which the custodian of the House of God wa's called upon to embrace the truth of the new Revelation.
''2 2 GodPasses By, p.9."No sooner had the B&b performed the last of the observances in connection with His pilgrimage to Mecca than He addressed an epistle to the Sherif of that holy city, wherein He set forth, in clear and unmistakable terms, the distinguishing features of His mission, and called upon him to arise and embrace His Cause. This epistle, together with selections from His other writings, He delivered to Quddas, and instructed him to present them to the Sherif.
The latter, however, too absorbed in his own material pursuits to incline his ear to the words which had been addressed to him by the Rib, failed to respond to the call of the Divine Message."3 "Seven years later, wheh in the course of a conversation with a certain lJ4ji Nfy~z-i-Bag~d&df, this same Sherif was informed of the circumstances attending the mission and martyrdom of the Prophet of ~hfr~z, he listened attentively to the description of those events and expressed his indignation at the tragic fate that had overtaken Him."4 Dawn-Breakers, p. 138. God Passes By,p.9.
KITABU'R-RUHThis work of the B&b, "comprising seven period before His banishment to the fortress hundred siarihs",5 was also revealed in the prison of M6ih-Ka.
GodPasses By, p. 24.(meaning literally "The Seven Qualifications") "enjoined the alteration of the formula of the adMn" (the Muslim call to prayer).
This was a treatise in which the Báb had "set forth the essential requirements for those who had attained to the knowledge of the new Revelation and had recognized its claim".
A copy was entrusted by the BTh to Quddas when he departed from Biishihr to Shfr~z. Quddiis, soon after arriving in Shir~z, gave it to MuII& SAdiq-i-KhurAs&ni, and "stressed the necessity of putting into effect immediately all its provisions".
Mu1k~ %diq, "among the first believers who identified themselves with the Messageproclaimed by the Báb", "impelled by the injunction of the Báb in the Khasd'iI-i-Sab'ih to alter the sacrosanct formula of the adhAn sounded it in its amended form before a scandalized congregation in Shir~z and was instantly arrested, reviled, stripped of his garments, and scourged with a thousand ."~ 6 ibid., pp.24, 10 � 11; Dawn-Breakers, pp. 143 � 144.
Page 20View of the house where the BeTh spent forty days of His sojourn in Iyfdhdn in 1846 as the guest of the Imdm-Jum'ih, "one of the principal ecclesiastical dign itaries of the realm, in accordance with the instructions of the governor of the city, Manzichihr Khdn. who had received from the BeTh a letter requesting him to appoint the place where He should dwelt"
RJSALJY-J-FURU'-I-'ADLJYYJHWritten originally in Arabic, this work of the was staying at the residence of the ImAm-BAb b was "rendered into Persian by Mu11~ Jum'ih in IsfAMn.'
Mu~ammad-Taqiy-i-HarAti" while the Báb 'GodPasses By, p.24; Dawn-Breakers, p.208.
COMMENTARY ON THE SIJRIH OF KAWTHARThe Commentary on the Siirih of Kawthar (Qur'an, 108) was revealed by the Báb during the third interview held with Him by Siyyid Ya~yAy-i-D~r~bi, surnamed Vabid, sent by Muhammad Shah, "to investigate and report to him the true situation~~ concerning the B~b's claims. Yatiid was "one of the most erudite, eloquent and influential" of the subjects of the SMh. "Broad-minded, highly imaginative, zealous by nature, intimately associated with the court, he, in the course of three interviews, was completely won over by the arguments and personality of the Báb.
During the third interview the circumstances attending the revelation of the Báb's c ommen-tary on the Stirih of Kawthar, comprising no less than two thousand verses, so overpowered the delegate of the ShAh that he, contenting himself with a mere written report to the Court Chamberlain, arose forthwith to dedicate his entire life and resources to the service of a Faith that was to requite him with the crown of martyrdom during the Nayriz upheaval."
The one in whose soul this commentary of the Báb's "effected such a transformation" was designated by Bahá'u'lláh in His Kitáb-i-Iqdn "that unique and peerless figure of his age." He was "a man of immense erudition and the most preeminent figure to enlist under the banner of the new Faith."
To his "talents and saintliness" and "high attainments in the realm of science and phi losophy" the Báb testified in His Dald'il-i-Sab'ih
("Seven Proofs").2The Commentary on the Siirih of Va'1-'A~r (Qur'an, 103) was revealed by the Báb during the first forty days of His sojourn in IsfAhAn when he was "the guest of Mirza Siyyid Mubammad, the SultAnu'1-'UIamA, the Im&m-Jum'ih, one of the principal ecclesiastical dignitaries of the realm, in accordance with the instructions of the governor of the city, Mane-chihr KhAn, the Mu'tamidu'd-Dawlih, who had received from the Báb a letter requesting him to appoint the place where He should dwell."
This wellknown commentary was revealed "one night, after supper" at the request of the ImAm-Jum'ih. The Nb, "writing with astonishing rapidity.
in a few hours, had devoted to the exposition of the significance of only the first letter of that si~rih � a letter which
Shaykh Abmad-i-Ahs&'ihad stressed, and which Bahá'u'lláh refers to in the Kitáb-i-Aqdas � verses that equalled in number a third of the Qur'an, a feat that called forth such an outburst of reverent astonishment from those who witnessed it that they arose and kissed the hem of His robe."1 1 GodPasses By,pp. 14,24; Dawn-Urea kers,p. 201.
DISSERTATION ON THE SPECIFIC MISSION OFWritten at the request of Manfichihr Khdn, the governor of IsfAh~n, "a Georgian by origin and a Christian by birth," the Dissertation on the Specific Mission of Mul:iammad was revealed also in the house of the Im~m-Jum'ih. "Before a brilliant assemblage of the most accomplished divines" the Mu'tamid "re-quested the flAb to expound and demonstrate the truth of Mubammad's specific mission. To this request, which those present had felt compelled to decline, the B~b readily responded.
In less than two hours, and in the space of fifty pages, He had not oniy revealed a minute, a vigorous and original dissertation on this noble theme, but had also linked it with both the coming of the Qai'im and the return of the Im&m Ijusayn � an exposition that prompted Mantichihr Kh~n to declare before that gathering his faith in the Prophet of IslAm, as well as his recognition of the supernatural gifts with which the Author of so convincing a treatise was endowed~"2 2 God Passes By, pp. 14 � 15; Dawn-Breakers, pp. 202 � 204.
As Shoghi Effendi points out, "The great bulk of the writings emanating from the Báb's prolific mind was, however, reserved for the period of His confinement in Mt�h-Ka and Chihriq. To this period must probably belong the unnumbered Epistles which, as attested by no less an authority than Bahá'u'lláh, the Báb specifically addressed to the divines of every city in Persia, as well as to those residing in Najaf and KarbilA, wherein He set forth in detail the errors committed by each one of them. It was during His incarceration in the fortress of MTh-Kfi that He, according to the testimony of Shay~~ $asan-i-Zunfizi, who transcribed during those nine months the verses dictated by the Nb to His amanuensis, revealed no less than nine commentaries on the whole of the Qur'an � commentaries whose fate, alas, is unknown, and one of which, at least the Author Himself affirmed, surpassed in some respects a book as deservedly famous as the Qayyiimu'1-GodPasses GodPasses By, p.24.
THE PERSIAN BAHA'I"Within the walls of that as His warning regarding, same fortress [MAh-K~J 'Him Whom God will make the BayAn (Exposition) � thatman ifest' � was revealed.
monumental repository Peerless among the doctrinal of the laws and precepts works of the Founder of the new Dispensation of the Báb Dispensation; and the treasury enshriningconsisting of nine VAlrids most of the Báb's references(Uni-ties) of nineteen and tributes to, as well chapters each, except the last
Page 2222 THE Wbid, comprising only ten chapters; not to be confounded with the smaller and less weighty Arabic Bay6.n, revealed during the same period; fulfilling the Mubanimadan prophecy that 'a Youth from Bani-HAshim.
will reveal a new Book and promulgate a new Law'; wholly safeguarded from the interpolation and corruption which has been the fate of so many of the Báb's lesser works, this Book, of about eight thousand verses, occupying a pivotal position in Báb literature, should be regarded primarily as a eulogy of the Promised One rather than a code of laws and ordinances designed to be a permanent guide to future generations.
This Book at once abrogated the laws and ceremonials enjoined by the Qur'an regarding prayer, fasting, marriage, divorce and inheritance, and upheld, in its integrity, the belief in the prophetic mission of Mubammad, even as the Prophet of IslAm before Him had annulled the ordinances of the Gospel and yet recognized the Divine origin of the Faith of Jesus Christ.
It moreover interpreted in a masterly fashion the meaning of certain terms frequently occurring in the sacred Books of previous Dispensations, such as Paradise, Hell, Death, Resurrection, the Return, the Balance, the Hour, the Last Judgement, and the like. Designedly severe in the rules and regulations it imposed, revolutionizing in the principles it instilled, calculated to awaken from their agelong torpor the clergy and the people, and to administer a sudden and fatal blow to obsolete and corrupt institutions, it proclaimed, through its drastic provisions, the advent of the anticipated Day, the Day when 'the Summoner shall summon to a stern business,' when He will 'demolish whatever hath been before Him, even as the Apostle of God demolished the ways of those that preceded
Him.'"...Unlike the Prophets gone before Him, Whose Covenants were shrouded in mystery, unlike Bahá'u'lláh, Whose clearly defined Covenant was incorporated in a specially written Testament, and designated by Him as 'the Book of My Covenant', the Báb chose to intersperse His Book of Laws, the Persian Bay~n, with unnumbered passages, some designedly obscure, mostly indubitably clear and conclusive, in which He fixes the date of the promised Revelation, extols its virtues, asserts its preeminent character, assigns to it unlimited powers and prerogatives, and tears down every barrier that might be an obstacle to its recognition.
'He, verily,' Bahá'u'lláh, referring to the Báb in His Kitd biB adi', has stated, 'bath not fallen short of His duty to exhort the people of the Baydn and to deliver unto them His Message. In no age or dispensation liath any Manifestation made mention, in such detail and in such explicit language, of the Manifestation destined to succeed '"' in the third VAbid of this Book there occurs a passage which, alike in its explicit reference to the name of the Promised One, and in its anticipation of the Order which, in a later age, was to be identified with His Revelation, deserves to rank as one of the most significant statements recorded in any of the Báb's writings. 'Well is it with him,' is His prophetic announcement, 'who Jixeth his gaze upon the Order of Bahá'u'lláh, and rendereth thanks unto his Lord. For He will assuredly be made marnfrst. God hath indeed irrevocably ordained it in the Baydn.'"2 "The germ that holds within itself the po ten-tialities of the Revelation that is to come is endowed with a potency superior to the combined forces of all those who follow Me." "Of all the tributes I have paid to Him Who is to come after Me, the greatest is this, My written confession, that no words of Mine can adequately describe Him, nor can any reference to Him in My Book, the Baydn, do justice to
His Cause."3 "The Baydnand whosoever is therein revolve round the saying of 'Rim Whom God shall make manifest', even as the Alif (the Gospel) and whosoever was therein revolved round the saying of Mukammad, the Apostle of God." "A thousand perusals of the Baydn cannot equal the perusal of a single verse to be revealed by 'Him Whom God shall make manifest'... Today the Baydn is in the stage of seed; at the beginning of the manifestation of 'Him Whom God shall make manifest' its ultimate perfection will become apparent ... The Baydn and such as are believers therein yearn more ardently after Him than the yearning of any lover after his beloved. The Baydn deriveth all its glory from 'Him Whom God shall make manifest'.
All blessing be upon him who believeth in Him and woe betide him that re-jecteth His truth."4 "It is clear and evident that the object of all 1 GodPasses By,pp.24 � 25,28. 2 ibid.,p. 25.
~ WorldOrderofBahá'u'lláh, byShoghi Effendi, p.100.
~ ibid., pp. 100 � 101.A presentday view of Mdh-Kt~ ~A~dhirbdyjdn, where the BeTh was confined for nine consecutive months commencing in the summer of1847. The castle is seen at the base of the overhanging rock above the village.
preceding Dispensations hath been to pave the way for the advent of Mukammad, the Apostle of God. These, including the Muhammadan Dispensation, have had, in their turn, as their objective the Revelation proclaimed by the Qd'im.
The purpose underlying this Revelation, as well as those that preceded it, has, in like manner, been to announce the advent of the Faith of Him Whom God will make man West.
And this Faith� the Faith of Him Whom God will make mani-Jest � in its turn, together with all the Revelations gone before it, have as their object the Manifestation destined to succeed it. And the latter, no less than all the Revelations preceding it, prepare the way for the Revelation which is yet to follow.
The process of the rise and setting of the Sun of Truth will thus indefinitely continue � a process that hath had no beginning and will have no end."'
"'The Bayain,' the Bábin that book, referring to the Promised One, affirms, 'is,from beginning to end, the repository of all of His attributes, and the treasury of both His fire and His World Order of Bahá'u'lláh, by Shoghi Effendi, p. 117.
light.' 'If thou attainest unto His Revelation,' He, in another connection declares, 'and obey-est Him, thou wilt have revealed the fruit of the Baydn; if not, thou art unworthy of mention before God.'
"'0 people of the Baydn!'He, in that same Book, thus warns the entire company of His followers, 'act not as the people of the Qur'an have acted, for if ye do so, the fruits of your night will come to naught.' 'Suffer not the Baydn,' is His emphatic injunction, 'and all that hat/i been reveakd therein to withhold you from that Essence of Being and Lord of tire visibk and invisible.'
"2 "And finally is this, His moving invocation to God: 'Bear Thou witness that, through this Book, I have covenanted with all created things concerning the mission of Him Whom Thou shalt make manifest, ere the covenant concerning My own mission had been established. Sufficient witness art Thou and they that have believed in Thy signs.' "~ "'How veiled are ye, 0 My creatures,' He, 2 GodPasses By,p.29. ~ ibid.,p. 30.
Page 24speaking with the voice of God, has revealed in the BayAn, ' who, without any right, have consigned Him unto a mountain (M~h-K~), not one of whose inhabitants is worthy of mention... With Him, which is with Me, there is no one except him who is one of the Letters of the Living of My Book. In His presence, which is My Presence, there is not at night even a lighted lamp! And yet, in places (of worship) which in varying degrees reach out unto film, unnumbered lamps are shining! All that is on earth bath been created for Him, and all partake with delight of His benefits, and yet they are so veiled from Him as to refuse Him even a lamp!'
'ThePromised Day Is Come, p.7.The "smaller and less weighty Arabic Bay~n" was also revealed during the B&b's confinement in M6h-Ka.2
2 God Passes By, p. 25.was written following the Commentary on the SPrih of Joseph, and the second Tablet some two years later, after the Báb's Dissertation on the Specific Mission of Mubammad, revealed in IsfAhAn. In the second Tablet to Muliammad SMh, the BTh wrote "craving an audience in which to set forth the truths of the new Revelation, and dissipate his doubts".3
"The BTh was still in MAh-Kfl when He wrote the most detailed and illuminating of His Tablets to Mubammad Shah. Prefaced by a laudatory reference to the unity of God, to His Apostles and to the twelve Im~ms; unequivocal in its assertion of the divinity of its Author and of the supernatural powers with which His Revelation had been invested; precise in the verses and traditions it cites in confirmation of so audacious a claim; severe in its condemnation of some of the officials and representatives of the ShAh's administration, particularly of the ' wicked and accursed' Ijusayn KhAn moving in its description of the humiliation and hardships to which its writer had been subjected, this historic document resembles, in many of its features, the LawA-i-SuI.tdn, the Tablet addressed, under similar circumstances, from the prison fortress of 'Akka by Bahá'u'lláh to NA~iri'd-Din ShAh, and constituting His lengthiest epistle to any single sovereign.
The BTh was confined in the fortress of MAh-Ka for nine months, about July, 1847 to April, 1848.~
From this mountain fortress He thus addressed Muhammad
Sh6h:"I am the Primal Point from which have been generated all created things. I am the Countenance of God Whose splendour can never be obscured, the Light of God Whose radiance can never fade. All the keys of heaven God hat/i chosen to place on My right hand, and all the keys of hell on My left...
lam one of the sustaining pillars of the Primalbath recognized Me, kwh known all that is true and right, and hatli attained all that is good and seemly. The substance wherewith God bath created Me is not the clay out of which others have been formed. He bath conferred upon Me that which the worldly-wise can never comprehend, nor the faithful discover...
"By My life! But for the obligation to acknowledge the Cause of Him Who is the Testimony of God...
I would not have announced this unto thee. In that same year (year 60) I despatched a messenger and a book unto thee, that thou mightest act towards the Cause of Him Who is the Testimony of God as befitteth the station of thy sovereignty...
"I swear by the truth of God! Were he who hath been willing to treat Me in suck a manner to know who it is whom he hatli so treated, he, verily, would never in his life be happy. Nay � I, verily, acquaint thee with the truth of the matter � it is as if he bath imprisoned all the Prophets, and all the men of truth, and all the chosen ones... Woe betide him from whose hands floweth evil, and blessed the man from whose hands floweth good...
"I swear by God! I seek no earthly goods from thee, be it as much as a mustard seed. I swear
Page 25by the truth of God! Wert thou to know that which I know, thou wouldst Ibrego the sovereignty of the world and of the next, that thou mightest attain My good-pleasure, through thine obedience unto the True One.. Wert thou to refuse, the Lord of the world would raise up one who will exalt His Cause, and the Command of God will, verily, be carried into effect."' "I swear by God! Shouldst thou know the things which in the space of these four years have befallen Me at the hands of thy people and thine army, thou wouldst hold thy breath from fear of 'ThePromised Day Is Come, pp. 43 � 44.
God. Alas, alas, br the things which have touched Me! I swear by the Most Great Lord! Wert thou to be told in what place I dwell, the first person to have mercy on Me would be thyself In the heart of a mountain is a Ibrtress (M~h-K~)...
the inmates of which are confined to two guards and four dogs. Picture, then, My plight.. In this mountain Ihave remained alone, and have come to such a pass that none of those gone before Me have suffered what I have suf-Jered, nor any transgressor endured what I have endured!"
2 2 ibid., pp. 6 � 7."The most important of the polemical works of the Bib", the Dald'il-i-Sab'ih was also revealed during the Báb's confinement in M~ih-Ki~i. "Remarkably lucid, admirable in its precision, original in conception, unanswerable in its argument, this work, apart from the many and divers proofs of His mission which it adduces, is noteworthy for the blame it assigns to the 'seven powerful sovereigns ruling the world' in His day, as well as for the manner in which it stresses the responsibilities, and censures the conduct, of the Christian divines of a former age who, had they recognized the truth of Mul:iammad's mission, He contends, would have been followed by the mass of their co-"'Gracious God!' writes the B~b with reference to the 'seven powerful sovereigns ruling the world' in His day, 'None of them hat/i been informed of His (the Bib's) Manifestation, and if informed, iwne hath believed in Him.
Who knowetli they may leave this world below full of desire, and without having realized that the thing for which they were waiting had come to For the translation into the French, by A. L. M. Nicolas of excerpts from this Tablet, see The Bahá'í World, vol. VII[, p.205.
God Passes By, p.26.pass. This is what happened to the monarchs that held fast unto the Gospel.
They awaited the coming of the Prophet of God (Mul:iammad), and when He did appear, they failed to recognize Him. Behold how great are the sums which these sovereigns expend without even the slightest thought c/appointing an official charged with the task of acquainting them in their own realms with the Manifestation of God! They would thereby have Julfihled the purpose for which they have been created. All their desires have been and are stilifixed upon leaving behind them traces of their names.'
"The Báb, moreover, in that same treatise, censuring the failure of the Christian divines to acknowledge the truth of Mubammad's mission, makes this illuminating statement: 'The blame falleth upon their doctors, for Wthese had believed, they would have been followed by the mass of their countrymen. Behold, then, that which hath come to pass! The learned men of Christendom are held to be learned by virtue of their safeguarding the teaching of Christ, and yet consider how they themselves have been the cause of men's failure to accept the Faith and attain unto salvation!' "~ The Promised Day is Come, p. 17.
LAWH-J-HURLiFAT (TABLET OF THE LETTERS)"During the Báb's confinementscience of divination, in the fortress of Chihriq,was later recognized where He spent almost to have unravelled, on the whole of the two remainingthe one hand, the mystery of years of His life, the the Musta~hAth, and to Lawh-i-~Iuri~fdt (Tablet have abstrusely alluded, of the Letters) was revealed,on the other, to the in honour of Dayy~n � a Tabletnineteen years which must which, however misconstruedneeds elapse between at first as an exposition the Declaration of the of the B~b and that of Bahá'u'lláh...
Page 26The ]ortress of ~?izihriq, near Uri~miyyih (known today as Rig'd'iyyih). The Báb was transferred to Chihriq, surnamed by Him "the Grievous Mountain", about April 10, 1848.
"To this period of incarceration in the fortresses of
M~h-Kii and Chihriq � aperiod of unsurpassed fecundity, yet bitter in its humiliations and ever-deepening sorrows � belong almost all the written references, whether in the form of warnings, appeals or exhortations, which the BTh, in anticipation of the approaching hour of His supreme affliction, felt it necessary to make to the Author of a Revelation that was soon to supersede His own."' This Tablet was revealed for "a prominent official of high literary ability later surnamed Dayy~n by the B~b",2 on whom "He conferred the title of 'the third Letter to believe in Him Whom God shall make manifest'."
According to Nabil, "Themystery of the Mustagh64h [literally, "He Who is invoked"] had long baffled the most searching minds among the people of the Bay~n and had proved an insurmountable obstacle to their recognition of the Promised One.
The Báb had Himselfin that Tablet unravelled that mystery; no one, however, was able to understand the explanation which He had given. It was left to Bahá'u'lláh to unveil it to the eyes of all men."4 1 God Passes By, p. 27. 2 The Dawn-Breakers, p. 303.
8 GodPasses By, p.28.to the Son of the Woll; cites a passage from the Tablet of the B~b to Dayy~n, prefacing it with these words: "Dayydn, who, according to the words of Him Who is the Point... is the repository of the trust of the one true God. and the treasury of the pearls of His knowledge, was made by them to suffer so cruel a martyrdom that the Concourse on high wept and lamented.
He it is whom He (the Bib) had taught the hidden and preserved knowkdge and entrusted him therewith, through His words: '0 thou who art named Dayydn!
This is a hidden and preserved Knowledge. We have entrusted it unto thee, and bro ught it to thee, as a mark of honour from God, inasmuch as the eye of thine heart is pure. Thou wilt appreciate its value, and wilt cherish its excellence. God, verily, hath deigned to bestow upon the Point of the Baydn a hidden and preserved Knowledge, the like of which God hath not sent down prior to this Revelation. More precious is it than any other knowledge in the estimation of God � glorified be He! He, verily, hath made it His testimony, even as He hath made the verses to be His testimony.'
"~ op cit., pp. 174 � 175."It was during these years � years darkened throughout by the rigours of the BTh's captivity, by the severe indignities inflicted upon Him, and by the news of the disasters that overtook the heroes of M~zindardn and Nayriz � that He revealed, soon after His return from Tabrfz,
His denunciatory TabletCouched in bold and moving language, unsparing in its condemnation, this epistle was forwarded to the intrepid Ijujiat, who, as corroborated by Bahá'u'lláh, delivered it to that wicked minister"'
[Grand Vazir of Mubam-madShAh]. This Tablet was given the name of the Khutbiy-i-Qahriyyih (literally,
"Sermon of Wrath"). 21 GodPasses Ry, p.27. 2 The Dawn-Breakers, p.323.
KITAB-I-PANJ-SHA'N"In the Kitáb-i-Panj-Sha'n, one of His last works, He had alluded to the fact that the sixth Naw-Rflz after the declaration of His mission would be the last lie was destined to celebrate on earth.
to 'Azim He divulged, in the Kitáb-i-Panj-Sha'n, the name, and announced the approaching advent, of Him Who was to ~ GodPasses By, p. 51.
consummate His own Revelation 'Wait thou,' is His statement to 'Azim, 'until nine will have elapsed from the time of the Baydn. Then exclaim: "Blessed, therefore, be God, the most excellent of Vlakers!"' "~ ibid., pp. 28, 29.
MuIIA $haykh 'Au, surnam~d 'A4m (literally, "great") by the Báb, was one of the "outstanding figures among the ecclesiastical leaders of Khur~s~n" (Dawn-Breakers, p. 125).
NPulpit of the Masjid-i-Vakil, Shirdz, from which the Báb addressed the congregation in 1845.
Page 293. 'ABDU'L-BAHÁ Tablet to the Central Organization for a Durable Peace,
The Hague'Abdu'l-Bahá'í reply to a communication addressed to Him by the Executive Committee of the Central Organization for a Durable Peace, despatched to it at The Hague by the hands of a special delegation, a Tablet described by Shoghi Effendi in God Passes By as being of 'far reaching importance
December 17, 19190 YE esteemed ones who are pioneers among the well-wishers of the world of humanity!
The letters which ye sent during the war were not received, but a letter dated February 11th, 1916, has just come to hand, and immediately an answer is being written. Your intention deserves a thousand praises, because you are serving the world of humanity, and this is conducive to the happiness and welfare of all. This recent war has proved to the world and the people that war is destruction while Universal Peace is construction; war is death while peace is life; war is rapacity and bloodthirstiness while peace is beneficence and humaneness; war is an appurtenance of the world of nature while peace is of the foundation of the religion of God; war is darkness upon darkness while peace is heavenly light; war is the destroyer of the edifice of mankind while peace is the everlasting life of the world of humanity; war is like a devouring wolf while peace is like the angels of heaven; war is the struggle for existence while peace is mutual aid and cooperation among the peoples of the world and the cause of the good-pleasure of the True One in the heavenly realm.
There is not one soul whose conscience does not testify that in this day there is no more important matter in the world than that of Universal Peace.
Every just one bears witness to this and adores that esteemed Assembly because its aim is that this darkness may be changed into light, this bloodthirstiness into kindness, this torment into bliss, this hardship into ease and this enmity and hatred into fellowship and love. Therefore, the effort of those esteemed souls is worthy of praise and commendation.
But the wise souls who are aware of the essential relationships emanating from the realities of things consider that one single matter cannot, by itself, influence the human reality as it ought and should, for until the minds of men become united, no important matter can be accomplished. At present Universal Peace is a matter of great importance, but unity of conscience is essential, so that the foundation of this matter may become secure, its establishment firm and its edifice strong.
Therefore His HolinessBahá'u'lláh, fifty years ago, expounded this question of Universal Peace at a time when He was confined in the fortress of 'Akka and was wronged and imprisoned.
He wrote about this important matter of Universal Peace to all the great sovereigns of the world, and established it among His friends in the Orient. The horizon of the East was in utter darkness, nations displayed the utmost hatred and enmity towards each other, religions thirsted for each other's blood, and it was darkness upon darkness.
At such a time His Holiness Bahá'u'lláh shone forth like the sun from the horizon of the East and illumined Persia with the lights of these teachings.
Among His teachings was the declaration of Universal Peace. People of different nations, religions and sects who followed Him came together to such an extent that remarkable gatherings were instituted consisting of the various nations and religions of the East. Every soul who entered these gatherings saw but one nation, one teaching, one pathway, one order, for the teachings of His Holiness Bahá'u'lláh were not limited to the establishment of Universal Peace. They embraced many teachings which supplemented and supported that of Universal Peace.
Among these teachings was the independentinvestigation of reality so that the world of humanity may be saved from the darkness of imitation and attain to the truth; may tear off and cast away this ragged and outgrown garment of 1 ,OOO years ago and may put on the robe woven in the utmost purity and holiness in the loom of reality. As reality is one and cannot admit of multiplicity, therefore different opinions must ultimately become fused into one.
And among the teachings of His Holiness Bahá'u'lláh is the oneness of the world of humanity; that all human beings are the sheep of God and He is the kind Shepherd.
This Shepherd is kind to all the sheep, because He created them all, trained them, provided for them and protected them. There is no doubt that the Shepherd is kind to all the sheep and should there be among these sheep ignorant ones, they must be educated; if there be children, they must be trained until they reach maturity; if there be sick ones, they must be cured. There must be no hatred and enmity, for as by a kind physician these ignorant, sick ones should be treated.
And among the teachings of His Holiness Bahá'u'lláh is, that religion must be the cause of fellowship and love. If it becomes the cause of estrangement then it is not needed, for religion is like a remedy; if it aggravates the disease then it becomes unnecessary.
And among the teachings of Bahá'u'lláh is, that religion must be in conformity with science and reason, so that it may influence the hearts of men. The foundation must be solid and must not consist of imitations.
And among the teachings of Bahá'u'lláh is, that religious, racial, political, economic and patriotic prejudices destroy the edifice of humanity.
As long as these prejudices prevail, the world of humanity will not have rest. For a period of 6,000 years history informs us about the world of humanity. During these 6,000 years the world of humanity has not been free from war, strife, murder and bloodthirstiness.
In every period war has been Waged in one country or another and that war was due to either religious prejudice, racial prejudice, political prejudice or patriotic prejudice.
It has therefore been ascertained and proved that all prejudices are destructive of the human edifice. As long as these prejudices persist, the struggle for existence must remain dominant, and bloodthirstiness and rapacity continue. Therefore, re, even as was the case in the past, the world of humanity cannot be saved from the darkness of nature and cannot attain illumination except through the abandonment of prejudices and the acquisition of the morals of the Kingdom.
If this prejudice and enmity are on account of religion consider that religion should be the cause of fellowship, otherwise it is fruitless. And if this prejudice be the prejudice of nationality consider that all mankind are of one nation; all have sprung from the tree of Adam, and Adam is the root of the tree. That tree is one and all these nations are like branches, while the individuals of humanity are like leaves, blossoms and fruits thereof Then the establishment of various nations and the consequent shedding of blood and destruction of the edifice of humanity result from human ignorance and selfish motives.
As to the patriotic prejudice, this is also due to absolute ignorance, for the surface of the earth is one native land. Every one can live in any spot on the terrestrial globe. Therefore all the world is man's birthplace.
These boundaries and outlets have been devised by man. In the creation, such boundaries and outlets were not assigned. Europe is one continent, Asia is one continent, Africa is one continent, Australia is one continent, but some of the souls, from personal motives and selfish interests, have divided each one of these continents and considered a certain part as their own country. God has set up no frontier between France and Germany; they are continuous. Yea, in the first centuries, selfish souls, for the promotion of their own interests, have assigned boundaries and outlets and have, day by day, attached more importance to these, until this led to intense enmity, bloodshed and rapacity in subsequent centuries.
In the same way this will continue indefinitely, and if this conception of patriotism remains limited within a certain circle, it will be the primary cause of the world's destruction.
No wise and just person will acknowledge these imaginary distinctions.
Every limited area which we call our native country we regard as our motherland, whereas the terrestrial globe is the motherland of all, and not any restricted area. In short, for a few days we live on this earth and eventually we are buried in it, it is our eternal tomb.
Is it worth while that we should engage in bloodshed and tear one another to pieces for this eternal tomb? Nay,
Page 31far from it, neither is God pleased with such conduct nor would any sane man approve of it. Consider! The blessed animals engage in no patriotic quarrels. They are in the utmost fellowship with one another and live together in harmony.
For example, if a dove from the East and a dove from the West, a dove from the North and a dove from the South chance to arrive, at the same time, in one spot, they immediately associate in harmony.
So is it with all the blessed animals and birds.But the ferocious animals, as soon as they meet, attack and fight with each other, tear each other to pieces and it is impossible for them to live peaceably together in one spot. They are all unsociable and fierce, savage and combative fighters.
Regarding the economic prejudice, it is apparent that whenever the ties between nations become strengthened and the exchange of commodities accelerated, and any economic principle is established in one country, it will ultimately affect the other countries and universal benefits will result. Then why this prejudice?
As to the political prejudice, the policy of God must be followed and it is indisputable that the policy of God is greater than human policy. We must follow the Divine poLicy and that applies alike to alI individuals, He treats all individuals alike: no distinction is made, and that is the foundation of the Divine
Religions.And among the teachings of His Holiness Bahá'u'lláh is the origination of one language that may be spread universally among the people. This teaching was revealed from the pen of His Holiness Bahá'u'lláh in order that this universal language may eliminate misunderstandings from among mankind.
And among the teachings of His Holiness Bahá'u'lláh is the equality of women and men. The world of humanity has two wings � one is women and the other men. Not until both wings are equally developed can the bird fly. Should one wing remain weak, flight is impossible. Not until the world of women becomes equal to the world of men in the acquisition of virtues and perfections, can success and prosperity be attained as they ought to be.
And among the teachings of Bahá'u'lláh is voluntary sharing of one's property with others among mankind, This voluntary sharing is greater than equality, and consists in this, that man should not prefer himself to others, but rather should sacrifice his life and property for others, But this should not be introduced by coercion so that it becomes a law and man is compelled to follow it. Nay, rather, man should voluntarily and of his own choice sacrifice his property and life for others, and spend willingly for the poor, just as is done in Persia among the Baha.
And among the teachings of His Holiness Bahá'u'lláh is man's freedom, that through the ideal Power he should be free and emancipated from the captivity of the world of nature; for as long as man is captive to nature he is a ferocious animal, as the struggle for existence is one of the exigencies of the world of nature. This matter of the struggle for existence is the fountainhead of all calamities and is the supreme affliction.
And among the teachings of Bahá'u'lláh is that religion is a mighty bulwark. If the edifice of religion shakes and totters, commotion and chaos will ensue and the order of things will be utterly upset, for in the world of mankind there are two safeguards that protect man from wrongdoing. One is the law which punishes the criminal; but the law prevents only the manifest crime and not the concealed sin; whereas the ideal safeguard, namely, the religion of God, prevents both the manifest and the concealed crime, trains man, educates morals, compels the adoption of virtues and is the all-inclusive power which guarantees the felicity of the world of mankind. But by religion is meant that which is ascertained by~ investigation and not that which is based on mere imitation, the foundation of Divine Religions and not human imitations.
And among the teachings of Bahá'u'lláh is that although material civilization is one of the means for the progress of the world of mankind, yet until it becomes combined with Divine civilization, the desired result, which is the felicity of mankind, will not be attained.
Consider! These battleships that reduce a city to ruins within the space of an hour are the result of material civilization; likewise the Krupp guns, the Mauser rifles, dynamite, submarines, torpedo boats, armed aircraft and bombing aeroplanes � all these weapons of war are the malignant fruits of material civilization.
Had material civilization been combined with Divine civilization, these fiery weapons would
Page 32Nay, rather, human energy would have been wholly devoted to useful inventions and would have been concentrated on praiseworthy discoveries.
Material civilization is like a lamp-glass.Divine civilization is the lamp itself and the glass without the light is dark. Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Divine civilization is like the spirit, and the body gets its life from the spirit, otherwise it becomes a corpse. It has thus been made evident that the world of mankind is in need of the breaths of the lloiy Spirit. Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness. For the world of nature is an animal world. Until man is born again from the world of nature, that is to say, becomes detached from the world of nature, he is essentially an animal, and it is the teachings of God which convert this animal into a human soul.
And among the teachings of Bahá'u'lláh is the promotion of education. Every child must be instructed in sciences as much as is necessary. If the parents are able to provide the expenses of this education, it is all right, otherwise the community must provide the means for the teaching of that child.
And among the teachings of His Holiness Bahá'u'lláh is justice and right.
Until these are realized on the plane of existence, all things shall be in disorder and remain imperfect.
The world of mankind is a world of oppression and cruelty, and a realm of aggression and error.
In fine, such teachings are numerous. These manifold principles, which constitute the greatest basis for the felicity of mankind and are of the bounties of the Merciful, must be added to the matter of Universal Peace and combined with it, so that results may accrue. Otherwise the realization of Universal Peace by itself in the world of mankind is difficult.
As the teachings of His Holiness Bahá'u'lláh are combined with Universal Peace, they are like a table provided with every kind of fresh and delicious food. Every soul can find, at that table of infinite bounty, that which he desires.
If the question is restricted to Universal Peace alone, the remarkable results which are expected and desired will not be attained.
The scope of Universal Peace must be such that all the communities and religions may find their highest wish realized in it. At present the teachings of His Holiness Bahá'u'lláh are such that all the communities of the world, whether religious, political or ethical, ancient or modern, find in the teachings of Bahá'u'lláh the expression of their highest wish.
For example, the people of religions find, in the teachings of His Holiness Bahá'u'lláh, the establishment of Universal Religion � a religion that perfectly conforms with present conditions, which in reality effects the inimedi-ate cure of the incurable disease, which relieves every pain, and bestows the infallible antidote for every deadly poison. For if we wish to arrange and organize the world of mankind in accordance with the present religious imitations and thereby to establish the felicity of the world of mankind, it is impossible and impracticable � for example, the enforcement of the laws of the Old Testament (Torah) and also of the other religions in accordance with present imitations. But the essential basis of all the Divine Religions which pertains to the virtues of the world of mankind and is the foundation of the welfare of the world of man, is found in the teachings of His Holiness Bahá'u'lláh in the most perfect presentation.
Similarly, with regard to the peoples who clamour for freedom: the moderate freedom which guarantees the welfare of the world of mankind and maintains and preserves the universal relationships, is found in its fullest power and extension in the teachings of His Holiness Bahá'u'lláh.
So with regard to political parties: that which is the greatest policy directing the world of mankind, nay, rather, the Divine policy, is found in the teachings of His Holiness
Bahá'u'lláh.Likewise with regard to the party of "eqila-lity" which seeks the solution of the economic problems: until now all proposed solutions have proved impracticable except the economic proposals in the teachings of His Holiness Bahá'u'lláh which are practicable and cause no distress to society.
So with the other parties: when ye look deeply into this matter, ye will discover that the highest aims of those parties are found in the teachings of Bahá'u'lláh. These teachings constitute the all-inclusive power among all men and are practicable. But there are some teachings of the past, such as those of the Torah, which cannot be carried out at the present day.
Page 33Photograph of 'Abdu'l-Bahá taken in Adrianopk, circa 1868.
Page 34It is the same with the other religions and the tenets of the various sects and the different parties.
For example, the question of Universal Peace, about which His Holiness Bahá'u'lláh says that the Supreme Tribunal must be established: although the League of Nations has been brought into existence, yet it is incapable of establishing
Universal Peace. Butthe Supreme Tribunal which His Holiness Bahá'u'lláh has described will fulfil this sacred task with the utmost might and power. And His plan is this: that the national assemblies of each country and nation � that is to say parliaments � should elect two or three persons who are the choicest men of that nation, and are well informed concerning international laws and the relations between governments and aware of the essential needs of the world of humanity in this day. The number of these representatives should be in proportion to the number of inhabitants of that country. The election of these souls who are chosen by the national assembly, that is, the parliament, must be confirmed by the upper house, the congress and the cabinet and also by the president or monarch so these persons may be the elected ones of all the nation and the government.
From among these people the members of the Supreme Tribunal will be elected, and all mankind will thus have a share therein, for every one of these delegates is fully representative of his nation. When the Supreme Tribunal gives a ruling on any international question, either unanimously or by majority-rule, there will no longer be any pretext for the plaintiff or ground of objection for the defendant. In case any of the governments or nations, in the execution of the irrefutable decision of the Supreme Tribunal, be negligent or dilatory, the rest of the nations will rise up against it, because all the governments and nations of the world are the supporters of this
Supreme Tribunal. Considerwhat a firm foundation this is! But by a limited and restricted League the purpose will not be realized as it ought and should. This is the truth about the situation, which has been stated.
Consider how powerful are the teachings of Hisa time when His Holiness was in the prison of 'Akka and was under the restrictions and threats of two bloodthirsty kings, notwithstanding this fact, His teachings spread with all power in Persia and other countries. Should any teaching, or any principle, or any community fall under the threat of a powerful and bloodthirsty monarch it will be annihilated within a short space of time. At present for fifty years the Bahá'ís in Persia and most regions have been under severe restrictions and the threat of sword and spear. Thousands of souls have given their lives in the arena of sacrifice and have fallen as victims under the swords of oppression and cruelty. Thousands of esteemed families have been uprooted and destroyed. Thousands of children have been made fatherless. Thousands of fathers have been bereft of their sons. Thousands of mothers have wept and lamented for their boys who have been beheaded.
All this oppression and cruelty, rapacity and bloodthirstiness did not hinder or prevent the spread of the teachings of Bahá'u'lláh. They spread more and more every day, and their power and might became more evident.
It may be that some foolish person among the Persians will affix his name to the contents of the Tablets of His Holiness Bahá'u'lláh or to the explanations given in the letters [Tablets] of 'Abdu'l-Bahá and send it to that esteemed Assembly.
Ye must be aware of this fact, for any Persian who seeks fame or has some other intention will take the entire contents of the Tablets of His Holiness Bahá'u'lláh and publish them in his own name or in that of his community, just as happened at the Universal Races Congress in London before the war. A Persian took the substance of the Epistles of His Holiness Bahá'u'lláh, entered that Congress, gave them forth in his own name and published them, whereas the wording was exactly that of His Holiness Bahá'u'lláh. Some such souls have gone to Europe and have caused confusion in the minds of the people of Europe and have disturbed the thoughts of some Orientalists. Ye must bear this fact in mind, for not a word of these teachings was heard in Persia before the appearance of Bahá'u'lláh. Investigate this matter so that it may become to you evident and manifest. Some souls are like parrots. They learn any note which they may hear, and sing it, but they themselves are unaware of what they utter. There is a sect in Persia at present made up of a few souls who are called Báb's, who claim to be followers of His Holiness the BTh, whereas they are utterly unaware of His Holiness. They have some secret teachings
Page 35which are entirely opposed to the teachings of Bahá'u'lláh and in Persia people know this. But when these souls come to Europe, they conceal their own teachings and utter those of His Holiness Bahá'u'lláh, for they know that the teachings of His Holiness Bahá'u'lláh are powerful and they therefore declare publicly those teachings of Bahá'u'lláh in their own name. As to their secret teachings, they say that they are taken from the Book of Baydn, and the Book of Baydn is from His Holiness the Nib. When ye get hold of the translation of the Book of Baydn, which has been translated in Persia, ye will discover the truth that the teachings of Bahá'u'lláh are utterly opposed to the teachings of this sect. Beware lest ye disregard this fact. Should ye desire to investigate the matter further, enquire from Persia.
In fine, when travelling and journeying throughout the world, wherever one finds construction, it is the result of fellowship and love, while everything that is in ruin shows the effect of enmity and hatred. Notwithstanding this, the world of humanity has not become aware and has not awakened from the sleep of heedlessness.
Again it engages in differences, in disputes and wrangling, that it may set up ranks of war and may run to and fro in the arena of battle and strife.
So is it with regard to the universe and its corruption, existence and nonexistence.
Every contingent being is made up of different and numerous elements and the existence of everything is a result of composition. That is to say, when between simple elements a composition takes place a being arises; the creation of beings comes about in this way.
And when that composition is upset, it is followed by decomposition, the elements disintegrate, and that being becomes annihilated. That is to say, the annihilation of everything consists in the decomposition and the separation of elements. Therefore, every composition among the elements is the cause of life, while dissociation and separation are the cause of death. In short, attraction and harmony of things are the cause of the production of fruits and useful results, while repulsion and inharmony of things are the cause of disturbance and annihilation. From harmony and attraction, all living contingent beings, such as plant, animal and man, are realized, and from inharmony and repulsion decay sets in and annihilation becomes manifest.
Therefore whatever is the cause of harmony, attraction and union among men is the life of the world of humanity, and whatever is the cause of difference, of repulsion and of separation is the cause of the death of mankind. And when you pass by a garden wherein vegetable beds and plants, flowers and fragrant herbs are all combined so as to form a harmonious whole, this is an evidence that this plantation and this rose garden have been cultivated and arranged by the care of a perfect gardener, while when you see a garden in disorder, lacking arrangement and confused, this indicates that it has been deprived of the care of a skilful gardener, nay, rather, it is nothing but a mass of weeds. It has therefore been made evident that fellowship and harmony are indicative of the training by the real Educator, while separation and dispersion prove wildness and deprivation of Divine training.
Should any one object that, since the communities and nations and races and peoples of the world have different formalities, customs, tastes, temperaments, morals, varied thoughts, minds and opinions, it is therefore impossible for ideal unity to be made manifest and complete union among men to be realized, we say that differences are of two kinds: One leads to destruction, and that is like the difference between warring peoples and competing nations who destroy one another, uproot each other's families, do away with rest and comfort and engage in bloodshed and rapacity.
That is blameworthy. But the other difference consists in variation.
This is perfection itself and the cause of the appearance of Divine bounty. Consider the flowers of the rose garden. Although they are of different kinds, various colours and diverse forms and appearances, yet as they drink from one water, are swayed by one breeze and grow by the warmth and light of one sun, this variation and this difference cause each to enhance the beauty and splendour of the others.
The differences in manners, in customs, in habits, in thoughts, opinions and in temperaments is the cause of the adornment of the world of mankind.
This is praiseworthy. Likewise this difference and this variation, like the difference and variation of the parts and members of the human body, are the cause of the appearance of beauty and perfection. As these different parts and members are under the control of the dominant spirit, and the spirit
Page 36permeates all the organs and members, and rules all the arteries and veins, this difference and this variation strengthen love and harmony and this multiplicity is the greatest aid to unity. If in a garden the flowers and fragrant herbs, the blossoms and fruits, the leaves, branches and trees are of one kind, of one form, of one colour and of one arrangement, there is no beauty or sweetness, but when there is variety, each will contribute to the beauty and charm of the others and will make an admirable garden, and will appear in the utmost loveliness, freshness and sweetness. Likewise, when difference and variety of thoughts, forms, opinions, characters and morals of the world of mankind come under the control of one Supreme Power, and the influence of the Word of the One True God, they will appear and be displayed in the most perfect glory, beauty, exaltation and perfection.
Today nothing but the power of the Word of God which encompasses the realities of things can bring the thoughts, the minds, the hearts and the spirits under the shade of one Tree. He is the potent in all things, the vivifier of souls, the preserver and the controller of the world of mankind.
Praise be to God, in this day the light of the Word of God has shone forth upon all regions, and from all sects, communities, nations, tribes, peoples, religions and denominations, souls have gathered under the shadow of the Word of Oneness and have in the most intimate fellowship united and harmonized!
Some time ago, during the war, a letter [Tablet]was written regarding the teachings of His Holiness Bahá'u'lláh which may appropriately be appended to this epistle.
0 people of the world!The dawn of the Sun of Reality is assuredly for the illumination of the world and for the man4fkstation of mercy. In the assemblage of the ffimily of Adam results and fruits are praiseworthy, and the holy besrowals of every bounty are abundant. It is an absolute mercy and a complete bounty, the illumination of the world, fellowslu and harmony, love and union; nay, rather, mercifulness and oneness, the elimina-don of discord and the unity of whomsoever are on the earth in the utmost of freedom and dignity. The
Blessed Beauty Bahá'u'lláhsaid: "All are thefruits of one treeandtheleavesofone branch." He likened the world of existence to one tree and all the souls to leaves, blossoms and fruits. Therefore all the branches, leaves, blossoms and fruits must be in the utmost ofiresliness, and the bringing about of this delicacy and sweetness depends upon union and frllowship.
Therefore they must ass jst each other with all their power and seek everlasting life. Thus the friends of God must manifrst the mercy of the Compassionate Lord in the world of existence and must show forth the bounty of the visible and invisible King.
They must purify their sight, and look upon mankind as the leaves, blossoms and fruits of the tree of creation, and must always be thinking of doing good to someone, of love, consideration, affection and assistance to somebody. They must see no enemy and count no one as an ill wisher.
They must consider every one on the earth as a friend; regard the stranger as an intimate, and the alien as a companion.
They must not be bound by any tie, nay, rather, they should be free from every bond. In this day the one who is favoured in the threshold of grandeur is the one who offers the cup of faithfulness and bestows the pearl of gift to the enemies, even to the fallen oppressor, lends a helping hand, and considers every bitter foe as an aft a'ctionate friend.
These are the commands of the Blessed Beauty, these are the counsels of the Greatest Name.
0 ye dear friends! The world is engaged in war and struggle, and mankind is in the utmost conflict and danger. The darkness of unfaithfulness has enshrouded the earth and the illumination of faithfulness has become concealed. All nations and tribes of the world have sharpened their claws and are warring and fighting with each other. The edifice of man is shattered. Thousandsoffamiliesare wandering disconsolate. Thousands of thousands of souls are besmeared with dust and blood in the arena of battle and struggle every year, and the tent of happiness and life is overthrown. The prominent men become commanders and boast of bloodshed, and glory in destruction.
One says: "I have severed with my sword the necks of a nation," and one: "I have levelled a kingdom to the dust"; and another: "I have overthrown the foundation of a government."
This is the pivot around which the pride and glory of mankind are revolving.
In all regions friendship and uprightness are denounced and reconciliation and regard for truth are despised.
The herald ofpeace, rejbrmation, love and reconciliation is the Religion of the
BlessedBeauty which has pitched its tent on the apex of the world and proclaimed its summons to the people.
Then, 0 ye friends of God!Appreciate the value of this precious Revelation, move and act in accordance with it and walk in the straight path and the right way. Show it to the people. Raise the melody of the Kingdom and spread abroad the teachings andordinances of the loving Lord so that the world may become another world, the darkened earth may become illumined and tI'ze dead body of the people may obtain new life. Every soul may seek everlasting life through the breath of the Merciful. Life in this mortal world will quickly come to an end, and this earthly glory, wealth, comfort, and happiness will soon vanish and be no more. Summon ye the people to God and call the souls to the manners and conduct of the Supreme Concourse.
To the orphans be ye kind fathers, and to the unlor-tunate a refuge and shelter.
To the poor be a treasure of wealth, and to the sick a remedy and healing. Be a helper c/every oppressed one, the protector of every destitute one, be ye ever mindful to serve any soul of mankind.
Attach no importance to self-seeking, rejection, arrogance, oppression and enmity. Heed them not. Deal in the contrary way. Be kind in truth, not only in appearance and outwardly. Every soul of the friends of God must concentrate his mind on this, that he may manifest the mercy of God and the bounty of the Forgiving One.
He must do good to every soul whom he encounters, and render benefit to him, becoming the cause of improving the morals and correcting the thoughts so that the light of guidance may shine forth and the bounty of His Holiness the Merciful One may encompass.
Love is light in whatsoever house it may shine and enmity is darkness in whatsoever abode it dwell.
0 friends of God! Strive ye so that this darkness may be utterly dispelled and the Hidden Mystery may be revealed and the realities of things made evident and manifest.
Tablet to Dr. Auguste Henri Forel'o REVERED personage, lover oftruth! Thy letter dated July 28, 1921, hath been received. The contents thereof were most pleasing and indicated that, praised be the Lord, thou art as yet young, and searchest after truth, that thy power of thought is strong and the discoveries of thy mind manifest.
Numerous copies of the epistle I had written to Dr. Fisher are spread far and wide and every one knoweth that it hath been revealed in the year 1910. Apart from this, numerous epistles have been written before the war upon the same theme, and reference, too, hath been made to these questions in the Journal of the San Francisco University,2 the date whereof is known beyond any doubt. In like manner have the philosophers of broad vision praised highly the discourse eloquently delivered in the above-named University. A copy of that paper is thus enclosed and forwarded. Thy works are no 1 Dr. Auguste Henri Forel of Zurich was born in 1848 and became a Bahá'í in 1920. His special field was entomology and psychology. For many years he held the chair of psychiatry at Zurich.
"By his tireless research Dr. Forel greatly augmented scientific knowledge and rendered inestimable service to mankind." ("In
Memoriam", The Bahá'íWorld, vol. v, p. 420.) This Tablet was written in 1921.
2 Stanford University, Palo Alto, California, 1912.
doubt of great benefit, and if published, send us a copy of each.
By materialists, whose belief with regard to Divinity hath been explained, is not meant philosophers in general, but rather that group of materialists of narrow vision that worship that which is sensed, that depend upon the five senses only, and whose criterion of knowledge is limited to that which can be perceived by the senses. All that can be sensed is to them real, whilst whatever falleth not under the power of the senses is either unreal or doubtful.
The existence of the Deity they regard as wholly doubtful.
It is as thou hast written, not philosophers in general but narrow-minded materialists that are meant. As to deistic philosophers, such as Socrates, Plato and Aristotle, they are indeed worthy of esteem and of the highest praise, for they have rendered distinguished services to mankind. In like manner we regard the materialistic, accomplished, moderate philosophers, that have been of service (to mankind).
We regard knowledge and wisdom as the foundation of the progress of mankind, and extol philosophers that are endowed with
Page 38broad vision. Peruse carefully the San Francisco University Journal that the truth may be revealed to thee.
Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not.
For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas, the soul is free from all agencies. The soul as thou observest, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength.
In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist. The spirit however possesseth various grades and stations.
As to the existence of spirit in the mineral: it is indubitable that minerals are endowed with a spirit and life according to the requirements of that stage. This unknown secret, too, hath become known unto the materialists who now maintain that all beings are endowed with life, even as He saith in the Qur'an, "All things are living."
In the vegetable world, too, there is the power of growth, and that power of growth is the spirit.
In the animal world there is the sense of feeling, but in the human world there is an all-embracing power. In all the preceding stages the power of reason is absent, but the soul existeth and revealeth itself The sense of feeling under-standeth standeth not the soul, whereas the reasoning power of the mind proveth the existence thereof.
In like manner the mind proveth the existence of an unseen Reality that embraceth all beings, and that existeth and revealeth itself in all stages, the essence whereof is beyond the grasp of the mind.
Thus the mineral world un-derstandeth neither the nature nor the perfections of the vegetable world; the vegetable world understandeth not the nature of the animal world, neither the animal world the nature of the reality of man that discovereth and embraceth all things.
The animal is the captive of nature and cannot transgress the rules and laws thereof.
In man, however, there is a discovering power that transcendeth the world of nature and con-trolleth and interfereth with the laws thereof. For instance, all minerals, plants and animals are captives of nature. The sun itself with all its majesty is so subservient to nature that it hath no will of its own and cannot deviate a hair'sbreadth from the laws thereof In like manner all other beings, whether of the mineral, the vegetable or the animal world, cannot deviate from the laws of nature, nay, all are the slaves thereof. Man, however, though in body the captive of nature is yet free in his mind and soul, and hath the mastery over nature.
Consider: according to the law of nature man liveth, moveth and hath his being on earth, yet his soul and mind interfere with the laws thereof, and, even as the bird he flieth in the air, saileth speedily upon the seas and as the fish soundeth the deep and discovereth the things therein.
Verily this is a grievous defeat inflicted upon the laws of nature.
So is the power of electrical energy: this unruly violent force that cleaveth mountains is yet imprisoned by man within a globe! This is manifestly interfering with the laws of nature. Likewise man discovereth those hidden secrets of nature that in conformity with the laws thereof must remain concealed, and trans-fereth them from the invisible plane to the visible. This, too, is interfering with the law of nature. In the same manner he discovereth the inherent properties of things that are the secrets of nature. Also he bringeth to light the past events that have been lost to memory, and foreseeth by his power of induction future happenings that are as yet unknown. Furthermore, communication and discovery are limited by
Page 39the laws of nature to short distances, whereas man, through that inner power of his that dis-covereth the reality of all things, connecteth the East with the West. This, too, is interfering with the laws of nature. Similarly, according to the law of nature all shadows are fleeting, whereas man fixeth them upon the plate, and this, too, is interference with a law of nature. Ponder and reflect: all sciences, arts, crafts, inventions and discoveries, have been once the secrets of nature and in conformity with the laws thereof must remain hidden; yet man through his discovering power interfereth with the laws of nature and transfereth these hidden secrets from the invisible to the visible plane.
This again is interfering with the laws of nature.
In fine, that inner faculty in man, unseen of the eye, wresteth the sword from the hands of nature, and giveth it a grievous blow. All other beings, however great, are bereft of such perfections.
Man hath the powers of will and understanding, but nature hath them not. Nature is constrained, man is free. Nature is bereft of understanding, man understandeth. Nature is unaware of past events, but man is aware of them.
Nature forecasteth not the future; man by his discerning power seeth that which is to come. Nature hath no consciousness of itself, man knoweth about all things.
Should any one suppose that man is but a part of the world of nature, and he being endowed with these perfections, these being but manifestations of the world of nature, and thus nature is the originator of these perfections and is not deprived therefrom, to him we make reply and say: the part dependeth upon the whole; the part cannot possess perfections whereof the whole is deprived.
By nature is meant those inherent properties and necessary relations derived from the rca-lities of things. And these realities of things, though in the utmost diversity, are yet intimately connected one with the other. For these diverse realities an all-unifying agency is needed that shall link them all one to the other.
For instance, the various organs and members, the parts and elements, that constitute the body of man, though at variance, are yet all connected one with the other by that all-unifying agency known as the human soul, that causeth them to function in perfect harmony and with absolute regularity, thus making the continuation of life possible. The human body, however, is utterly unconscious of that all-unifying agency, and
Page 40yet acteth with regularity and dischargeth its functions according to its will.
Now concerning philosophers, they are of two schools.
Thus Socrates the wise believed in the unity of God and the existence of the soul after death; as his opinion was contrary to that of the narrow-minded people of his time, that divine sage was poisoned by them. All divine philosophers and men of wisdom and understanding, when observing these endless beings, have considered that in this great and infinite universe all things end in the mineral kingdom, that the outcome of the mineral kingdom is the vegetable kingdom, the outcome of the vegetable kingdom is the animal kingdom and the outcome of the animal kingdom the world of man. The consummation of this limitless universe with all its grandeur and glory hath been man himself, who in this world of being toileth and suffereth for a time, with divers ills and pains, and ultimately disintegrates, leaving no trace and no fruit after him. Were it so, there is no doubt that this infinite universe with all its perfections has ended in sham and delusion with no result, no fruit, no permanence and no effect. It would be utterly without meaning. They were thus convinced that such is not the case, that this Great Workshop with all its power, its bewildering manificence and endless perfections, cannot eventually come to naught. That still another life should exist is thus certain, and, just as the vegetable kingdom is unaware of the world of man, so we, too, know not of the Great Life hereafter that followest the life of man here below.
Our non-comprehension of that life, however, is no proof of its non-exist-ence.
The mineral world, for instance, is utterly unaware of the world of man and cannot comprehend it, but the ignorance of a thing is no proof of its nonexistence. Numerous and conclusive proofs exist that go to show that this infinite world cannot end with this human life.
Now concerning the essence of Divinity: in truth it is on no account determined by anything apart from its own nature, and can in nowise be comprehended.
For whatsoever can be conceived by man is a reality that hath limitations and is not unlimited; it is circumscribed, not all-embracing. It can be comprehended by man, and is controlled by him.
Similarly it is certain that all human conceptions are contingent, not absolute; that they have a mental existence, not a material one. Moreover, differentiation of stages in the contingent world is an obstacle to understanding. How then can the contingent conceive the Reality of the absolute?
As previously mentioned, differentiation of stages in the contingent plane is an obstacle to understanding.
Minerals, plants and animals are bereft of the mental faculties of man that discover the realities of all things, but man himself comprehendeth all the stages beneath him.
Every superior stage comprehendeth that which is inferior and discovereth the reality thereof, but the inferior one is unaware of that which is superior and cannot comprehend it. Thus man cannot grasp the Essence of Divinity, but can, byhis reasoningpower, by observation, by his intuitive faculties and the revealing power of his faith, believe in God, discover the bounties of His Grace. He becometh certain that though the Divine Essence is unseen of the eye, and the existence of the Deity is intangible, yet conclusive spiritual proofs assert the existence of that unseen Reality. The Divine Essence as it is in itself is however beyond all description. For instance, the nature of ether is unknown, but that it existeth is certain by the effects it produceth, heat, light and electricity being the waves thereof By these waves the existence of ether is thus proven.
And as we consider the outpourings of Divine Grace we are assured of the existence of God.
For instance, we observe that the existence of beings is conditioned upon the coming together of various elements and their nonexistence upon the decomposition of their constituent elements.
For decomposition causes the dissociation of the various elements. Thus, as we observe the coming together of elements giveth rise to the existence of beings, and knowing that beings are infinite, they being the effect, how can the Cause be finite?
Now, formation is of three kinds and of three kinds only: accidental, necessary and voluntary. The coming together of the various constituent elements of beings cannot be accidental, for unto every effect there must be a cause. It cannot be compulsory, for then the formation must be an inherent property of the constituent parts and the inherent property of a thing can in nowise be dissociated from it, such as light that is the revealer of things, heat that causeth the expansion of elements and the solar rays which are the essential property of
Page 41the sun. Thus under such circumstances the decomposition of any formation is impossible, for the inherent properties of a thing cannot be separated from it. The third formation re-maineth and that is the voluntary one, that is, an unseen force described as the Ancient Power, causeth these elements to come together, every formation giving rise to a distinct being.
As to the attributes and perfections such as will, knowledge, power and other ancient attributes that we ascribe to that Divine Reality, these are the signs that reflect the existence of beings in the visible plane and not the absolute perfections of the Divine Essence that cannot be comprehended.
For instance, as we consider created things we observe infinite perfections, and the created things being in the utmost regularity and perfection we infer that the Ancient Power on whom dependeth the existence of these beings, cannot be ignorant; thus we say He is All-Knowing.
It is certain that it is not impotent, it must be then All-Powerful; it is not poor, it must be All-Possessing; it is not nonexistent, it must be Ever-Living.
The purpose is to show that these attributes and perfections that we recount for that Universal Reality are only in order to deny imperfections, rather than to assert the perfections that the human mind can conceive.
Thus we say His attributes are unknowable.In fine, that Universal Reality with all its qualities and attributes that we recount is holy andexalted aboveallrnindsandunderstandings. As we, however, reflect with broad minds upon this infinite universe, we observe that motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction.
These influences, too, are formed under the action of still other influences. For instance, plants grow and flourish through the outpourings of vernal showers, whilst the cloud itself is formed under various other agencies and these agencies in their turn are reacted upon by still other agencies.
For example, plants and animals grow and develop under the influence of what the philosophers of our day designate as hydrogen and oxygen and are reacted upon by the effects of these two elements; and these in turn are formed under still other influences.
The same can be said of other beings whether they affect other things or be affected. Such process of causation goes on, and to maintain that this process goes on indefinitely is manifestlyabsurd. Thus such a chain of causation must of necessity lead eventually to Him who is the Ever-Living, the All-Powerful, who is Self-Depen-dent and the
Ultimate Cause. ThisUniversal Reality cannot be sensed, it cannot be seen. It must be so of necessity, for it is All-Embracing, not circumscribed, and such attributes qualify the effzct and not the cause.
And as we reflect, we observe that man is like unto a tiny organism contained within a fruit; this fruit hath developed out of the blossom, the blossom hath grown out of the tree, the tree is sustained by the sap, and the sap formed out of earth and water. How then can this tiny organism comprehend the nature of the garden, conceive of the gardener and comprehend his being? That is manifestly impossible. Should that organism understand and reflect, it would observe that this garden, this tree, this blossom, this fruit would in nowise have come to exist by themselves in such order and perfection.
Similarly the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and perfect order could not have come to exist by itself Similarly in the world of being there exist forces unseen of the eye, such as the force of ether previously mentioned, that cannot be sensed, that cannot be seen.
However, from the effects it produceth, that is from its waves and vibrations, light, heat, electricity appear and are made evident.
In like manner is the power of growth, of feeling, of understanding, of thought, of memory, of imagination and of discernment; all these inner faculties are unseen of the eye and cannot be sensed, yet all are evident by the effects they produce.
Now as to the infinite Power that knoweth no limitations; limitation itself proveth the existence of the unlimited, for the limited is known through the unlimited, just as weakness itself proveth the existence of power, ignorance the existence of knowledge, poverty the existence of wealth.
Without wealth there would be no poverty, without knowledge no ignorance, without light no darkness. Darkness itself is a proof of the existence of light for darkness is the absence of light.
Now concerning nature, it is but the essential properties and the necessary relations inherent in the realities of things. And though
Page 42these infinite realities are diverse in their character yet they are in the utmost harmony and closely connected together. As one~s vision is broadened and the matter observed carefully, it will be made certain that every reality is but an essential requisite of other realities. Thus to connect and harmonize these diverse and infinite realities an all-unifying Power is necessary, that every part of existent being may in perfect order discharge its own function.
Consider the body of man, and let the part be an indication of the whole.
Consider how these diverse parts and members of the human body are closely connected and harmoniously united one with the other.
Every part is the essential requisite of all other parts and has a function by itself It is the mind that is the all-unifying agency that so uni-teth all the component parts one with the other that each dischargeth its specific function in perfect order, and thereby cooperation and reaction are made possible. All parts function under certain laws that are essential to existence. Should that all-unifying agency that directeth all these parts be harmed in any way there is no doubt that the constituent parts and members will cease functioning properly; and though that all-unifying agency in the temple of man be not sensed or seen and the reality thereof be unknown, yet by its effects it manifesteth itself with the greatest power.
Thus it hath been proven and made evident that these infinite beings in this wondrous universe will discharge their functions properly only when directed and controlled by that Universal Reality, so that order may be established in the world.
For example, interaction and cooperation between the constituent parts of the human body are evident and indisputable, yet this does not suffice; an all-unifying agency is necessary that shall direct and control the component parts, so that these through interaction and cooperation may discharge in perfect order their necessary and respective functions.
You are well aware, praised be the Lord, that both interaction and cooperation are evident and proven amongst all beings, whether large or small. In the case of large bodies interaction is as manifest as the sun, whilst in the case of small bodies, though interaction be unknown, yet the part is an indication of the whole. All these interactions therefore are connected with that all-embracing power which is their pivot, theircentre, their source and their motive power. For instance, as we have observed, co-opera-tion among the constituent parts of the human body is clearly established, and these parts and members render services unto all the component parts of the body. For instance, the hand, the foot, the eye, the ear, the mind, the imagination all help the various parts and members of the human body, but all these interactions are linked by an unseen, all-embracing power, that causeth these interactions to be produced with perfect regularity. This is the inner faculty of man, that is his spirit and his mind, both of which are invisible.
In like manner consider machinery and workshops and the interaction existing among the various component parts and sections, and how connected they are one with the other. All these relations and interactions, however, are connected with a central power which is their motive force, their pivot and thefr source. This central power is either the power of steam or the skill of the mastermind.
It bath therefore been made evident and proved that interaction, cooperation and interrelation amongst beings are under the direction and will of a motive Power which is the origin, the motive force and the pivot of all interactions in the universe.
Likewise every arrangement and formation that is not perfect in its order we designate as accidental, and that which is orderly, regular, perfect in its relations and every part of which is in its proper place and is the essential requisite of the other constituent parts, this we call a composition formed through will and knowledge.
There is no doubt that these infinite beings and the association of these diverse elements arranged in countless forms must have proceeded from a Reality that could in no wise be bereft of will or understanding.
This is clear and proven to the mind and no one can deny it. It is not meant, however, that that Universal Reality or the attributes thereof have been comprehended.
Neither its Essence nor its true attributes bath any one comprehended.
We maintain, however, that these infinite beings, these necessary relations, this perfect arrangement must of necessity have proceeded from a source that is not bereft of will and understanding, and this infinite composition cast into infinite forms must have been caused by an all-embracing Wisdom.
This none can dispute savehe that is obstinate and stubborn, and denieth the clear and unmistakable evidence, and becometh the object of the blessed Verse: "They are deaf, they are dumb, they are blind arid shall return no more."
Now regarding the question whether the faculties of the mind and the human soul are one and the same.
These faculties are but the inherent properties of the soul, such as the power of imagination, of thought, of understanding; powers that are the essential requisites of the reality of man, even as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror, his soul is as the sun, and his mental faculties even as the rays that emanate from that source of light. The ray may cease to fall upon the mirror, but it can in no wise be dissociated from the sun. In short, the point is this, that the world of man is supernatural in its relation to the vegetable kingdom, though in reality it is not so. Relatively to the plant, the reality of man, his power of hearing and sight, are all supernatural, and for the plant to comprehend that reality and the nature of the powers of man's mind is impossible. In like manner for man to comprehend the Divine Essence and the nature of the great Hereafter is in no wise possible. The merciful outpourings of that Divine Essence, however, are vouchsafed unto all beings and it is incumbent upon man to ponder in his heart upon the efl'usions of the Divine Grace, the soul being counted as one, rather than upon the Divine Essence itself.
This is the utmost limit for human understanding.As it hath previously been mentioned, these attributes and perfections that we recount of the Divine Essence, these we have derived from the existence and observation of beings, and it is not that we have comprehended the essence and perfection of God. When we say that the Divine Essence understandeth and is free, we do not mean that we have discovered the Divine Will and Purpose, but rather that we have acquired knowledge of them through the Divine Grace revealed and manifested in the realities of things.
Now concerning our social principles, namely the teachings of His Holiness Bahá'u'lláh spread far and wide fifty years ago, they verily comprehend all other teachings.
It is clear and evident that without these teachings progress and advancement for mankind are in no wise possible. Every community in the world findeth in these Divine Teachings the realization of its highest aspirations.
These teachings are even as the tree that beareth the best fruits of all trees. Philosophers, for instance, find fn these heavenly teachings the most perfect solution of their social problems, and similarly a true and noble exposition of matters that pertain to philosophical questions. In like manner men of faith behold the reality of religion manifestly revealed in these heavenly teachings, and clearly and conclusively prove them to be the real and true remedy for the ills and infirmities of all mankind. Should these sublime teachings be diffused, mankind shall be freed from all perils, from all chronic ills and sicknesses.
In like manner are the Baha economic principles the embodiment of the highest aspirations of all wage-earning classes and of economists of various schools.
In short, all sections and parties have their aspirations realized in the teachings of Bahá'u'lláh. As these teachings are declared in churches, in mosques and in other places of worship, whether those of the followers of Buddha or of Confucius, in political circles or amongst materialists, all shall bear witness that these teachings bestow a fresh life upon mankind and constitute the immediate remedy for all the ills of social life. None can find fault with any of these teachings, nay rather, once declared they will all be acclaimed, and all will confess their vital necessity, exclaiming, "Verily this is the truth and naught is there beside the truth but manifest error."
In conclusion, these few words are written, and unto everyone they will be a clear and conclusive evidence of the truth.
Ponder them in thine heart.The will of every sovereign pre-vaileth during his reign, the will of every philosopher findeth expression in a handful of disciples during his lifetime, but the Power of the Holy Spirit shineth radiantly in the realities of the Messengers of God, and strengtheneth Their will in such wise as to influence a great nation for thousands of years and to regenerate the human soul and revive mankind. Consider how great is this power!
It is an extraordinary Power, an all-sufficient proof of the truth of the mission of the Prophets of God, and a conclusive evidence of the power of Divine inspiration.
The Glory of Glories rest upon thee.The upper rooms at No. 7 Persian Street, Haifa, where Slioghi Effendi did much of his writing.
Page 45UNIQUE and stupendous as was this Proclamation,1 it proved to be but a prelude to a still mightier revelation of the creative power of its Author, and to what may well rank as the most signal act of His ministry � the promulgation of the Kitáb-i-Aqdas.
Alluded to in the Kitcib-i-Iqdn; the principal repository of that Law which the Prophet Isaiah had anticipated, and which the writer of the Apocalypse had described as the "new heaven" and the "new earth", as "the Tabernacle of God", as the "Holy City", as the "Bride", the "New Jerusalem coming down from God", this "Most Holy Book", whose provisions must remain inviolate for no less than a thousand years, and whose system will embrace the entire planet, may well be regarded as the brightest emanation of the mind of Bahá'u'lláh, as the Mother Book of His Dispensation, and the Charter of His New
World Order.Revealed soon after Bahá'u'lláh had been transferred to the house of 'tdi Khamm6r (circa 1873), at a time when He was still encompassed by the tribulations that had afflicted Him, through the acts committed by His enemies and the professed adherents of His Faith, this Book, this treasury enshrining the priceless gems of His Revelation, stands out, by virtue of the principles it inculcates, the administrative institutions it ordains and the function with which it invests the appointed Successor of its Author, unique and incomparable among the world's sacred Scriptures. For, unlike the Old Testament and the Holy Books which preceded it, in which the actual precepts uttered by the Prophet Himself are nonexistent; unlike the Gospels, in which the few sayings attributed to Jesus Christ afford no 'The Proclamation by
Bahá'u'lláh of His Mission.clear guidance regarding the future administration of the affairs of His Faith; unlike even the Qur'an which, though explicit in the laws and ordinances formulated by the Apostle of God, is silent on the all-important subject of the succession, the Kitáb-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 � at once the Judge, the Lawgiver, the Unifier and Redeemer of mankind � announces to the kings of the earth the promulgation of the "Most Great Law"; pro-flounces them to be His vassals; proclaims Himself the "King of Kings"; disclaims any intention of laying hands on their kingdoms; reserves for Himself the right to "seize and possess the hearts of men"; warns the world's ecclesiastical leaders not to weigh the "Book of God" with such standards as are current amongst them; and affirms that the Book itself is the "Unerring Balance" established amongst men. In it He formally ordains the institution of the "House of Justice", defines its functions, fixes its revenues, and designates its members as the "Men of Justice", the "Deputies of God", the "Trustees of the AIl-Mercitkl", alludes to the future Centre of His Covenant, and invests Him with the right of interpreting His holy Writ; anticipates by implication the institution of Guardianship; bears witness to the revolutionizing effect of His World Order; enunciates 45
Page 46the doctrine of the "Most Great Infallibility" of the Manifestation of God; asserts this infallibility to be the inherent and exclusive right of the Prophet; and rules out the possibility of the appearance of another Manifestation ere the lapse of at least one thousand years.
In this Book He, moreover, prescribes the obligatory prayers; designates the time and period of fasting; prohibits congregational prayer except for the dead; fixes the Qiblih; institutes the Ijuq6qu'llAh (Right of God); formulates the law of inheritance; ordains the institution of the Mashriqu'l-Adhkar establishes the Nineteen Day Feasts, the Bahá'í festivals and the Intercalary Days; abolishes the institution of priesthood; prohibits slavery, asceticism, mendicancy, monasticism, penance, the use of pulpits and the kissing of hands; prescribes monogamy; condemns cruelty to animals, idleness and sloth, backbiting and calumny; censures divorce; interdicts gambling, the use of opium, wine and other intoxicating drinks; specifies the punishments for murder, arson, adultery and theft; stresses the importance of marriage and lays down its essential conditions; imposes the obligation of engaging in some trade or profession, exalting such occupation to the rank of worship; emphasizes the necessity of providing the means for the education of children; and lays upon every person the duty of writing a testament and of strict obedience to one's government.
Apart from these provisionsfollowers to consort, with amity and concord and without discrimination, with the adherents of all religions; warns them to guard against fanaticism, sedition, pride, dispute and contention; inculcates upon them immaculate cleanliness, strict truthfulness, spotless chastity, trustworthiness, hospitality, fidelity, courtesy, forbearance, justice and fairness; counsels them to be "even as the fingers of one hand and the limbs of one body"; calls upon them to arise and serve His Cause; and assures them of His undoubted aid.
He, furthermore, dwells upon the instability of human affairs; declares that true liberty consists in man's submission to His commandments; cautions them notto be indulgent in carrying out His statutes; prescribes the twin inseparable duties of recognizing the "Dayspring of God's Revelation" and of observing all the ordinances revealed by Him, neither of which, He affirms, is acceptable without the other.
The significant summons issued to the Presidents of the Republics of the American continent to seize their opportunity in the Day of God and to champion the cause of justice; the injunction to the members of parliaments throughout the world, urging the adoption of a universal script and language; His warnings to William I, the conqueror of Napoleon III; the reproof He administers to Francis Joseph, the
Emperor of Austria; Hisreference to "the lamentations of Berlin" in His apostrophe to "the banks of the Rhine"; His condemnation of "the throne of tyranny" established in Constantinople, and His prediction of the extinction of its "outward splendour" and of the tribulations destined to overtake its inhabitants; the words of cheer and comfort He addresses to His native city, assuring her that God had chosen her to be "the source of the ]oy of all mankind"; His prophecy that "the voice of the heroes of Klwrdsdn" will be raised in glorification of their Lord; His assertion that men "endued with mighty valour" will be raised up in Kirm6.n who will make mention of Him; and finally, His magnanimous assurance to a perfidious brother who had afflicted Him with such anguish, that an "ever-forgiving, all-bounteous" God would forgive him his iniquities were he only to repent � all these further enrich the contents of a Book designated by its Author as "the source of true felicity", as the "Unerring Balance", as the "Straight Path" and as the "quickener of mankind".
The laws and ordinances that constitute the major theme of this Book, Bahá'u'lláh, moreover, has specifically characterized as "the breath of life unto all created things", as "the mightiest stronghold", as the "fruits" of His "Tree", as "the highest means for the maintenance of order in the world and the security of its peoples", as "the lamps of His wisdom and loving-providence", as "the sweet smelling savour of His garment", as the "keys" of His "mercy" to His creatures. "This Book," lie Himself testifies, "is a heaven which We have adorned with the stars of Our commandments andprohibitions."
"Blessed the man," He, moreover, has stated, "who will read it, and ponder the verses sent down in it by God, the Lord of Power, the Almighty.
Say, 0 men! Take hold of it with the hand of resignation... By My life!
Page 47It hath been sent down in a manner that amazeth the minds of men. Verily, it is My weightiest testimony unto all people, and the proof of the All-Merciful unto all who are in heaven and all who are on earth."
And again: "Blessed the palate that savoureth its sweetness, and the perceiving eye that recognizeth that which is treasured therein, and the understanding heart that comprehendeth its allusions and mysteries.
By God! Such is the majesty of what hath been revealed therein, and so tremendous the revelation of its veiled allusions that the loins of utterance shake when attempting their description." And finally: "in such a manner hath the Kitáb-i-Aqdas been revealed that it attractetli and em-braceth all the divinely appointed Dispensations. Blessed those who peruse it!
Blessed those who apprehend it! Blessed those who meditate upon it! Blessed those who ponder its meaning! So vast is its range that it hath encompassed all men ere their recognition of it. Erelong will its sovereign po wer, its pervasive influence and the greatness of its might be manifested on earth."
The formulation by Bahá'u'lláh, in His Kitd b-i-A qdas, of the fundamental laws of His Dispensation was followed, as His Mission drew to a close, by the enunciation of certain precepts and principles which lie at the very core of His Faith, by the reaffirmation of truths He had previously proclaimed, by the elaboration and elucidation of some of the laws He had already laid down, by the revelation of further prophecies and warnings, and by the establishment of subsidiary ordinances designed to supplement the provisions of His Most 11oiy Book.
These were recorded in unnumbered Tablets, which He continued to reveal until the last days of His earthly life, among which the Ishrdqdt (Splendours), the Bishdrdt (Glad Tidings), the "Tardzdt" (Orna-ments), the "Ta]alliy~~t" (Effulgences), the Kalimdt-i-Firdawsiyyih (Words of Paradise), the
Lawh-i-Aqdas (Most Holy(Tablet of the World), the Lawh-i-Maqsad (Tablet of Maqsi~id), are the most noteworthy. These Tablets � mighty and final effusions of His indefatigable pen � must rank among the choicest fruits which His mind has yielded, and mark the consummation of His forty-year-long ministry.
Of the principles enshrined in these Tablets the most vital of them all is the principle of the oneness and wholeness of the human race, which may well be regarded as the hallmark of Bahá'u'lláh's Revelation and the pivot of His teachings. Of such cardinal importance is this principle of unity that it is expressly referred to in the Book of His Covenant, and He unreservedly proclaims it as the central purpose of His Faith. "We, verily," He declares, "have come to unite and weld together all that dwell on earth." "So potent is the light of unity," He further states, "that it can illuminate the whole earth." "At one time," He has written with reference to this central theme of His Revelation, "We spoke in the language of the lawgiver, at another in that of the truth seeker and the mystic, and yet Our supreme purpose and highest wish hath always been to disclose the glory and sublimity of this station." Unity, He states, is the goal that "excelleth every goal" and an aspiration which is "the monarch of all aspirations". "The world," He proclaims, "is but one country, and mankind its citizens."
He further affirms that the unification of mankind, the last stage in the evolution of humanity towards maturity, is inevitable, that "soon will the present day order be rolled up, anda new one spread out in its stead", that "the whole earth is now in a state of pregnancy", that "the day is approaching when it wilt have yielded its noblest fruits, when from it will have sprung forth the loftiest trees, the most enchanting blossoms, the most heavenly blessings."
He deplores the defectiveness of the prevailing order, exposes the inadequacy of patriotism as a directing and controlling force in human society, and regards the "love of mankind" and service to its interests as the worthiest and most laudable objects of human endeavour. He, moreover, laments that "the vitality of men's belief in God is dying out in every 1and~" that the "face of the world" is turned towards "waywardness andunbelief"; proclaims religion to be "a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world" and "the chief instrument for the establishment of order in the world"; affirms its fundamental purpose to be the promotion of union and concord amongst men; warns lest it be made "a source of dissension, of discord and hatred"; commands that its principles be taught to children in the schools of the world, in a manner that would not be productive of either prejudice or fanaticism; attributes "the waywardness of the ungodly" to the "decline of religion"; and predicts "convulsions"
Page 48of such severity as to "cause the limbs of mankind to quake".
The principle of collective security He unreservedly urges; recommends the reduction in national armaments; and proclaims as necessary and inevitable the convening of a world gathering at which the kings and rulers of the world will deliberate for the establishment of peace among the nations.
Justice He extols as "the light of men" and their "guardian", as "the revealer of the secrets of the world of being, and the standard-bearer of love and bounty"; declares its radiance to be incomparable; affirms that upon it must depend "the organization of the world and the tranquillity of mankind". He characterizes its "two pillars" � ' 'reward and punishment " � as "the sources of lifr" to the human race; warns the peoples of the world to bestir themselves in anticipation of its advent; and prophesies that, after an interval of great turmoil and grievous injustice, its daystar will shine in its full splendour and glory.
He, furthermore, inculcates the principle of "moderation in all things"; declares that whatsoever, be it "Liberty, civilization and the like", "passeth beyond the limits of moderation" must "exercise a pernicious influence upon men"; observes that western civilization has gravely perturbed and alarmed the peoples of the world; and predicts that the day is approaching when the "flame" of a civilization "carried to excess" "will devour the cities".
Consultation He establishes as one of the fundamental principles of His Faith; describes it as "the lamp of guidance", as "the bestower of understanding", and as one of the two "luminaries" of the "heaven of Divine wisdom". Knowledge, He states, is "as wings to man's life and a ladder ]br his ascent"; its acquisition He regards as "incumbent upon everyone"; considers "arts, crafts and sciences" to be conducive to the exaltation of the world of being; commends the wealth acquired through crafts and professions; acknowledges the indebtedness of the peoples of the world to scientists and craftsmen; and discourages the study of such sciences as are unprofitable to men, and "begin with words and end with words".
The injunction to "consort with all men in a spirit of friendliness andJkllowsl4p" He further emphasizes, and recognizes such association to be conducive to "union and concord", which, He affirms, are the establishers of order in the world and the quickeners of nations. The necessity of adopting a universal tongue and script He repeatedly stresses; deplores the waste of time involved in the study of divers languages; affirms that with the adoption of such a language and script the whole earth will be considered as "one city and one land"; and claims to be possessed of the knowledge of both, and ready to impart it to any one who might seek it from Him.
To the trustees of the House of Justice He assigns the duty of legislating on matters not expressly provided in His writings, and promises that God will "inspire them with whatsoever He willetli".
The establishment of a constitutional form of government, in which the ideals of republicanism and the majesty of kingship, characterized by Him as "one of the signs of God", are combined, He recommends as a meritorious achievement; urges that special regard be paid to the interests of agriculture; and makes specific reference to "the swiftly appearing newspapers", describes, them as "the mirror of the world" and as "an amazing and potent phenomenon", and prescribes to all who are responsible for their production the duty to be sanctified from malice, passion and prejudice, to be just and fair-minded, to be painstaking in their inquiries, and ascertain all the facts in every situation.
The doctrine of the Mostfurther elaborates; the obligation laid on His followers to "behave towards the government of the country in which they reside with loyalty, honesty and truthfulness", He reaffirms; the ban imposed upon the waging of holy war and the destruction of books He reemphasizes; and He singles out for special praise men of learning and wisdom, whom He extols as "eyes" to the body of mankind, and as the "greatest gifts" conferred upon the world.
Page 49The resting place of Shoghi Effendi, Guardian of the Bahá'í Faith, in the Great Northern London Cemetery, New Southgate.
Page 50/ '1tion.' And finally: 'In such a manner bath the Kitáb-i-Aqdas been revealed that it attracteth and embraceth all the divinely appointed Dispensations.
So vast is its range that it hat/i encompassed all men ere their recognition of it. Erelong will its sovereign power, its pervasive influence and the greatness of its might be manzfrsted on earth."'
Page 89An early photograph ci the House of 'Abbid where Bahá'u'lláh "revealed His Book of Laws, the Kitáb-i-Aqdas (circa 1873)." The carriage of 'Abdu'l-Bahá is seen on the right.
"For a number of years," Bahá'u'lláh states in one of His Tablets, "petitions reached the Most Holy Presence from various lands begging for the laws of God, but We held back the Pen ere the appointed time had come. Thereupon the Daystar of the laws and ordinances shone fort/i from above the horizon of the Will of God, as a token of His grace unto the peoples of the world. He, verily, is the Ever-Forgiving, the Most Generous." Not until twenty years from the intimation of His Revelation received by Him in the Siy~ih-Ch~U of Tihr~in did Bahá'u'lláh reveal the "Mother Book" of His Dispensation. In another Tablet He indicates that even after its revelation the Aqdas was withheld by Him for some time before it was sent to the friends in
Persia.Shoghi Effendi recounts how "The formulation by Bahá'u'lláh, in His Kitáb-i-Aqdas, of the fundamental laws of His Dispensation was followed, as His Mission drew to a close, by the enunciation of certain precepts and principles which lie at the very core of His Faith, by the reaffirmation of truths He had previously proclaimed, by the elaboration and elucidation of some of the laws He had already laid down, by the revelation of further prophecies and warnings, and by the establishment of subsidiary ordinances designed to supplement the provisions of His Most Holy Book. These were recorded in unnumbered Tablets, which He continued to reveal until the last days of His earthly life.
Among such works is thewhich constitutes an appendix to the Kitáb-i-Aqdas and contains the answers revealed by Bahá'u'lláh to questions posed by one of His disciples about the laws. Notwithstanding the volume of His writings on His laws and ordinances, Bahá'u'lláh has, as Shoghi Effendi points out, deliberately left gaps to be filled subsequently by the Universal House of Justice.
Concerning the implementation of the laws themselves Bahá'u'lláh wrote in one of His Tablets: "Indeed the laws of God are like unto the ocean and the children of men as fish, did they but know it. However, in observing them one must exercise tact and wisdom. Since most people are feeble andfar-rernoved from the purpose of God, therefore one must ohserve tact and prudence under all conditions, so that nothing might happen that could cause disturbance
Page 90and dissension or raise clamour among the heedless.
Verily, His bounty hath surpassed the whole universe and His bestowals encompassed all that dwell on earth.
One must guide mankind to the ocean of true understanding in a spirit of love and tolerance. The Kitd b-i-A qdas itself beareth eloquent testimony to the loving providence of God."
This divinely-purposed delayin therevelation of the basic laws of God for this age, and the subsequent gradual implementation of their provisions, illustrate the principle of progressive revelation which applies, as Bahá'u'lláh Himself explained, even within the ministry of each Prophet.
"Know of a certainty that in every Dispensation the light of Divine Reve-Ia Non hark been vouchsafed to men in direct proportion to their spiritual capacity.
Consider the sun. How feeble its rays the moment it appeareth above the horizon. How gradually its warmth and potency increase as it approacheth its zenith, enabling meanwhile all created things to adapt themselves to the growing intensity of its light. How steadily it declineth until it reacheth its setting point.
Were it all of a sudden to manifest the energies latent within it, it would no doubt cause injury to all created things...
In like manner, if the Sun of Truth were suddenly to reveal, at the earliest stages of its manifistation, the full measure of the potencies which the providence of the Almighty ,bath bestowed upon it, the earth of human understanding would waste away and be consumed; for men's hearts would neither sustain the intensity of its revelation nor be able to mirror forth the radiance of its light. Dismayed and overpowered, they would cease to exist."
'Abdu'l-Bahá followed this principle and concentrated His energies on the widespread dissemination of His Father's teachings and the elucidation of the far-reaching principles that they enshrined. At the same time He revealed interpretations which are of fundamental importance in understanding the laws of the Aqdas, culminating in the writing of His Will and Testament, "that immortal Document wherein He delineated the features of the Administrative Order which would arise after His passing, and would herald the establishment of that World Order, the advent of which the BTh had announced, and the laws and principles of which Bahá'u'lláh had already formulated".
During the thirty-six years of his Guardianship, ship, Shoghi Effendi fixed the pattern and laid the foundations of the Administrative Order of Bahá'u'lláh, set in motion the implementation of the Divine Plan of 'Abdu'l-Bahá for the spread of the Faith throughout the world, and, as these twin processes of administrative consolidation and widespread expansion progressed, started to apply and enforce, gradually and according to the progress of the Cause, those laws of the Kitáb-i-Aqdas that in his estimation it was timely and practicable to apply and which were not in direct conflict with the civil law. At his instance the National Spiritual Assembly of the Bahá'ís of Egypt prepared a codification of the Bahá'í laws of personal status relative to marriage, divorce and inheritance.
The Guardian explained that an essential prelude to the publication of the Most Holy Book was the preparation of a synopsis and codification of its Laws and Ordinances.
This would be followed in due time by a complete translation of the Book itself, made by a competent body of experts, and copiously annotated with detailed explanations. Such annotations will undoubtedly have to contain references to the many Tablets of Bahá'u'lláh which supplement the Aqdas, to the interpretations penned by 'Abdu'l-Bahá as well as those from the writings of Shoghi Effendi, and will need to elucidate certain passages of the Book, or to amplify its religious, cultural and historical references. It is clear that such a Book, rich in allusion and referring to laws and practices of previous Dispensations, could easily be misconstrued by anyone unfamiliar with such laws and practices, insufficiently versed in the Teachings of Bahá'u'lláh and not thoroughly informed of His fundamental purposes.
In particular, inadequate translations could be seriously misleading. During His own lifetime Bahá'u'lláh commented upon a translation of the Aqdas made by one of the believers: "Although the intention of the translator was good, such an action in these days will lead to differences and is therefore not permissible."
Shoghi Effendi, towards the end of his life, adopted as one of the goals of the Ten Year Crusade the codification of the laws and ordinances of the Kitáb-i-Aqdas, and he himself worked upon it, leaving an outline of a synopsis and codification in English, and notes in Persian. This constituted a great part of the task
Page 91which the Universal House of Justice included as a goal of the Nine Year Plan and which it then completed according to the pattern he had set.
The number of laws at present binding upon Bahá'ís is not increased by the publication of this work. When the Universal House of Justice tice deems it advisable it will inform the friends what additional laws are binding upon them, and will provide whatever guidance and supplementary plementary legislation will be necessary for their application. Certain laws, however, as pointed out by the beloved Guardian, "have been formulated in anticipation of a state of society destined to emerge from the chaotic conditions ditions that prevail today."
In this Most Holy Book Bahá'u'lláh de-dares: : "By My life, i/you knew what We have desired for you in revealing Our holy laws, you would offer up your souls for this sacred, mighty and lofty Cause." "This Book is none other than the ancient Lamp of God for the whole world and His undeviating Path amongst men.
Say, it is verily the Dayspring of divine knowledge, , did ye but know it, and the Dawning-place e of the commandments of God, could ye but comprehend it." "Say, this is the spirit of the Scri~ptures breathed into the Pen of Glory, causing all creation to be dumbfounded, except those who are stirred by the vitalizing fragrance of My tender mercy and the sweet savours of My bounty which pervade all created things."
THE UNIVERSAL HOUSE OF JUSTICEA room once occupied by Bahá'u'lláh in the House of 'Abbt~d, 'Akka. In this room Bahá'u'lláh revealed the Kitáb-i-Aqdas, "this treasury enshrining the priceless gems of His Revelation unique and incomparable among the world's sacred Scriptures."
Page 920 ~-~A @~c& ~ }~~J~i (~) ~ ~ kt~h ~
~ QLLX ~ ~~ ~ Facsimile of a page of Shoghi EJfr'ndi's handwritten outline of a synopsis and codification of the laws and ordinances of the KITAB-I-AQDAS.
Page 933. A ~ynopsis and Cod fication of the Laws and Ordinances of the
KITAB-I-AQDASTHIS Synopsis and Cod~ication offers a concise and comprehensive presentation tion of the laws, ordinances, exhortations and other subjects which appear in both the Kitáb-i-Aqdas itself and in the Question~ and Answers which forms an appendix to that Book. Not all details are included, nor is it possible to give in such a circumscribed form an impression of the loftiness and magnificence of the language of Bahá'u'lláh. In order to provide readers with at least some intimation of this splendour of theme and language, there are included as a prelude to the Synopsis and Codification, and in the order in which they appear in the Kitáb-i-Aqdas, das, those passages which have been translated into English by the Guardian of the Faith.' It will be the formidable task of future translators to match the beauty and accuracy of Shoghi Effendi's rendition.
A number of additional details, explanations and references are given in notes.
1 Seepp.7 � 14.A. The faithful are enjoined to turn their faces towards the One "Whom God hat/i purposed, Who hath branched from this Ancient Root".
B. The faithful are bidden to refer whatsoever they do not understand in the Bahá'í writings to "Him Who hath branched from this mighty Stock".
II. ANTICIPATION OF THE(1) The sublime station occupied by the Obligatory Prayers in the Bahá'í
Revelation.(a) Identified by the BTh with "the One Whom God will make manifest".
(b) The appointment made by the BTh is confirmed by Bahá'u'lláh.
Page 94(c) Bahá'u'lláh ordains His resting-place as the Qiblih after His passing.
(d) Turning to the Qiblili is mandatory while recitingthe
ObligatoryPrayers.are binding on men and women on attaining the age of maturity, which is fixed at 15.
(4) Exemption from offering the Obligatory Prayers is granted to: (a) Those who are ill.
(b) Those who are over 70.(c) Women in their courses provided they perform their ablutions4 and repeat a specifically revealed verse5 95 times a day.
(5) The Obligatory Prayers(6) The choice of one of the three Obligatory Prayers is permissible.6
(7) By "morning", "noon" and "evening", mentioned in connection with the Obligatory Prayers, is meant respectively the intervals between sunrise7 and noon, between noon and sunset, and from sunset till two hours after sunset.
(8) The recital of the first (long) Obligatory Prayer, once in twenty-four hours is sufficient.
(9) It is preferable to offer the third (short) Obligatory Prayer while standing.
(10) Ablutions:4(a) Ablutions must precede the recital of the Obligatory
Prayers.(b) For every Obligatory Prayer fresh ablutions must be performed.
(c) Should two Obligatory Prayers be offered at noon one ablution for both prayers is sufficient.
(d) If water is unavailable or its use harmful to the face or hands, the repetition, five times, of a specifically revealed verse8 is prescribed.
(e) Should the weather be too cold the use of warm water is recommended.
(f) If ablutions have been performed for other purposes, their renewal prior to the recital of the Obligatory Prayer is not required.
(g) Ablutions are essential whether a bath has been taken previously or not.
(11) Determining the times fixed for Prayer: (a) Reliance on clocks is permissible in determining the times for offering the
Obligatory Prayers.(b) In countries situated in the extreme north or south, where the duration of days and nights varies considerably, clocks and timepieces should be relied upon, without reference to sunrise or sunset.
(12) In case of danger,9 whether when travelling or not, for every Obligatory Prayer not offered a prostration and the recital of a specific verse is enjoined, to be followed by the repetition, eighteen times, of another specific verse.10
(13) Congregational Prayer2(14) The recital, in its entirety, of the Prayer for the Dead" is prescribed except for those unable to read, who are commanded to repeat the six specific passages in that Prayer.
(15) The Obligatory Prayerto be thrice repeated, three times a day, at morn, noon and evening, has been superseded by three Obligatory Prayers subsequently revealed.'2 (16) The Prayer of the Signs has been annulled, and a specifically revealed verse substituted for it. The recital of this verse is not however obligatory.'3 (17) Hair, sable, bones and the like do not nullify one's prayer.14
B. Fasting(1) The sublime station occupied by fasting in the Baha Revelation.
(2) The period of fasting commences with the termination of the Intercalary Days and ends with the
Naw-Rfiz Festival.15(3) Abstinence from food and drink,'8 from sunrise to sunset, is obligatory.
(4) Fasting is binding on men and women on attaining the age of maturity, which is fixed at 15.
Page 95REVELATIO (5) Exemption from fasting is granted to: (a) Travellers i. Provided the journey exceeds 9 hours.
ii. Those travelling on foot, provided thejourney exceeds 2 hours.
iii. Those who break their journey for less than 19 days.
iv. Those who break their journey during the Fast at a place where they are to stay 19 days are exempt from fasting only for the first three days from their arrival.
v. Those who reach home during the Fast must commence fasting from the day of their arrival.
(b) Those who are ill.(f) Women in their courses, provided they perform their ablutions and repeat a specifically revealed verse 95 times a day.5
(g) Those who are engaged in heavy labour, who are advised to show respect for the law by using discretion and restraint when availing themselves of the exemption.
(6) Vowing to fast (in a month other than the one prescribed for fasting) is permissible.
Vows which profit mankind are however preferable in the sight of God.
C. Laws of Personal Status(a) Marriage is highly recommended but not obligatory.
(b) Plurality of wives is forbidden.'7 (c) Marriage is conditioned upon both parties having attained the age of maturity which is fixed at 15.
(d) Marriage is conditioned on the consent of both parties and their parents, whether the woman be a maiden or not.
(e) It is incumbent upon both parties to recite a specifically revealed verse indicating their being content with the will of God.18 (f) Marriage with one's stepmother is forbidden.
(g) All matters related to marriage with one's kindred are to be referred to the House of Justice.
(h) Marriages with unbelievers is permitted.(i) Betrothal: i. The period of engagement must not exceed 95 days.
ii. It is unlawful to become engaged to a girl before she reaches the age of maturity.
(j) The Dowry: i. Marriage is conditioned on payment of a dowry.
ii. The dowry is fixed at 19 miffiqAls'9 of pure gold for city-dwellers, and 19 mithq6is of silver for village-dwellers, depending on the permanent residence of the husband, and not of the wife.
iii. It is forbidden to pay more than 95 mi1hq~is.
iv. It is preferable that a man content himself with the payment of 19 mithqAls of silver.
v. If the full payment of dowry is not possible the issue of a promissory note is permissible.
(k) Should either party following the recital of the specifically revealed verse and the payment of the dowry, take a dislike to the other, before the marriage is consummated, the period of waiting2a is not necessary prior to a divorce. The taking back of the dowry, however, is not permitted.
(1) The husband must fix for his wife the time of his return when intending to travel.
If, for a legitimate reason, he is prevented from returning at the appointed time, he must inform her and strive to return to her. If he fads to fulfil either condition, she must wait 9 months, after which she may remarry, though it is preferable for her to wait longer.
If news of his death or murder reaches her, and the news is confirmed by general report
Page 9696 or by 2 reliable witnesses, she may remarry after the lapse of 9 months.
(m)If the husband departs without informing his wife of the date of his return, and is aware of the law prescribed in the Kitd b-i-A qdas, the wife may remarry after waiting a full year.
If the husband is unaware of this law, the wife must wait until news of her husband reaches her.
(n) Should the husband, after the payment of the dowry, discover that the wife is not a virgin, the refund of the dowry and of the expenses incurred may be demanded.
(o) If the marriage has been conditioned on virginity the refund of the dowry and of the expenses incurred may be demanded and the marriage invalidated.
To conceal the matter, however, is highly meritorious in the sight of God.
(2) Divorce:(b) If antipathy or resentment develop on the part of either the husband or the wife, divorce is permissible, only after the lapse of one full year. The beginning and end of the year of waiting must be testified by two or more witnesses.
The act of divorce should be registered by the judicial officer representing the House of Justice.
Intercourse during this period of waiting is forbidden and whoever breaks this law must repent and pay the House of Justice 19 mi~liqAIs'9 of gold.
(c) A further period of waiting after divorce has taken place is not required.
(d) The wife who is to be divorced as a result of her unfaithfulness forfeits the payment of the expenses during the waiting period.
(e) Remarrying the wife whom one has divorced is permissible, provided she has not married another person. If she has, she must be divorced before her former husband can remarry her.
(f) If at any time during the waiting period affection should recur, the marriage tie is valid.
If this reconciliation is followed by estrangement and divorce is again desired, a new year of waiting-will have to be commenced.
(g) Should differences arise between husband and wife while travelling, he is required to send her home, or entrust her to a dependable person, who will escort her there, paying her journey and her full year's expenses.
(h) Should a wife insist on divorcing her husband rather than migrate to another country, the year of waiting is to be counted from the time they separate, either while he is preparing to leave, or upon his departure.
(i) The Islamic Law regarding remarriage with the wife whom one has previously divorced is abrogated.21
(3) Inheritance: *(a) Inheritance falls into the following categories: (1) children 1,080 out of 2,520 shares (2) husband or wife 390 out of 2,520 shares (3) father 330 out of 2,520 shares (4) mother 270 out of 2,520 shares (5) brother 210 out of 2,520 shares (6) sister 150 out of 2,520 shares (7) teacher22 90 out of 2,520 shares (b) The share of the children, as allotted by the Báb is doubled by Bahá'u'lláh, and an equal portion correspondingly reduced from each of the remaining beneficiaries.
(c) I. In cases where there is no issue the share of the children reverts to the House of Justice to be expended on orphans and widows and for whatever will profit mankind.
The method of dividing the estate is to be applied in cases of intestacy. See item (o) in this section and note 25.
Page 97ii. If the son of the deceased be dead and kave issue, these will inherit the share of their father. If the daughter of the deceased be dead and leave issue, her share will have to be divided into the seven categories specified in the Most
Holy Book.(d) Should one leave offspring but either part or all of the other categories of inheritors be nonexistent, two thirds of their shares reverts to the offspring and one third to the House of Justice.
(e) Should none of the specified beneficiaries exist two thirds of the inheritance reverts to the nephews and nieces of the deceased. If these do not exist the same share reverts to the aunts and uncles; lacking these~ to their sons and daughters.
In any case the remaining third reverts to the(f) Should one leave none of the aforementioned heirs, the entire inheritance reverts to the House of Justice.
(g) The residence and the personal clothing of the deceased father pass to the male not to the female offspring.23 If there be several residences the principal and most important one passes to the male offspring. The remaining residences will together with the other possessions of the deceased have to be divided among the heirs. If there be no male offspring two thirds of the principal residence and the personal clothing of the deceased father will revert to the female issue and one third to the House of Justice. In the case of the deceased mother MI her used &Ioth-ing is to be equally divided amongst her daughters. Her unworn clothing, jewels and property must be divided among her heirs, as well as her used clothing if she leaves no daughter.
(h) Should the children of the deceased be minors their share should either be entrusted to a reliable person or to a company for purposes of investment, until they attain the age of maturity. A share of the interest accrued should be assigned to the trustee.
(i) The inheritance should not be divided until after the payment of the Huqfiqu'1IAh24 (The Right of God), of any debts contracted by the deceased and of any expenses incurred for a befitting funeral and burial.
(I) If the brother of the deceased is from the same father he will inherit his full allotted share. If he is from another father he will inherit only two thirds of his share, the remaining one third reverting to the House of Justice. The same law is applicable to the sister of the deceased.
(k) In case there are full brothers or full sisters, brothers and sisters from the mother's side do not inherit.
(I) A nonBahá'í teacher does not inherit.If there should be more than one teacher the share allotted to the teacher is to be equally divided among them.
(m)Non-Bahá'í heirs do not inherit.25 (n) Aside from the wife's used clothing and gifts of jewellery or otherwise which have been proven to have been given her by her husband, whatever the husband has purchased for his wife are to be considered as the husband's possessions to be divided among his heirs.
(o) Any person is at liberty to will his possessions as he sees fit provided he makes provisions for the payment of Uuqflqu'lhh and the discharge of his debts.
D. Miscellaneous Laws,and Ordinances: (a) Pilgrimage26 (b) IjuqOqu'11Th24 (c) Endowments (d) The Mashriqu'l-Adhkar (e) Duration of the
Bahá'í Dispensa-tion2g(j) The age of maturity (k) Burial of the dead30 (I) Engaging in a trade or profession is made obligatory and is exalted to the rank of worship31 (in) Obedience to government (n) Education of children (o) The writing of a testament (p) Tithes82 (q) Repetition of the Greatest Name 95 times a day33 (r) The hunting of animals34 (s) Treatment of female servants35 (t) The finding of lost property36 (u) Disposition of treasure trove (v) Disposal of objects held in trust37 (w)Manslaughter38 (x) Definition ofjust witnesses39 (y) Prohibitions: i. Interpretation of the Holy Writ ii. Slave trading iii. Asceticism iv. Monasticism v. Mendicancy40 vi. Priesthood vii. Use of pulpits viii. The kissing of hands ix. Confession of sins4' x. Plurality of wives17 xi. Intoxicating drinks xii. Opium xiii. Gambling xiv. Arson42 xv. Adultery42 xvi. Murder42 xvii. Theft42 xviii. Homosexuality43 xix. Congregational prayer, except for the dead2 xx. Cruelty to animals xxi. Idleness and sloth xxii. Backbiting
THE BAHÁ'Í WORLDxxiii. Calumny xxiv. Carrying arms unless essential xxv. Use of public pools in Persian baths44 xxvi. Entering a house without the owner's permission xxvii. Striking or wounding a person xxviii. Contention and conflict xxix. Muttering sacred verses in the street xxx. Plunging one's hand in food45 xxxi. Shaving one's head xxxii. Growth of men's hair beyond the lobe of the ear (2) Abrogation of specific laws and ordinances of previous Dispensations, which prescribed: (a) Destruction of books (b) Prohibition of the wearing of silk (c) Prohibition of the use of gold and silver utensils (d) Limitation of travel (e) Offering priceless gifts to the Founder of the Faith (f) Prohibition on questioning the Founder of the
Faith(g) Prohibition against remarrying one's divorced wife2' (h) Penalizing whoever causes sadness to his neighbour (i) Prohibition of music (j) Limitations upon one's apparel and beard (k) Uncleanliness of divers objects and peoples46 (1) Uncleanliness of semen (m)Uncleanliness of certain objects for purposes of prostration
(3) Miscellaneous Exhortations:(a) To associate with the followers of all religions with fellowship (b) To honour one's parents (c) Not to wish for others what one does not wish for one's self (d) To teach and propagate the Faith after the ascension of its Founder (e) To assist those who arise to promote the
Faith(f) Not to depart from the Writings or to be misled by those who do (g) To refer to the Holy Writ when diP ferences arise (h) To immerse one's self in the study of the Teachings (i) Not to follow one's idle fancies and vain imaginations (j) To recite the holy verses at morn and at eventide (k) To recite the holy verses melodiously (I) To teach one's children to chant the holy verses in the Mashriqu'l-Adhkar (m)To study such arts and sciences as benefit mankind (n) To take counsel together (o) Not to be indulgent in carrying out the statutes of God (p) To repent to God of one's sins (q) To distinguish one's self through good deeds I. To be truthful ii. To be trustworthy iii. To be faithful iv. To be righteous and fear God v. To bejust and fair vi. To be tactful and wise vii. To be courteous viii. To be hospitable ix. To be persevering x. To be detached xi. To be absolutely submissive to the Will of God xii. Not to stir up mischief xiii. Not to be hypocritical xiv. Not to be proud xv. Not to be fanatical xvi. Not to prefer one's self to one's neighbour xvii. Not to contend with one's neighbour xviii. Not to indulge one's passions xix. Not to lament in adversity xx. Not to contend with those in authority xxi. Not to lose one's temper xxii. Not to anger one's neighbour (r) To be closely united (s) To consult competent physicians when ill (t) To respond to invitations (u) To show kindness to the kindred of the Founder of the Faith47 (v) To study languages for the furtherance of the Faith (w) To further the development of cities and countries for the glorification of the Faith (x) To restore and preserve the sites associated with the Founders of the Faith (y) To be the essence of cleanliness: i. To wash one's feet ii. To perfume one's self iii. To bathe in clean water iv. To cut one's nails v. To wash soiled things in clean water vi. To be stainless in one's dress vii. To renew the furnishing's of one's house48 V. SPECIFIC ADMONITIONS,
REPROOFS AND WARNINGSAddressed to: 1. The entire human race 2. Crowned heads of the world49 3. The concourse ofecclesiasfics5o
4. The Rulers of Americaand Presidents of the Republics therein 51 5. William I, King ofPrussia52 6. Francis Joseph, Emperor of Austria~~ 7. The people of the
Bay6n5. The twin duties of recognition, of the Manifestation and observance of His Laws, and their inseparability55 6. The end of all learning is the recognition of Him Who is the Object of all knowledge56 7. The blessedness of those who have recognized the fundamental verity "He shall not be asked of His doings"57 8. The revolutionizing effect of the Most Great
Order"589. The selection of a single language and the adoption of a common script for all on earth to use: one of two signs of the maturity of the human race59 10. Prophecies of the
13Th regarding "He WhomGod will make manifest" 11. Prediction relating to opposition to the Faith 12. Eulogy of the king who will profess the Faith and arise to serve it 60 13. The instability of human affairs6' 14. The meaning of true liberty62 15. The merit of all deeds is dependent upon God's acceptance 16. The importance of love for God as the motive of obedience to His
Laws6317. The importance of utilizing material means 18. Eulogy of the learned among the people of
Baha"19. Assurance of forgiveness to Mirza Ya~y~i should he repent65 20. Apostrophe addressed to TihrAn66 21. Apostrophe addressed to Constantinople and its peop]e67 22. Apostrophe addressed to the "banks of the
Rhine"6823. Condemnation of those who lay false claim to esoteric knowledge 24. Condemnation of those who allow pride in their learning to debar them from
God25. Prophecies relating to Khur6sAn6~ 26. Prophecies relating to Kirman70 27. Allusion to ~aykh
Abmad-i-Al2sA'17133. Assurance of aid to all those who arise to serve the Faith77
Page 101101 4. Notes and References appended to A Synopsis and Cod fication of the Laws and Ordinances of the Kitáb-i-Aqdas References to pages in these notes are to the original publication, e.g. Note 51 "Seepage 20".
1. In the Kitáb-i-AqdasBahá'u'lláh ordains both the Universal House of Justice and the Local
Houses of Justice. Inmany of His laws He refers simply to "the House of Justice" leaving open for later decision which level or levels of the whole institution each law would apply to. 2. Congregational prayer, in the sense of formal prayer which is to be recited in accordance with a prescribed ritual, is forbidden in the Baha Faith, with the exception of the Prayer Jbr the Dead (see note 11).
Thus the three Daily Obligatory Prayers are to be recited privately, not in congregation. There is no prescribed way for the recital of the many other Bahá'í prayers, and the friends are free to use them in gatherings or individually as they please, "But," as the Guardian explains, "although the friends are thus left free to follow their own inclination,..,
they should take the utmost care that any manner they practise should not acquire too rigid a character, and thus develop into an institution. This is a point which the friends should always bear in mind, lest they deviate from the dear path indicated in the Teachings."
3. The Qiblih: the Point4. Ablutions: washing the hands and face in preparation for prayer.
5. The specifically revealed verse, which is to be repeated 95 times a day between one noon and the next, is "Glorified be God, the Lord of Splendour and Beauty."
6. These three ObligatoryPrayers are published in Prayers and Meditations of Bahá'u'lláh, Nos. CLXXXI, CLXXXII and CLXXXIII.
7. 'Abdu'l-Bahá has stated that when saying the morning Obligatory Prayer it is permissible to do so asearly as dawn.
8. The specifically revealed verse to be recited five times under certain circumstances in place of ablutions is: "In the Name of God, the
Most Pure, the Most9. "Danger" here refers to a condition of insecurity which makes the saying of the Obligatory Prayers impossible. When asked whether this provision meant that obligatory prayer was to be completely suspended during travel, Bahá'u'lláh replied that this referred only to insecurity, and that if one could find a secure place in which to say the prayer one should do so. 10. In place of every Obligatory Prayer that has been missed the believer is to kneel and, bowing his forehead to the ground, say "Glorified be God, the Lord of Might and Majesty, of Grace and Bounty", or only "Glorified be God".
After the requisite number of prostrations he is to sit cross-legged and repeat eighteen times "Glorified be God, the Lord of the Kingdoms of earth and heaven".
11. The Prayer for the Dead is published in Prayers and Meditations of Bahá'u'lláh, No. CLXVII. It is the only Bahá'í obligatory prayer which is to be recited in congregation; it is to be recited by one believer while all present stand. There is no requirement to face the Qiblih when reciting this prayer.
12. The original ObligatoryPrayer referred to had been revealed separately from the Kitáb-i-Aqdas.
The three ObligatoryPrayers which superseded it are those which are now in use. Shortly after the Ascension of Bahá'u'lláh, the text of the superseded prayer was stolen by the Covenant-break-ers.
13. In Ishm a special prayer was ordained to be said in times of natural phenomena which cause fear, such as earthquakes. This has been annulled, and in its place a Baha'i
Page 102102 may say "Dominion is God's, the Lord of the seen and the unseen, the Lord of creation."
14. Bahá'u'lláh states that hair, sable, bones and the like do not nullify one's prayers, and points out that the belief that they did so was evolved by the 'u1am~ (Muslim religious leaders) and was not a teaching of the Qur'an.
15. As the Báb did not specifically define the place for the Intercalary Days in the calendar, the Báb's were at a loss as to how they should regard them. The Kitáb-i-Aqdas resolved this problem.
For further details see the section on the Bahá'í calendar in any volume of The Bahá'í World.
16. In one of His Tablets 'Abdu'l-Bahá, after stating that fasting consists of abstinence from food and drink, categorically says that smoking is a form of "drink". (In Arabic the verb "drink" applies equally to smoking.)
17. The text of the Kitáb-i-Aqdas upholds monogamy, but as it appears also to permit bigamy, the Guardian was asked for a clarification, and in reply his secretary wrote on his behalf: "Regarding Bahá'í marriage; in the light of the Master's Tablet interpreting the provision in the Aqdas on the subject of the plurality of wives, it becomes evident that monogamy alone is permissible, since, as 'Abdu'l-Bahá states, bigamy is conditioned upon justice, and as justice is impossible, it follows that bigamy is not permissible, and monogamy alone should be practised."
18. The specifically revealed verse is "We will all, verily, abide by the
Will of God."19. A mij~q6i is a weight designated by the Báb and is equivalent to a little over 3 ~ grammes 20. See section JV.C.(2)(b) on page 42 for the definition of the period of waiting.
21. This refers to a law of Ishm which decreed that under certain conditions a man could not remarry his divorced wife unless she had married and been divorced by another man.
This provision has been abolished by the Aqdas.22. When asked by an individual believer whether the term "teacher", referred to as one of the heirs, meant a specific individual teacher or teachers, or whether the term could be applied generally, i.e. to education and learning, the Guardian replied that the manner in which the law will be applied in this respect will be determined by the Universal House of
Justice.23. It has been explained by 'Abdu'l-Bahá that the residence and personal clothing of the deceased father go to the eldest son, or if he has predeceased his father, to the second son, and so on.
24. IjuqPqu'lhh (The Rightof God). If a person has possessions equal in value to at least 19 mithq6is in gold, it is a spiritual obligation for him to pay 19 per cent of the total amount, once only, as I5uq4qu'lhh. Certain categories of possessions, such as one's residence, are exempt from this. Thereafter, whenever his income, after all expenses have been paid, increases the value of his possessions by the amount of at least 19 mithq~i1s of gold, he is to pay 119 per cent of this increase, and so on for each further increase.
25. In a letter to theof the Baha of India the Guardian's secretary wrote on his behalf: "Although in the Questions and Answers Bahá'u'lláh has specifically stated that non-Bah&is have no right to inherit from their Bahá'í parents or relatives, yet this restriction applies oniy to such cases when a Bahá'í dies without leaving a will and when, therefore, his property will have to be divided in accordance with the rules set forth in the Aqdas. Otherwise, a Bahá'í is free to bequeath his property to any person, irrespective of religion, provided however, he leaves a will, specifying his wishes. As you see therefore it is always possible for a Baha to provide for his nonBahá'í wife, children or relatives by leaving a will. And it is only fair that he should do so."
26. In the Kitáb-i-AqdasBahá'u'lláh specifically ordains pilgrimage to the Most Great House in Bag~dttd and to the House of the 13Th in Shir~z.
Details concerning these pilgrimages are given in other Tablets. In a Tablet to an individual believer 'Abdu'l-Bahá commented on the general subject of visits to holy places: "You have asked about
Page 103visiting holy places and the observance of marked reverence toward these resplendent spots. Holy places are undoubtedly centres of the outpouring of Divine grace, because on entering the illumined sites associated with martyrs and holy souls, and by observing reverence, both physical and spiritual, one's heart is moved with great tenderness. But there is no obligation ]br everyone to visit such places, other than the three, namely. the Most
Holy Shrine, the BlessedHouse in Bagiidddand the venerated House of the 13db in ShIrc~z. To visit these is obligatory if one can afford it and is able to do so, and i/no obstacle stands in one's way. Details are given in the Tablets. These three Holy Places are consecrated to pilgrimage.
But as to the other resting places of martyrs and ho ly souls, it is pleasing and acceptable in the sight of God if a person desires to draw nigh unto Him by visiting them,' this, however, is not a binding obligation."
27. The Ma~hriqu'bA~hk~.r (The Dawning-Place of the Praise of God) comprises a central House ofWorship and, clustered around it, a number of dependencies which, in the words of Shoghi Effendi, "shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant". Within the central edifice there shall be read chanted or sung only the words of the Sacred Scriptures of the revealed religions, or hymns based upon those words. "Bkssed is he," wrote Bahá'u'lláh in the Kitáb-i-Aqdas, "who directeth his steps towards the Mashriqu'l-Adhkar at the hour of dawn, communing with Him, attuned to His re-inembrance, imploring His Jbrgiveness. And having entered therein, let him sit in silence to hearken to the verses of God, the Sovereign, the Almighty, the All-Praised."
28. Concerning the duration of the Bahá'í Dispensation see the quotation No. 6 on page 14.
29. In the Kitáb-i-AqdasBahá'u'lláh establishes the festivals of Ri~~1v~tn (on the first, ninth and twelfth days of which work is to be suspended), the Declaration of the BTh, the Birthday of the BTh, the Birthday of Bahá'u'lláh, and Naw-Rtiz. In the days of Bahá'u'lláh the Martyrdom of the flAb was also commemorated and 'Abdu'l-Bahá added the observance of the Ascension of Bahá'u'lláh as a corollary to these Holy Days, making nine in all. In addition to these nine days, the Day of the Covenant and the Anniversary of the Passing of 'Abdu'l-Bahá are commemorated, but work is not suspended on these two days. See also the section on the Bahá'í calendar in any volume of The Bahá'í World.
30. Briefly the law for the burial of the dead states that it is forbidden to carry the body for more than one hour's journey from the place of death; that the body should be wrapped in a shroud of silk or cotton, and on its finger should be placed a ring bearing the inscription "I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Mercifid, the Compassionate"; and that the coffin should be of crystal, stone or hard fine wood. A specific Prayer for the Dead is ordained, to be said before interment (see note 11). It has been explained by 'Abdu'l-Bahá and the Guardian that this law prohibits cremation of the dead. The formal prayer and the ring are meant to be used for those who have attained the age of maturity.
31 If a person is unable to earn his own living it is incumbent upon the House of Justice and the wealthy to provide for him.
32. In respect to tithes Bahá'u'lláh has ordained that what is prescribed in the Qur'an should be followed. In general the law imposes an obligation to give a por~ tion of one's assets for the relief of the poor, for various other charitable purposes, and to aid the Faith of God. The details of the application of this law are left to the Universal House of Justice to decide in future, and the Guardian has stated that in the meantime the believers may contribute regularly and according to their means to the Bahá'í Fund.
33. The believer should perform his ablutions (see note 4), seat himself and then repeat "AI1~h-u-Abh~" ninety-five times.
34. Bahá'u'lláh warns against hunting to excess and prescribes laws prohibiting the eating of game if it is found dead in a trap or net.
Page 10435. Bahá'u'lláh states that a man may employ a maiden for domestic service.
This was not permissible under Shi'ih Muslim practice unless the employer married her.
36. Concerns the ruling laid down to trace the owner of lost property.
37. Refers to the exchange of property held in trust in order to protect the owner against loss.
38. Deals with the question of compensation in case a person kills another without intention to do so. 39. When something is to be proved on the testimony of two just witnesses, the criterion for determining the justice of a witness is his reputation, irrespective of whether he is a Baha'i.
40. Bahá'u'lláh forbids both begging and giving to beggars, but exhorts the wealthy and the House of Justice to help the needy, and referring to the House of Justice He says, "Verily have We made it a shelter for the poor and needy."
(cf. note 31).41. Bah&u'1I h prohibits confession to, and seeking absolution of one's sins from, a human being, and enjoins the sinner, when alone, to repent before God, for it is He Who forgives.
In this connection the Guardian's secretary wrote on his behalf to an individual believer: "We are forbidden to confess to any person, as do the Catholics to their priests, our sins and shortcomings or to do so in public, as some religious sects do. However, if we spontaneously desire to acknowledge we have been wrong in something, or that we have some fault of character, and ask another person's forgiveness or pardon, we are quite free to do so." 42. Punishments for arson, adultery, murder and theft are specified in the Aqdas, but they are intended for a future condition of society, when they will be supplemented and applied by the Universal
House of Justice.43. In a letter to an individual believer, the Guardian's secretary wrote on his behalf: "No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. Immorality of every sort is really forbidden by Bahá'u'lláh, and homosexuaL relationships hips He looks upon as such, besides being against nature."
44. In Persian baths it was formerly the custom for everyone to wash in the same water.
45. The prohibition against plunging one's hand in food refers to the manner of eating.
46. See God Passes By page 154.Bahá'u'lláh writes that the injunction to show kindness to His Family does not give them a share of the properties of men.
48. Bahá'u'lláh states that the law requiring the renewal of the furnishings of one's house after nineteen years applies only if one is able to do so. 'Abdu'l-Bahá has explained that the purpose of the law is that one should change those furnishings that become old, lost their lustre and provoke repugnance.
It does not apply to such things as scarce or treasured articles, antiques or jewellery.
49. See page 17, No. 13.59. See God Passes By page 211. The other sign of maturity is cited in
The Promised Day Is Come72. Mu11~ Muhammad Jai'ar-i-I~f~h6.ni. See The Dawn-Breakers page 99.
73. See the KitcTh-i-Iq~~n pages 184 � 191 (B.P.T. Wilmette editions).
105 74. Shaykh Muhammad-Ilasan-i-Najafi, one of the leading Shi'ih ecciesiastics, who rejected the Báb.
75. See page 20, No. 13.Photograph taken in 1911, studio of Boissonnas and Taponier, 12, rue de Ia Paix, Paris.
Page 107My name is 'Abdu'l-Bahá. My qua4ficauion is 'Abdu'l-Bahá. My reality is 'Abdu'l-Bahá. My praise is 'Abdu'l-Bahá. Thraldom to the Blessed Perfection is my glorious and refulgent diadem, and servitude to all the human race my perpetual religion... No name, no title, no mention, no commendation have I, nor will ever have, except 'Abdu'l-Bahá. This is my longing. This is my greatest yearning. This is my eternal life. This is my everlasting glory.
A N attempt i strongly feel should now be made to clarify our minds regarding the sta-don occupied by 'Abdu'l-Bahá and the significance of His position in this holy Dispensation. It would be indeed difficult for us, who stand so close to such a tremendous figure and are drawn by the mysterious power of so magnetic a personality, to obtain a clear and exact understanding of the rdle and character of One Who, not only in the Dispensation of Bahá'u'lláh but in the entire field of religious history, fulfills a unique function. Though moving in a sphere of His own and holding a rank radically different from that of the Author1 and the Forerunner2 of the Bahá'í Revelation, He, by virtue of the station ordained for Him through the Covenant of Bahá'u'lláh, forms together with them what may be termed the
Three Central Figuresof a Faith that stands unapproached in the world's spiritual history. He towers, in conjunction with them, above the destinies of this infant Faith of God from a level to which no individual or body ministering to its needs after Him, and for no less a period than a full thousand years, can ever hope to rise. To degrade His lofty rank by identifying His station with or by regarding it as roughly equivalent to, the position of those on whom the mantle of His authority has fallen would be an act of impiety as grave as the no less heretical 'Bahá'u'lláh.
2 The Rib.belief that inclines to exalt Him to a state of absolute equality with either the central Figure or Forerunner of our Faith.
For wide as is the gulf that separates 'Abdu'l-Bahá from Him Who is the Source of an independent Revelation, it can never be regarded as commensurate with the greater distance that stands between Him Who is the Centre of the Covenant and His ministers who are to carry on His work, whatever be their name, their rank, their functions or their future achievements.
Let those who have known 'Abdu'l-Bahá, who through their contact with His magnetic personality have come to cherish for Him so fervent an admiration, reflect, in the light of this statement, on the greatness of One Who is so far above Him in station.
That 'Abdu'l-Bahá is not a Manifestation of God, that, though the successor of His Father, He does not occupy a cognate station, that no one else except the BTh and Bahá'u'lláh can ever lay claim to such a station before the expiration of a full thousand years � are verities which lie embedded in the specific utterances of both the Founder of our Faith and the Interpreter of His teachings...
'Abdu'l-Bahá'í own statements are no less emphatic and binding: My station is the station of servitude � a servitude which is complete, pure and real, firmly established, enduring, obvious, explicitly revealed and sub]ect 107
Page 108I am the Interpreter of the Word of God; such is my interpretation."
From such clear and formally laid down statements, incompatible as they are with any assertion of a claim to Prophethood, we should not by any means infer that 'Abdu'l-Bahá is merely one of the servants of the Blessed Beauty, or at best one whose function is to be confined to that of an authorized interpreter of His Father's teachings. Far be it from me to entertain such a notion or to wish to instill such sentiments.
To regard Him in such a light is a manifest betrayal of the priceless heritage bequeathed by Bahá'u'lláh to mankind.
Immeasurably exalted is the station conferred upon Him by the Supreme Pen above and beyond the implications of these, His own written statements.
Whether in the Kitáb-i-Aqdas, the most weighty and sacred of all the works of Bahá'u'lláh, or in the Kitáb-i-'Ahd, the Book of His Covenant, or in the S4riy-i-Qjzwvn (Tablet of the Branch), such references as have been recorded by the pen of Bahá'u'lláh � references which the Tablets of His Father addressed to Him mightily reinforce � invest 'Abdu'l-Bahá with a power, and surround Him with a halo, which the present generation can never adequately appreciate.
He is, and should for all time be regarded, first and foremost, as the Centre and Pivot of Bahá'u'lláh's peerless and all-enfolding Covenant, His most exalted handiwork, the stainless Mirror of His light, the perfect Exemplar of His teachings, the unerring Interpreter of His Word, the embodiment of every Bahá'í ideal, the incarnation of every Bahá'í virtue, the Most Mighty Branch sprung from the Ancient Root, the Limb of the Law of God, the Being "round Whom all names revolve", the Mainspring of the Oneness of Humanity, the Ensign of the Most
Great Peace, the Moonof the Central Orb of this most holy Dispensation � styles and titles that are implicit and find their truest, their highest and fairest expression in the magic name 'Abdu'l-Bahá. He is, above and beyond these appellations, the "Mystery of God" � an expression by which Bahá'u'lláh Himself has chosen to designate Him, and which, while it does not by any means justify us to assign to him the station of Prophethood, indicates how in the person of 'Abdu'l-Bahá the incompatible characteristics of a human nature and superhuman human knowledge and perfection have been blended and are completely harmonized.
"0 Thou Who art the apple of Mine eye!" Bahá'u'lláh, in His own handwriting, thus addresses 'Abdu'l-Bahá, "My glory, the ocean of My lovingkindness, the sun of My bounty, the heaven of My mercy rest upon Thee. We pray God to illumine the world through Thy knowledge and wisdom, to ordain for Thee that which will gladden Thine heart and impart consolation to Thine eyes." "The glory of God rest upon Thee," He writes in another Tablet, "and upon whosoever serveth Thee and circieth around Thee. Woe, great woe, betide him that opposetli and in-jureth Thee. Well is it with him that swearetli fralty to Thee; the fire of hell torment him who is Thine enemy." "We have made Thee a shelter for all mankind," He, in yet another Tablet, affirms, "a shield unto all who are in heaven and on earth, a stronghold for whosoever bath believed in God, the Incomparable, the All-Kno wing. God grant that through Thee He may protect them, may enrich and sustain them, that He may inspire Thee with that which shall be a wellspring of wealth unto all created things, an ocean of bounty unto all men, and the dayspring of mercy unto all peoples."
"Thou kno west, 0 my God," Bahá'u'lláh, in a prayer revealed in 'Abdu'l-Bahá'í honour, supplicates, "that I desire/or Him naught except that which Thou die/st desire, and have chosen Him for no purpose save that which Thou hadst intended for Him.
Render Him victorious, therefore, through Thy hosts of earth and heaven.
Ordain, I beseech Thee, by the ardour of My love for Thee and My yearning to manifest Thy Cause, for Him, as well as jbr them that love Him, that which Thou hast destined frr Thy Messengers and the Trustees of Thy Revelation. Verily, Thou art the A 1/night)', the All-Powerful." (The
Dispensation of Bahd'u'He alone had been accorded the privilege of being called "the Master", an honour from which His Father had strictly excluded all His other sons. Upon Him that loving and unerring Father had chosen to confer the unique title of "Sirru'llcih" (the Mystery of God), a designation so appropriate to One Who, though essentially human and holding a station radically and fundamentally different from that occupied by Bahá'u'lláh and His Forerunner, could still claim to be the perfect Exemplar of His Faith, to be endowed with superhuman
Page 109ANNIVERSARY OF THE PASSING OF 'ABDU'L-J3AHX 109
A Tablet in the handwriting of 'Abdu'l-Bahá revealedlbr5izayAiz K6~im, surnamed"Samandar", one of the nineteen Aposiks of Bahá'u'lláh and the father of the
Hand of the Cause Tart~zu'llcTh Sarnandari.knowledge, and to be regarded as the stainless mirror reflecting His light.
To Him, whilst in Adrianople, that same Father had, in the Sariy-i-~jiu~n (Tablet of the Branch), referred as "this sacred and glorious Being, this Branch of Holiness", as "the Limb of the Law of God", as His "most great favour" unto men, as His "most perfect bounty" conferred upon them, as One through Whom "every mouldering bone is quickened," declaring that "wlioso turneth towards Him hath turned towards God," and that "they who deprive themselves of the shadow of the Branch are lost in the wilderness of error.
To Him He, whilst still in the city, had alluded (in a Tablet addressed to H6Ji Muhammad lbmihim-i-KhaIil) as the one amongst His sons "from Whose tongue God will cause the signs of His power to stream forth", and as the one Whom "God hath specially chosen for His Cause". On Him, at a later period, the Author of the Kitáb-i-Aqdas, in a celebrated passage, subsequently elucidated in the "Book of My Covenant", had bestowed the function of interpreting His Holy Writ, proclaiming Him, at the same time, to be the One "Whom God hath purposed, Who hath branched from this Ancient Root".
To Him in a Tablet, revealed during that same period and addressed to Mirza Muhammad QuIiy-i-Sabziv~ri, He had referred as "the Gull that hath branched out of this Ocean that hath encompassed all created things", and bidden His followers to turn their faces towards it. To Him, on the occasion of His visit to Beirut, His Father had, furthermore, in a communication which He dictated to His amanuensis, paid a glowing tribute, glorifying Him as the One "round Whom all names revolve", as "the Most Mighty Branch of God", and as "His ancient and immutable Mystery". He it was Who, in several Tablets which Bahá'u'lláh Himself had penned, had been personally addressed as "the Apple c/Mine eye", and been referred to as "a shield unto all who are in heaven and on earth", as "a she iter for all mankind" and "a stronghold for whosoever hath believed in God".
It was on His behalf that His Father, in a prayer revealed in His honour, had supplicated God to "render Him victorious", and to "ordain for Him, as well as for them that love Him", the things destined by the Almighty for His "Mes-sengers" and the "Trustees" of His Revelation. And finally in yet another Tablet these weighty words had been recorded: "The glory of God rest upon Thee, and upon whosoever serveth Thee and circieth around Thee.
Woe, great woe, betide him that opposeth and injureth Thee. Well is it with him that sweareth fealty to Thee; the fire of hell torm ~nt him who is Thy enemy."
And now to crown the inestimable honours, privileges and benefits showered upon Him, in ever-increasing abundance, throughout the forty years of His Father's ministry in Baghdad, in Adrianople and in 'Akka, He had been elevated to the high office of Centre of Bahá'u'lláh's Covenant, and been made the successor of the Manifestation of God Himself � a position that was to empower Him to impart an extraordinary impetus to the international expansion of His Father's Faith, to amplify its doctrine, to beat down every barrier that would obstruct its march, and to call into being, and delineate the features of, its Administrative Order, the Child of the Covenant, and the Harbinger of that World Order whose establishment must needs signalize the advent of the Golden Age of the Bahá'í Dispensation.
The immediate effect of the ascension of Bahá'u'lláh had been ... to spread grief and bewilderment among his followers and companions, and to inspire its vigilant and redoubtable adversaries with fresh hope and renewed determination...
Yet, as the appointed Centre of Bahá'u'lláh's Covenant and the authorized Interpreter of His teaching had Himself later explained, the dissolution of the tabernacle wherein the soul of the Manifestation of God had chosen temporarily to abide signalized its release from the restrictions which an earthly life had, of necessity, imposed upon it. Its influence no longer circumscribed by any physical limitations, its radiance no longer beclouded by its human temple, that soul could henceforth energize the whole world to a degree unapproached at any stage in the course of its existence on this planet.
Bahá'u'lláh's stupendous task on this earthly plane had, moreover, at the time of His passing, been brought to its final consummation.
His mission, far from being in any way inconclusive, had, in every respect, been carried through to a full end. The Message with which He had been entrusted had been disclosed to the gaze of all mankind.
The summons He had been commissioned to issue to its leaders and rulers had been fearlessly voiced.
The fundamentals of the doctrine destined to recreate its life, heal its
Page 111~bJ � j~.ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 111 A calligraphic arrangement by Mkhkin-Qalam of titles conferred upon 'Abdu'l-Bahá or mentioned in various Tablets.
sickness and redeem it from bondage and degradation had been impregnably established. The tide of calamity that was to purge and fortify the sinews of His Faith had swept on with unstemmed fury. The blood which was to fertilize the soil out of which the institutions of His World Order were destined to spring had been profusely shed. Above all the Covenant that was to perpetuate the influence of that Faith, ensure its integrity, safeguard it from schism, and stimulate its worldwide expansion, had been fixed on an inviolable basis.
His Cause, precious beyond the dreams and hopes of men; enshrining within its shell that pearl of great price to which the world, since its foundation, had been looking forward; confronted with colossal tasks of unimaginable complexity and urgency, was beyond a peradventure in safe keeping. His own beloved Son, the apple of His eye, His vicegerent on earth, the Executive of His authority, the Pivot of
His Covenant, the Shepherdof His flock, the Exemplar of His faith, the Image of His perfections, the Mystery of His Revelation, the Interpreter of His mind, the Architect of
His World Order, the Ensignof His Most Great Peace, the Focal Point of His unerring guidance � in a word, the occupant of an office without peer or equal in the entire field of religious history tory � stood guard over it, alert, fearless and determined to enlarge its limits, blazon abroad its fame, champion its interests and consummate its purpose...
The cloud of despondency that had momentarily settled on the disconsolate lovers of the Cause of Bahá'u'lláh was lifted.
The continuity of that unerring guidance vouchsafed to it since its birth was now assured. The significance of the solemn affirmation that this is "the Day which shall not be Jbllowed by night" was now clearly apprehended.
An orphan community had recognized in 'Abdu'l-Bahá, in its hour of desperate need, its Solace, its Guide, its Mainstay and Champion. The Light that had glowed with such dazzling brightness in the heart of Asia, and had, in the lifetime of Bahá'u'lláh, spread to the Near East, and illuminated the fringes of both the European and African continents, was to travel, through the impelling influence of the newly proclaimed Covenant, and almost immediately after the death of its Author, as far West as the North American continent, and from thence diffuse itself to the countries of Europe, and subsequently shed its radiance over both the Far East and Australasia.
(God Passes By, chapters xiv, xv.)t The Jitneral procession leaving 'Abdu'l-Bahá'í home, No. 7 Persian (Haparsim) Street, Haifa, Tuesday, November 29, 192].
The funeral of 'Abdu'l-Bahá, wrote Slwghi Effendi, was one "the like of which Haifa, nay Palestine itself, had surely never seen, so deep was the feeling that brought so many thousands of mourners together, representative of so many religions, races and tongues."
Page 113ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 113
2. AN ACCOUNT OF THE PASSING OF'ABDU'L-BAHÁ'Í Extracts from the account written by SHOGHI EFFENDI and LADY BLOMFIELD IT is well known that the loved ones of'Abdu'1-BahA, in every part of the world, are anxiously waiting to receive some details of the closing events of His unique and wonderful life. For this reason the present account is being written.
We have now come to realize that the Master knew the day and hour when, His mission on earth being finished, He would return to the shelter of heaven.
He was, however, careful that His family should not have any premonition of the coming sorrow. It seemed as though their eyes were veiled by Him, with His ever-loving consideration for His dear ones, that they should not see the significance of certain dreams and other signs of the culminating event. This they now realize was His thought for them, in order that their strength might be preserved to face the great ordeal when it should arrive, that they should not be devitalized by anguish of mind in its anticipation.
Out of the many signs of the approach of the hour when He could say of His work on earth, "It is finished," the following two dreams seem remarkable.
Less than eight weeks before His passing the Master related this to His family: "I seemed to be standing within a great temple, in the inmost shrine, facing the east, in the place of the leader himself.
I became aware that a large number of people were flocking into the temple; more and yet more crowded in taking their places in rows behind me, until there was a vast multitude.
As I stood, I raised loudly the 'Call to Prayer'.Suddenly the thought came to me to go forth from the temple.
"When I found myself outside I said within myself, 'For what reason came I forth, not having led the prayer? But it matters not; now 1 An abridged version of the compilation The Passing of'Abdu'I-Rahd published privately in
1922 by Lady Blomfieldwith the approval of Shoghi Effendi and reprinted with emendations in Bahá'í
Year Book (New York: BahaPublishing Committee, 1926),i, 19 � 3 1. Lady Blomfield (see "In Memoriam", The Bahá'í World, vol. viii, p. 651), became a Bahá'í in Paris during the early years of this century and received 'Abdu'l-Bahá in London in 1911. In 1921, she accompanied Shoghi Effendi, then studying at Balliol College, Oxford, to Haifa after the passing of 'Abdu'l-Bahá.
Lady Blomfield died in 1939.that I have uttered the call to prayer, the vast multitude will of themselves chant the prayer."' When the Master had passed away, His family pondered over this dream and interpreted it thus: He had called that same vast multitude � all peoples, all religions, all races, all nations, and all kingdoms � to unity and peace, to urn-versa]
love and brotherhood; and, having called them, He returned to God the Beloved, at whose command He had raised the majestic call, had given the divine message. This same multitude � the peoples, religions, races, nations and kingdoms � would continue the work to which 'Abdu'l-Bahá had called them, and would of themselves press forward to its accomplishment.
A few weeks after the preceding dream the Master came in from the solitary room in the garden, which He had occupied of late, and said: "I dreamed a dream and behold the Blessed Beauty Bahá'u'lláh came and said unto me, 'Destroy this room!'" The family, who had been wishing that He would come and sleep in the house, not being happy that He should be alone at night, exclaimed, "Yes, Master, we think Your dream means that You should leave that room and come into the house." When He heard this from us, He smiled meaningly as though not agreeing with our interpretation.
Afterwards we understood that by the "room" was meant the temple of His body.
In the same week He revealed a Tablet to America, in which is the following prayer: "i'd Bahci'u'I-Abhd! [0 Thou the Glory of Glories]
I have renounced the world and the people thereof and ani heartbroken and sorely afflicted because c/the unfaithful. In the cage of this world Il/utter even as afrigluened bird, and yearn every day to take my flight unto Thy king-dorn.
"Yd Bahd'u'l-Abhd! Makeme to drink of the cup of sacrifice and set me free. Relieve me from these woes and trials, from these qifijetions and
Page 114troubles. Thou art He that aideth, that succoureth, that protecteth, that stretcheth forth the hand of help."...
After lunch He dictated some Tablets, His last ones, to RaN Effendi.
When He had rested He walked in the garden.His good and faithful servant Ism6iiI Aq~, relates the following: "Some time, about twenty days before my Master passed away, I was near the garden when I heard Him summon an old believer saying: "'Come with me that we may admire together the beauty of the garden.
Behold, what the spirit of devotion is able to achieve! This flourishing place was, a few years ago, but a heap of stones, and now it is verdant with foliage and flowers.
My desire is that after I am gone the loved ones may all arise to serve the divine cause and, please God, so it shall be. Ere long men will arise who shall bring life to the world.'...
"Three days before His ascension, whilst seated in the garden, He called me and said, 'I am sick with fatigue. Bring two of your oranges for me that I may eat them for your sake.' This I did, and He, having eaten them, turned to me, saying, 'Have you any of your sweet lemons?' He bade me fetch a few... Whilst I was plucking them, He came over to the tree, saying, 'Nay, but I must gather them with my own hands.'
Having eaten of the fruit, He turned to me and asked 'Do you desire anything more?' Then with a pathetic gesture of His hands, He touchingly, emphatically, and deliberately said, 'Now it is finished, it is finished!'
"These significant words penetrated my very soul.I felt each time He uttered them as if a knife were struck into my heart.
I understood His meaning but never dreamed His end was so nigh."
It was Ism6iiI Aq~ who had been the Master's gardener for well nigh thirty years and who, in the first week after his bereavement, driven by hopeless grief, quietly disposed of all his belongings, made his will, went to the Master's sister, and craved her pardon for any misdeeds he had committed.
He then delivered the key of the garden to a trusted servant of the household and, taking with him means whereby to end his life at his beloved Master's tomb, walked up the mountain to that sacred place, three times circled round it, and would have succeeded in taking his life had it not been for the opportune arrival of a friend who reached him in time to prevent the accomplishment of his tragic intention...
During the evening 'Abdu'l-Bahá attended the usual meeting of the friends in His own audience chamber.
In the morning of Saturday, November 26, He arose early, came to the tearoom, and had some tea. He asked for the fur-lined coat which had belonged to Bahá'u'lláh. He often put on this coat when He was cold or did not feel well, He so loved it. He then withdrew to His room, lay down on His bed, and said, "Cover me up. I am very cold. Last night I did not sleep well, I felt cold. This is serious, it is the beginning."
After more blankets bad been put on, He asked for the fur coat He had taken off to be placed over Him. That day He was rather feverish. In the evening His temperature rose still higher, but during the night the fever left Him. After midnight He asked for some tea.
On Sunday morning, November27, He said, "I am quite well and will get up as usual and have tea with you in the tearoom."
After He had dressed, He was persuaded to remain on the sofa in His room.
In the afternoon He sent all the friends to the tomb of the Báb, where on the occasion of the anniversary of the declaration of the Covenant a feast was being held, offered by a PArsf pilgrim who had lately arrived from
India.At four in the afternoon, being on the sofa in His room, He said, "Ask my sister and all the family to come and have tea with me."
His four sons-in-law and Rfil2i Effendi came to Him after returning from the gathering on the mountain.
They said to Him, "The giver of the feast was unhappy because You were not there". He said unto them: "But I was there, though my body was absent, my spirit was there in your midst. I was present with the friends at the tomb.
The friends must not attach any importance to the absence of my body. Inspirit Jam, and shall always be, with the friends, even though I be far away."
The same evening He asked after the health of every member of the household, of the pilgrims, and of the friends in Haifa.
"Very good, very good," He said when told that none were ill. This was His very last utterance concerning His friends.
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The room occupied by 'Abdu'l-Bahá and in which He passed away in the early morning hours of November 28, 1921.
At eight in the evening He retired to bed after taking a little nourishment, saying, "I am quite well."
He told all the family to go to bed and rest. Two of His daughters, however, stayed with Him. That night the Master had gone to sleep very calmly, quite free from fever.
He awoke about 1.15 a.m., got up, and walked across to a table where He drank some water. He took off an outer night garment, saying, "I am too warm."
He went back to bed; and, when His daughter RPh~i KMnum, later on, approached, she found Him lying peacefully; and, as He looked into her face, He asked her to lift up the net curtains saying: "I have difficulty in breathing, give me more air."
Some rose water was brought of which He drank, sitting up in bed to do so, without any help. He again lay down, and as some food was offered Him, He remarked in a clear and distinct voice: "You wish me to take some food, and I am going?"
He gave them a beautiful look. His face was so calm, His expression so serene, they thought Him asleep.
He had gone from the gaze of His loved ones!The eyes that had always looked out with lovingkindness upon humanity, whether friends or foes, were now closed. The hands that had ever been stretched forth to give alms to the poor and the needy, the halt and the maimed, the blind, the orphan and the widow, had now finished their labour. The feet that, with untiring zeal, had gone upon the ceaseless errands of the Lord of Compassion were now at rest. The lips that had so eloquently championed the cause of the suffering sons of men, were now hushed in silence. The heart that had so powerfully throbbed with wondrous love for the children of God was now stilled.
His glorious spirit had passed from the life of earth, from the persecutions of the enemies of righteousness, from the storm and stress of well nigh eighty years of indefatigable toil for the good of others.
His long martyrdom was ended!Early on Monday morning, November 28, the news of this sudden calamity had spread over the city, causing an unprecedented stir and tumult, and filling all hearts with unutterable grief.
The next morning, Tuesday, November 29, the funeral took place, a funeral the like of which Haifa, nay Palestine itselg had surely never seen, so deep was the feeling that brought
Page 116so many thousands of mourners together, representative of so many religions, races and tongues.
The High Commissionerof Jerusalem, the Governor of Phoenicia, the chief officials of the government, the consuls of the various countries, resident in Haifa, the heads of the various religious communities, the notables of Palestine, Jews, Christians, Muslims, Druses, Egyptians, Greeks, Turks, Kurds, and a host of his American, European and native friends, men, women and children, both of high and low degree, all, about ten thousand in number, mourning the loss of their beloved
One.This impressive, triumphal procession was headed by a guard of honour, consisting of the City Constabulary Force, followed by the Boy Scouts of the
Muslim and Christiancommunities holding aloft their banners, a company of Muslim choristers chanting their verses from the Qur'Th, the chiefs of the Muslim community headed by the Mufti, a number of Christian priests, Latin, Greek, and Anglican, all preceding the sacred coffin, upraised on the shoulders of His loved ones. Immediately behind hind it came the members of His family, next to them walked the British High Commissioner, the Governor of Jerusalem, and the Governor of Phoenicia.
After them came the consuls and the notables of the land, followed by the vast multitude of those who reverenced and loved Him.
On this day there was no cloud in the sky, nor any sound in all the town and surrounding country through which they went, save only the soft, slow, rhythmic chanting of Ishm in the call to prayer, or the convulsed sobbing moan of those helpless ones, bewailing the loss of their one Friend, Who had protected them in all their difficulties and sorrows, Whose generous bounty had saved them and their little ones from starvation through the terrible years of the "Great Woe."
"0 God, my God!" the people wailed with one accord, "Our father has left us, our father has left us!"
O the wonder of that great throng! Peoples of every religion and race and colour, united in heart through the manifestation of servitude in the lifelong work of 'Abdu'l-Bahá!
As they slowly wended their way up Mount Funeral cort~ge ascending Mt. Carmel.
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Carmel, the Vineyard of God, the casket appeared in the distance to be borne aloft by invisible hands, so high above the heads of the people was it carried. After two hours walking, they reached the garden of the tomb of the BTh. Tenderly was the sacred coffin placed upon a plain table covered with a fair white linen cloth.
As the vast concourse pressed around the tabernacle of His body, waiting to be laid in its resting place, within the vault, next to that of the BTh, representatives of the various denominations, Muslims, Christians, and Jews, all hearts being ablaze with fervent love of 'Abdu'l-Bahá, some on the impulse of the moment, others prepared, raised their voices in eulogy and regret, paying their last homage of farewell to their loved one. So united were they in their acclamation of Him, as the wise educator and reconciler of the human race in this perplexed and sorrowful age, that there seemed to be nothing left for the Bahá'ís to say.
The following are extracts from some of the speeches delivered on that memorable occasion.
The Muslim voicing the sentiments of his coreligionists spoke as follows: "0 concourse of Arabians and Persians! Whom are ye bewailing? Is it He who but yesterday was great in this life and is today in His death greater still? Shed no tears for the one that hath departed to the world of eternity, but weep over the passing of virtue and wisdom, of knowledge and generosity.
Lament for yourselves, for yours is the loss, whilst He, your lost one, is but a revered wayfarer, stepping from your mortal world into the everlasting home. Weep one hour for the sake of Him who, for well nigh eighty years, bath wept for you! Look to your right, look to your left, look East and look West and behold, what glory and greatness have vanished!
What a pillar of peace bath crumbled! What eloquent lips are hushed! Alas! In this tribulation there is no heart but aches with anguish, no eye but is filled with tears. Woe unto the poor, for lo! goodness hath departed from them, woe unto the orphans, for their loving father is no more with them!
Could the life of Sir 'Abdu'l-Bahá 'Abbas have been redeemed by the sacrifices of many a precious soul, they of a certainty would gladly have offered up their lives for His life. But fate hath otherwise ordained.
Every destiny is predetermined and none can change the divine decree. What am Ito set forth the achievements of this leader of mankind? They are too glorious to be praised, too many to recount. Suffice it to say, that He hath left in every heart the most profound impression, on every tongue most wondrous praise. And He that leaveth a memory so lovely, so imperishable, He, indeed, is not dead. Be solaced then, 0 ye people of Baha Endure and be patient; for no man, be he of the East or of the West, can ever comfort you, nay he himself is even in greater need of consolation."
The Christian then came forward and thus spoke: "I weep for the world, in that my Lord hath died; others there are who, like unto me, weep the death of their Lord. 0 bitter is the anguish caused by this heartrending calamity! It is not only our country's loss but a world affliction. He hath lived for well-nigh eighty years the life of the messengers and apostles of God. He bath educated the souls of men, hat been benevolent unto them, hath led them to the way of Truth. Thus He raised His people to the pinnacle of glory, and great shall be His reward from God, the reward of the righteous!
Hear me 0 people! 'Abbas is not dead, neither hath the light of BaM been extinguished! Nay, nay!
this light shall shine with everlasting splendour.
The Lamp of BaiTh, 'Abbas, hath lived a goodly life, bath manifested in Himself the true life of the Spirit.
And now He is gathered to glory, a pure angel, richly robed in benevolent deeds, noble in His precious virtues.
Fellow Christians! Trulyye are bearing the mortal remains of this ever lamented One to His last resting place, yet know of a certainty that your 'Abbas will live forever in spirit amongst you, through His deeds, His words, His virtues, and all the essence of His life. We say farewell to the material body of our 'Abbas and His material body vanisheth from our gaze, but His reality, our spiritual 'Abbas, will never leave our minds, our thoughts, our hearts, our tongues.
"0 great revered Sleeper!Thou hast been good to us, Thou hast guided us, Thou hast taught us, Thou hast lived amongst us greatly, with the full meaning of greatness, Thou hast made us proud of Thy deeds and of Thy words. Thou hast raised the Orient to the summit of glory, hast shown loving kindness to the people, trained them in righteousness, and hast striven to the end, till Thou hast won the crown of
Page 118glory. Rest Thou happily under the shadow of the mercy of the Lord Thy God, and He, verily, shall well reward Thee."
Yet another Muslim, the Mufti of Haifa, spoke as follows: "I do not wish to exaggerate in my eulogy of this great One, for His ready and helping hand in the service of mankind and the beautiful and wondrous story of His life, spent in doing that which is right and good, none can deny, save him, whose heart is blinded...
"0 Thou revered voyager!This great funeral procession is but a glorious proof of Thy greatness in Thy life and in Thy death.
But 0, Thou whom we have lost! Thou leader of men, generous and benevolent!
To whom shall the poor now look? Who shall care for the hungry? And the desolate, the widow and the orphan?
"May the Lord inspire all Thy household and Thy kindred with patience in this grievous calamity, and immerse Thee in the ocean of His grace and mercy! He, verily, is the prayer-hearing, prayer-answering
God."The Jew when his turn came, paid his tribute in these words: "Dans un Si&cle de positivisme exag6r~ et de mat6rialisme effr~n& ii est dtonnant et rare de trouver un philosophe de grande envergure tel que le regrett6 'Abdu'l-Bahá 'Abbas parler h notre coeur, ~i nos sentiments et surtout cher-cher ~ ~duquer notre flme en nous incuiquant les principes les plus beaux, reconnus comme 6tant Ia base de mute religion et de toute morale pure.
Par ses 6crits, par sa parole, par ses entretiens familiers comme par ses colloques cdkbres avec les plus cultivds et les fervents adeptes des thdories sectaires, ii a su persuader, 1 In a century of exaggerated positivism and unbridled materialism, it is astonishing and rare to find a philosopher of great scope, such as the lamented 'Abdu'l-Bahá 'Abbas, speak to our heart, to our feelings, and especially seek to educate our soul by inculcating in us the most beautiful principles, which are recognized as being the basis of all religion and of all pure morality.
By His Writings, by Hisspoken Word, by His intimate conversations as well as by His famous dialogues with the most cultivated and the most fervent adepts of sectarian theories, He knew how to persuade; He was always able to win our minds. Living examples have a special power.
His private and public life was an example of devotion and of forgetfulness of self for the happiness of others. . .
His philosophy is simple, you will say, but it is great by that very simplicity, since it is in conformity with human character, which loses some of its beauty when it allows itself to be distorted by prejudices and superstitions... 'Abbas died in Haifa, Palestine, the Holy Land which produced the prophets. Sterile and ii a pu toujours convaincre.
Les exemples vivants sont d'un autre pouvoir. Sa vie priv~e et publique ~tait un exemple de d~vouement et d'oubli de soi pour le bonheur des autres...
"Sa philosophic est simple, direz-vous, mais cue est grande par cette m~me simplicit& 6tant conforme au caract&e humain qui perd de sa beaut& Iorsqu'iI se trouve fauss~ par les pr6-jug6s et les superstitions... 'Abbas est mort ~ Caiffa, en
Palestine, Ia Terre Sacr6equi a pro-duit les proph&es. Devenue st6rile et aban-donn& depuis tant de si&cles elle resuscite de nouveau et commence ~ reprendre son rang et sa renomm& primitive. Nous ne sommes pas les seuls ~ pleurer ce proph&te, nous ne sommes pas les seuls ~ le glorifier. En Europe, en Am&ique, que dis-je, dans tous pays habit6 par des hommes conscients de leur mission dans ce bas monde assoiff6 de justice sociale, de fra-ternit~, on le pleurera aussi. Ii est mort apr&s avoir souffert du despotisme, du fanatisme Ct de I'intol6rance.
Acre, la Bastille turque, lui a servi de prison pendant des dizaines d'ann&s. Bagdad Ia capitale Abbasside a ~t6 aussi sa prison et celle de son pdre. La Perse, ancien berceau de Ia philosophie douce et divine, a chassd ses enfants qui ont conqu leurs iddes chez elle.
Ne voit-on pas hi une volont6 divine et une pr6f6rence marquee pour Ta Terre Promise qui 6tait et sera le berceau de toutes les id&s g6n~reuses et nobles? Celui qui laisse apr~s Iui un pass6 aussi glorleux n'est pas mort. Celui qui a &rit d'aussi beaux principes a agrandi sa famille parmi tous ses lecteurs et a pass6 & la post&iM, couronn6 par 1'immor-ta1it~."1 The nine speakers having delivered their funeral orations, then came the moment when the casket which held the Pearl of loving servi-abandoned for so many centuries, it is coming back to life and is beginning to recover its rank and its original renown. We are not the only ones to grieve for this prophet; we are not the only ones to testify to His glory.
In Europe, in America, yea, in every land inhabited by men conscious of their mission in this base world, athirst for social justice, for brotherhood, He will be mourned as well. He is dead after suffering from despotism, fanaticism, and intolerance. 'Akka, the Turkish Bastille, was His prison for decades. Baghd6d, the Abbassid capital, has also been His prison, and that of His Father.
Persia, the ancient cradle of gentle and divine philosophy, has driven out her children, who brought forth their ideas within her. May one not see herein a divine will and a marked preference for the Promised Land which was and will be the cradle of all generous and noble ideas? He who leaves after Him so glorious a past is not dead. He who has written such beautiful principles has increased His family among all His readers and has passed to posterity, crowned with immortality.
Page 119ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 119
Some of those attending the funeral of 'Abdu'l-Bahá. "A great throng had gathered together, sorro wing for His death, but rej'oicing also for His life," was the testimony of the High Commissioner, sioner, Sir Herbert Samuel.
tude passed slowly and triumphantly into its simple,hallowed resting place.
0 the infinite pathos!that the beloved feet should no longer tread this earth!
that the presence which inspired such devotion and reverence should be withdrawn!
Of the many and diverse journals that throughout the East and West have given in their columns accounts of this momentous event, the following stand as foremost among them: Le Temps, the leading French paper, in its issue of December 19, 1921, under the title 'Un Conciliateur' (A Peacemaker), portrays graphically the life of 'Abdu'l-Bahá...
The London Morning Post, two days after His passing, among other highly favourable comments, concluded its report of the movement in the following words:
"The venerated Bahá'u'lláhdied in 1892 and the mantle of his religious insight fell on his son 'Abdu'l-Bahá, when, after forty years of prison life, Turkish constitutional changes permitted him to visit England, France and America.
His persistent messages as to the divine origin and unity of mankind were as impressive as the Messenger himself. He possessed singular courtesy. At his table Buddhist and Mohammedan, Hindu and Zoroastrian, Jew and Christian, sat in amity. 'Creatures', he said, 'were created through love; let them live in peace and amity."'
The New York World of December1, 1921, published the following: "Never before 'Abdu'l-Bahá did the leader of an Oriental religious movement visit the United States. As recently as June of this year a special correspondent of the World who visited this seer thus described him: 'Having once looked upon 'Abdu'l-Bahá, his personality is indelibly impressed upon the mind: the majestic venerable figure clad in the flowing 'abA, his head crowned with a turban white as his head and hair; the piercing deep set eyes whose glances shake the heart; the smile that pours its sweetness overall.'.
"Even in the twilight of his life 'Abdu'l-Bahá took the liveliest interest in world affairs. When General Allenby swept up the coast from Egypt he went for counsel first to 'Abdu'l-Bahá. When Zionists arrived in their Promised Land they sought 'Abdu'l-Bahá for advice. For Palestine he had the brightest hopes.
'Abdu'l-Bahá believed that Bolshevism would prove an admonition to the irreligious world. He taught the equality of man and woman, saying: 'The world
Page 120of humanity has two wings, man and woman. Ifonewingisweak,the..
Nearly all representative American newspapers devoted attention to the passing of 'Abdu'l-Bahá. The Evening Telegram, New York, December 4, 1921, found in the international peace movement a complete vindication for the Bahá'í ideals.
"In all countries of the world today can be found mourners of the prophet
'Abdu'l-Bahá. Churchesof all denominations in New York City and Chicago were thrown open to him for, unlike the leaders of many cults, he preached not the errors of present religions but their sameness."
The New York Tribune on December 2 carried an editorial entitled 'Abdu'l-Bahá.
"A prophet, as his followers believe, and the son of a prophet, was 'Abdu'l-Bahá, who is now at rest with all prophetic souls bygone.
He lived to see a remarkable expansion of the quietist cult of which he was the head. Bahá'u'lláh over sixty years ago set forth a peace plan not dissimilar to the aspirations of today."
The magazine Unity, published in Chicago, included an article on the Master in its issue of December 22. "'Abdu'l-Bahá voiced and made eloquent the sacred aspiration that yearns dumbly in the hearts of men. He embodied in glorious, triumphant maturity that ideal which in others lies imprisoned behind the veil. Men and women of every race, creed, class, and colour are united in devotion to 'Abdu'l-Bahá because 'Abdu'l-Bahá has been a pure, selfless mirror reflecting only the noblest qualities of each."
The Sphinx, of Cairo, Egypt, on December 17 described 'Abdu'l-Bahá as a great leader of men. "In his personality and influence 'Abdu'l-Bahá embodied all that is highest and most striking in both the Christian and Moslem faiths: living a life of pure altruism, he preached and worked for interracial and inter-religious unity.
When in the presence of 'Abdu'l-Bahá thoughtful inquirers soon realized that they were speaking to a man of unique personality, one endowed with a love and wisdom that had in it the divine quality."
The Times cf India, in its issue of January 1922, opens one of its editorial articles as follows: "In more normal times than the present the death of 'Abdu'l-Bahá, which was sorrowfully referred to at the Bahá'í Conference in Born-bay, bay, would have stirred the feelings of many who, without belonging to the Baha brotherhood, sympathize with its tenets and admire the lifework of those who founded it. As it is we have learned almost by chance of this great religious leader's death, but that fact need not prevent our turning aside from politics and the turmoil of current events to consider what this man did and what he aimed at." Sketching then in brief an account of the history of the movement it concludes as follows: "It is not for us now to judge whether the purity, the mysticism and the exalted ideas of Bah&ism will continue unchanged after the loss of the great leader, or to speculate on whether Baha'ism will some day become a force in the world as great or greater than Christianity or Islam; but we would pay a tribute to the memory of a man who wielded a vast influence for good, and who, if he was destined to see many of his ideas seemingly shattered in the world war, remained true to his convictions and to his belief in the possibility of a reign of peace and love, and who, far more effectively than Tolstoy, showed the West that religion is a vital force that can never be disregarded."
Out of the vast number of telegrams and cables of condolence that have poured in, these may be mentioned:
His Britannic Majesty'sSecretary of State for the Colonies, Mr. Winston Churchill, telegraphing to His Excellency the High Comims-sioner for Palestine, desires him "to convey to the Bahá'í
community, on behalf of His Majesty's Government, their sympathy and condolence on the death of Sir 'Abdu'l-Bahá 'Abbas, K.B.E." On behalf of the Executive Board of the Bahá'í American Convention, this message of condolence has been received: "He doeth whatsoever He willeth. Hearts weep at most great tribulation.
American friends send through Unity Board radiant love, boundless sympathy, devotion. Standing steadfast, conscious of His unceasing presence and nearness.
Viscount Allenby, the High Commissioner for Egypt, has wired the following message, through the intermediary of His
Excellency the High CommissionerANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 121
community my sincere sympathy in the loss of their revered leader."
The loved ones in Germany assure the Greatest Holy Leaf of their fidelity in these terms: "All believers deeply moved by irrevocable loss of our Master's precious life. We pray for heavenly protection of Jloiy Cause and promise faithfulness and obedience to Centre of Covenant."
An official message forwarded by the Coun-cii of Ministers in Bag~d~d, and dated December 8, 1921, reads as follows: "His Highness Sayed Abdurrahman, the Prime Minister, desires to extend his sympathy to the family of His
Holiness 'Abdu'l-Baháof the Egyptian Expeditionary Force sent through His
Excellency the High Commissionerfor Palestine these words of sympathy: "General Congreve begs that you will convey his deepest sympathy to the family of the late Sir 'Abbas aI-Bah&i."
The Theosophical Societyin London communicated as follows with one of the followers of the Faith in Haifa:
"For the Holy Family TheosophicalThe thousands of Bahá'ís in Tihffrn, the capital of Persia, remembering their Western brethren and sisters in London and New York assure them of their steadfast faith in these words: "Light of Covenant transferred from eye to heart. Day of teaching, of union, of self sacrifice."
And lastly, one of the distinguished figures in the academic life of the University of Oxford, a renowned professor and an accomplished scholar, whose knowledge of the Cause stands foremost among that of his colleagues, in the message of condolence written on behalf of himself and wife, expresses himself as follows: "The passing beyond the veil into fuller life must be specially wonderful and blessed for One Who has always fixed His thoughts on high and striven to lead an exalted life here be-'ow.,, On the seventh day after the passing of the Master, corn was distributed in His name to about a thousand poor of Haifa, irrespective of race or religion, to whom He had always been a friend and a protector. Their grief at losing the A view of the long train of mourners attending the funeral of'Abdu'I-Bahd.
Page 122Corn being distributed to the poor in the garden of the home of 'Abdu'l-Bahá, No. 7 Persian (Haparsim) Street, Haifa, December 4, 1921.
"Father of the Poor" was extremely pathetic. In the first seven days also from fifty to a hundred poor were daily fed at the Master's house, in the very place where it had been His custom to give alms to them.
On the fortieth day there was a memorial feast, given to over six hundred of the people of Haifa, 'Akka and the surrounding parts of Palestine and Syria, people of various religions, races and colours. More than a hundred of the poor were also fed on this day.
The Governor of Phoenicia, many other officials and some Europeans were present.
The feast was entirely arranged by the members of the Master's household.
The long tables were decorated with trailing branches of bougainvillea. Its lovely purple blooms mingled with the white narcissus, and with the large dishes of golden oranges out of the beloved Master's garden, made a picture of loveliness in those spacious lofty rooms, whose only other decoration was the gorgeous yet subdued colouring of rare Persian rugs. No useless trivial ornaments marred the extreme dignity of simplicity.
The guests received, each and all, the same welcome.
There were no "chief places". Here, as always in the Master's home, there was no respecting of persons.
After the luncheon the guests came into the large central hail, this also bare of ornament, save only for the portrait of Him they had assembled to honour and some antique Persian tapestries hung upon one wall. Before this was placed a platform from which the speeches were made to the rapt and silent throng, whose very hearts were listening.
The Governor of Phoenicia, in the course of his address, spoke the following: "Most of us here have, I think, a clear picture of Sir 'Abdu'l-Bahá 'Abbas, of His dignified figure walking thoughtfully in our streets, of His courteous and gracious manner, of His kindness, of His love for little children and flowers, of His generosity and care for the poor and suffering. So gentle was He, and so simple that, in His presence, one almost forgot that He was also a great teacher and that His writings and His conversations have been a solace and an inspiration to hundreds and thousands of people in the East and in the West."
His ['Abdu'1-BahA's) detailed and powerfully written Will and Testament reveals the following words of general counsel to all His friends: 0 ye beloved of the Lord/In this sacred Dispensation, conflict and contention are in no wise permitted.
Every aggressor deprives himself ofANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 123
God's grace. It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightjbrwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers.
So intense must be the spirit of love and lovingkindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them.
For universality is of God and all limitations are earthly. Thus man must strive that his reality may manifest virtues and perfrc-lions, the light whereof may shine upon every one. The light of the sun shineth upon all the world and the nierciful showers of Divine Providence fall upon al/peoples. The vivijjing breeze reviveth every living creature and all beings endued with life obtain their share and portion at His heavenly board. In like manner, the affections and lovingkindness of the servants of the One True God must be bountifully and universally extended to all mankind. Regarding this, restrictions and limitations are in no wise permitted.
Wherefore, 0 my loving friends! Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, goodwill andfriendliness, that all the world of being may be filled with the holy ecstasy of the grace of Bah~, that ignorance, enmity, hate and rancour may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unlust toward you show justice towards them, should they keep aiooffrom you attract them to yourselves, should they show their enmity be friendly towards them, should they poison your lives, sweeten their souls should they inflict a wound upon you, be a salve to their sores.
Such are the attributes of the sincere! Such are the attributes of the truthful!
0 ye beloved of the Lord!Strive wit/i all your heart to shield the Cause of God from the onslaught of the insincere, for souls such as these cause the straight to become crooked and all benevolent efforts to produce contrary results.
He prays for the protection of His friends:Thy loved ones to be firm in Thy Faith, to walk in Thy ways, to be steadfrist in Thy Cause. Give them Thy grace to withstand the onslaught of self and passion, to follow the light of Divine Guidance.
Thou art the Powerful, the Gracious, the Self Subsisting, the Bestower, the Compassionate, the Almighty, the All-Bountiful!
For His enemies this is His prayer: I call upon Thee, 0 Lord, my God! with my tongue and with all my heart, not to requite them for their cruelty and their wrongdoings, their craft and their mischief, for they are foolish and ignoble and know not what they do.
They discern not good from evil, neither do they distinguish right from wrong, nor justice from injustice. They follow their own desires and walk in the footsteps of the most irnperfrct and foolish amongst them.
0 my Lord! Have mercy upon them, shield them from all afflictions in these troubled times and grant that all trials and hardships may be the lot of this Thy servant, that hath fallen into this darksonie pit. Single me out Jbr every woe and make me a sacrifice for all Thy loved ones! 0
Lorch Most High! Maymy soul, my life, my being, my spirit, my all be offered up for them! 0 God, my God!Lowly, suppliant and/allen upon my face, I beseech Thee with all the ardour of my invocation to pardon whosoever hath hurt me, to forgive him that hath conspired against me and offended me, and to wash away the misdeeds of them that have wrought inlustice upon me. Vouchsafr unto them Thy goodly gifts, give them joy, relieve them from sorrow, grant them peace and prosperity, give them Thy bliss and pour upon them Thy bounty.
Thou art the Powerful, the Gracious, the Help in Peril, the Self-Subsisting.
And now, what appeal more direct, more moving, with which to close this sad yet stirring account of His last days, than these His most touching, most inspiring words?
Friends! The time is coming when I shall be no longer with you. I have done all that could be done.
1 have served the Cause of Bahá'u'lláh to the utmost of my ability.
I have laboured night and day, all the years of my life. 0 how I long to see the loved ones taking upon themselves the responsibilities of the Cause! Now is the time to proclaim the
Kingdom of Bah~! Nowis the hour of love and union! This is the day of the spiritual harmony of the loved ones of God! All the resources of my physical strength I have exhausted, and the spirit of my life is the welcome tidings of the unity of the people of Baha. I am straining my ears toward the East and toward the West, toward the North and toward the South that haply I may hear the songs of love and fellowship
Page 124chanted in the meetings of the faithful. My days are numbered, and, but for this, there is no joy left unto me. 0 how I yearn to see the friends united even as a string of gleaming pearls, as the brilliant Pie jades, as the rays of the sun, as the gazelles of one meadow!
The mystic nightingale is warbling for them all; will they not listen?
The bird of paradise is singing; will they not heed? The angel of Abh~i is calling to them; will they not hearken?
The herald of the Covenant is pleading, will they not obey? Ah me, lam waiting, waiting, to hear the joyful tidings that the believers are the very embodiment of sincerity and truthfulness, the incarnation of love and amity, the living symbols of unity and concord.
Will they not gladden my heart? Will they not satisfy my yearning?
Will they not manifest my wish? Will they not fulfil my heart's desire?
Will they not give ear to my call? lam waiting, Jam patiently waiting.
The inner Shrine of Abdu'l-Bahá.ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 125
3. THE COMMEMORATION OF THE FIFTIETH'ABDU'L-BAHÁ IN its message to the Bahá'ís of the world at Ridvan, 1971, the Universal House of Justice said: On November 28, 1971, the Bahá'í World will commemorate the fiftieth anniversary of the passing of 'Abdu'l-Bahá, the Centre of the Covenant, the Ensign of the Oneness of Mankind, the Mystery of God, an event which signalized at once the end of the Heroic Age of our Faith, the opening of the Formative Age and the birth of the Administrative Order, the nucleus and pattern of the World
Order of Bahá'u'lláh.As we contemplate the fruits of the Master's ministry harvested during the first fifty years of the Formative Age, a period dominated by the dynamic and beloved figure of Shoghi Effendi, whose life was dedicated to the systematic implementation of the provisions of the Will and Testament of 'Abdu'l-Bahá and of the Tablets of the Divine Plan � the two charters provided by the Master for the administration and the teaching of the Cause of God � we may well experience a sense of awe at the prospect of the next fifty years.
That first half-century of the Formative Age has seen the Bahá'í Community grow from a few hundred centres in thirtyfive countries in 1921, to over 46,000 centres in 135 independent states and 182 significant territories and islands at the present day, has been marked by the raising throughout the world of the framework of the Administrative Order, which in its turn has brought recognition of the Faith by many governments and civil authorities and accreditation in consultative status to the Economic and Social Council of the United Nations, and has witnessed the spread to many parts of the world of that "entry by troops" promised by the Master and so long and so eagerly anticipated by the friends.
A new horizon, bright with intimations of thrilling developments in the unfolding life of the Cause of God, is now discernible. The approach to it is complete victory in the Nine Year Plan.
For we should never forget that the beloved Guardian's Ten Year Crusade, the current Nine Year Plan, other plans to follow throughout successive epochs of the Formative Age of the Faith, are all phases in the implementation of the Divine Plan of 'Abdu'l-Bahá, set out in fourteen of His Tablets to North America.
The Universal House of Justice wrote to all national communities in July, 1971: We have noted with deep satisfaction that some
National Spiritual Assemblieshave already initiated plans to befittingly commemorate the Fiftieth Anniversary of the passing of 'Abdu'l-Bahá and the inception of the Formative Age of the Baha Dispensation.
We feel it would be highly fitting for the three days, November 26 to 28, during which the Day of the Covenant and the anniversary of the ascension of 'Abdu'l-Bahá occur, to be set aside this year by all National Spiritual Assemblies for specially arranged gatherings and conferences, convened either nationally or locally or both, on the three following main themes:
The Baha Covenant, TheWe hope that these gatherings will serve to intensify the consecration of the workers in the Divine Vineyard in every land, and provide them with the opportunity, especially in the watches of the night of that ascension, when they will be commemorating the passing hour of our Beloved Master, to renew their pledge to Bahá'u'lláh and to rededicate themselves to the accomplishment of the as yet unfulfilled goals of the Nine Year Plan.
The Hands of the Cause in the Holy Land, the members of the Universal House of Justice, and all resident and visiting believers at the World Centre will, on that memory-laden night, visit the Shrine of that Mystery of God on behalf of the entire community of the Blessed Beauty and will supplicate for the stalwart champions of the Faith labouring in the forefront of so many fields of service and winning
Page 126fresh triumphs in Ills Name, for the self sacrificing believers without whose support and sustained assistance most of these victories could not be achieved, and for those who will be inspired to join the ranks of the active and dedicated promoters of His glorious Cause at this crucial stage in the development of the Plan, that we may all meet our obligations and discharge our sacred trust, thus making it possible in the latter months of the Plan for our entire resources to be devoted to an even greater expansion of the Faith in its onward march towards the spiritual conquest of the planet.
At the World Centre the Hands of the Cause, the members of the Universal
House of Justice, Bahá'ípilgrims from the Malagasy Republic, Swaziland, Panama, the Philippine Islands, Canada, New Zealand, Scotland, England, Alaska, Norway, the Hawaiian Islands, the United States and Persia, with members of the World Centre staff, enjoyed the privilege of visiting the room in which the Master ascended in His home at No. 7 Haparsim Street, Haifa. The friends gathered in a reverent atmosphere for prayers at His bedside and then made their way to the Pilgrim House where a service was held and prayers were offered in unison with the believers all over the world.
Following the readings and a visit to the Shrine of the BTh, the friends went quietly into the Shrine of the Master and in that sacred spot the
Tablet of VisitationThe Jerusalem Post, an English-language newspaper read throughout Israel, devoted two pages of its issue of November 26, 1971, to a review of the newly published book 'Abdu'l-Bahá, by the Hand of the Cause H. M. Bahá'í (London, George Ronald, 1971), part of his splendid trilogy of the lives of the Central Figures of the Faith.' This work, the publication of which was timed to commemorate the fiftieth anniversary of 'Abdu'l-Bahá'í passing, "owes its inception to a gracious remark by Shoghi Effendi", the author states in his foreword and represents the completion of a task begun in 1939.
The review carried in The Jerusalem Post was written by a Bahá'í youth,
Mrs. Bahá'í1 See Bahd'u' lid/i, by H. M. Baha'i, abridged in The Bahá'í World, vol. xiv, pp. 587 � 611.
Adams and embellished with excellent photographs.Accompanying the review was an article about the Faith written in most sympathetic terms by a prominent Israeli journalist. Some of the Hebrew-language newspapers in the Holy Land also carried brief accounts of the life and passing of the Master.
In the days that followed the commemoration, the World Centre was flooded with cablegrams, newspaper clippings, magazine articles, letters and reports describing the worldwide observance of the passing of'Abdu'1-BaM Whose "magic name"2 � today no less than during His lifetime � evokes in the heart of every Bahá'í a wave of love and tenderness and stirs within them a resolve to gladden His soul in the immortal realm by befittingly discharging the divine mandate He established among them to plant the banner of His Father's Faith in every corner of a sore-tried world.
The following is a diminutive summary of representative activities and features of the commemoration observances held throughout the world, gleaned from reports received at the World
Centre:Canada: The Hand of the Cause John Robarts addressed a gathering of approximately four hundred friends who gathered in the Maxwell home, where 'Abdu'l-Bahá had stayed during His visit in 1912. The friends were able to visit the bedroom occupied by the Master, and there pray and meditate. For the first time the entire proceedings of a national meeting were in French and English � of symbolic significance because of the importance attached by 'Abdu'l-Bahá to the establishment of the
Cause among French-speakingin the country," the report states, "the friends gathered in homes and in halls, in open country, on Indian Reservations, in cities and in towns, filled anew with love for 'Abdu'l-Bahá and gratitude for the life of our beloved Exemplar."
Colombia: Almost four thousand believers, some in remote and distant areas, were visited in this period and presented with a small booklet about the life of 'Abdu'l-Bahá.
Fiji Islands: "At 1 a.m.," one community writes, "we gathered quietly together for our service of commemoration. A large spotlight
2 Shoghi Effendi, TheANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 127
Three glimpses of 'Abdu'l-Bahá. The small room shown in the upper right-hand photograph, known as "The Master's workshop", is adlacent to No. 7 Persian Street, Haija. Some of the Tablets of the Divine Plan were revealed in this room.
had been fixed on a large and beautiful baka tree and there, under God's sky, as vast as the Master's love for us, prayers were read for our rededication The Fiji Times carried a lengthy article on the Master's life.
Germany: The entire Octoberissue of Bahá'í Briefe was dedicated to 'Abdu'l-Bahá and contained reproductions of His photograph, and extracts from His Tablets.
Guyana: The ContinentalBoard of Counsellors sponsored a threeday deepening conference dedicated to 'Abdu'l-Bahá and related to a study of the Covenant of Bahá'u'lláh.
Hawaiian islands: A commemorative newspaper was produced, bearing the headline:
"'Abdu'l-Bahá Heralds Worldspecial issue contained many photographs, articles about the Master, an outline of His life and service and a r~sum6 of the Baha
Teachings.India: In addition to countless meetings held through the country the Illustrated Weekly devoted one full page to the life of 'Abdu'l-Bahá. The wellwritten article was accompanied by photographs.
The Publishing Trust of India produced an exquisite, handsomely designed compilation entitled The Mystery of
God containing WritingsMalaysia: Regional conferences were held in three languages throughout the area of the jurisdiction of this
National Spiritual Assemblyan attractive souvenir publication on the life of 'Abdu'l-Bahá was printed and widely distributed.
Panama: A threeday Institutewas held and on the evening of the anniversary of 'Abdu'l-Bahá'í passing the friends gathered for readings and talks to prepare themselves for the sacred hour of the Master's ascension.
Papua and New Guinea: TheKundu, a journal printed in Papuan Pidgin, had a supplement with photographs of the Master and the story of His life, which was distributed throughout all centres.
South Africa: The Nationaland West Africa commemorated the passing of 'Abdu'l-Bahá through the publication of an Afrikaans translation of 'Abdu'l-Bahá the
Pet-fret Exemplar. Inaddition, meetings and conferences were held throughout the territories under the jurisdiction of the Assembly. The Hand of the Cause of God Enoch Olinga was the source of happiness of the believers through his participation in a conference held at Umgababa,
Natal.Sri Lanka: A special presentation booklet, tastefully designed and attractively printed, was made available to the friends. The compilation consisted of thirty pages and was enhanced by a photograph of 'Abdu'l-Bahá.
United Kingdom: The BritishPublishing Trust commemorated the anniversary by reprinting The Passing of 'Abdu'l-Bahá, by Shoghi Effendi and Lady Blomfield (published privately in 1922 by Lady Blomfield with the approval of the Guardian).'
See p. 11 3 for extracts.Special selections of books by or about 'Abdu'l-Bahá were sent to the places He visited while He was in the British Isles, to be made available at the commemorative functions in those places.
"All over the country people gathered for commemorative meetings," a Bahá'í youth reported. "The Oxford community held theirs in the actual college at which 'Abdu'l-Bahá spoke. We visited the college library in which the Master gave His address, as well as the library of Dr. Carpenter who had arranged for the Master to speak there. This library contains many Baha books."
A characteristic observance was that held by the friends of the Liverpool and Kirkby communities where roses, a universal symbol of love forever associated with 'Abdu'l-Bahá were distributed to the friends.
United States: The entire FaIl 1971 issue of World Order magazine was devoted to 'Abdu'l-Bahá in commemoration of the anniversary of His passing.
The believers in New York were privileged to tour some of the major sites visited by the Master during His stay in that city.
A motorcade carried more than two hundred believers to the Church of the Ascension where He made His first public address in America; the Bowery Mission, where he addressed a large group of outcasts; two hotels where He stayed while in that city and a Harlem church where He had spoken.
The pilgrimage continued the following day and brought publicity in newspapers throughout the city.
In addition, services were held in Bahá'í centres throughout the entire country, in a spirit of reverence and dedication.
Page 129ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 129
~. THE CLOSE OF THE HEROIC AGEAs the ministry of 'Abdu'l-Bahá drew to a close signs multiplied of the resistless and manifold unfoldment of the Faith both in the East and in the West, both in the shaping and consolidation of its institutions and in the widening range of its activities and its influence.
In the city of 'Ishqabad the construction of the Mashriqu'l-Adhkar, which He Himself had initiated, was successfully consummated.
In Wilmette the excavations for the Mother Temple of the West were carried out and the contract placed for the construction of the basement of the building. In BaghdAd the initial steps were taken, according to His special instructions, to reinforce the foundations and restore the Most Great House associated with the memory of His Father.
In the Holy Land an extensive property east of the Báb's Sepulchre was purchased through the initiative of the Holy Mother with the support of contributions from Bahá'ís in both the East and the West to serve as a site for the future erection of the first Baha school at the world Administrative Centre of the Faith.
The site for a Western Pilgrim House was acquired in the neighbourhood of 'Abdu'l-Bahá'í residence, and the building was erected soon after His passing by American believers.
The Oriental Pilgrim House, erected on Mt. Carmel by a believer from 'Ishq~Md, soon after the entombment of the Báb's remains, for the convenience of visiting pilgrims, was granted tax exemption by the civil authorities (the first time such a privilege had been conceded since the establishment of the Faith in the Holy Land). The famous scientist and entomologist, Dr. Auguste Forel, was converted to the Faith through the influence of a Tablet sent him by 'Abdu'l-Bahá one of the most weighty the Master ever wrote. Another Tablet of far-reaching importance was His reply to a communication addressed to Him by the Executive Committee of the "Central Organization for a Durable Peace", which He dispatched to them at The Hague by the hands of a special delegation.1
A new continent was opened to the Cause when, in response to the Tablets of the 'The texts of these two Tablets appear on pp.29 � 43.
Divine Plan unveiled at the first Convention after the war, the greathearted and heroic Hyde Dunn, at the advanced age of sixty-two, promptly forsook his home in California, and, seconded and accompanied by his wife, settled as a pioneer in Australia, where he was able to carry the Message to no less than seven hundred towns throughout that Commonwealth. A new episode began when, in quick response to those same Tablets and their summons, that star-servant of Bahá'u'lláh, the indomitable and immortal Martha Root, designated by her Master "herald of the Kingdom" and "harbinger of the Covenant", embarked on the first of her historic journeys which were to extend over a period of twenty years, and to carry her several times around the globe, and which ended only with her death far from home and in the active service of the Cause she loved so greatly. These events mark the closing stage of a ministry which sealed the triumph of the Heroic Age of the Baha Dispensation, and which will go down in history as one of the most glorious and fruitful periods of the first Bahá'í century.
'Abdu'l-Bahá'í great work was now ended. The historic
Mission withwhich HisFather had, twenty-nine years previously, invested Him had been gloriously consummated. A memorable chapter in the history of the first Baha century had been written. The Heroic Age of the Bahá'í Dispensation, in which He had participated since its inception, and played so unique a rOle, had drawn to a close. He had suffered as no disciple of the Faith, who had drained the cup of martyrdom, had suffered, He had laboured as none of its greatest heroes had laboured. He had witnessed triumphs such as neither the Herald of the Faith nor its Author had ever witnessed..
Thus was brought to a close the ministry of One Who was the incarnation, by virtue of the rank bestowed upon Him by His Father, of an institution that has no parallel in the entire field of religious history, a ministry that marks the final stage in the Apostolic, the Heroic and most glorious Age of the Dispensation of Bahá'u'lláh.
Through Him the Covenant, that "excellentand priceless Heritage" bequeathed by the Author of the Baha Revelation, had been proclaimed, championed and vindicated.
Through the power which that Divine Instrument had conferred upon Him the light of God's infant Faith had penetrated the West, had diffused itself as far as the islands of the Pacific, and illumined the fringes of the Australian continent. Through His personal intervention the Message, Whose Bearer had tasted the bitterness of a lifelong captivity, had been noised abroad, and its character and purpose disclosed, for the first time in its history, before enthusiastic and representative audiences in the chief cities of Europe and of the North
American continent. ThroughHis unrelaxing vigilance the holy remains of the BTh, brought forth at long last from their fifty-year concealment, had been safely transported to the I-Ioiy Land and permanently and befittingly enshrined in the very spot which Bahá'u'lláh Himself had designated for them and had blessed with
His presence. ThroughHis bold initiative the first Mashriqu'l-Adhkar of the Baha world had been reared in Central Asia, in Russian TurkistAn, whilst through His unfailing encouragement a similar enterprise, of still vaster proportions, had been undertaken, and its land dedicated by Himself in the heart of the North American continent. Through the sustaining grace overshadowing Him since the inception of His ministry His royal adversary had been humbled to the dust, the arch-breaker of His Father's Covenant had been utterly routed, and the danger which, ever since Bahá'u'lláh had been banished to Turkish soil, had been threatening the heart of the Faith, definitely removed. In pursuance of His instructions, and in conformity with the principles enunciated and the laws ordained by His Father, the rudimentary institutions, heralding the formal inauguration of the Administrative Order to be founded after His passing, had taken shape and been established.
Through His unremitting labours, as reflected in the treatises He composed, the thousands of Tablets He revealed, the discourses He delivered, the prayers, poems and commentaries He left to posterity, mostly in Persian, some in Arabic and a few in Turkish, the laws and principles, constituting the warp and woof of His Father's Revelation, had been elucidated, its fundamentals restated and interpreted, its tenets given detailed application and the validity and indispensability of its verities fully and publicly demonstrated.
Through the warnings He sounded, an unheeding humanity, steeped in materialism and forgetful of its God, had been apprised of the perils threatening to disrupt its ordered life, and made, in consequence of its persistent perversity, to sustain the initial shocks of that world upheaval which continues, until the present day, to rock the foundations of human society. And lastly, through the mandate He had issued to a valiant community, the concerted achievements of whose members had shed so great a lustre on the annals of His own ministry, He had set in motion a Plan which, soon after its formal inauguration, achieved the opening of the Australian continent, which, in a later period, was to be instrumental in winning over the heart of a royal convert1 to His Father's Cause, and which, today,~ through the irresistible unfoldment of its potentialities, is so marveHously quickening the spiritual life of all the Republics of Latin America as to constitute a befitting conclusion to the records of an entire century.
Nor should a survey of the outstanding features of so blessed and fruitful a ministry omit mention of the prophecies which the unerring pen of the appointed Centre of Bahá'u'lláh's Covenant has recorded. These foreshadow the fierceness of the onslaught that the resistless march of the Faith must provoke in the West, in India and in the Far East when it meets the time-honoured sacerdotal orders of the Christian, the Buddhist and Hindu religions.
They foreshadow the turmoil which its emancipation from the fetters of religious orthodoxy will cast in the American, the European, the Asiatic and African continents. They foreshadow the gathering of the children of Israel in their ancient homeland; the erection of the banner of Bahá'u'lláh in the Egyptian citadel of Sunni IslAm; the extinction of the powerful influence wielded by the Shi'ah ecciesiastics in Persia; the load of misery which must needs oppress the pitiful remnants of the breakers of Bahá'u'lláh's Covenant at the world centre of His Faith; the splendour of the institutions which that triumphant Faith must erect on the slopes of a mountain, destined to be so linked
1 Dowager Queen MarieANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 131
with the city of 'Akka that a single grand metropolis will be formed to enshrine the spiritual as well as the administrative seats of the future Bahá'í Commonwealth; the conspicuous honour which the inhabitants of Bahá'u'lláh's native land in general, and its government in particular, must enjoy in a distant future; the unique and enviable position which the community of the Most Great Name in the North American continent must occupy, as a direct consequence of the execution of the world mission which He entrusted to them: finally they foreshadow, as the sum and summit of all, the "hoisting of the standard of God among all nations" and the unification of the entire human race, when "all men will adhere to one religion will ill be blended into one race, and become a single people."
Nor can the revolutionary changes in the great world which that ministry has witnessed be allowed to pass unnoticed � most of them flowing directly from the warnings which were uttered by the BTh, in the first chapter of His Qayydrnu'l-Asind', on the very night of the Declaration of His Mission in ShirAz 1 and which were later reinforced by the pregnant passages addressed by Bahá'u'lláh to the kings of the earth and the world's religious leaders, in both the Sflriy-i-MuhW and the Kitáb-i-Aqdas.
The conversion of the Portuguese monarchy and the Chinese empire into republics; the collapse of the Russian, the German and Austrian empires, and the ignominious fate which befell their rulers; the assassination of NAsiri'd-Din ShAh the fall of SultAn 'Abdu'1-$amfd � these may be said to have marked further stages in the operation of that catastrophic process the inception of which was signalized in the lifetime of Bahá'u'lláh by the murder of Sub4n 'Abdu'1-'Aziz, by the dramatic downfall of Napoleon III, and the extinc-lion of the Third Empire, and by the self-imposed imprisonment and virtual termination of the temporal sovereignty of the Pope himself. Later, after 'Abdu'l-Bahá'í passing, the same process was to be accelerated by the demise of the QAj~r dynasty in Persia, by the overthrow of the Spanish monarchy, by the collapse of both the Sultanate and the Caliphate in Turkey, by a swift decline in the fortunes of 'May 23, 1844. The "auspicious birth" of 'Abdu'l-Bahá occurred that same night.
See God Passes By, ShoghiEffendi, p. 240, Wilmette ed. Shi'ah Ishm and of the Christian Missions in the East, and by the cruel fate that is now overtaking so many of the crowned heads of Europe.
Nor can this subject be dismissed without special reference to the names of those men of eminence and learning who were moved, at various stages of 'Abdu'l-Bahá'í ministry, to pay tribute not only to 'Abdu'l-Bahá Himself but also to the Faith of Bahá'u'lláh. Such names as Count Leo Tolstoy, Prof. Arminius Vambery, Prof. Auguste Forel, Dr. David Starr Jordan, the Venerable Archdeacon
Wilberforce, Prof Jowettof Egypt, Shaykh Mul3ammad 'Abdu, Midbat PAshA and Khurshid P~sh~i attest, by virtue of the tributes associated with them, the great progress made by the Faith of Bahá'u'lláh under the brilliant leadership of His exalted Son � tributes whose impressiveness was, in later years, to be heightened by the historic, the repeated and written testimonies which a famous Queen, a granddaughter of Queen Victoria, was impelled to bequeath to posterity as a witness of her recognition of the prophetic mission of Bahá'u'lláh.
As for those enemies who have sedulously sought to extinguish the light of Bahá'u'lláh's Covenant, the condign punishment they have been made to suffer is no less conspicuous than the doom which overtook those who, in an earlier period, had so basely endeavoured to crush the hopes of a rising Faith and destroy its foundations...
With the passing of 'Abdu'l-Bahá the first century of the Bahá'í era, whose inception had synchronized with His birth, had run more than three quarters of its course. Behind the walls of the prison-fortress of 'Akka the Bearer of God's newborn Revelation had ordained the laws and formulated the principles that were to constitute the warp and woof of His World Order. He had, moreover, prior to His ascension, instituted the Covenant that was to guide and assist in the laying of its foundations and to safeguard the unity of its builders. Armed with that peerless and potent Instrument, 'Abdu'l-Bahá, His eldest Son and Centre of His Covenant, had erected the standard of His
Page 132Father's Faith in the North American continent, and established an impregnable basis for its institutions in Western Europe, in the Far East and in Australia.
He had, in His works, Tablets and addresses, elucidated its principles, interpreted its laws, amplified its doctrine, and erected the rudimentary institutions of its future Administrative Order. In Russia He had raised its first House of Worship, whilst on the slopes of Mt. Carmel He had reared a befitting mausoleum for its Herald, and deposited His remains therein with His Own hands. Through His visits to several cities in Europe and the North American continent He had broadcast Bahá'u'lláh's Message to the peoples of the West, and heightened the prestige of the Cause of God to a degree it had never previously experienced.
And lastly, in the evening of His life, He had through the revelation of the Tablets of the Divine Plan issued His mandate to the community which He Himself had raised up, trained and nurtured, a Plan that must in the years to come enable its members to diffuse the light, and erect the administrative fabric, of the Faith throughout the five continents of the globe.
The moment had now arrived for that undying, that world-vitalizing Spirit that was born in Shir~z that had been rekindled in TihrAn, that had been fanned into flame in Baglid~d and Adrianople, that had been carried to the West, and was now illuminating the fringes of five continents, to incarnate itself in institutions designed to canalize its outspreading energies and stimulate its growth. The Age that had witnessed the birth and rise of the Faith had now closed. The Heroic, the Apostolic Age of the Dispensation of Bahá'u'lláh, that primitive period in which its Founders had lived, in which its life had been generated, in which its greatest heroes had struggled and quaffed the cup of martyrdom, and its pristine foundations been established � a period whose splendours no victories in this or any future age, however brilliant, can rival � had now terminated with the passing of One Whose mission may be regarded as the link binding the Age in which the seed of the newborn Message had been incubating and those which are destined to witness its effiorescence and ultimate fruition.
The Formative Period, the Iron Age, of that Dispensation was now beginning, the Age in which the institutions, local, national and international, of the Faith of Bahá'u'lláh were to take shape, develop and become fully consolidated, in anticipation of the third, the last, the Golden Age destined to witness the emergence of a world-embracing Order enshrining the ultimate fruit of God's latest Revelation to mankind, a fruit whose maturity must signalize the establishment of a world civilization and the formal inauguration of the Kingdom of the Father upon earth as promised by Jesus Christ
Himself.To this World Order the flAb Himself had, whilst a prisoner in the mountain fastnesses of Adhirb6yjAn, explicitly referred in His Persian Bay6in, the Mother-Book of the Báb Dispensation, had announced its advent, and associated it with the name of Bahá'u'lláh,
Whose Mission He Himselfhad heralded. "Well is it with Him," is His remarkable statement in the sixteenth chapter of the third VAhid, "who fixeth his gaze upon the Order of Bahá'u'lláh, and rendereth thanks unto his Lord!
For He will assuredly be made manifest To this same Order Bahá'u'lláh Who, in a later period, revealed the laws and principles that must govern the operation of that Order, had thus referred in the Kirdb-i-Aqdas, the Mother-Book of His Dispensation: "The world's equilibrium hatli been upset through the vibrating influence of this Most Great Order.
Mankind's ordered lift hath been revolutionized through the agency of this unique, this wondrous System, the like of which mortal eyes have never witnessed."
Its features 'Abdu'l-Bahá its great Architect, delineated in His Will and Testament, whilst the foundations of its rudimentary institutions are now being laid after
Him by His Followersin the East and in the West in this, the Formative Age of the Bahá'í Dispensation.
(God Passes By, ch. xx, xxi, xxii.)ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 133
~. THE WILL AND TESTAMENT OF 'ABDU'L-BAHÁTHE Last twenty-three years of the first Baha century may thus be regarded as the initial stage of the Formative Period of the Faith, an Age of Transition to be identified with the rise and establishment of the Administrative Order, upon which the institutions of the future
Bahá'í World Commonwealthmust needs be ultimately erected in the Golden Age that must witness the consummation of the
Bahá'í Dispensation.The Charter which called into being, outlined the features and set in motion the processes of, this
Administrative Orderis none other than the Will and Testament of 'Abdu'l-Bahá His greatest legacy to posterity, the brightest emanation of His mind and the mightiest instrument forged to ensure the continuity of the three ages which constitute the component parts of His Father's
Dispensation.had been instituted solely through the direct operation of His Will and purpose.
The Will and Testament of 'Abdu'l-Bahá, on the other hand, may be regarded as the offspring resulting from that mystic intercourse between Him Who had generated the forces of a God-given Faith and the One Who had been made its sole Interpreter and was recognized as its perfect Exemplar.
The creative energies unleashed by the Originator of the Law of God in this age gave birth, through their impact upon the mind of Him Who had been chosen as its unerring Expounder, to that Instrument, the vast implications of which the present generation, even after the lapse of twenty-three years,' is still incapable of fully apprehending.
This Instrument can, if we would correctly appraise it, no more be divorced from the One Who provided the motivating impulse for its creation than from Him Who directly conceived it. The purpose of the Author of the Bahá'í Revelation had, as already observed, been so thoroughly infused into the mind of 'Abdu'l-Bahá, and His Spirit had so profoundly impregnated His being, and their aims and motives been so completely blended, that to dissociate the doctrine laid down by the former from the supreme act associated with the mission of the latter would 'Written in 1944.
be tantamount to a repudiation of one of the most fundamental verities of the Faith.
The Administrative Orderwhich 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 Bahá'u'lláh, it can be confidently asserted, not even Mu�mmad 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 Bahá'u'lláh'steachings has instituted, an Order which, by virtue of the administrative principles which its Author has formulated, the institutions He has established, and the right of interpretation with which He has invested its Guardian, must and will, in a manner unparalleled in any previous religion, safeguard from schism the Faith from which it has sprung. Nor is the principle governing its operation similar to that which underlies any system, whether theocratic or otherwise, which the minds of men have devised for the government of human institutions. Neither in theory nor in practice can the Administrative Order of the Faith of Bahá'u'lláh 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 Islamicwhich mankind has witnessed in the past. It incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, is devoid of the defects which each of them inherently possesses, and blends the salutary truths which each undoubtedly contains without vitiating in any way the integrity of the Divine verities on which it is essentially founded.
The hereditary authority which the Guardian of the Administrative Order is called upon to exercise, and the right of the interpretation of the Holy Writ solely conferred upon him; the powers and prerogatives of the Universal House of Justice, possessing the exclusive right to legislate on matters not explicitly revealed in the Most Holy Book; the ordinance
Page 134exempting 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 Bahá'í community � these are among the features which combine to set apart the Order identified with the Revelation of Bahá'u'lláh from any of the existing systems of human government...
The Document establishing that Order, the Charter of a future world civilization, which may be regarded in some of its features as supplementary to no less weighty a Book than the Kitáb-i-Aqdas; signed and sealed by'Abdu'1-BahA; entirely written with His own hand; its first section composed during one of the darkest periods of His incarceration in the prison-fortress of 'Akka, proclaims, categorically and unequivocally, the fundamental beliefs of the followers of the
Faith of Bahá'u'lláh;reveals, in unmistakable language, the twofold character of the Mission of the B6ii; discloses the full station of the Author of the Bahá'í Revelation; asserts that "all others are servants unto Him and do His bidding"; stresses the importance of the Kitáb-i-Aqdas; establishes the institution of the Guardianship as a hereditary office and outlines its essential functions; provides the measures for the election of the International House of Justice, defines its scope and sets forth its relationship to that Institution; prescribes the obligations, and emphasizes the responsibilities, of the Hands of the Cause of God; and extolls the virtues of the indestructible Covenant established by Bahá'u'lláh. That Document, furthermore, lauds the courage and constancy of the supporters of Bahá'u'lláh's Covenant; expatiates on the sufferings endured by its appointed Centre; recalls the infamous conduct of Mirza Yahy~ and his failure to heed the warnings of the Báb; exposes, in a series of indictments, the perfidy and rebellion of Mirza Muhammad-'Ali, and the complicity of his son Shu'A'u'116h and of his brother Mirza Bahá'u'lláh; reaffirms their excommunication, and predicts the frustration of all their hopes; summons the Afn6~n (the B6t's kindred), the Hands of the Cause and the entire company of the followers of Bahá'u'lláh to arise unitedly to propagate His Faith, to disperse far and wide, to labour tirelessly and to follow the heroic example of the Apostles of Jesus Christ; warns them against the dangers of association with the Covenant-breakers, and bids them shield the Cause from the assaults of the insincere and the hypocrite; and counsels them to demonstrate by their conduct the universality of the Faith they have espoused, and vindicate its high principles.
In that same Document its Author reveals the significance and purpose of the Ijuqflqu'lhh (Right of God), already instituted in the Kitáb-i-Aqdas; enjoins submission and fidelity towards all monarchs who are just; expresses His longing for martyrdom, and voices His prayers for the repentance as well as the forgiveness of His enemies.
Obedient to the summons issued by the Author of so momentous a Document; conscious of their high calling; galvanized into action by the shock sustained through the unexpected and sudden removal of 'Abdu'l-Bahá; guided by the Plan which He, the Architect of the Administrative Order, had entrusted to their hands; undeterred by the attacks directed against it by betrayers and enemies, jealous of its gathering strength and blind to its unique significance, the members of the widely-scat-tered Bahá'í communities, in both the East and the West, arose with clear vision and inflexible determination to inaugurate the Formative Period of their Faith by laying the foundations of that world-embracing Administrative system designed to evolve into a World Order which posterity must acclaim as the promise and crowning glory of all the Dispensafions of the past. (God Passes By, cli. xxii.)
Page 135ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 135
THE WILL AND TESTAMENT OF 'ABDU'L-BAHÁB. BJH.M.BALYUZI 'ABDU'L-BAHÁ wrote His Will and Testament, which is in three parts, at different times during the seven-year period (1901 � 1908) of His incarceration within the city walls of 'Akka. Characterized by the Guardian of the Faith as 'this supreme, this infallible Organ for the accomplishment of a Divine Purpose', and as 'an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great
Dispensation', the Willand Testament of 'Abdu'l-Bahá is manifestly a document of momentous and incalculable significance.
It is not proposed here to scrutinize it closely. Much has been, much will be written in an effort to elucidate its far-reaching implications, for it is the founding Charter of the Administrative Order of Bahá'u'lláh � the 'nucleus' and very pattern' of the Order 'destined to embrace in the fullness of time the whole of mankind'. In this document 'Abdu'l-Bahá 'unveiled' the character of the Administrative Order of the Faith, 'reaffirmed its basis, supplemented its principles, asserted its indispensability, and enumerated its chief institutions'.
But there are three provisions of the Will which must be mentioned here, for through them 'Abdu'l-Bahá created infallible protection for the Cause of Bahá'u'lláh after His passing. Briefly, He appointed His successor, defended him from any possible challenge, and defined the means by which the Universal House of Justice, the supreme body instituted by Bahá'u'lláh, should come into being.
The Will opens with this majestic passage: All praise to Him Who, by the Shield of His Covenant, hath guarded the Temple of His Cause from the darts of doubtfulness, Who by the Hosts of His Testament bath preserved the Sanctuary of His Most Beneficent Law and protected His Straight and Luminous Path, staying thereby the onslaught of the company of Covenant-breakers, that have threatened to subvert His Divine Edifice; Who bath watched over His Mighty Stronghold and All � glorious Faith through the aid of men whom the slander of the slanderer affect not, whom no earthly calling, glory, and power can turn aside from the Covenant of God and His Testament, established firmly by His clear and manifest words, writ and revealed by His All-Glorious Pen and recorded in the Preserved
Tablet.Salutation and praise, blessing and glory rest upon that primal branch of the Divine and Sacred Low-Tree, grown out, blest, tender, verdant, and flourishing from the Twin Holy Trees; the most wondrous, unique, and priceless pearl that dot/i gleam from out the Twin surging seas; upon the offshoots of the Tree of Holiness, the twigs of the Celestial Tree, they that in the Day of the Great Dividing have stoodjast ant/firm in the Covenant; upon the Hands (pillars) of the Cause of God that have difjksed widely the Divine
Fragrances, declared HisFaith, published abroad His Law, detached themselves from all things but Him, stood Jbr righteousness in this world, and kindled the Fire of the Love q/ God in the very hearts and souls of His servants; upon them that have believed, rested assureef stood steadftzst in His Covenant, and ibliowed the Light that after my passing shi-neth from the Dayspring of Divine Guidance � 1kw behold! he is the blest and sacred bough that hath branched out from the
Twin Holy Trees.' Wellis it with him that seeketh the shelter of his shade that shadoweth all mankind.
Thus, at the very outset a succession was established and Bahá'ís knew to whom they had to turn. Later, in the first section of the Will and Testament, the successor was specifically named and his authority was elevated above that of all others: 0 my loving friends! After the passing away qf this wronged one, it is incumbent upon the Aghscin (Branches),2 the AJhdn (Twigs)3 of the Sacred Low-Tree, the Hands (pillars) of the Cause of God, and the loved ones of the Abhd Beauty to turn unto Shoghi EJfrndi � tlze youth-Ad branch branched from the Two hallowed and sacred Lote-Trees and the fruit grown from the union of the Two offshoots of the Tree of Holiness 'A reference to Bahá'u'lláh and the B~t, from both of Whom Shoghi Effendi was descended.
2 Relatives of Bahá'u'lláh. ~� as he is the sign of God, the chosen branch, the guardian of the Cause of God, he unto whom all the Agizsdn, the Afnein, the Hands of the Cause of God, and His lo ved ones must turn...
The sacred and youthful branch, the guardian of the Cause of God as well as the Universal House of Justice, to be universally elected and established~ are both under the care and protection of the Abh~ Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both).1 Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hat/i not obeyed God. It is incumbent upon the House of Justice, upon all the members of the Agjisdn, the Afndn, the Hands of the Cause of God to show their obedience, submissiveness, and subordination unto the guardian of the Cause of God, to turn unto him and be lowly before him...
It should be pondered that if the despotic ruler of the Ottoman Empire or any other adversary had terminated the life of 'Abdu'l-Bahá during the period in which the Will was written, the Head of the Faith would have been a child of about ten years of age. Shoghi Effendi was born in 1896.
Before specifically namingof the Cause of God, 'Abdu'l-Bahá related the story of Mirza Yaby6's rebellion against Bahá'u'lláh and then showed how and why His own half-brother Mirza Muhammad-'A1I, designated by Bahá'u'lláh in His Book of Testament as the Greater Branch, had forfeited his station and could not be the Head of the
Faith:o ye that stand fast and firm in the Covenant! The Centre of Sedition, the Prime Mover of mischief Mirza Muliamn~ad-'A ii, hath passed out from under the shadow of the Cause, hatli broken the Covenant, Izatli falsified the Holy Text, hath inflicted a grievous loss upon the true Faith of God, hath scattered His people, hath with bitter rancour endeavoured to hurt 'Abdu'l-Bahá, and hath assailed with the utmost enmity this servant of the Sacred Threshold. Every dart he seized and hurled to pierce the breast of this wronged servant, no wound did he neglect to grievously inflict upon me, no venom did he spare but he poisoned therewith the life of this hapless one.
'These terms refer to Bahá'u'lláh and the Bib, respectively, See H. M. Baha'i, Edward Granville Browne and
TheI swear by the most holy Abhd Beauty and by the Light shining from His Holiness, the Exalted One (may my soul be a sacrifice for their lowly servants), that because of this iniquity the dwellers in the Pavilion of the Abhd Kingdom have bewailed, the Celestial Concourse is lamenting... So grievous the deeds of this iniquitous person became that he struck with his axe at the root of the Blessed Tree, dealt a heavy blow at the Temple of the Cause of God, deluged with tears of blood the eyes of the loved ones of the Blessed Beauty, cheered and encouraged the enemies of the One True God~ by his repudiation of the Covenant turned many a seeker after Truth aside from the Cause of God, revived the blighted hopes of Yahyd's following, made himself detested, caused the enemies of the Greatest Name to become audacious and arrogant, put aside the firm and conclusive verses, and sowed the seeds of doubt. Had not the promised aid of the Ancient Beauty been graciously vouchsafrd at every moment to this one, unworthy though he be, he surely would have destroyed, nay exterminated, the Cause of God and utterly subverted the Divine Edifice. But, praised be the Lord, the triumphant assistance of the Abhd Kingdom was received, the hosts of the Realm above hastened to bestow victory.
Now, that the true Faith of God may be shielded and protected, His Law guarded and preserved, and His Cause remain safe and secure, it is incumbent upon everyone to hold fast unto the Text of the clear and firmly established blessed verse, revealed about him. He (Bahá'u'lláh) sayeth, glorious and holy is His Word: "My Ibolish loved ones have regarded him even as my partner, have kindled sedition in the land and they verily are of the mischief-makers." Consider, how Ibolish are the people!
They that have been inand beheld His Countenance, have nevertheless noised abroad such idle talk, until, exalted be His explicit words, He said: "Should heforamoment pass out from under the shadow of the Cause, he surely shall be brought to naught."
Reflect! What stress Helayeth upon one moment's deviation: that is, were he to incline a hair's breadth to the right or to the left, his deviation would be clearly established and his utter nothingness made niani .......
What deviation can be greater than breaking thedeviation can be greater than interpolating and falsifying the words and verses of the Sacred Text, even as testi
Page 137ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 137
fled and declared by Mirza Bahá'u'lláh! What deviation can be greater than calumniating the Centre of the Covenant himself! What deviation can be more glaring than spreading broadcast false and foolish reports touching the Temple of God's Testament!
What deviation can be more grievous than decreeing the death of the Centre of the Covenant...
'Abdu'l-Bahá mentioned next the details of the intrigues of Mirza Muhammad-'Ali and his associates, intrigues which had led to the dispatch of a Commission of Enquiry from Istanbul, and concluded:
The Committee of Investigationhath approved and confirmed these calumnies of my brother and ill-wishers and submitted them to the presence of His Majesty the Sovereign. Now at this moment a fierce storm is raging around this prisoner who awaiteth, be it favourable or Un-]ivourable, tue gracious will of His Majesty, may the Lord aid him by His grace to be just. In whatsoever condition he may be, with absolute calm and quietness, 'Abdu'l-Bahá is ready for self sacrifice and is wholly resigned and submitted to His Will.
What transgression can be more abominable, more odious, more wicked than this!
In like manner, the focal Centre of hate, hatli purposed to put 'Abdu'l-Bahá to death and this is supported by the testimony written by Mirza Shu'd'u'lldh himself and is here enclosed...
In short, 0 ye beloved of the Lord! The Centre of Sedji' ion, Mirza Mubammad-'AII, in accordance with the decisive words of God and by reason of his boundkss transgression, hath grievously fallen and been cut off from the Holy Tree. Verily, we wronged them not, but they have wronged themselves!
Despite a thorough exposition of the evil deeds of the violators of the Covenant, in the second part of the
Will and Testament, 'Abdu'l-Bahá"The breakers of the Covenant are consigned to the wrath of God, but for these same people, the contemptible enemies of 'Abdu'l-Bahá, there is only this': I call upon Thee, 0 Lord my God! with my tongue and with all my heart, not to requite them for their cruelty and their wrongdoings, their craft and their mischief for they are foolish and ignoble and know not what they do. They discern not good from evil, neither do they distinguish rightikom wrong, noriustice from inlustice. They follow their own desires and walk in the footsteps of the most imperfect and foolish amongst them.
0 myLordlHave mercy upon them, shield them from all afflictions in these troubled times and grant that all trials dnd hardships may be the lot of this Thy servant that hath fallen into this darksonze pit. Single me out for every woe and make me a sacrifice for all Thy loved ones. 0 Lord, Most High! May my soul, my lifr, my being, my spirit, my all be offered up for them.
o God, my God! Lowly, suppliant, and fallen upon my face, I beseech Thee with all the ardour of my invocation to pardon whosoever hat/i hurt me, forgive him that hath conspired against me and offended me, and wash away the misdeeds of them that have wrought injustice upon me. Vouchsafe unto them Thy goodly gifts, give them joy, relieve them from sorrow, grant them peace and prosperity, give them Thy bliss and pour upon them Thy bounty.
Thou art the Powerful, the Gracious, the Help inAnd that prayer is immediately followed by these words: o dearly beloved friends!
I am now in very great danger and the hope of even an hour's lift is lost to me. lam thus constrained to write these lines for the protection of the Cause of God, the preservation of His Law, the safeguarding of His Word and the safety of His Teachings. By the Ancient Beauty! This wronged one hatlz in no wise borne nor doth he bear a grudge against any one; towards none dot/i he entertain any ill-feeling and uttereth no word save for the good of the world. My supreme obligation, however, of necessity, pro nipteth me to guard and preserve the Cause of God...
And this is the conclusion of the second part of 'Abdu'l-Bahá'í Will, written, as the above words testify, at the height of crisis both for Himself and for the
Cause of God:o God, my God! I call Thee, Thy Prophets and Thy Messengers,
Thy Saints and Thy HolyOnes, to witness that I have declared conclusively Thy Proofs unto Thy loved ones and set forth clearly all things unto them, that they may watch over Thy
Faith, guard Thy StraightPath, and protect Thy Resplendent Law. Thou art, verily, the All-Kno wing, the All-Wise!
!It should be noted that the authority of the Universal House of Justice is not derived from the Will and Testament of 'Abdu'l-Bahá.
That authority was conferred by Bahá'u'lláh. But the Will of 'Abdu'l-Bahá clarified its station and instituted the electorate which would choose its members.
And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers.
Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God's faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries, a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one.
Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to befoundin the explicit Holy Text.
By this body alithe difficult problems are to be resolved...
Just as provisions concerning the Guardian of the Faith are included in the three sections of the Will, so, too, the authority of the Universal House of Justice is, in each part, asserted and underlined.
The extract just quoted comes from the first part; here are extracts from parts two and three: ... Unto the Most Holy Book every one must turn and all that is not expressly recorded therein must be referred to the Universal
House of Justice. Thatwhich this body, whether unanimously or by a malority doth carry, that is verily the Truth and the Purpose of God himself..
... All must seek guidance and turn unto the Centre of the Cause and the
Rouse of Justice. Andhe that turnetli unto whatsoever else is indeed in grievous error.
The Will and Testamentof'Abdu'1-BaM constitutes the "indissoluble link" between the Revelation of Bahá'u'lláh and the universal Order which it is the purpose of that Revelation to promote.
It is the very Charter of that Order and compels the most persistent and earnest study of all who seek to understand the destiny of mankind in this age. In the words of the Guardian of the Faith, the Will and Testament of 'Abdu'l-Bahá is "His greatest legacy to pos terity" and "the brightest emanation of His mind".
The counsel contained in these lines, from the first part of 'Abdu'l-Bahá'í Testament, illumines the way through centuries unborn: 0 ye beloved of the Lord!
In this sacred Dispensation, conflict and contention are in no wise permitted.
Every aggressor deprives himself of God's grace.It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightforwardness, and sincere kindliness unto all the peoples and kindreds of the world~ be they friends or strangers.
So intense must be the spirit of love and loving kindness, that the stranger may find himself a friend~ the enemy a true brother, no difference whatsoever existing between them.
For universality is of God and all limitations earthly. Thus man must strive that his reality may manifest virtues and perfections, the light whereof may shine upon everyone. The light of the sun shineth upon all the world and the merciful showers of Divine Providence fall upon all peoples. The vivifying breeze reviveth every living creature and all beings endued with life obtain their share and portion at His heavenly board.
In like manner, the affections and loving kindness of the servants of the One True God must be bountifully and universally extended to all mankind. Regarding this, restrictions and limitations are in no wise permitted.
Wherefore, 0 my loving friends! Consort with all the peoples, kindreds, and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, goodwill, and friendliness, that all the world of being may be filled with the holy ecstasy of the grace of Baha, that ignorance, enmity, hate, and rancour may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show lustice towards them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards them, should they poison your lives sweeten their souls, should they inflict a wound upon you be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful! (From 'Abdu'l-Bahá, ch. 25; see p. 149.)
Page 139ANNIVERSARY OF THE PASSING OF 'AHDU' L-BAHA 139
6. SIX BOOKS ABOUT ABDU'L-BAHÁNOT until fifty years after the passing of 'Abdu'l-Bahá did there exist a work dealing fully, or even adequately, with His life. The reasons for this are easy to discern.
The necessary documentary materials were not yet available, much research remained to be done in the sources preserved in the various archives on at least three continents.
The available material is in several languages, including Persian and Arabic, which limits their use to a relatively small number of potential biographers.
Moreover, the basic concern of Bahá'í writers over the years has been in spreading the Teachings of which 'Abdu'l-Bahá was the
Perfect Exemplar. Aboveall, it was the lack of perspective that doomed any attempt to write about 'Abdu'l-Bahá to greater or lesser failure. Shoghi Effendi has written that: It would be indeed difficult for us, who stand so close to such a tremendous figure and are drawn by the mysterious power of so magnetic a personality, to obtain a clear and exact understanding of the rOle and character of One Who, not only in the Dispensation of Bahá'u'lláh but in the entire field of religious history, fulfils a unique function.'
The first attempt to write a full-length study of 'Abdu'l-Bahá in English was made in 1903 by a
New York lawyer, MyronH. Phelps, who had early become attracted to the Faith, visited 'Abdu'l-Bahá in Palestine, and studied the meagre literature then available in Western languages.
Phelps lacked knowledge of Ishm and knew neither Persian nor Arabic, as was pointed out in the rather ungracious preface to Phelps' book written by the eminent Orientalist Edward G. Browne. Insufficient knowledge of the Faith and of its historical background led Phelps into a number of major and minor errors both of fact and of interpretation. However, his Life and Teachings of Abbas EjJkndi retains some interest to this day.
Phelps, like so many others, fell in love with 'Abdu'l-Bahá.
Even when understanding failed him, his heart saw the truth, and he reported it
'Shoghi Effendi, The Worldas best he could. He gives us brief but memorable sketches of the Master: A door opens and a man comes out. He is of middle stature, strongly built.
He wears flowing light-coloured robes. On his head is a light buff fez with a white cloth wound about it. He is perhaps sixty years of age. His long grey hair rests on his shoulders. His forehead is broad, full, and high, his nose slightly aquiline, his moustaches and beard, the latter full though not heavy, nearly white.
His eyes are grey and blue, large, and both soft and penetrating.
His bearing is simple, but there is a grace, dignity, and even majesty about his movements. He passes through the crowd, and as he goes utters words of salutation.
We do not understand them, but we see the benignity and the kindliness of his countenance.2
Phelps tells of 'Abdu'l-Bahá'í love of mankind, of His charity, of His tolerance, generosity, and unfailing kindness. We read of a poor Afghan who for years accepted without thanks food and clothing given by the Master until one day he came to the Master's door and cried: "For twenty-four years I have done evil to you, for twenty-four years you have done good to me. Now I know that I have been in the wrong."3 We read of 'Abdu'l-Bahá'í refusing to take a private carriage and riding to Haifa in a stagecoach to the surprise of the driver. Upon arrival, while the Master was still in the coach, he was approached by a fisherwoman who had caught nothing that day and had to go home to a hungry family. "He gave her five francs, and turning to the stage-driver said: 'You now see the reason why I would not take a private carriage. Why should I ride in luxury when so many are starving?'
"~ The most valuable portion of the book is the story of 'Abdu'l-Bahá'í life told by His sister, Bahá'í KhAnum known to the Bahá'ís as the Greatest Holy Leaf.
Those eighty odd pages of narrative are the book's marrow and its justification.
Bahá'í KMnurn is simple and direct: 2 Myron H. Phelps, Life and Teachings of Abbas Effendi, Putnam's, New York, 1904, p. 3.
ibid., p. 10. ~ ibid., pp. 101 � 102."My brother, Abbas Efl'endi, now our Lord, was born in Teheran in the spring of 1844, at midnight following the day upon which, in the evening, the BTh made his declaration. I was born three years later. He was therefore eight and I five, when in August, 1852, the attempt was made upon the life of the Shah of Persia by a young BaN, who through ungoverned enthusiasm had lost his mental balance.
The events following this attempt are vividly impressed upon my mind. My mother, Abbas Effendi, myself, and my younger brother, then a babe, were at the time in Teheran. My father was temporarily in the country."' When Phelps reports his own observations and impressions, they ring true. As a guide to the Teachings, however, he is quite unreliable. He claims, for instance, that "The body of doctrine which Beha'ism teaches, is not put forward in any sense or particular as new, but as a unification and synthesis of what is best and highest in all other religions."2
Though the Bahá'í Faithunifies and fulfils the great religions of the past, it does not synthesize.
Moreover, the very basis on which its openness to and its acceptance of other religions rests � the concepts of progressive revelation and of the relativity of religious truth � is strikingly novel. Today one would not read Phelps to understand the Baha Faith, but one is still moved by the record of his encounter with the
Master.Howard Colby Ives, a onetime pastor of a Unitarian church in New Jersey, set himself a more modest task than Phelps and achieved a much greater success. Ives did not attempt a biography of 'Abdu'l-Bahá or a detailed exposition of the Teachings.
His is a tale of a personal search. A "modern" Christian, Howard Colby Ives had lost faith in many of the old certainties of his religion. He was not even certain that anyone could know the meaning of the words of Christ. In the home of Mr. and Mrs. Kinney on
Riverside Drive in NewYork he heard 'Abdu'l-Bahá interpret those words in a way which differed sharply from accepted doctrine.
Sceptical and impatient with the Master's assurance, he cried out, "That I cannot believe." Ives expected a rebuke. Instead, He looked at me a long moment before He spoke.
His calm, beautiful eyes searched my soul with such love and understanding that all 1 ibid., pp. 12 � 13. 2 ibid., p. 144.
my momentary heat evaporated.He smiled as winningly as a lover smiles upon his beloved, and the arms of His spirit seemed to embrace me as He said softly that I should try my way and He would try His.
It was as though a cool hand had been laid upon a fevered brow; as though a cup of nectar had been held to parched lips; as though a key had unlocked my hard-bolted, crusted and rusted heart. The tears started and my voice trembled, "I'm sorry," I murmured.3
Ives understood then that 'Abdu'l-Bahá spoke to the soul. His logic was not the logic of the schoolman, ..... His slightest association with a soul was shot through with an illuminating radiance which lifted the hearer to a higher plane of consciousness."4 Daily 'Abdu'l-Bahá demonstrated to this newfound disciple the all-encompassing nature of His love. The Master lived among men, yet He transcended their limitations and rose far above their prejudices.
In America where the rot of racism had eaten deep even into man's subconscious, He taught lessons of unity. A group of boys from the Bowery came to see 'Abdu'l-Bahá The last youngster to enter the room was about thirteen years old.
He was quite dark and, being the only boy of his race among them, he evidently feared that he might not be welcome. When 'Abdu'l-Bahá saw him His face lighted up with a heavenly smile.
He raised His hand with a gesture of princely welcome and exclaimed in a loud voice so that none could fail to hear; that here was a black rose.
This significant incident had given to the whole occasion a new complexion.
The atmosphere of the room seemed now charged with subtle vibrations felt by every soul...
To the few of the friends in the room the scene brought visions of a new world in which every soul would be recognized and treated as a child of God.5
Gradually Ives himself underwent a transformation.
The Master challenged him to rise above his limitations and to follow Him in the service of God and humanity. 'Abdu'l-Bahá at a wedding, 'Abdu'l-Bahá speaking of peace in a
Unitarian Church, 'Abdu'l-Bahátravelling coast to coast, 'Abdu'l-Bahá patiently listening
Howard Colby Ives, PortalsANNIVERSARY OF THE PASSING OE 'ABDU'L-BAHÁ 141
to others � and in His every word, His every gesture a profound lesson. Ives was beginning to reflect the spirit of love and servitude. He discovered in himself a strength of which he had not even been aware.
When one sees with his own eyes human souls awakened, hearts touched with a divine afflatus, lives deeply affected by the Words taken from the prayers and explanations of these Divine Ones, and applied like a soothing ointment to the wounds of the soul, to doubt the Spirit from which they emanated would have been to doubt all the prophets of the past; would have been to cast discredit on the Sermon on the Mount If this is not of God," I said to myself, "then there is no foundation for faith in God. I would rather be wrong with this great Faith than seemingly right with all the doubters and cavilers in the world." From the very depths of my being there came the cry as uttered by the firm believers of old: "My Lord and my
God~"1Portals to Freedom "covers" a minute segment of 'Abdu'l-Bahá'í life. It recounts some fascinating stories and anecdotes of the days the Master spent on the East coast.
The value of the book, however, lies not in what it chronicles but in what it points to: 'Abdu'l-Bahá, emerging from forty years of prison and exile, a victim of bigotry and despotism, opening to a Unitarian minister from New Jersey the portals to freedom.
Mirza Mabnmd-i-ZarqAnf, a learned Persian gentleman who accompanied 'Abdu'l-Bahá on His historic travels in Europe and America, left posterity a precious record in two large volumes that constitute a full chronicle. Mirza Maiimiid was well prepared for his task. He had travelled and taught in the company of one of the greatest teachers of the Faith,
IjAji Mirza Haydar 'All.On 'Abdu'l-Bahá'í request he visited India, learned UrdP, and was admired for his learning as Uakfm
Mahmad-i-Ir~ni. Laterthe Master invited him to join the small group of secretaries and interpreters who accompanied 'Abdu'l-Bahá on His Western travels.
Mimi Mabmad kept copious notes, recording everything he saw and heard. Upon returning to Haifa, he was urged by ilAji 1ibid., pp. 230 � 231.
Mirza Ijaydar 'All to rework his notes into a book. The result was the Baddyi'u'I-A�dr (The Wondrous Annals). The first volume was pub-fished in Bombay in 1914, the second in 1921.
'Abdu'l-Bahá came to America on the invitation of the American Baha'is.
Arriving in New York in April 1912, he visited Washington, D.C., and many other cities, among them Cleveland, Pittsburgh, Chicago, Boston, Philadelphia, Minneapolis, Denver,
San Francisco and LosAngeles. He sailed from New York aboard the Celtic on December 5. In Britain he visited Liverpool, London, Bristol. On the continent he stopped in Paris, Vienna, Budapest, Stuttgart, and Marseilles. Mirza Matmild was present at most of the meetings, parties, interviews, dinners and private conversations.
His notes contain the texts of entire speeches taken down verbatim and later read and approved by the Master. Thus the book has exceptional value.
Having been authenticated by 'Abdu'l-Bahá Himself, it transcends the category of private memoirs and enters the rea]m of Bahá'í literature as a primary source of first importance.
Baddyi'u'1-Xtheir is a chronicle. (Some excerpts from it have long circulated among American Baha under the title of "MaIi-mud's Diary".) It does not analyse � it reports, faithfully and in detail. The very nature of a chronicle makes a summary impossible.
Every day brings a new episode, often seemingly unconnected with the previous ones, as 'Abdu'l-Bahá and His entourage travel the length and breadth of the continent.
In New Jersey a clergyman asked Him to write a few words in an album. He obliged and penned a beautiful prayer which Mirza Mal2-mPd instantly copied. At
Stanford University Hespoke to nearly two thousand students and faculty and received a standing ovation.
In Nebraska He visited the wife of William Jennings Bryan, the latter being absent, campaigning for Woodrow Wilson. On another occasion 'Abdu'l-Bahá commented on presidential elections, saying that the man worthy of the presidency should have no ambition to surpass others but should rather feel that he has no strength to carry such a great burden. If the purpose of the office is the good of the public, the president ought to be an altruist; and, if he is an egoist, his election is harmful to the nation.
At Ella Cooper's home in Oakland, He reminisced about the days of Baghd~id and said that, when Bahá'u'lláh disappeared one day (retreating into the Kurdish mountains) a certain n Aq~i Abu'I-Q~sim-i-Hamaddni, a fellow exile, also disappeared. Later he was robbed and killed by some horsemen on the road. The news reached Baghdad. When his will was read, it was discovered that he had bequeathed his worldly possessions to a Darvish Muhammad.
Those who knew how close Abu'I-Qisim had been to Bahá'u'lláh concluded that Darvish Mul:iammad must be Bahá'u'lláh and that He must be somewhere in the area of Su1aym~iniy-yih.
. Friends were sent to seek out Bahá'u'lláh and beg Him to return to Baghd~td.
Once, seeing a man selling college pennants, 'Abdu'l-Bahá asked for the banner of universal peace so that the world could march under it. Shortly before He departed from the United d States, a number of Bahá'ís in New York brought 'Abdu'l-Bahá gifts of jewels for His family. Previously He had refused all presents.
Now, however, He expressed His gratitude."You have brought presents for members of my household. These are most acceptable. But better than these are the gifts of divine love which are preserved in the treasuries of the hearts." Jewels, He continued, must be put in boxes on shelves and will eventually be scattered.
tered. The gifts of love will remain, and it is these that He will take back to His family. His household had no use for diamond rings and rubies. He had accepted the gifts but would leave the jewels in America to be sold and the money to be given for the construction of the temple in Chicago. When the friends continued to insist that He take the jewels to His family He said that He wanted a gift "that would remain main in the world of the eternal and ajewel that has to do with the treasury of the hearts. It is better thus."1 In Paris while speaking of world peace, 'Abdu'l-Bahá said that every good action must be motivated by a spiritual force. Mere knowledge ledge of good and evil is insufficient. One may know the good but be dominated by passion or self-interest and do evil. When the representatives tatives of the various nations met at the Hague 1 MaI~m(id-i-Zarq~ni, Badc~yi'u'I-A~/yir, 2 vols. (Bom-bay, bay, 1914, 1921),i, 397.
National SpiritualThe National Spiritual Assembly of the Bahá'ís of Burundi and Rwanda, Ridvan, 1969.
The National Spiritual Assembly of the Bahá'ís of Papua and New Guinea, Ri~jvdn, 1969. Miss Violet Hohnke, of the Ausi~ralasian Auxiliary Board, is seen third from the right.
Page 143ANNIVERSARY OF THE PASSING or 'ABDU' L-BAHA 143
and made speeches about peace, 'Abdu'l-Bahá compared them to wine merchants who talk about the evils of drinking and go on selling wine.
Everywhere 'Abdu'l-Bahámet numbers of famous people, including Theodore Roosevelt,
Andrew Carnegie and AlexanderFrom Mirza Mahnv~d's unhurried narrative there emerges the panorama of 'Abdu'l-Bahá'í triumphal tour of the West. Here indeed is ~ rich record of that annus mirabilis when the Baha Faith made its first inipact upon the Christian world. No future historian will be able to ignore The
Wondrous Annals. Onemay only wish that they might appear in a good English translation before long.
Habib Mi&ayyad came to Haifa in 1907 and stayed there and in Beirut for several years, 'Abdu'l-Bahá sent him to medical school aild took personal interest in his progress. Living close to the Master, Dr. Mu'ayyad felt the daily rhythms of His life, noted down details of His activities, and rccorded the cc~nhings ~nd goings of pilgrims, visitors, and guests.
More personal and less systematic than Mirza Mabnmd's great chroniclee ~abib's Memoirs are full of fascinating observations.
He describes the constnietion of the Eastern pilgrims' house on Mt. Carmel and tells of 'Abdu'l-Bahá'í solicitude for th~ comfort of the guests. He reports meeting the outstanding HahA'i teachers, the scholarly Mirza Abu'1 Fa4l, and the angelic IJ6Ji Mirza.
Ijaydar 'Au. He tells how food was prepared for the pil-grimm and how the Master ate with them The pilgrims played an important role in the life of 'Abdu'l-Bahá, especially after the Turkish revolution of 1908, when restrictions were removed and the Bahá'í world gained a relatively free access to 'Akka and Haifa. All piP grims and visitors, Dr. Mu'ayyad writes, asked questions but no two questions were alike. Some visitors were materialists, others religious bigots. Some were aflame with patriotism, others were proponents of the brotherhood of man. Some were Asian, others European. Some spoke of women's liberation, others defended female slavery and polygamy.
Some spoke of the proletariat and communism, some of literature and poetty, some of the iiadith,1 some of history and philosophy.
Arabs talked of Arab independence.Jews talked of the future of Palestine. Hundreds of persons laid before Him their problems, All left satisfied, full of love and joy, their tongues praising Him.
The poor could always count on 'Abdu'l-Bahá'í help. He gave even to ptofessional beggars whom He knew by name.
Frequently He left Hishouse alone early in the morning to visit the poor in their homes.
Dr. Mu'ayyad here repeated the story of the Afghan whom the Master befriended and who remained hostile for a long time ~ut was finally won over, Dr. Mu'ayyad reports 'Abdu'l-Bahá conversations with visitors and with His entourage. Long before World War I the M4ster told a group of pilgrims of Jewish background that the Jews would soon return to the Holy Land and would become a great people, envied by friend add foe alike. Such was the will of God and nothing could prevent this frQm happening. Palestipe wouki become a centre of science and industry, 'Akka and Haifa would grow into a single metropolis, and the desert itself would blooni2 As a medical doctor, Mu'ayyad was much interested in the Master's physical wellbeing, noting carefully His eating and working habits, and on one occasion giving 'Abdu'l-Bahá a physical examination. The Master slept little and ate sparingly, His food consisting largely of bread, milk, cheese and herbs. Frequently He remained awake law at night, chanting in a low voice~ Listening outside the Master's room, the young doctor could make out only the words "0 my God and my Beloved", which were repeated again and again? 'Abdu'l-Bahá'í health was exceptionally good for a man of His age ~ ~ackgrotrnd. Years of prison, exile, and superhuman work had not sapped His strength. It is strange and thrillingtoreadDr.
Mu'ayyad's matter-of-fact clinical report and to learn that the Master's hair was abundant and His eyes were so good that He seldom used eyeglasses. In spite of rather frequent head colds, His nose, throat, and ears were free of pathological changes.
His teeth had no cavities, the heart and lungs were normal, as were His nervous reflexes. 'Abdu'l-Bahá complained of occasional low ' Mtislimtraditions.
2 1-labib-i-Mu'ayyad,Assemblies formed Ridv an 1970 The National Spiritual Assembly of the Bahá'ís of Botswana (formerly Bechuanaland), Ri4vc~n, 1970; one member absent.
The National Spiritual Assembly of the Bahá'ís of Dahomey, Togo ~nd Niger, Ridvan, 1970. The Hand of the Cause Jaldi Khdzeh is seen in the centre. Fourth from the right is Mr. Bahman Sddigzddih of the Northwestern western African Auxiliary Board.
The National Spiritual Assembly of the Bahá'ís of Ghana, Rklvdn, 1970. The Hand of the Cause Jaldi Kheizeh is seen seated in the centre.
The National Spiritual Assembly of the Bahá'ís of Guyana, Surinam and French Guiana, Ridvan, 1970.
Page 145ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 145
fevers but believed that these were caused by news of troubles in the Bahá'í community. A bit of good news would quickly bring His temperature to normal.
However, 'Abdu'l-Bahá'íphysical strength and stamina were as nothing compared to the strength of His character and will. When the enemies plotted His downfall in 1908 and His life was in immediate danger, an opportunity presented itself to leave 'Akka aboard an Italian ship.
Such a course of action was advocated by a group of friends who had consulted on the subject. Having heard them out, the Master replied: "No. This would not be good for the Cause of God." He refused to flee in the face of danger, thereby reaffirming His innocence of the wrongdoings of which His enemies had accused Him.'
Like habib Mu'ayyad, YPnisKhAn-i-AfrPkhtih came to 'Akka as a young man. The trip from Persia was long and the route circuitous, taking him through Baku in Russian AdhirbdyjAn, Batumi on the Black Sea in Georgia, Constantinople, and Alexandria. From 1900 to 1904 he served 'Abdu'l-Bahá as a translator and then, again like Mu'ayyad, was sent by the Master to study medicine in Beirut. Having become a doctor and travelled in Europe, he returned to Persia, his nine years of proximity to 'Abdu'l-Bahá forever engraved on his memory.
His Khdtirdt-i-Nuh-Sdlihy-i-'Akkdin 'Akka) are outstanding. Though not as rich a collection of facts as Mirza Mabm6d's annals, nor as personal as Howard Colby Ives' confession, they surpass both in the power of observation, acuteness of analysis, and, most important, quality of expression.
Yiinis Kh~in was a born writer whose art was formed under the influence of the Persian classics.
Snatches of JjMiz, echoes of Ramf, add a literary dimension and grace absent from the writings of the others.
Yet his style is free of that bane of modern Persian literature � imitafiveness.
The voice is cultivated but the song is fresh, the language almost colloquial and always vigorous and direct.
In Yt'inis KhAn's memoirs, as in Mu'ayyad's, one reads of the coming of pilgrims, among them the distinguished French orientalist Hippolyte Dreyfus, Lua Getsinger, and Edith Sanderson. Yanis KhAn was present when 1 ibid., p. 153.
'Abdu'l-Bahá resolved a number of problems posed to Him by Laura Clifford Barney. The Master's casual discourses were later published as Some Answered Questions, a book that has become a basic Bahá'í text.
The effect of 'Abdu'l-Bahá on the visitors, YOnis Kh&n writes, was related to their own personalities, and the degree of their own spiritual development.
The Master was the Sea, and those who immersed themselves received the most. The Sea was never the same.
At times It was agitated and full of waves, at other times It was tranquil.
True believers did not have to press for answers.'Abdu'l-Bahá answered their unasked questions and solved their unstated problems. Finally there were those who had reached the station exemplified by an illumined soul in a story: They asked a gnostic (driQ, "What do you desire of God?" He replied, "I desire of God that I might desire nothing."2 But whether asked or not, the Master constantly taught the virtues of tolerance, forbearance, and love. The Bahá'ís must not return evil for evil but must shower love on all.
With great evocative power Yanis KhAn describes a mournful procession marching to the shrine of Bahá'u'lláh on a November day to commemorate the passing of God's Messenger. 'Abdu'l-Bahá walked at the head, followed by the Baha'is, each carrying a lighted candle and a vial of rose perfume.
At the shrine they sprinkled the perfume among the flowers, set the candles in the ground, and stood still while 'Abdu'l-Bahá chanted the Tablet of
Visitation.As a medical doctor, Y6nis KhAn like Mu'ayyad, records his observations of 'Abdu'l-Bahá'í physical condition. His findings are almost identical with those of Mu'ayyad, who was to examine the Master several years later. Again like Mu'ayyad Y6nis KMn reports that the Master worked long hours, slept little, and ate sparingly (mostly bread, olives, cheese, and seldom meat).
Life at 'Akka and Haifa in the reign of 'Abdu'1-llamid was full of tension and danger. Palestine was a tinder box. Tribes fought each other. Crime was rampant. The streets of 'Akka were too narrow for bandits to roam free, but in Haifa they were a constant threat. Shots were heard every night but murderers were never apprehended.
Whenever 'Abdu'l-Baháwas in 2 Yiinis M2dn-i-Afrlikhtih, J(itdb-i-Khdtirdt-i-NuIzSdlihy-i-'Akkd (Tihr~n: 109 BE.), pp. 256 � 257.
Page 146(Above) The inaugural Convention for the election of the National Spiritual Assembly of the Bahá'ís of Malawi, Ridvan, 1970. The Hand of the Cause Paul E. Haney is seen seated in the centre of the second row.
The National Spiritual Assembly of the Bahá'ís of the Near East, Ri~1vdn, 1970.
The National Spiritual Assembly of the Bahá'ís of Samoa, Ri~jvdn, 1970.
The National Spiritual Assembly of the Bahá'ís of Tonga and the Cook Islands, Rklvdn, 1970.
Page 147ANNIVERSARY OF TIlE PASSING OF 'ABDU'L-JIAIIA 147
Haifa, the Baha feared for His life and watched His movements. Frequently lie went to visit the poor alone at night, refusing an escort or even a lantern-carrier. However, at a distance a Bahá'í would secretly watch His progress to the very door of His house.
One night it was Yiinis Kh~n's turn to follow the Master. 'Abdu'l-Bahá was returning home past midnight when in the dark three shots rang out from a side street. Having become inured to the sound of gunfire, Yflnis Ki2~n paid no attention to the first shot. The flash of the second shot sent him running toward the Master.
. He had reached the intersection when the third shot was fired and saw two men running away. He was now no more than a step behind d the Master. 'Abdu'l-Bahá walked on without t changing His pace or turning His head. His tread was firm and dignified. He had paid no attention to what had occurred but quietly murmured d prayers as He walked. At the gate of His house He acknowledged YPnis Kh~n's presence, , turning to him and bidding him goodbye e ("ft amdni'lkIh" � under God's protection).1
ibid., p. 166.If 'Abdu'l-Bahá'í life was in danger, so were the lives of uncounted thousands of BahA'u% 11&h's followers in Persia. In the years after the Persian revolution of 1906 both the Constitu-tionalists tionalists and the reactionaries courted and attacked the Baha simultaneously. Each realized that the Bahá'ís were potentially a significant nificant force, yet each knew that religious fanaticism could be easily evoked against them.
When the Baha refused to serve either, both groups turned against them. The reactionaries claimed that the Baha advocated the establishment lishment of a republic, while the Constitution-alists alists accused them of favouring despotism.
The massacre of 1903 in Yazd was stifi fresh in all memories. One can imagine how 'Abdu'l-Bahá Baha felt, contemplating the possibility of both sides uniting against the Bahá'ís and exterminating minating the entire community. It was under such circumstances, YPnis Kh~n reports, that 'Abdu'l-Bahá insistently urged the Baha to stay out of politics, abstaining even from opening their lips on subjects that agitated the nation) His position may have been mis2 2 ibid., pp. 532 � 533.
The National Spiritual Assembly of the Bahá'ís of Upper West Africa, Ridvan, 1970.
The National Spiritual Assembly of the Bahá'ís of Zake (formerly Congo!
Kinsliasa), Ridvan, 1970.The National Spiritual Assembly of the Bahá'ís of the Central African Republic, Ridvan, 197].
The National Spiritual Assembly of the Bahá'ís of Chad, Ridvan, 197].
The National Spiritual Assembly of the Bahá'ís of Congo (Brazzaville), and Gabon, Riq'vdn, 1971; one member absent. The Hand of the Cause 'All-Muhammad Varqd is seen seated second from the right. Seated third from the right is Mr. Oloro Epyeru of the Continental Board of Counsellors in Central and East Africa.
The National Spiritual Assembly ol the Bahá'ís of Lesotho (formerly Basuto land), Ri4ivdn, 197].
Page 149ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 149
understood by B. G. Browne, who criticized the uninvolvement of the Bahá'ís in Persian politics, but it saved countless lives, and perhaps prolonged the life of the Constitutional movement by dissociating it from the Bahá'í Faith.
"How poor is the world's workshop of words," complained a Russian poet. "Where does one find the fitting ones ?" Myron Phelps, looking at 'Abdu'l-Bahá across an ocean which stands for more than geographic distance; Howard Colby Ives, finding personal rebirth in the service of the Servant; Mirza Ma1im~Xd-i-ZarqAnf systematically recording the details of the Master's journeys;
Ijabib-i-Mu'ayyad and YPnisKIh6n-i-Afr6khtih, young physicians privileged to listen to His heartbeat � they all tried their best to capture 'Abdu'l-Bahá for posterity, but He would not be captured.
In these profiles, in the long and short accounts, in chronicles and personal memoirs He remains forever the Mystery of God.
One can imagine few tasks as difficult as that of writing a biography of 'Abdu'l-Bahá. His life was long, active, varied, tense, dangerous, full of pain and joy. No one was closer to Bahá'u'lláh, and no one paid so high a price for his devotion.
Paradox was part of His daily existence. He loved all men indiscriminately, yet had to suffer hatred and ingratitude. He travelled four continents, yet spent most of His life as a prisoner and an exile. He was the incarnation of kindness and humility, but also of majesty and power. His disciples called Him the Master, yet lie wanted no other title than 'Abdu'l-Bahá (Servant of Baha) and prayed for grace to serve man, for selflessness and for martyrdom in God's path.
Now, fifty years after His passing, Mr. ilasan M. Bahá'í in his 'Abdu'l-Bahá: The Centre of the Covenant of Bahá'u'lláh (George Ronald, London, 1971) has achieved a large measure of Success.
It must be stated at the outset that Mr. Ba]yuzi's achievement is not unqualified.
The writing is rather stiff and pale, with a number of stylistic infelicities that could have been eliminated by a good copy editor.
The structure of the book is not fully satisfactory, for the first fifty years of 'Abdu'l-Bahá'í life are covered in some fifty pages, while His eight months in America are allotted 168 pages. Indeed, the book could have been subtitled" 'Abdu'l-Bahá and the West".
There is little here about the progress of the Faith in the East and the Master's continuous involvement with Bahá'í communities in Burma, India, Persia, the Caucasus, and Central Asia. Of course, the author is aware of the problem. He faces it squarely at the beginning as well as at the end of his book: "No description," he writes, "can measure up to the theme of a life which transcended every barrier to its total fulfilment.
It lies beyond the range of assessment because every event in the life of the Son of Bahá'u'lláh carries a major accent."
Having registered one's objections, one must admit immediately that they are minor, and the merits of Mr. Balyuzi's book far outweigh its shortcomings.
Despite the neglect of the first fifty years of His life, this is the most comprehensive, the richest, the most penetrating and the most scholarly life of 'Abdu'l-Bahá yet produced. No future biographer will be able to ignore it either as a source of factual information or of wise interpretation.
Mr. Balyuzi's perceptions are clear, his judgements true, his love of the Master evident on every page. Shortsighted critics will cavil and accuse him of a lack of objectivity.
If by objectiVity is meant indifference, Mr. Bahá'í is guilty for he, as a Baha, cannot be indifferent. If, however, objectivity is to be understood as honesty and fairness, he is scrupulously objective.
His work is not based on extensive research in archives and unpublished sources. It is rather a gathering and ordering of already available data.
Mr. Ba]yuzi, however, deserves praise for the manner in which the data have been arranged. He uses several well known Persian sources inaccessible in the West. Those who read English will now learn many of the facts contained in the memoirs of luAu Mirza ~aydar 'All, Dr. Ydnis KhAn-i-Afrflkhtih, Dr. Ijabib-i-Mu'ayyad, and in the chronicle of Mimi MahmPd-i-Zarqani.
In addition to these, Mr. Bahá'í uses extensively the Writings of 'Abdu'l-Bahá, themselves a veritable mine of biographical information, as well as the writings of Shoghi Effendi whose understanding and appreciation of the Master will never be equaled. Finally, he puts to excellent use the Star of the West, the venerable predecessor of the American Bahá'í
News.The National Spiritual Assembly of the Bahá'ís of Ivory Coast, Mali and Upper Volta, Ri4vdn, 1971; one member absent. Seen seated in the centre is the If and of the Cause
Abdu'l-Bahá Rabiyyih Khdnum.Seated second from the left is Mr. Ijusayn Ardikdni of the Continental Board of Counsellors in Northwestern
Africa.The National Spiritual Assembly of the Bahá'ís of Sudan, Ridvan, 1971.
The National Spiritual Assembly of the Bahá'ís of Trinidad and Tobago, Rklvtin, 1971.
Page 151ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 151
The book consists of three parts, each subdivided d into chapters. Part One, "Youth, Imprisonment, and Freedom", is the~ most fascinating for it deals with the less known period of Abdu'l-Bahá'í life. His greatness becomes s palpable to the reader who observes the Master emerging from the shadow of Bahá'u'lláh h after His passing in 1892. There follow the dark years of trial, embittered by conflict and betrayal within 'Abdu'l-Bahá'í own family.
Some Baha find the topic of the defection of Mirza Mubammad-'Ali, the brother of'Abdu'1-BahA, , too painful for mention. Mr. Bahá'í does not shrink from recounting the latter's malefactions.
. Painful as it may be, the existence of evil growing in the shadow of good must be exposed to view and allowed to teach its inexorable lessons.
The contents of Parts Two and Three, entitled d respectively "America from Coast to Coast" and "Europe and the Closing Years", are more familiar, though the chapters on the war years and the last years of 'Abdu'l-Bahá'í ministry contain some material unknown in the West.
It is impossible in a brief review to convey the flavour of Mr. Balyuzi's book. Absorbing from its first page, it holds one's attention to the end.
It tells many old stories of 'Abdu'l-Bahá that the Bahá'ís love to hear again and again but adds several new ones. Whether familiar or not, each story provides a fresh insight into the character of 'Abdu'l-Bahá In some instances the aUthor tantalizes the reader by referring to "another witness" and withholding the name.
In other instances he records anecdotes he heard from the witnesses themselves, thus increasing the reader's sense of the reality of 'Abdu'l-Bahá'í Bahá'ís presence.
Mr. Balyuzi's book will be widely read and used as a text in Baha study groups and summer mer schools and will occupy a place of honour in the growing literature on 'Abdu'l-Bahá.
National SpiritualThe National Spiritual Assembly of the Bahá'ís of Afghanistan, Ridvan, 1972.
The National Spiritual Assembly of the Bahá'ís of the Arabian Peninsula, Rigvdn, 1972; two members absent.
Page 152IN directing the attention of the Bahá'ís of the world to the significance of the passing of 'Abdu'l-Bahá "an event which signalized at once the end of the Historic Age of our Faith, the opening of the Formative Age and the birth of the Administrative Order, the nucleus and pattern of the World Order of
Bahá'u'lláh"' the UniversalHouse of Justice called upon all National Spiritual Assemblies "to formulate and implement plans designed to educate the friends everywhere in their understanding of the significance of the Formative Age of our Faith", and "as an aid to this programme" distributed a compilation of extracts from the writings of Shoghi Effendi on this general theme, from which the following have been selected: Out of the pangs of anguish which His bereaved followers have suffered, amid the heat and dust which the attacks launched by a sleepless enemy had precipitated, theAdministration of Bahá'u'lláh's invincible Faith was born. The potent energies released through the ascension of the Centre of His Covenant crystallized into this supreme, this infallible Organ for the accomplishment of a Divine Purpose. The Will and Testament of 'Abdu'l-Bahá unveiled its character, reaffirmed its basis, supplemented its principles, asserted its indispensability, and enumerated its chief institutions.
"America and the Mostlid/i � p. 89 With 'Abdu'l-Bahá'í ascension, and more particularly with the passing of ills well-beloved and illustrious sister the Most Exalted Leaf � the last survivor of a glorious and heroic age � there draws to a close the first and most moving chapter of Bahá'í history, marking the conclusion of the
Primitive, the ApostolicIt was 'Abdu'l-Bahá Who, through the provisions of His weighty Will and Testament, has forged the vital link which must for ever connect the age that has just expired with the one we now live in � 1 The Universal House of Justice, letter dated
Aprilthe Transitional and Formative period of the Faith � a stage that must in the fullness of time reach its blossom and yield its fruit in the exploits and triumphs that are to herald the Golden Age of the Revelation of Bahá'u'lláh.
Dearly-beloved friends!The onrushing forces so miraculously released through the agency of two independent and swiftly successive Manifestations are now under our very eyes and through the care of the chosen stewards of a far-flung Faith being gradually mQstered and disciplined. They are slowly crystallizing into institutions that will come to be regarded as the hallmark and glory of the age we are called upon to establish and by our deeds immortalize.
For upon our presentday efforts, and above all upon the extent to which we strive to remodel our lives after the pattern of sublime heroism associated with those gone before us, must depend the efficacy of the instruments we now fashion � instruments that must erect the structure of that blissful Commonwealth which must signalize the Golden Age of our
Faith.98 'Abdu'l-Bahá, Who incarnates an institution for which we can find no parallel whatsoever in any of the world's recognized religious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now labouring.
His Will and Testamentshould thus be regarded as the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to insure the continuity of the three ages that constitute the component parts of the Bahá'í Dispensation.
The period in which the seed of the Faith had been slowly germinating is thus intertwined both with the one which must witness its efflorescence and the subsequent age in which that seed will have �finally yielded its golden fruit.
The creative energies released by the Law of Bahá'u'lláh, permeating and evolving within the mind of 'Abdu'l-Bahá, have, by their
Page 153ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 153
K / The National Spiritual Assembly of the Bahá'ís of Iceland, Rijvdn, 1972. The Hand of the Cause Enoch Olinga is seen in the front row, centre.
The National Spiritual Assembly of the Bahá'ís of Bangladesh (formerly East Pakistan), Ridvan, 1972.
The National Spiritual Assembly of the Bahá'ís of the Republic of Ireland, Ridvan, 1972.
The National Spiritual Assembly of the Bahá'ís of the Malagasy Republic (Madagascar), Ridvan, 1972.
Page 154very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation.
The Will may thus be acclaimed as the inevitable offspring resulting from that mystid intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient. Being the Child of the Covenant � the Heir of both the Originator and the Interpreter of the Law of God � the Will and Testament of 'Abdu'l-Bahá can no more be divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. Bahá'u'lláh's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of 'Abdu'l-Bahá, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the Faith.
The Administrative Order, which ever since 'Abdu'l-Bahá'í ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold wherein this newborn child is being nurtured and developed.
This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document � this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of Bahá'u'lláh. It will, as its component parts, its organic institutions, begin to function with efficiency and vigour, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind.
"Dispensation of Bahá'u'lláh"The World Order of Bahá'u'lláh � pp. 143 � 144 Dearly-beloved friends:
Though the Revelationof Bahá'u'lláh has been delivered, the World Order which such a Revelation must needs beget is as yet unborn. Though the Heroic Age of His Faith is passed, the creative energies which that Age has released have not as yet crystallized into that world society which, in the fullness of time, is to mirror forth the brightness of His glory.
Though the framework of His Administrative Order has been erected, and the Formative Period of the Bahá'í Era has begun, yet the promised Kingdom into which the seed of His institutions must ripen remains as yet uninaugurated...
The heights, Bahá'u'lláhHimself testifies, which, through the most gracious favour of God, mortal man can attain in this Day are as yet unrevealed to his sight. The world of being hatli never had, nor doth it yet possess, the capacity for such a revelation. The day, however, is approaching when the potentialities of so great a favour will, by virtue of His behest, be manifested unto men.
For the revelation of so great a favour a period of intense turmoil and widespread suffering would seem to be indispensable.
Resplendent as has been the Age that has witnessed the inception of the Mission with which Bahá'u'lláh has been entrusted, the interval which must elapse ere that Age yields its choicest fruit must, it is becoming increasingly apparent, be overshadowed by such moral and social gloom as can alone prepare an unrepentant humanity for the prize she is destined to inherit.
As we view the world around us, we are compelled to observe the manifold evidences of that universal fermentation which, in every continent of the globe and in every department of human life, be it religious, social, economic or political, is purging and reshaping humanity in anticipation of the Day when the wholeness of the human race will have been recognized and its unity established.
A twofold process, however, can be distinguished, each tending, in its own way and with an accelerated momentum, to bring to a climax the forces that are transforming the face of our planet. The first is essentially an integrating process, while the second is fundamentally disruptive. The former, as it steadily evolves, unfolds a System which may well serve as a pattern for that world polity towards which a strangely-disordered world is continually advancing; while the latter, as its disintegrating influence deepens, tends to tear down, with increasing violence, the anti
Page 155ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 155
The National Spiritual Assembly of the Bahá'ís of Nepal, Rklvdn, 1972.
The National Spiritual Assembly of theOcean, Ridvan, 1972. The Hand of the Cause H. Collis Featherstone is seen in the back row, third from the left. Also in the back row, first on the left, is the representative of the National Spiritual Assembly of the Hawaiian Islands, Mr.
Katsugi Tamanaha.The National Spiritual Assembly of the Bahá'ís of Puerto Rico, Ridvan, 1972.
The National Spiritual Assembly of the Bahá'ís of R~union, Ri4vdn, 1972.
(~ ~quated barriers that seek to block humanity's progress towards its destined goal. The constructive process stands associated with the nascent Faith of Bahá'u'lláh, and is the harbinger of the New World Order that Faith must erelong establish.
The destructive forces that characterize the other should be identified with a civilization that has refused to answer to the expectation of a new age, and is consequently falling into chaos and decline.
A titanic, a spiritual struggle, unparalleled in its magnitude yet unspeakably glorious in its ultimate consequences, is being waged as a re-suit of these opposing tendencies, in this age of transition through which the organized community of the followers of Bahá'u'lláh and mankind as a whole are passing.
"The Unfoldment of WorldThe World Order of Bahá'u'lláh � pp. 168 � 171 The first seventy-seven years of the preceding century, constituting the Apostolic and Heroic Age of our Faith, fell into three distinct epochs, of nine, of thirty-nine and of twenty-nine years' duration, associated respectively with the BThI Dispensation and the ministries of Bahá'u'lláh and of 'Abdu'l-Bahá.
This Primitive Age of the Baha Fra, unapproached in spiritual fecundity by any period associated with the mission of the Founder of any previous Dispensation, was impregnated, from its inception to its termination, with the creative energies generated through the advent of two independent Manifestations and the estabIish~ ment of a Covenant unique in the spiritual annals of mankind.
The last twenty-three years of that same century coincided with the first epoch of the second, the
Iron and Fdrmative, Ageof the Dispensation of Bahá'u'lláh � the first of a series of epochs which must precede the inception of the last and Golden Age of that
Dispensation � a Dispensationwhich, as the Author of the Faith has Himself categorically asserted, must extend over a period of no less than one thousan4 years, and which will constitute the first stage in a series of Dispensations, to be established by future Manifestations, all deriving their inspiration from the Author of the Baha Revelation, and destined to last, in their aggregate, no less than five thousand centuries.
During this FormativeAge of the Faith, and in the course of present and succeeding epochs, the last and crowning stage in the erection of the framework of the Administrative Order of the Faith of Bahá'u'lláh � the election of the Universal House of Justice � will have been completed, the Kitáb-i-Aqdas, the Mother-Book of His Revelation, will have been codified and its laws promulgated, the Lesser Peace will have been established, the unity of mankind will have been achieved and its maturity attained, the Plan conceived by 'Abdu'l-Bahá will have been executed, the emancipation of the Faith from the fetters of religious orthodoxy will have been effected, and its independent religious status will have been universally recognized, whilst in the course of the Golden Age, destined to consummate the Dispensation itself, the banner of the Most Great Peace, promised by its Author, will have been unfurled, the World Bahá'í Commonwealth will have emerged in the plenitude of its power and splendour, and the birth and efflorescence of a world civilization, the child of that Peace, will have conferred its inestimable blessings upon all mankind.
"Challenging Requirementsof the Present Hour" � June 5,1947 Citadel of Faith � pp. 5 � 6
Page 157ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHÁ 157
The National Spiritual Assembly of the Bahá'ís of Rwanda, Rig' vcin, 1972. The Hand of the Cause Adelbert Miihlschlegel is seen in the front row, second from the right.
The National Spiritual Assembly of the Bahá'ís of Seychelles, Rig'vdn, 1972.
The Hand of the Cause AdelbertMiThisehiegel is seen seated in the centre. Mr. S. Appa of the Continental Board of Counsellors in Southern Africa is seen to the right. In the back row, second from the left, is the representative of the National Spiritual Assembly of the Indian Ocean, Mr. P.
Sauboorah.The National Spiritual Assembly of the Bahá'ís of Singapore, Rklvdn, 1972.
Seen seated in the front row, holding The Greatest Name, is the Hand of the Cause Jakd Khcizeh and (left to right) Mrs. Shirin Fozdar, Auxiliary Board member, Mr. K. Payman, Mr. Yan Kee Leong and Dr. Ghellie Sundram, members of the Continental Board of
Counsellors in Southeastern Asia.The National Spiritual Assembly of the Bahá'ís of the Windward Islands, Ri4vdn, 1972.
Page 158Bronze plaque marking the resting place of Mirza Mihdi, the Purest Branch, (5 � 27 of the Bahá'í Era, 1848 � 18 70), in monument gardens, Mt. Carmel, Haifa.
Page 159"A T this very moment, My son is being washed before My face, after Our having sacrificed him in the
Most Great Prison. Thereathave the dwellers of the Abhd Tabernacle wept with a great weeping, and such as have suffered imprisonment with this Youth in the path of God, the Lord of the promised Day, lamented. Under such conditions My Pen hath not been prevented from remembering its Lord; the Lord of all nations.
It summoneth the people unto God~ the Almighty, the All-Bountiful. This is the day whereon he that was created of the light of Baha has suffered martyrdom, at a time when he lay iniprisonedat the hands of his enemies.
"Upon thee, 0 Branch of God! be the remembrance of God and His praise, and the praise of all that dwell in the Realms of Immortality and of all the denizens of the
Kingdom of Names. Happyart thou in that thou hast been faithful to the Covenant of God and His
Testament, until Thoudidst sacrifice thyself before the face of thy Lord, the Almighty, the Unconstrained. Thou, in truth, hast been wronged, and to this testi-fieth the Beauty of Him, the
Self-Subsisting. Thoudidst, in the first days of thy life, bear that which hat/i caused all things to groan, and made every pillar to tremble. Happy is the one that rernembereth thee, and draweth nigh, through thee, unto God, the Creator ~f the Morn."
"Glorified art Thou, 0 Lord my God! Thou seest me in the hands of Mine enemies, and My son bloodstained before Thy face, 0 Thou in Whose hands is the kingdom of all names.
I have, 0 my Lord, offered up that which Thou hast given Me, that Thy servants may be quickened and alithat dwell on earth be united."
"Blessed art thou, and blessed he that turneth unto thee, and visiteth thy grave, and draweth nigh, through thee, unto God, the Lord of all that was and shall be... I test ifi' that thou didst return in meekness unto thine abode. Great is thy blessedness and the blessedness of them that hold ffist unto the hem of thy outspread robe. Thou art, verily, the trust of God and His treasure in this land.
Ere long will God reveal through thee that ivhich He hath desired. He, verily, is the Truth, the Knower of things unseen. When thou wast laid to rest in the earth, the earth itself trembled in its longing to meet thee. Thus hath it been decreed, and yet the people perceive not.
Were We to recount the mysteries of thine ascension, they that are asleep would awaken, and all beings would be set ablaze with the lire of the remembrance of My Name, the Mighty, the
Loving."''17o the galling weight brought from Tihnin to of these tribulations was Baghd~id to join His father now added the bitter after His return from grief of a sudden tragedy � theSu1aym~niyyih. He was premature loss of the pacing the roof of the noble, the pious Mirza barracks in the twilight, Mibdi, the Purest Branch, one evening, wrapped 'Abdu'l-Bahá'í twenty-two in his customary devotions, year old brother, an amanuensiswhen he fell through of Bahá'u'lláh and a companionthe unguarded skylight of His exile from the onto a wooden crate, standing days when, as a child, on the floor beneath, he was which pierced 159
Page 160his ribs, and caused twenty-two hours later, his death, on the 23rd of Rabi'u'1-Avval 1287 A.H. (June 23, 1870).
His dying supplication to a grieving Father was that his life might be accepted as a ransom for those who were prevented from attaining the presence of their Beloved.
"In a highly significant prayer, revealed by Bahá'u'lláh in memory of His son � a prayer that exalts his death to the rank of those great acts of atonement associated with Abraham's intended sacrifice of His son, with the crucifixion of Jesus Christ and the martyrdom of the Im~m Ijusayn � we read the following: 'I have, 0 my Lord, offered up that which Thou hast given Me, that Thy servants may be quickened, and all that dwell on earth be united.' And, likewise, these prophetic words, addressed to His martyred son: 'Thou art the Trust of God and His Treasure in this Land. Ere long will God reveal through thee that which He hath desired.'
"After he had been washed in the presence of Bahá'u'lláh, he 'that was created of the light of Bahá'í to whose 'meekness' the Supreme Pen had testified, and of the ~mysteries' of whose ascension that same Pen had made mention, was borne forth, escorted by the fortress guards, and laid to rest, beyond the city walls, in a spot adjacent to the shrine of Nabi S~1iI~, from whence, seventy years later, his remains, simultaneously with those of his illustrious mother, were to be translated to the slopes of Mt. Carmel, in the precincts of the grave of his sister, and under the shadow of the BTh's holy sepulchre."
(God Passes By, pp. 188 � 189.)"And lastly, there should be mentioned, as a further evidence of the blessings flowing from the Divine Plan, the transfer, a few years later, to that same hallowed spot, after a separation in death of above half a century, and notwithstanding the protests voiced by the brother and lieutenant of the arch-breaker of Bahá'u'lláh's Covenant, of the remains of the
Purest Branch, the Martyredson of Bahá'u'lláh, 'created of the light of Bahá'í the 'Trust of God' and His 'Treasure' in the Lloiy Land, and offered up by his Father as a 'ransom' for the regeneration of the world and the unification of its peoples." (God Passes By, pp. 347 � 348.)
"The Purest Branch, the martyred son, the companion, and amanuensis of Bahá'u'lláh, that pious and holy youth, who in the darkest days of Bahá'u'lláh's incarceration in the barracks of 'Akka entreated, on his deathbed, his Father to accept him as a ransom for those of His loved ones who yearned for, but were unable to attain, His presence, and the saintly mother of 'Abdu'l-Bahá, surnamed Navv~b by Bahá'u'lláh, and the first recipient of the honoured and familiar title of 'the Most Exalted Leaf', separated in death above half a century, and forced to suffer the humiliation of an alien burial-ground, are now at long last reunited with the Greatest Holy Leaf 1 with whom they had so abundantly shared the tribulations of one of the most distressing episodes of the Heroic Age of the Faith of Bahá'u'lláh."
(Messages to America"The conjunction of these three resting-places, under the shadow of the B~~b's own Tomb, embosomed in the heart of Carmel, facing the snow-white city across the bay of 'Akka, the Qiblih of the Bahá'í world, set in a garden of exquisite beauty, reinforces, if we would correctly estimate its significance, the spiritual potencies of a spot, designated by Bahá'u'lláh Himself the seat of God's throne. It marks, too, a further milestone in the road leading eventually to the establishment of that permanent world
Administrative Centreof the future Bahá'í Commonwealth, destined never to be separated from, and to function in the proximity of, the Spiritual Centre of that Faith, in a land already revered and held sacred alike by the adherents of three of the world's outstanding religious systems." (God Passes
By.)"For such as might undertake, in the days to come, the meritorious and highly enviable pilgrimage to these blessed shrines, as well as for the benefit of the less privileged who, aware of the greatness of their virtue and the preeminence of their lineage, desire to commune with their spirits, and to strive to acquire an added insight into the glory of their position, and to follow in their footsteps, let these testimonies written by Bahá'u'lláh and 'Abdu'l-Bahá be their inspiration and guidance in their noble quest."
(Guidance Ibr Today and Tomorrow, p. 72.)1 Bahá'í KMnum, "well-beloved" sister of 'Abdu'l-Bahá
See "In Memoriam", TheThe Shrines of the Purest Branch and his mother, Navvdb, decorated for the commemoration of the centenary of the passing of Mirza Mihdi, June 23, 1970.
3. THE MESSAGE OF THE UNIVERSAL HOUSEON March 25, 1970, the Universal House of Justice addressed the following message to all
National Spiritual Assemblies:In commemoration of the centenary of the martyrdom of the Purest Branch, which falls on June 23, 1970, we call upon the Bahá'ís of the world to unite in prayer for "the regeneration of the world and the unification of its peoples."
During those days one hundred years ago Bahá'u'lláh was enduring His imprisonment in the Barracks of 'Akka.
Upon the tribulations which weighed Him down was heaped the fatal accident which befell His young son, His companion and amanuensis, Mirza Mihdf, the Purest Branch, whose dying supplication to his Father was to accept his life "as a ransom for those of His loved ones who yearned for but were unable to attain
His presence." In a Tabletrevealed in that grievous hour Bahá'u'lláh sorrows that This is the day whereon he that was created of the light of Baha has suffered martyrdom, at a time when he lay imprisoned at the hands of his enemies. Yet He makes clear that the youth's passing has a far profounder meaning than His acceptance of the simple request, declaring that Thou art, verily, the trust of God and His treasure in this land.
Ere long will God reveal through thee that which He hatli desired, In a prayer revealed for Vhs son He proclaims the purpose underlying the tragedy: I have, 0 my Lord, offered up that which Thou host given Me, that Thy servants may be quickened, and all that dwell on earth be united. Thus upon a youth of consummate devotion who demonstrated such beauty of spirit, and total dedication was conferred a unique station in the Cause of God.
Page 163In your recalling the bereavement of Bahá'u'lláh upon the loss of His loved son, and han-ouring a highly significant event in the Faith, we leave it to the discretion of the Assemblies whether they choose to hold special gatherings of prayer.
In the Holy Land at theCentre on Mt. Carmel there will be an observance at the grave of Mirza Mihdi, at which time his pure example and sacrifice for all mankind will be remembered through the words of his glorious Father.
~. THE COMMEMORATION AT THEON the morning of June 23, 1970, the hundredth anniversary of the tragic death of Mirza Mihcli, the Purest Branch, the Hand of the Cause Paul Haney, and members of the Universal House of Justice, gathered at the barracks in the prison city of 'Aklai to offer prayers in the cell which Bahá'u'lláh had occupied for two years, two months and five days following His arrival in 'Akka in 1868. The scene of the martyrdom was also visited and a prayer chanted there.
Immediately afterwards the party proceeded to Baha where they joined others serving at the World Centre and approximately eighty pilgrims who came from many countries.
All walked around the Ijaram-i-Aqdas and down the path to the Shrine of Bahá'u'lláh where the Tablet of Visitation was recited.
Towards sunset the friends assembled on Mt. Carmel at the twin monuments of the Purest Branch and his saintly mother, NavvTh, to conclude the programme commemorating the centenary of the martyrdom. Prayers and verses appropriate to the occasion were read and chanted.
Thus at the spiritual heart of the Baha world was honoured the memory of a blessed youth whose life was offered up for the quickening of the spirits of the servants of Bahá'u'lláh and hastening of the unity and promised redemption of mankind.
Page 1641968 � 1973 "This flow [of reinforcements], moreover, will presage and hasten the advent of the day which, as prophesied by 'Abdu'l-Bahá, will witness the entry by troops of peoples of divers nations and races into the Bahá'í world � a day which, viewed in its proper perspective, will be the prelude to that long-awaited hour when a mass conversion on the part of these same nations and races, and as a direct result of a chain of events, momentous and possibly catastrophic in nature, and which cannot as yet be even dimly visualized, will suddenly revolutionize the fortunes of the Faith, derange the equilibrium of the world, and reinforce a thousandfold the numerical strength as well as the material power and the spiritual authority of the Faith of Bahá'u'lláh."
Shoghi EffendiTHE last five years of of Local Spiritual Assemblies the Nine Year Plan were and nearly doubling the characterized by unprecedentednumber of National Assemblies during proclamation of the Faith,the course of the Nine a tremendous increase Year Plan. The Bahá'í in the activities of BahA'iworld was poised for youth, the horizontal expansiona hard won victory celebration of the worldwide Bahá'í as it observed the one community to the remotest hundredth anniversary parts of the earth, and of the Revelation of the beginnings of the Bahá'u'lláh's Most Floiy vertical expansion (i.e. Book (Kitáb-i-Aqdas) a vast increase in numbers)during the closing days of that same community alludedof the Nine Year Plan.
to by Shoghi Fifendi Two significant events in his letter to the Americanfurther highlighted the believers dated July importance of this five 18, 1953.' year period in the annals Mass teaching and "entry of Bahá'í history: the by troops", witnessed dedication of the Panama earlier in such places House of Worship, the as India, Indonesia, Mother Temple of Latin the Philippines and Bolivia,America, and the public were now spreading to declaration of the first many other parts of the reigning monarch to embrace world, resulting in a the Teachings of Bahá'u'lláh more than sixfold increase2 H. H. Malietoa Tanumafihi in the number of Baha II, Head of State of Western centres, trebling the Samoa. Seep. 180.
number 167 'Cited above. Shoghi Effendi, Citadel of Faith, p. 117.
Page 16816465 1953 1963 1968 1973
Page 169169 i. THE WORLD CENTRE The growth of the Faith throughout the world must necessarily be reflected at its World Centre � a "Centre" which may be regarded as the very heart of the planet itself Thus when, on June 7, 1972, the Universal House of Justice announced that a building for its permanent seat would soon be erected above the Arc on the slopes of Mount Carmel a further evidence of the worldwide development of the Faith was at hand. At Ridvan, 1973, on the occasion of the third International Convention, the delegates from the Ibur corners of the planet would stand on this sacred ground and rededicate it to its holy purpose.
THREE historic cables announcing important World Centre victories were sent to the Baha world during the closing five months of the Nine Year Plan:
WITH GRATEFUL JOYOUS HEARTSSee p. 555 for full text of the Constitution of the Universal House of
Justice.The first two of these cables announced the completion of two important World Centre goals; the third recorded one of the many supplementary achievements of the Plan.
A summary of other World Centre achievements follows:
DEVELOPMENT OF THE INSTITUTION OFAt the end of October and early in November, 1964, the Universal House of Justice consulted with the Body of the Hands of the Cause of God and, after considering their views 2 See p. 7 for text of passages translated by Shoghi Effendi.
See p. 170 for photograph.A view of the Mansion of Mazra'ilz where Bahá'u'lláh spent approximately 2 years (circa 1877 � 1879) after leaving the prison city of 'Akka. Seen in the background is part of the property surrounding the mansion. This extension was acquired in March, 1973.
and recommendations, and studying the Sacred Texts, concluded that under the circumstances there is no way to appoint, or to legislate to make it possible to appoint Hands of the Cause of God. Accordingly, interim arrangements were made for the Hands of the Cause, with the assistance of their Auxiliary Boards, to carry out their functions of protection and propagation pending future developments.
Following the second International Convention in 1968 the
Universal House of Justice 6onsultedfurther with the Body of the Hands of the Cause of God and, after carefully considering their views and the relevant Texts, decided in June, 1968, to appoint eleven Continental Boards of Counsellors, three each for Africa, the Americas and Asia and one each for Australasia and Europe, to ensure the extension into the future of the functions of protection and propagation conferred upon the Hands of the Cause in the Sacred Texts.' The Hands of the Cause of God, freed from administrative 'See p. 611 for texts of communications announcing the establishment of the
Continental Boards of Counsellors.duties in relation to the Auxiliary Boards, were thus enabled to discharge their appointed functions on a world scale and to operate individually in direct relationship to the Universal House of Justice.
The Hands of the Cause Residing in the Holy Land, in addition to serving as liaison between the Continental Boards of Counsellors and the Universal House of Justice, were asked to assist the Universal House of Justice in the establishment of the International Teaching Centre in the Holy Land foreshadowed in the writings of the beloved Guardian.
The Continental Boardsof Counsellors were instructed to operate in a manner similar to that set forth by Shoghi Effendi for the Hands of the Cause, and their particular attention was drawn to the Guardian's letter of 4 June 1957. They were charged to work in close collaboration with the Hands of the Cause, to welcome them to their meetings and to share information with the Hands of the Cause residing in, or visiting, their respective areas. Authority for expulsion and reinstatement continued to be exercised by the Hands of the Cause, subject in
Page 171each instance to the approval of the Universal House of Justice.
In addition to appointing and directing the members of their respective Auxiliary
Boards, the Continentalwere authorized to administer their respective Continental Funds, and a member of each Board was appointed Trustee, In 1969 the number of Counsellors was raised from thirty-six to thirty-eight and in 1970 to forty-one.
The number of Auxiliary Board members was increased from seventy-two to 135 in 1964, and by a further forty-five at RiQvTh, 1970, bringing the total number of members of Auxiliary Boards to fifty-four for protection and 126 for propagation.
The members of the elevenhave served the Faith with distinction, devotion and in a spirit of loving self-sacrifice. They have ably assisted in bearing the responsibilities resting on the Hands of the Cause of God in the fields of protection and propagation and have demonstrated by their labours that the objective envisioned in this goal of the Nine Year Plan has been attained.
The contribution of the Hands of the Cause themselves has been greatly enlarged.
Many embarked on extensive journeys to remote parts of the world, lending their distinguished services to struggling national Bahá'í communities labouring to win their respective goals. They have undertaken special missions for the Universal House of Justice, including serving as its official respresentatives at conferences and on other occasions. Some have been able to devote more of their time to literary pursuits and to other important works on behalf of the Faith.
A deep debt of gratitude is owed the Standard Bearers of the Nine Year Plan for their wise counsel, their untiring devotion and their selfless labours.1
COLLATION AND CLASSIFICATION OFThanks to the valued collaboration of the National Spiritual Assemblies, particularly of Persia and the United States, and the response of the friends throughout the world, remark-'See 'See pp.577 � 587, 'The Work and Travels of the Hands of the Cause of God".
able progress in fulfilling this goal has been achieved.
The original Tablets of Bahá'u'lláh and 'Abdu'l-Bahá, together with the original letters of Shoghi Effendi so far received, number some 10,900, of which nearly 2,600 are Tablets of Bahá'u'lláh, six thousand of 'Abdu'l-Bahá, and 2,300 are letters of Shoghi Eftendi. Moreover, from both East and West there have been received authenticated copies of some 1,780 Tablets of Bahá'u'lláh, 4,690 Tablets of 'Abdu'l-Bahá, and 12,130 letters of Shoghi Effendi, totalling some 18,600 documents.
All these documents have been studied, important passages from them excerpted and classified, and the subject matter indexed for ready reference under four hundred titles. The work iii the Hoiy Land has been supported and enriched by the labours of a special committee appointed by the Persian National Spiritual Assembly which has been assiduously engaged in classifying the Holy Texts in fulfilment of the goal assigned to that National Spiritual Assembly.
During the period of the Plan, 15 compilations from the Writings on various subjects have been prepared and all these have been shared either with all National Spiritual Assemblies or with National Assemblies in specific areas. Another important step undertaken has been the sorting into chronological order and classification according to subject matter of Shoghi Effendi's voluminous incoming mail. Among the various items are the specific letters to which he replied. These number some 26,000 letters: six thousand from the East and twenty thousand from the West. It has been found that a comparison of the texts of his answers with the original questions or reports presented to him results in a fuller understanding and deeper appreciation of the manifold implications of his replies. It is of profound interest to note that a large proportion of the letters Shoghi Effendi received from the East and answered, bear pen-cii notes written in his own hand on the margins of the letters, instructing his secretary how to phrase the answers. These marginal notes have been typed and added to the body of extracts from his writings.
Shoghi Effendi also kept copies of all the telegrams he sent during his ministry which constitute another source of guidance for the Universal House of
Justice.The Writings of the Faith clearly indicate that the full emancipation of the Faith from the fetters of religious orthodoxy is an objective to be pursued over a prolonged period and to culminate in the universal recognition of the Faith and the emergence of its World Order. In the course of this and subsequent plans throughout the Formative Age, this goal will have to be progressively pursued.
The countries where the Faith has been persecuted or has suffered proscription are noted below, and the steps taken towards attaining this essential objective are set forth.
MOROCCOOne of the Moroccan believers was arrested and brought before the court on January 26, 1968 on the charges of having abused the sacredness of Ishm and using deceptive methods in converting the people to another religion.
He was sentenced to three years' imprisonment. The appeal which was entered on October 24, 1968 resulted in the extension of his imprisonment to four years.
Another Moroccan Bahaimprisoned was a widowed mother of seven children.
Her deceased Baha husband had been buried in the Baha cemetery and she duly applied for a certificate to confirm her legal custodianship of her children.
When asked to give her religion she stated that she was a Baha'i, and when she refused to deny her faith, a court case was initiated against her.
On October 9, 1969 she was sentenced to six months' imprisonment.
Certain selected Nationalwere asked to send cables to the King of Morocco, and in countries where there were Moroccan Embassies Bahá'í delegations called at the Embassies to explain the Baha position and to appeal for justice.
Nevertheless, the two victims of this wave of persecution in Morocco were not released until they had each served their full terms of imprisonment.
Both are now free. At this time the friends in Morocco are quietly pursuing their Baha activities, fully confident that the authorities will increasingly appreciate the Baha position on respect for IslAm, on loyalty to government and on noninterference in political affairs.
ALGERIAand the enthusiastic participation of a number of the new Algerian believers at that Conference, a wave of interrogation was initiated by the Algerian authorities. Sixteen of the Persian believers were subsequently expelled from Algeria and their properties and Baha holdings confiscated.
Some three months later, one of the Persian believers working for the Algerian Government was arrested and beaten but was released.
This was followed by the arrest of five local Algerian believers who were banished to towns in the interior but were allowed to meet with the members of their immediate families.
Following several petitions presented to the government, both on behalf of the pioneers and the Bahá'í community, the confiscated properties were returned, including the release of balances held in their banking accounts, but while the national tla4ratu'1-Quds was not returned, the local Haziratu'1-Quds in Algiers was leased by the authorities to one of the Bahá'í families, enabling it to stay on the premises. The order of banishment affecting the five local believers was gradually relaxed and recently completely repealed, enabling these friends to reside wherever they wish.
The spirit of the Algerian believers has been high and their devotion and fortitude exemplary.
While the ban on organized Baha activities and the functioning of Bahá'í institutions is still effective, these devoted friends are confident that the false allegation brought against them of meddling in political affairs � an unfortunate misinterpretation of the operation of the Bahá'í World Centre in the Hoiy Land � will be eventually cleared up and their services to the Holy Threshold of Bahá'u'lláh will be resumed individually and collectively.
EGYPTEver since the Decree of the former President of the United Arab Republic in 1960 banning all Bahá'í activities, the friends in Egypt have been subjected to a series of interrogations, arrests, imprisonments and fines, as well as abuse in the mass media of the country.
At the present time five cases are pending before the local courts and although some ten score of the local believers have already been fined im-See p. 73 for full report.
Page 173prisoned and subsequently rekased, the final verdicts by these courts have not yet been rendered, and at every appointed date the hearing has been postponed.
The friends in Egypt submitted a petition on October 13,1971 to the Supreme Constitutional Court asking for redress and for justice to be upheld. Although on several occasions that Court met to consider the Baha petition, every time it chose to postpone its final verdict. The views of eminent French lawyers and professors have been sought and sent to the non-Bah&f lawyers who are presenting the Bahá'í case. A recent significant development has been the publication of the opinion given by the Mandatory of the government who had been asked to study the Baha file. This commissioner stated that the 1960 Decree was unconstitutional.
The final outcome of the various cases against the Egyptian Baha'is, and particularly the decision of the Supreme Constitutional Court will have considerable repercussions in all Arab countries, since Egypt is regarded as a centre for both the Arab and Muslim worlds.
NEAR EASTIn Lebanon, although for many years the Bahá'ís have owned a Bahá'í cemetery, the Faith was not officially recognized. In August, 1969, upon application by the
Local Spiritual Assemblyof Beirut, its ByLaws were accepted by the authorities and the Assembly was legally incorporated. This was the first time that any Arab government had granted the Faith this kind of recognition. However, soon afterwards one of the departments in the government queried this recognition and although further study of the Bahá'í file has been commissioned, no decision has yet been made whether to uphold or repeal the incorporation of the Assembly. In the meantime, the Assembly's legal status continues to be effective.
In Jordan, where the local friends also had their own Baha cemeteries, a new piece of land was officially set aside in September, 1969 by the Prime Minister of the country to serve as the cemetery of the Bahá'í community of Irbid.
'IRAQ In May, 1970, the 'Ir~qf government issued a decree disbanding all Bahá'í institutions and banning all Bahá'í activities.
The local friends tried to explain the Baha position to the authorities to no avail.
Although the government took no repressive measures physically against the
Bahá'ís themselves, BahabQoks belonging to the friends throughout the country were confiscated, the Ija4ratu'1-Quds in BaghdAd and in one of the villages were requisitioned, and in certain ouflying villages the local friends were threatened and forced in several instances to deny their faith.
A selected number of National Spiritual Assemblies were called upon by the Universal House of Justice to present petitions to 'Ir6qi Embassies and Consulates throughout the world. Although contacts with 'Ir4qi officialdom abroad was usually cordial and promises were made to submit the Baha petition to the central authorities in Bag~d~d, unfortunately there has been no favourable decision to remove the ban. As law-abiding citizens, the friends in 'Ir6q are patiently expectant that the authorities will appreciate the Bahá'í attitude and grant them freedom to pursue their Baha services and activities.
PERSIAAssembly of Persia on several occasions made representations to the ShTh and high authorities in Persia about the discrimination practised against the Baha of that land. There has been some improvement recently in some of the government offices towards relaxing employment restrictions affecting Baha. At the United Nations a number of officials have been briefed on the conditions in Persia affecting the
Bahá'í community. Discussionswith the authorities in Persia are being pursued at the highest level in connection with confiscatory taxes on the Bahá'í properties in that country.
TURKEYFor the registration of property and Holy Places in Turkey, a Bahá'í endowment was proposed. After a very lengthy procedure, the civil court, on the grounds that the Baha Faith is a separate religion and not a sect of IslAm, gave its verdict that the Bahá'í endowment is constitutionally permissible in Turkey. However, the
Endowment Departmentof the Turkish government rejected the verdict of the court and appealed to the High Court on the grounds that the Baha Faith is not an independent religion. The High Court ruled that
Page 174since the file did not include expert opinion on whether the Baha Faith is an independent religion or a sect of Isl&m, the case was to be referred back to the same court for re-adjudica-don. That court obtained the opinion of three university professors who unanimously stated that the Bahá'í Faith is an independent religion. On the basis of this opinion, and after reexamining the previous verdict, the civil court confirmed the legality of the establishment of the Bahá'í endowment and requested the Endowment Department to register it. This department again appealed to the High Court which, this time, without ruling on the nature of the Faith, raised the technical objection that the purpose of-the endowment was to legalize the Baha administration which, according to the court, was not possible under Turkish law. The interesting point is that the Chief Justice of the High Court ruled in favour of the Bahá'í case, but was overruled by the other two judges.
At present the Bahá'í case is under consideration of the Assembly of High Court Judges. Meanwhile, the Bahá'ís of Turkey are taking other steps for the recognition of the Faith as an independent religion, and actions have also been taken to safeguard the Baha properties in
Turkey.A number of iBahá'ís have been successful in obtaining court rulings permitting them to change the designation on their birth certificates from "Muslim" to "Baha'i".
INDONESIAwere forbidden to conduct any administrative activities under a ban imposed by former President Sukarno in 1964. This ban included a number of international organizations. Measures, both within and outside the country, were taken to clarify the position of the Faith and to remove all misunderstandings as to its true character.
These measures were successful for a brief time, and the friends resumed their activities.
However, although most of the high authorities in the Government are in favour of removing the ban against the Faith, one minister is vehemently against it, and he has so far been successful in thwarting the attempts of the friends to have the ban removed. A number of actions have been initiated internationally in the hope of persuading the government of Indonesia to consider favourably the Baha case.
In conclusion, as will be noted in the reports on incorporation, the institutions of the Faith have been given legal standing in a number of countries where a single religion predominates.
EXTENSION AND BEAUTIFICATION OFPlans for the development and beautification of the entire area of Bahá'í property surrounding the Holy Shrines have been approved by the Universal House of Justice, and the gardens on Mount Carmel in the vicinity of the Shrine of the Báb and on the Temple land have been extended.
As those who have visited the Holy Shrines in Baha and on Mount Carmel know, the Baha properties in those areas are very extensive, approximating 550,000 square metres. Less than half this total area has been developed into gardens. It must be realized that the full extension of the gardens and the beautification of the surroundings of the Shrines will call for vast financial resources and take many years,
Developments at BahaThe closing of the sand road which ran close by the Mansion of Bahá'u'lláh and the acquisition of a small strip of land to the northeast made further developments possible. To the east of the Mansion two new quadrants and a rectangle between have been developed and planted. To the south the gardens have been extended to 'Abdu'l-Bahá'í Tea House, with plantings and paths under the old olive trees. A new entrance path, some 400 metres in length, has been built from a gate on the northern boundary to the Collins Gate, and has been lined with shrubs, trees and 1amp~ posts, providing a majestic approach to the ijararn-i-Aqdas. A new western gate has also been built, leading to a car park outside the Ijaram-i-Aqdas, to serve a greatly increased number of pilgrims. Altogether more than 125,000 square metres have been developed.
Developments on MountThe main lines of devel�ment of the land on Mount Carmel had long been laid down by 'Abdu'l-Bahá and Shoghi Effendi: that there should be nine terraces below the Shrine of the 13Th and nine terraces above it; that the world administrative centre of the Faith should be
Page 175Aerial view showing the extension of the gardens surrounding the Shrine of Bahá'u'lláh and the Mansion of Baha; May, 1972.
, � ~ ~4~ A ~ ~i ;~ 1111k A new garden in the vicinity of the Shrine of the Báb, Mt. Carmel, July, 1971.
Page 176was imprisoned in the Barracks Icr 2 years, 2 months, and 5 days. ft was towards rue end of this period that the Purest Branch sacrificed his life. On leaving the Barracks Bahá'u'lláh, after living ]~r a short rime in various houses, nioyed eventually to the House of Abb~~d in which He spent approximately 7 years, during which time the Klldb-i-Ar1das was revealed.
"TheDesignated by 'Bahá'u'lláh 'the New Jerusale,n' and "Our Verdant
Isle".* Bahá'u'lláh visited Haifa on 4 occasions, pitching His tent on Mount Cannel.
On one of these vishs He revealed the Tablet of Carmel and on another He designated the site for ihe S/trifle of/he .8db.
� HAIFAObelisk marking the site of the future Mashriqu'l-Adhkar on Mt. Carmel, erected in August, 197]. The obelisk is 10.856 metres in height and contains more than 20 tons of marble. Inside the south facing at the base is an inscrjption prepared by Shoghi Effendi stating that the stone is placed in dedication of the site. A small formal garden has been developed around the base of the structure.
constructed around the far-flung arc centering on the resting places of the illustrious members of the lloiy Family; and that this centre should include, in addition to the International Archives Building, buildings for the Universal House of Justice, for the Study of the Texts, for the Thaching of the Faith, and for a Library. For a number of years a distinguished Baha architect has, at the request of the Universal House of Justice, been working on a detailed plan to realize this concept.
This plan has now been adopted, and is being used as the basis of a Town Planning Scheme which is to be submitted to the Municipality of Haifa. Impelled by the rapid progress of the Faith around the world and its World Centre, the Universal House of Justice has also taken the initial steps to obtain a design for the building which will serve as its Seat on Mount
Carmel.Along the southern side of UNO Avenue, between the Archives Building and the boundary of Bahá'í property, a wall and a sidewalk have been constructed, and the hillside immediately above this wall has been covered with an informal rock-garden, pending the construction of the first terrace in this area. The Guardian's plan for floodlighting the Archives Building has been implemented, and the floodlighting of the Shrine of the Rib has been extended.
Owing to the steady increase in the number of visitors to the Shrine, the main gate has been closed to vehicles, and a small car park for Baha visitors has been constructed behind the Pilgrim House. A new garden in the immediate vicinity and to the southwest of the Shrine of the BTh was completed in 1971, opening a new and beautiful view of the Shrine from UNO Avenue.
At the same time a wrought iron gate was erected at the entrance to the path by which 'Abdu'l-Bahá, at one time, used to approach the Shrine.
An obelisk which had been fabricated in Italy on the instructions of Shoghi Effendi has been erected on the Temple land at the head of
Page 178New gate erected in April, 1973, at the western approach to the Mansion of Baha.
Mount Carmel. A small garden has been made around it.
DEVELOPMENT OF THEDuring the past decade we have witnessed a significant development in the relationship of the Baha International Community with the United Nations, the most important step being the obtaining of Consultative Status with the Economic and Social Council on May 27, 1970.1
THE HOLDING OFAs reported in The Bahá'í World, vol. nv,2 six Intercontinental Conferences were held in
October 1967.1 See p. 366, "The Bahá'í International Community and the United Nations", for a complete report.
2 The Bahá'í World, vol. xxv, pp. 221 if. In August 1968, in commemoration of the one hundredth anniversary of the journey of Bahá'u'lláh on the Mediterranean Sea, the first Oceanic3 Conference was held in Palermo, Sicily. Afterwards, those who had attended the Conference were invited to journey to the Holy Land where, in the precincts of the Most Holy Shrine, the arrival of Bahá'u'lláh on the shores of the Holy Land was commemorated by over 2,000 believers.
Finally, a series of eight Oceanic and Continental l Conferences was called :~
La Paz, Bolivia and RoseReykiavik, Iceland and Sapporo, Japan � September, 1971 A total of nearly 17,000 believers from all parts of the world attended the fifteen Continental,
Intercontinental and Oceanic Conferences.New gate erected in 1971 at the southwestern approach to the Shrine of the Báb, at the entrance to the path by which 'Abdu'l-Bahá, at one time, used to approach the Shrine.
Page 180How great the blessedness that awaitetli the king who will arise to aid My Cause in My Kingdom, who will detach himself from all else but Mel
Bahá'u'lláh, Kitáb-i-AqdasTanumafihi II, the first reigning monarch to embrace the Cause of Bahá'u'lláh, should do so during the year marking the centenary of the revelation of the Sziriy-i-Mulak and that he should openly declare his faith to his fellow believers during the days marking the one hundredth anniversary of the revelation of the Kitáb-i-Aqdas must surely be recognized as one of the most significant events in the evolution of the Formative Age.
It is also most interesting that his country, Western Samoa, is located in the middle of the vast Pacific Ocean bringing to mind the prophecy of Bahá'u'lláh about His revelation that should they attempt to conceal its light on the continent, it willassuredly rear its head in the midmost heart of the ocean, and, raising its voice, proclaim; 'I am the life-giver of the world!'
The events leading up to the acceptance of thebegan with the decision of the Universal House of Justice to present a deluxe edition of The
Proclamation of Bahá'u'lláhto today's reigning monarchs and heads of state. The Malietoa was one of the one hundred and forty-one to receive this book, restating Bahá'u'lláh's Own announcement to the kings and rulers of His day.
The Hand of the Cause Dr. Ugo Giachery, who was in Samoa on his return from the Intercontinental
Conference in Sydneyin October, 1967, was requested by the National Spiritual Assembly of the Bahá'ís of the South Pacific Ocean to present
The Proclamation of Bahá'u'lláhto the head of state of Western Samoa, which he was glad to do. An appointment was made, and in the late afternoon of October 27, 1967, His
Highness Mahetoa Tanumafihiand the National Spiritual Assembly representative, Mr. Virgil Wilson, at a newly built Samoan fate on a tiny offshore island at Letulatala Lefata. It was at this spot that His Highness had some years before been invested with the title "Malietoa".
His Highness offered Dr.Giachery his chair and after exchanging courtesies the book was presented on behalf of the Universal
House of Justice. TheMalietoa was greatly pleased to receive it and thoughtfully leafed through its pages. The Hand of the Cause explained what the volume contained and drew attention to the list of kings and rulers to whom the original Tablets had been addressed. Throughout the conversation which lasted for almost ninety minutes many questions about the Faith were answered and His Highness expressed great interest in the Baha Teachings. As Dr. Giachery prepared to take his leave, the Malie-toa grasped his hands and expressed the hope that he would return some time for another visit. No one knew at that time how soon this hope was to be realized.
In early December, 1967, Dr. Giachery reported that he had recently received two letters from the American pioneer, Mr. Virgil Wilson, in which he stated that on more than one occasion the Malietoa had stated his desire to join the Faith. Because of the importance of the possibility that one of so high a rank and occupying a station which had been so greatly exalted by Bahá'u'lláh would embrace the Cause, the
Universal House of Justiceto return to Western Samoa to discuss this matter with
His Highness.The first historic meeting with the Malietoa took place at his official residence in Vailima on Monday, January 16, 1968.
Dr. Giachery reported, "On arrival at the main entrance a triumphal chant was heard and His Highness rushed in person to the automobile with outstretched hands bidding us welcome. After the exchange of greetings, he led us along the main staircase to the large reception hail where we were seated During the course of the conversation which followed, the Malietoa declared, "I am a Baha'i.
I believe in Bahá'u'lláh."it '� His Highness Malielca Tanumafihi II of Western Samoa (centre, with lel) with Bahd'ifriends attending the Annual Convention of Samoa, held at the National Bahá'í Teaching Institute; Lelata, Apia, Western Samoa.
Afterward the Hand of the Cause cabled the Universal
House of Justice:It is noteworthy that it was this Malietoa's great-great-grandfather, Malietoa Tavita, who accepted Christianity in 1830 in response to the teaching work of John Williams of the London Missionary
Society.On February 11, 1968, another meeting took place at the private residence of the Malietoa. His Highness showed keen interest and asked many questions as Dr. Giachery reviewed with him the principles of the Faith and its administration. Again he stated that he believed in Bahá'u'lláh and His Revelation. Within the hour, Dr. Giachery cabled the
Universal House of Justice:Later, on February 19, 1968, the Malietoa wrote the Universal House of Justice expressing appreciation for "the beautiful and precious volume containing some letters addressed by Bahá'u'lláh, the exalted Founder of the Bahá'í Faith, to the rulers of His time., .", and added: "This gift is immensely appreciated because it has assisted me in better understanding the Teachings of Bahá'u'lláh, which I have hilly and wholeheartedly accepted.
I do consider myself a member of the Baha Faith, even if at this time I do not deem it necessary to make a public declaration, but I do hope that your prayers at the Holy place of our Faith will attract upon me the divine assistance needed to carry on my duties and to increase my spiritual powers which will make of me a just and honored ruler..
The Universal House of Justice replied: "That the first ruling monarch should declare his wholehearted acceptance of Bahá'u'lláh during the centenary of Bahá'u'lláh's piocla-mation brought great happiness to our hearts. Our souls are filled with feelings of awe and wonderment as we contemplate the fulfilment, in this day, of some of the prophecies of Bahá'u'lláh regarding the kings and rulers of the world...
"The historic significance of your membership in the Bahá'í Faith has been recorded in
Page 182� Western Samoa is an independent sovereign Stevenson, at Vailima in Apia now serves as the State within the British Commonwealth consist-official residence of His Highness Malietoa ing of two main islands and several smaller ones Tanumafihi II.
in the South Pacific Ocean. (See map above.) The tiny island, Letulatala Lefata, where His The chief town and administrative centre is Highness first met the Hand of the Cause Dr. Apia on the island of Upolu. The house built there Ugo Giachery, is located off the north shore of by the famous English author, Robert Louis Upolu west of Apia.
Page 183our annals. We fully appreciate your feeling not to make a public declaration at the present time. We shall await word from you before informing the Baha of the world of this momentous mentous event in the history of our Faith, which will fire their hearts with new zeal and enthusiasm enabling them to rise to new heights of endeavour in their God-given role in the quickening of mankind."
Five years and one month later, His Highness made known to his fellow believers his faith in Bahá'u'lláh. His letter is reproduced below.
GOVERNMENT OFTHI~ IN___ ~fNL~NT S V27~Iaro~ 31, 1975 (~i'eat1y esteemed nember~ of The Un�vor8al Rouse of Ju~tio~, mucl-~ admired sands o~ the Ca~i~ ~ Q0d~ respected Coun~e11or~ and ~a~ou~'e~ d~e1egate~ attending th~ Third Intern~tiona3. Conventicrn it i~ a joy ~or me ~nd f~r my �~3~1ow B~iJ~ati~ o�~ t~e ~amo~u~ Th1~ad~ in th~ heart of The Pacific, to be with you in s~iri� and wi2th t~e o�~ %~1 thro~hout the wor1d~ iu ~eiebrating this most ~ fi~t c~n�ry of th~ rev~Lation of the ICitab~-i � Ag4a.s, The i2oat Holy Book cAl' ~at~.ll~ih.
We pray �~r th~ ~uc~e~s of th~ historio oonv~ntion now being held j~ t~e shadow o~ ~ ~ounta~i ~f %~ iz~ th~ H&~ L~nd~ A1Th~ugh ~ ~ unab1~ t~ be with yox~ in per~rn on thi~ ~emo~ab1e occasion, ou~ he~rt~ s1~re ~�~t1~ you tLe~e never to be �Qrgotteu d&y~ and. the w~1ed~e of the trerf.erniQus victori~ won ~r th~ Faith of God, To t~e north~ to the ~out1~ to th~ east ~nd t~ the w~t~ to t1~ most popu1o~ and t~ th~ mast ~'e~t~ ~1ace~ we send our Thud greetjng~j ~ind ~~rid~d Jove, IQ~y th~ ~pirtt created by your ~thering at th0 iloly ~hriiie~ pave the ~y for the r&~id eatab1i~bment o�~ th~ ~Zin~d~m o�~ Gd on earth and t1~e ~xnity o~ a1~. the p~o~1~ of' th~ world, KLof~ tele atai 1~wa ii~atou urna i. Samoa n~i~
Nalietoa Tiii IIOF the total increase of fifty-seven National Spiritual Assemblies in the world during the course of the Nine Year Plan, the continent of Africa provided twenty-six.
Starting in 1963 with the four Regional National Assemblies outlined on the accompanying map, the regions were subdivided at RPJvAn, 1964, and again at RhJvAn, 1967, so that at the beginning of the period covered by this volume the following National
Spiritual AssembliesAfrica, long dormant, was beginning to emerge into a period of great political, social and economic development.
Clearly this was a time when the peoples of Africa, especially those south of the Sahara, would be searching for new thoughts and ideas � a time when more and more of them would be receptive to the Teachings of Bahá'u'lláh.
Taking advantage of this great opportunity to spread the Faith 239 pioneers from all over the world settled in African countries during the Nine Year Plan, the majority during its final five years, and scores of travelling teachers journeyed to that continent. The outstanding contribution in this field was that of the Hand of the Cause Abdu'l-Bahá Rii~iyyih KhAnum who spent nearly four years crisscrossing the African continent by Land Rover.1
The services of the Hands of the 'See "The Travels ofAmatn'1-BahLRia~iyyihK~6.num During the Nine Year Plan: The Great Safari", p.594.
Cause throughout the world are dealt with elsewhere in this volume and the following report does not represent a comprehensive survey of the activities of the Hands of the Cause who made their services available in Africa. The role played by the Continental Boards of Counsellors, acting in close collaboration with the African National Spiritual Assemblies, contributed effectively to the successful achievement of the goals of the Nine Year Plan.
Tribute must be paid to the host of Bahá'í youth from many countries whose travels in Africa hastened and ensured the success of the Nine Year Plan in that continent, and in particular to the international "rescue squad" of youth from Persia, India, the Philippines, Malaysia and other countries who in the closing hours of the Plan sealed its triumphant conclusion in Africa.
As a result of consultations with the Universal House of Justice early in 1972, the Hand of the Cause Rahmatu'lldh Mirza visited Persia, India, Malaysia and the Philippine Islands raising a call for believers who could rush to the assistance of the hard-pressed believers in the three East African countries, as well as Swaziland, Chad and the
Cameroon Republic.The response was immediate: forty teachers � largely youth � arose in Persia volunteering to serve wherever needed in Africa. India, Malaysia and the Philippines � where the youth had already achieved such signal victories � contributed eleven, six and four teachers respectively.
Three of those from Malaysia were members of the National Spiritual Assembly of their home country. The delegation from the Philippines included a member of the National Spiritual Assembly and a member of the Auxiliary Board.
Although not called upon to send teachers, theof the United States in that very hour wrote expressing its intention to send a contingent of volunteers, and other volunteers came from Canada.
Mr. Sankaran-Nair Vasudevan, a member of the Board of Counsellors in Western Asia, arose and led the way, blazing an exemplary path, and the friends in Africa were later
Page 185joined by the Hand of The friends in several the Cause Rabmatu'llAh Muh&jir.countries of Africa are also Spurred on by their example,indebted to the outstanding the visiting teachers services of Dr. 'Aziz and those in the African countries � soNavidi, an international many of them youth � worked shoulderlawyer and Bahá'í International to shoulder and establishedCommunity Representative a dazzling record of service.for Africa, who assisted the Bahá'í communities in these countries in obtaining official
Page 186recognition and performed other valuable services.
Two of the eight Oceanic and Continental Conferences1 were held in Africa, one in Rose See "Unity in Diversity", p. 296.
Hill, Mauritius (August, 1970) and the other in Monrovia, Liberia (January, 1971).
A review of the development of the Faith in each of the four great regions of Africa in the quinquennium under consideration follows.
North East AfricaAlthough a number of countries are included in this region, because of certain difficulties and unfavourable circumstances in most of them the major share of the accomplishments was achieved in Ethiopia where a greater degree of religious freedom existed. While the goals assigned to the region may not have seemed large when compared with those given to other parts of the world, when one considers that for many years the opening of new centres in all countries, including Ethiopia, had almost reached stagnation, the fulfilment of the Nine Year Plan goals is a tremendous achievement.
In 1968, in Ethiopia, a most unexpected and providential wave of events began.
For example, in a small town some two hundred kilometres from the capital city, six Bahá'í university students camped for ten days and taught the Faith to people living there and in the surrounding villages. Later an international Baha teacher and two believers from Addis Ababa went to these same villages and were bountifully rewarded by enroling twenty-five new believers. During the next year when the Hand of the Cause Abdu'l-Bahá Rfl~iyyih KhAnum visited Ethiopia over a thousand new
Page 187Bahá'í Teaching Conference, Addis Ababa; June, 1971. Seen in the second row, centre, is Mr. 'Aziz Yazdi of the Continental Board of Counsellors in Central and East Africa. Mr. Beicte Worku, Auxiliary Board member, is seen fourth from the right, standing.
Baha joined the ranks, and by 1971 the goal of twenty-five Local Spiritual
Assemblies in Ethiopiahad been attained. But this did not satisfy the friends; they went on, and by the end of the Plan they had exceeded that goal by 150 per cent.
As the Nine Year Planapproached its close, this region also witnessed an unprecedented upsurge of teaching activities in the territories of Afars and Issas, and Somalia. In these areas, which had been almost unpenetrated and where conditions suggested that the friends should not actively engage in teaching activities, the Faith has now gained strongholds. The site for a National Ijaziratu'1-Quds has been acquired in Somalia where, in the last part of the Plan, the designated number of Local Spiritual Assemblies has been surpassed.
A temple site was acquired in Addis Ababa, on a hill overlooking the city.
The Sudan, formerly administered by theEast Africa, formed its own National Spiritual Assembly in 1971.
A challenging project engaged the attention ofEast Africa � the construction of a National Jjazfratu'1-Quds in a beautiful and rapidly developing residential section of Addis Ababa, the location of many Embassies. The one-storey building is of modern design, simple and tasteful, and permits of expansion when needed in the future. The land for the building was donated by one of the friends and at the annual convention in 1970 the attendants pledged the cost of every item of construction and furnishing.
In the first half of the Plan one of the believers contributed a large plot of land consisting of two million square meters in the southern part of Ethiopia, an area abounding in natural beauty � greenery, forests, and natural water falls. A Bahá'í
Winter and Summer Schoolwas established here and named "BanAni House" to perpetuate the memory of the Hand of the Cause Mfls~ Bahá'í whose passing in 1971 deprived the Bahá'ís of Africa of their "spiri-tual father".
Mention must be made of the long established communities of Egypt and Libya which, although still experiencing recurrent periods of persecution and having been hindered in func-1 See "In Memoriam", p.421.
Page 188tioning as normal Bahá'í communities in their teaching work, have been a great example and inspiration to the entire region of North East Africa due to their perseverance, staunchness of belief and their steadfast ability to withstand the devitalizing onslaughts inflicted upon them. Such is their example that their sister communities in Africa and throughout the world marvel at them.
North West Africain North West Africa and the territories comprising them were as follows: The Cameroon Republic (with its seat in Victoria) North West Africa (with its seat in Tunis 1963 � 1967;
Rabat 1967 � 1974)West Central Africa1 (with its seat in Victoria 1964 � 1967;
Lagos 1967 � 1970)These areas were scenes of intense teaching activity and the following independent countries were to have their own National Spiritual Assemblies by the end of the Plan:
Algeria2 GhanaIn its message to this national community at RiKivAn,
1967, the Universal Houseto accomplish nineteen specific goals in the remaining years of the
Nine Year Plan.Among the most significant achievements of this young community during this period must
1 The National Spiritualexisted between 1964 � 1970 and during part of that period had within its jurisdiction the Cameroon Republic,
Spanish Guinea, CoriscoP6 ls]and, Nigeria, Dahomey, Niger, Ghana and Togo.
In 1967 the entity became known as the National Spiritual Assembly of the Cameroon Republic and the realigned Regional
National Spiritual Assemblyof West Central Africa, with its seat in Lagos, had within its jurisdiction Nigeria, Dahomey, Togo,
Niger and Ghana. In 1970it was dissolved with the formation of the three independent National Spiritual Assemblies of Nigeria; of Ghana; and of Dahomey, Toga and Niger.
2 This National SpiritualAssembly with its seat in Algiers, came into existence for a brief period, and comprised both Algeria and Tunisia.
It had to be disbanded owing to unfavourablelocal circumstances.
be listed the establishment of 179 Local Spiritual Assemblies in the Cameroon Republic, including at least one in each major administrative subdivision of the country and nineteen of which were incorporated; the establishment of three
Local Spiritual Assembliesin Fernando P6 and one in Rio Muni; the acquisition of fourteen Local I3a~ratu'1-Quds; an increase to 640 in the number of localities where Bahá'ís resided, being forty in excess of the goal established; the acquisition by donation of two plots of land as national endowments, being situated respectively at Ebeagwa and Atebong Wire; the enrichment of Baha literature in the Douala,
Basa, Ewondu and Kenyanglanguages, indigenous to the area; and the enrollment of three thousand new believers during the last year of the Plan alone.
In the final years of the Plan a successful beginning was made in the important areas of stimulating activity among Baha youth and the adoption of means to ensure the education of Baha children. In addition, considerable strides were made in deepening the knowledge of believers throughout the country through institutes, classes and conferences.
DAHOMEY, TOGO AND NIGERThe final five years of the Nine Year Plan saw an influx of Hands of the Cause, travelling teachers and pioneers into Dahomey, Togo and Niger, and a subsequent burst of growth in all three countries.
On January 1, 1968, thepublished the recognition of the Faith by the Government, granted on November 24, 1967.
Early in 1969 an intensive two-weeks teaching project resulted in the Dahomey Bahá'ís being granted audiences with the principal Dahomean authorities each of whom was presented with The
Proclamation of Bahá'u'lláhThe Universal House of Justice authorized the formation of the National Spiritual Assembly of
Dahomey, Togo and NigerThe Hand of the Cause JaIAI KhAzeh represented the Universal House of Justice on this occasion.
The visits of the Hands of the Cause lent impetus to the teaching work and the guidance and encourage-merit of the Continental Board of Counsellors greatly assisted.
Page 190~yr ~ a 4 The President of Daharney, His Excellency Sow-au Migan Apit/ty, (Presidential Councih Par-to Now) receiving Ba/nfl literature at his residence in Dahomey from Mrs. Meherangiz Munsiff Bahá'í travelling teacher, who visited fourteen African countries in 1972.
In September, 1971, a Bahá'í delegation met with General Etienne Fyadema, President of the Republic of Togo where the Faith was officially recognized in February, 1973, largely due to the efforts of Dr.
'Aziz Navidi. Recognitionof the Faith was obtained in Niger in April, 1972.
Their Excellencies SorouK&6kou, President of Dahomey, in June, 1973, received a delegation of Baha who presented him with The Proclamation of Bahá'u'lláh, an event which was broadcast on the national radio network. Later in the year the Minister of Justice of Dahomey met with members of the National Spiritual Assembly and gave permission to the Attorney-General, Mr. Alexandre Durand, to speak at the Bahá'í commemoration of the twenty-fifth anniversary of the declaration of Human Rights.
Dahomey exceeded by five its goal of estab bushing twenty Local Spiritual Assemblies. The I aziratu'1-Quds was completed in 1971 � 1972.
A Teaching Institutewas erected in Avarankou in 1972 and inaugurated on February 25, 1973, with the Prefect, Under-Prefect and Village Chief and over one hundred Baha in attendance, in 1972 a Temple site was purchased near Cotonou. A school was begun by the local believers in Tchedegb6 in 1970 with the assistance of the National Spiritual Assembly. Baha literature was published in French, Goun,
Fan and Mina.Assemblies were formed in Togo, exceeding the goal by three. A local centre was erected in
Agou~v~ in 1972. In 1972Baha literature was enriched through the publication of a pamphlet in Ewe.
Niger, assigned the task of forming five Local Spiritual Assemblies, established seven and acquired a teaching institute and an endowment, the latter a plot of land a few kiLometres from Niarney. Baha literature was published in three indigenous languages.
The NationalI, His Excellency General Etienne Eyaderna, President of Togo, receiving Bahá'í literature from Mr. G. Ferdows, Bahá'í travelling teacher; October, 1971.
His Excellency Hamani Diori, President of Niger, (centre) photographed with Dr. 'Aziz Navidi (left) and Mr. L~opold Kaziende, a cabinet minister, on the occasion of the signing by the Presi~ dent of the official decree granting recognition to the Bahá'í Faith in Niger, April, 1972.
Page 192Youth Committee published a journal Badi' which has maintained a vital link among the believers and established a high standard of quality.
In all three countries a total of 133 localities were opened, surpassing the goal of one hundred.
Children's classes were established in all three countries. The believers have been active in composing poems and songs with Bahá'í themes in the languages of their countries.
GHANAAssembly of Ghana was formed in 1970 with its seat in Accra, its community having formerly been under the Regional National
Spiritual Assembliesof North West Africa from 1956 to 1964, and of West Central Africa from 1964 to 1970. The Universal House of Justice was represented at the inaugural Convention by the Hand of the Cause Jal41 KhAzeh.
At the time the National Assembly was formed there were thirteen Local Spiritual Assemblies in Ghana and the Faith was established in forty-nine localities. The believers numbered approximately four hundred.
The first wide scale proclamation of the Faith occurred in 1971 when the Bahá'ís participated in the second
Ghana International TradeFair, where literature ~was distributed. During this same period at least fifty per cent of the population of two villages, Domi-abra and Amanfro, became Baha'is, it was reported.
The National SpiritualAssembly achieved incorporation, as did five Local Spiritual Assemblies; a Temple site was acquired near Aburi, approximately twenty-five miles from Accra; governmental recognition was accorded Bahá'í marriage and Baha Holy Days, the latter exempting Baha and their children from attending business or school on these days, and a quantity of Bahá'í literature was translated and produced in a variety of local languages including Fante, Twi, Hausa, Dag-bani,
Ga and Ewe.Village teaching was accelerated by the visits of Hands of the Cause. During her visit Abdu'l-Bahá Rfllpiyyih KMnum was received by His Excellency
Acting Prime MinisterHighness the Asantehene, Otumfuo Opoku Ware II, to each of whom she presented
The Proclamation of Bahá'u'lláh.The education of Bahá'í children commenced in 1969 and is actively pursued in a number of localities.
At Ri4lv6n, 1973, Ghana reported that forty-onehad been formed and Baha resided in 157 localities. The number of Bahá'ís had increased to 1,721.
NIGERIAThe Baha community administered by the National Spiritual Assembly of Nigeria was formerly under the jurisdiction of the Regional National
Spiritual Assembliesof North West Africa from 1956 to 1964 and of West Central Africa from 1964 to 1967. In 1968 the affairs of the Cause in Nigeria were administered by an emergency committee.
The present National SpiritualAssembly describes the Cause as being in its infancy in Nigeria in this period, and there were only a few isolated believers scattered throughout the country. In 1969, due to civil war, activity was still restricted, but some work was done in the Calabar area in the southeastern region, and the believers were eager to expand their activities.
The inaugural Conventioncabled from Calabar on May 4, 1970 that twenty-four delegates and many observers were in attendance. Dr. William Maxwell of the
Continental Board of Counsellorsin Northwestern Africa represented the Universal House of Justice on this occasion.
The Convention reported that five new Local Spiritual Assemblies had been formed and an entire village had accepted the Faiih.
The year 1971 was marked by a rapid increase in the number of Local Spiritual Assemblies and a growing interest in the Cause among the Nigerian public.
At Ri4v~in, 1972, it was reported that a National Haziratu'1-Quds had been acquired and a year later the Nine Year Plan was triumphantly concluded when it was reported that the National Assembly was incorporated, one Teaching Institute had been established, one National and three Local Ijaziratu'1-Quds had been obtained, and that the number of Local
Spiritual Assemblieshad been raised to eighty-eight, surpassing the goal of fifty, and the number of localities where Bahá'ís reside increased to 208, surpassing the
Page 193goal of 180. In addition, Baha literature had been translated and/or published in a number of African languages indigenous to the area.
IVORY COAST, MALIFormerly under the jurisdiction of the Regional National
Spiritual Assembliesof North West Africa, from 1956 to 1964, and of West Africa from 1964 to 1971 the Bahá'í community of Ivory Coast, Mali and Upper Volta elected its National Spiritual Assembly at RijyTh, 1971, with its seat in Abidjan,
Ivory Coast. Representingthe Universal House of Justice on this occasion was the Hand of the Cause
Abdu'l-Bahá RflbiyyihKh6.num. At this time it was reported that there was one Local Spiritual Assembly in Mali, one in Upper Volta, twelve in the Ivory Coast, and that Bahá'ís resided in twenty-three localities in the last named country. The National Spiritual Assembly was assigned the tasks, among others, of raising the number of localities on the homefront to at least sixty-five and increasing the number of Local Spiritual Assemblies to ten in the Ivory Coast, three in Mali and three in
Upper Volta.By the end of the Nine Year Plan, at Rhjv6n, 1973, the community had achieved an impressive record, having doubled the number of Local Spiritual Assemblies, and having almost trebled the number of localities.
The property goab were achieved and Baha literature was produced in several local languages.
UPPER WEST AFRICAThe formation of the National Spiritual Assembly of Upper West Africa took place at RiQvAn, 1970, when the Hand of the Cause Enoch Olinga represented the Universal House of Justice. The inaugural Convention was held in Banjul, Gambia, where the Faith was first introduced in 1954 by the Knight of Bahá'u'lláh, Fariburz
RPzbihyAn.The community launched a vigorous attack on the goals assigned to it in the Nine Year Plan and their efforts were supported by the visits of a number of Hands of the Cause, and pioneers and travelling teachers. A signal event was the rapid growth of the Faith among the Jola tribe in the Fonyi districts of the Gambia. By the end of the Plan the majority of the Local Assemblies in the Gambia were Jola settlements. The culmiiiation of teaching and proclamation was the West African Baha Youth Conference held in December, 1972, under the sponsorship of the Continental Board of Counsellors, with youth from nine West African countries participating, and climaxed with a public meeting attended by more than a hundred people including several dignitaries.
In 1968, Baha localities totalled oniy twenty; by 1973, this increased to 117, only three short of the goal. There were less than four hundred believers in 1968 and more than 1,800 in 1973.
Eight Local AssembliesThere were eleven by 1970 and thirty-six by 1973; both Senegal and Mauritania surpassed their goals.
In January, 1973, a letter from the Secretary-General of the Gambian Government advised the National Assembly that the Baha were "permitted freedom of worship in the Gambia". Literature in the indigenous languages was enriched during the Plan and commencing in 1971 an informative bilingual newsletter was published.
In 1973 the Nationalljaziratu'1-Quds, purchased in 1970, was exempted from taxa-don. The National Assembly feels that the period 1968 � 1973 marked considerable progress in the expansion of the Faith in its area and paved the way for greater consolidation.
WEST AFRICAwas established in 1964 with its seat in Monrovia, Liberia. The five years under review were marked by vigorous efforts to proclaim the Cause throughout this area. In June, 1968,
The Proclamation of Bahá'u'lláhwas presented to His Excellency W. V. S. Tubman, President of Liberia. After the passing of President Tubman, a similar presentation was made to his successor,
His Excellency Williamof Guinea; and to The Hon. S. I. Koroma, Vice-President of Sierra Leone.
Visits from various Hands of the Cause, members of the Continental Board of Counsellors and outstanding travelling teachers were a source of inspiration and their suggestions about teaching methods were of great help. Midway through the Plan, weekend Schools,
Page 194During the Continental Conference held in Monrovia, Liberia, in January, 197], His Excellency Dr. William R. Tolbert, Jr., Vice-President of Liberia, (second from right) was photographed with the Hands of the Cause Abdu'l-Bahá Rt~iiiyyih Khdnum and Dr. Raiimatu'lldh Muh4iir.
Dr. William Maxwell and Mr. Kolonario Oule of the Continental Board of Counsellors in Africa are seen at the far left and fourth from the left respectively.
The National Ija~iratu'l-Quds, Monrovia, dedicated December 28, 1968.
Page 195Teaching Institutes and Conferences it was reported increased the capacity and understanding of the friends and heightened their determination to win the goals of the
Plan.School building located at Bomi Hills, Liberia, was successfully completed in December, 1970, and as time went on attracted international teachers and students.
The 1971 Continental Conferenceof Africa, called by the Universal House of Justice, was held in Monrovia January 1 � 3, 1971 and exerted an incalculable influence on communities throughout West Africa. A special bounty was having present the Hands of the Cause Abdu'l-Bahá
Rflljiyyih 6num and Dr. Raiimatu'lhhA rapid increase in enrolments among youth was characteiistic of this period. In 1972 enthusiastically mounted and well organized youth projects, entirely planned by the Baha Youth Club, often including non-Bahá'í participation, were conducted; one which achieved national attention was the "World Peace Essay Contest" held in both Liberia and Sierra
Leone. The topic "Thein Achieving World Peace" attracted entries from youth of numerous high schools and various religious denominations. This event served to proclaim the Faith widely and was given unprecedented news coverage.
While concentrating primarily on deepening and consolidation, West African communities took advantage of every opportunity to collaborate with the
United Nations Associationby sponsoring or participating in programmes. As many as two thousand persons including officials of the Government and many youth attended one such programme in 1971, which was broadcast live over the national radio network, and the masses heard the introductory remarks of the Secretary of the
National Spiritual Assemblyspeaking about the teachings of Bahá'u'lláh relating to world peace.
In addition to participating in a number of public meetings in observance of United Nations Day the community, in 1972, through association with the mass media, was able to take part in the production of a seventy-minute videotape on the United Nations.
Of this time, thirtyfive minutes were allotted to the Baha'is. Mention was made of the Bahá'í
principles in relation to world problems, and the important contribution of the Bahá'í International Community to the aims and programmes of the United
Nations.On December 31, 1971, the Ministry of Education of Liberia gave official recognition to Baha Holy
Days.By RhjwYn, 1972, thirteen new Local Spiritual Assemblies had been formed in Liberia, and four new ones in Sierra Leone. The goal of building two more Local I-Iazfratu'1-Quds in Liberia was accomplished by Ri4lvin, 1973. In March of 1973 the Liberian community achieved the incorporation of the
Local Spiritual Assembliesof Gboweta, Mano River and Yekepa. At the conclusion of the Plan there were twenty-five Local Spiritual Assemblies and ninety localities where Baha resided in the territories under the jurisdiction of this national community.
South and West Africathis region was divided into three National Spiritual Assembly areas:
The Indian OceanIn 1964 a further division was made resulting in the formation of the following National Spiritual Assemblies and areas of jurisdiction as at
RiQv~n, 1968:Assembly of South and West Africa with its seat in Johannesburg
(Republic of South Africa)Assembly of Zambia (known as Northern Rhodesia until 1964) with its seat in Lusaka 'Formerly under the jurisdiction of the Regional National Spiritual Assembly of
South and West Africa(1956 � 1964) this community in 1964 elected its National Spiritual Assembly which existed with various territorial changes until its dissolution in 1970 with the formation of the National Spiritual Assemblies of Botswana, of Malawi and of Rhodesia.
By the end of the Plan, the following independent countries were to have their own National Spiritual
Assemblies:and Mozambique remained as did the Regional National
Spiritual Assembly of Southand West Africa, the latter with an altered area of jurisdiction comprising South Africa, South West Africa, Zululand, Angola and St. Helena.
The National SpiritualAssembly of the Malagasy Republic was given jurisdiction over the Comoro Islands and the National Spiritual Assembly of the Seychelles had jurisdiction over the Chagos Archipelago and
Agalega Island.Assembly of South and West Africa came into being in 1956 with its seat in Johannesburg and has existed since then, with various territorial changes. With the formation in 1967 of the National
SpiritualDespite seemingly overwhelming obstacles the hard-pressed believers of this area recorded statistical gains in the period under review and a qualitative, subtle but impressive strengthening of the foundations of the Cause in the regions within the jurisdiction of this National Assembly.
At Rhjv~n, 1968, approximately fiftywere in existence, scattered throughout South Africa and Zululand. By the end of the Plan the number had more than doubled, distributed throughout all areas of jurisdiction including Angola and St. Helena, and Bahá'ís resided in approximately five hundred localities throughout the region. Bahá'í literature was enriched through material translated and/or published in Afrikaans, Zulu, Tswana and Xosa and a newsletter was published in South West Africa to meet the needs of the Ovambo believers.
The community was further diversified through the enrolment of representatives of the ilerero tribe, in 1970, and of Shua Bushmen in 1971.
THE INDIAN OCEANTo the east of the great African continent and south of the equator lie a number of islands which were the scenes of exciting Baha activity during the closing years of the Nine Year Plan. When one realizes that only two of them, Madagascar and Zanzibar, had been opened before the beloved Guardian's Ten Year Crusade, and that at the beginning of the Nine Year Plan most of these islands were included in the area of one Regional Spiritual Assembly, the achievement of establishing four
National Spiritual AssembliesDuring the last five years of the Plan the Indian Ocean area more than doubled the number of localities where Bahá'ís resided (from 113 to 288) and more than trebled the number of Local Spiritual Assemblies (from twenty-seven to eighty-nine).
The tempo of teaching activity was heightened by the visits of Hands of the Cause and a The Hands of die Cause (left to right) Jaldi Khdzelz William Sears, representative of the Universal House of Justice, and Dr. Rahmatu'IldIz Muhdjir, photographed during the Oceanic Conference, Rose Hill, Mauritius; August, 1970. Seen standing to the right is Mr. Roe/dy Lutchmaya, a member of the National Spiritual Assembly of the Bahá'ís 9/the Indian Ocean.
Page 198number of travelling teachers who visited these islands.
Abdu'l-Bahá RtThiyyihKhttnum visited all the major islands and the Hands of the Cause Jal6iI
Kh6zeh, Rabmatu'llAhand William Sears all visited the Indian Ocean during this period � some of them more than once.
But the outstanding event was the Oceanic Conference at Rose Hill, Mauritius, in August, 1970. More than one thousand believers attended representing twenty-seven countries, some coming from as far away as the United States France Italy, England, Japan and Australia.
The Hand of the Cause William Sears who represented the Universal House of Justice at the Conference paid courtesy calls on the Governor-General and the Prime Minister, and many government officials and members of the diplomatic corps attended the official reception at the Conference.
The press, radio and Iclevision provided much publicity for the Faith. But above all the inspiration and enthusiasm generated among the believers attending the Conference provided a springboard for the increased teaching activity necessary to win and, in many cases, surpass the goals of the Nine Year Plan. Many believers from different countries remained behind to participate in the teaching work.
It should be mentioned that two National Spiritual Assemblies in the Indian
Ocean (Mauritius and Seychelles)achieved their incorporations by Acts of the legislature.
SEYCHELLESThe friends in Seychelles were unusually successful in the field of radio.
In early 1969 their efforts to obtain regular time on the local radio station met with success when the Broadcasting Manager agreed to allow fifteen minutes of time on ten different occasions, mostly on Bahá'í Holy
Days. Thus the Messageof Bahá'u'lláh reached not only the people of the main island of Mah&, but also those on other islands of the Seychelles Archipelago.
It was reported that everywhere people spoke of the Faith and that the children took up the singing of Bahá'í songs which they heard on the radio.
Not only was Seychelles the recipient of pioneers and teachers; this rapidly growing Bahá'í community sent pioneers to Chagos, to Agalega Island and to R6union. There ~vas a great awakening among the youth of the The first Annual Convention for the election of the National Spiritual Assembly of the Bahá'ís of the Malagasy Republic (Madagascar); April, 1972. The Hand of the Cause Dr. Rakmatu'lIdh MuIzd/ir is seen seated in the centre of the second row.
Page 199Seychelles who played a significant role in many teaching activities.
Some of the songs composed by Baha singing groups found their way to Mauritius and the mainland of Africa.
MALAGASY REPUBLICAssembly of the Malagasy Republic was formed at Ri4v~n, 1972, with its seat in Tananarive The Hand of the Cause Raljmatu'lhh MuhAjir represented the
Universal House of Justiceon this occasion. The homefront territory consisted of the Malagasy Republic and Comoro Islands and at that time thirty-two localities had been opened to the Faith. There were eight Local Spiritual
Assemblies in MalagasyOne of the Local Assemblies in Malagasy had achieved incorporation. A National Haziratu'1-Quds had been acquired in November, 1970, a Temple site in January, 1971, and a national endowment in April, 1972. Representatives of the Antaimoro, Antaifasy, Antambahoaka and Antaisaka tribes were enrolled enriching the membership of the community which already consisted of representatives of the Hova and Betsileo tribes and Comorians.
By Rhjvtin, 1973, among the victories recorded in this national community, was the establishment of twenty-seven Local Spiritual Assemblies in the Malagasy Republic and two in the Comoro Islands, with a total of eighty-three localities where Baha resided.
RtUNIONThe Hand of the Cause Rahmatu']hh Mirza was the representative of the Universal House of Justice when the believers of R6union formed their National Spiritual Assembly at Ri~v6n, 1972, with its seat in St. Pierre.
At Ri4vAn, 1968, there was only one pioneer residing in R6union and three
Local Spiritual AssembliesIn April of that year recognition of the Spiritual
Assembly of St. PierreAdditional pioneers settled and assistance was received from travelling teachers.
In November, 1968, theThe flow of visiting teachers increased in 1969 and subsequent years, and considerable assistance ance was received from the Continental Board of Counsellors and members of the Auxiliary Board.
A youth meeting in 1969, held in Plaine des Cafres, sparked interest among young people. An active Regional Youth Committee was formed which held regular meetings. The Faith was proclaimed through a threeday exhibit in St. Pierre.
In 1970 The Proclamationof Bahá'u'lláh was presented to the Prefect of R6union.
Fjve Local Spiritual AssembliesThe following year a series of successful public meetings was conducted and the Baha teachings were presented to several
Mayors.were formed. A visiting Bahá'í teacher was interviewed by the press and appeared on radio and television, the first time these media devoted attention to the Faith. In November, a special programme was devoted to children. The State authorities of R&nion accorded official recognition to the National Spiritual Assembly in June, 1972.
In January, 1973, an endowment was acquired in Bras-Creux and in March a Temple site was obtained. There were thirteen Local Spiritual Assemblies in existence by RhJvAn, 1973. Five Bahá'í marriages were conducted in the period under review and a number of classes for children were established.
BOTSWANAThe Hand of the Cause Paul Haney represented the Universal House of Justice at the inaugural Convention at RhjvTh, 1970. The formation of this National Assembly, with its seat in Gaborone, was an achievement beyond the original goals set for the Nine Year Plan and was made possible by an increase in the number of Local
Spiritual Assembliesand localities, as well as by the settlement of a small number of active pioneers, during the years immediately before 1970. The number of Local Assemblies grew from six, in 1968, to twelve in 1970. These communities were sustained by regular visits from members of Continental Board of Counsellors and the concerted efforts of the resident pioneers.
The first year of the existence of the Botswana national Bahá'í community saw extensive proclamation and teaching throughout the country in the form of public meetings in the villages,
Page 200often called by village Chiefs themselves. Local believers, travelling teachers and pioneers were used in this massive effort, resulting in open meetings in over eighty villages, contact with more than fifty chiefs, and distribution of Bahá'í literature to more than five thousand people. The
National Spiritual Assembly'sown goal to achieve an all-BahWi village was accomplished in Bonwapitse.
During a proclamation meeting several people became BaM is in Bonwapitse and after the village Chief, who had already embraced the Faith, attended a
Conference at Gaboroneand returned home fully confirmed in his belief, almost the entire population of one hundred at Bonwapitse accepted the Cause.
During the following two years the specific goals of the Plan were focused upon and often surpassed.
The goal of establishing twenty Local Spiritual Assemblies was exceeded by four; and instead of fifty localities, eighty-eight were recorded. All the property goals were accomplished, including acquisition of a Temple site, and a Teaching Institute at Mahalapye. The goal of acquiring one Local Uaziratu'1-Quds was met when local believers built one at Thamaga, and exceeded when another was built at Selebi-Pikwe.
The legal incorporation of the National Spiritual Assembly was achieved as well as that of eight Local Assemblies, three more than called for in the Plan.
Contact with the nomadic Bushmen of the Kalahari Desert was a goal of the
Ten Year Crusade. Thisgoal was inherited from the region of South and West Africa. A few individuals had been successfully contacted during the Crusade, but in terms of definite localities the goal was finally achieved in 1971.
Following the visit ofto the Bushmen in June, 1972, a singularly inspiring conference was held at the National Centre in Gaborone attended by nine Bushmen representing three distinct language groups. Soon thereafter eighty Bushmen entered the Faith in about fifteen localities, two of which, at Tshasane and Mathibatsela, have all-Bushmen Assemblies.
Translation of Baha literature, including the creative Word, was accomplished in four of the Bushman "click" languages, requiring special phonetic notation. This was particularly significant in that the
1 See "The Travels of Abdu'l-BaháBahá'í Writings are the first words ever to have been written or put into print in these languages.
MALAWIAssembly was established with its seat in Limbe at RiJv~n, 1970, when the Hand of the Cause Paul Haney represented the
Universal House of Justice.At that time there were nine Local Spiritual Assemblies established, eight of them in the southern region and one in the northern, (one of them having achieved incorporation), and Bahá'ís resided in eighty-nine localities, a figure which was revised within a few months to one hundred. In April,
1970, a Teaching InstituteIn 1971 Bahá'í literature was enriched through the translation and/or publication of a number of titles in Cicewa and Tumbuka and by 1972 representatives of all the tribes of Malawi were enrolled in the Faith.
In the six months, before the conclusion of the Nine Year Plan, spectacular victories were recorded: four new Local Spiritual Assemblies were established, bringing the total at Ri~v~n to twenty-seven; approximately two hundred new believers enrolled; and twenty-three additional localities were opened to the Faith bringing the total to a figure in excess of 225.
In 1971 the Hand of the Cause Enoch Olinga paid a visit to Malawi where he was accorded gracious interviews by the Life
President of Malawi, HisIn 1970, with the dissolution of the National Spiritual
Assembly of South CentralAfrica and the formation of three independent National Spiritual Assemblies in Botswana, Mali and Rhodesia, the newly-formed Rhodesian National Spiritual Assembly was designated as the "mother"
Assembly. The Nine YearPlan goals were divided among the three Assemblies and their accomplishment was the primary concern of the Rhodesian National
Assembly.The most significant innovations in the teaching work within Rhodesia were the increased participation by the African believers and the shift of emphasis from urban to village teaching, innovations which originated from suggestions made by the Universal House of
Page 201Justice. The wisdom of this course soon became apparent when the first Rhodesian travelling teacher, Pande Sibanda, enrolled dozens of new believers, including
Paramount Chiefs Chiwesheand Chaona. Encouraged by these initial successes, teacher training institutes were held for training additional teachers so that by the time the Hand of the Cause Rahmatu'IJTh MubAjir first visited Rhodesia, urging the acceleration of the process of mass teaching, a group of five trained teachers was available. All five of these teachers were sent to the Gokwe area where five hundred new Baha were enrolled, including
Paramount Chief Nernangwe. Teachersbased in this area also established contact with the remote Batonga tribes and soon established a
Local Spiritual Assemblyamong them. Subsequent mass teaching efforts resulted in large scale enrolments in the Mtoko and Mrewa areas and even spilled over into the adjoining areas in Mozambique where four new Local Assemblies were formed in time to help the National Spiritual
Assembly of Swaziland, Lesothoand Mozambique achieve their Nine Year Plan goals.
Another major accomplishment was when Rhodesia sent its first pioneer to another country: Dennis Makiwa, school teacher, and Chairman of the National Spiritual Assembly, pioneered to
Botswana.Two donations of land in memory of outstanding believers enabled Rhodesia to achieve its goals of acquiring a national endowment, several local endowments and a Temple site. Official recognition of the Faith was furthered by the incorporation of nine additional Local Spiritual Assemblies, and by the first officially registered Bahá'í marriage in Rhodesia.
The mass media devoted newspaper articles to the Faith and considerable publicity resulted from the memorable visit of the Hand of the Cause
Abdu'l-Bahá Ra~fyyihBy RhJv~in, 1973, the Bahá'ís of Rhodesia had accomplished the goals of the Nine Year Plan and ended the period with a community numbering close to five thousand Bahá'ís and fifty-seven
Local Spiritual Assemblies.Assembly was established in 1967 with its seat in Mbabane, Swazi land. In 1968 there were twelve Local Spiritual Assemblies and eight hundred believers in Swaziland, six Local
Spiritual Assembliesand three hundred believers in Lesotho, and one Local Spiritual Assembly and less than 250 believers in Mozambique. The Nine Year Plan called for the establishment of fifty
Local Spiritual Assembliesand 150 localities in Swaziland; fifty-seven Assemblies and 280 localities were recorded at RisivAn, 1973. Mozambique exceeded the Local Assembly goal by two, with twelve established, four of them in the Tete area which were assisted by travelling teachers from Rhodesia, and the balance in the southern part of Mozambique.
After much work and many disappointments a lovely property was acquired near Mbabane. The property includes a Temple site, endowment land, a Ija4ratu'1-Quds, and a Teacher Training Institute named after the Hand of the Cause Leroy Joas. The dedication of the Institute was attended by a representative of His Majesty King Sobhuza
II and by Her Royal HighnessPrincess Gcinaphi who planted a tree in honour of the occasion. The incorporation of the National Spiritual Assembly on July 14, 1969, was an outstanding victory and subsequently five Local
Spiritual AssembliesAbsence from school and work is permitted on Bahá'í Holy Days and the Government confirmed and gazetted the appointment of a marriage officer, allowing him to conduct Bahá'í weddings at the National Centre.
A further goal of the Nine Year Plan was accomplished with the construction of a Local Ija4ratu'I-Quds at Mncitsini.
A highlight of 1972 was the visit of the Hand of the Cause Abdu'l-Bahá Rfibiyyih KhAnum who was received by His Majesty King Sobhuza II and was a guest at the Ceremonial Reed Dance of the Maidens (Umhlanga) and at the
Independence Celebrations.Some excellent work was done among children and the youth work was outstanding. Three youth pioneers spearheaded proclamation meetings and assisted with many institutes at the National Baha Centre and in rural areas. On one occasion they addressed a meeting at a high school where three hundred people learned about the Faith.
The translation and publication of Bahá'í literature in Zulu, Siswati, Shimakhuwa and
Page 202Her Royal Highness Princess Gcinaplui of Swaziland planted a tree at the dedication ceremony marking the opening of the Leroy Icas Bahá'í Teacher Training Institute, Mbabane, Swaziland; December, 1970. Also seen are (left to right) Mrs. Helen Wilks, Auxiliary Board member; Mr. Mnisi, representative of His Majesty King Sobbuza II; Mr. S. Appa, of the Continental
Board of Counsellors.Shimakhonde was achieved, the last mentioned being an accomplishment in excess of the goals of the Plan.
LESOTHOThe trials and difficulties of this young community, , whose National Spiritual Assembly was elected at Ri4v~n, 1971, with its seat in Maseru, were rapidly overcome through mature e and loving cooperation with the Continental l Board of Counsellors. The combined efforts of the two institutions led to victories at Riglwin, 1973, when thirty-three Local Spiritual l Assemblies were established, the Faith was reported to be rooted in 171 localities, a National Ija4ratu'1-Quds was acquired as well as a local one at Liphaleng, and the National
Spiritual Assembly and five Local SpiritualBahá'í literature was enriched and several conferences and training courses were held to deepen the knowledge and understanding of the friends in the divine teachings.
ZAMBIAbia with its seat in Lusaka, had been under the jurisdiction of the Regional National Spiritual
Assembly of South and West Africa (1956 �1964), and of South Central Africa (1964 � 1967). The area known as Zambia was called Northern Rhodesia until 1964.
The Zambian Bahá'í community entered the last half of the Nine Year Plan with sixteen Local Spiritual Assemblies, believers residing in 251 localities, close to two thousand believers and one Local Ijaziratu'1-Quds. Through diligent gent effort they reported at Ri~An, 1973, the formation of seventy-two Local Spiritual Assemblies, the establishment of 581 localities where Bahá'ís reside, a community numbering in excess of 3,800, the incorporation of the National Spiritual Assembly, the acquisition of a National Hazfratu'1-Quds, a Temple site, and a national endowment and recognition by the authorities of Bahá'í marriage.
Page 203of Central and East Africa was dissolved in order to form three new National Assemblies. Two countries, Kenya and Tanzania (the area known as Tanganyika prior to 1964, and Zanzibar) elected their own National
Spiritual Assemblies.The rest of the region was under the jurisdiction of the newly created Regional National Spiritual Assembly of Uganda and Central Africa, comprising the following countries:
UgandaCongo Republic (Leopoldville) � (name changed to Zaire in 1971)
Congo Republic (BrazzaviHe)Assemblies had been formed in each of these countries with the sole exception of Burundi where, because of local conditions, the administrative institutions had to be dissolved. The name of the Congo Republic, the capital of which was Leopoidville, became known as ZaYre in 1971, and the name of Leopoidville was changed to Kinshasa.
Three elements characterized most of the reports of the areas composing Central and East Africa in the period covered by this review: (a) They still had most of their teaching goals to complete, and were very apprehensive about their ability to achieve victory.
(b) All were elated to be included in the Great Safari of the Hand of the Cause Abdu'l-Bahá Rfl~fyyih Kh~num, and were thankful for the unique and valuable contribution she was able to make.
Page 204(c) Unanimously they voiced high praise and grateful thanks for the assistance rendered by youthful pioneers from a number of countries including Persia, India, Malaysia, the Philippines, the United States, Canada, and various countries of Europe during the last year of the Plan and whose services are described in the opening passages of this survey.
UGANDAIn addition to achieving the establishment of the independent National Spiritual Assemblies which came into existence in the latter half of the Plan in the areas under its jurisdiction, three Teacher Training Institutes were established, at Mbale, in the eastern region, at Gulu, in the northern region and in Kampala within the shadow of the
Mother Temple of Africa.Throughout the period two Bahá'í schools, at Tilling and Odusai, both named in memory of the Hand of the Cause Louis Gregory, functioned and were further developed.
Each includes classrooms for primary students through Grade VII, staff houses, administration buildings, gardens and playing fields.
A number of significant proclamation programmes advanced recognition of the Faith throughout the country. By Rk1v~n, 1970, the Faith was established in all districts except Madi and the Baha community of Uganda included representatives of all major tribes of the country including the Pygmies in the western region, some of whom were present at the National Convention that year.
In 1971 youth activities gained prominence and a series of three seminars was conducted at Makerere University, with moderate success, followed by intensive youth activity. Participating in the seminars were the Hand of the Cause Enoch Olinga, Mrs. Isobel Sabri of the Board of Counsellors, Mrs. Zyipha Mapp and a panel of Bahá'í youth.
A regular newsletter came into being in 1971 which served as a vital link among the Ugandan
Baha.The Bahá'í relationship with the Government was enhanced through invitations extended to the Bahá'ís by His Excellency, General Idi Amin Dada, President, to participate in various religious conferences aimed at establishing a greater basis of religious unity in the country, and the Faith thus became more widely known as an independent universal religion. In
November, 1971, the President accepted an invitation to attend a special service at the Bahá'í House of Worship in Kampala commemorating the birthday of Bahá'u'lláh and in his address on that occasion warmly praised the Bahá'ís for their admirable principles and for upholding the tenets of their Faith, including noninterference in politics. Later the President was presented with The Proclamation of Bahd'u' 116 Ii.
A conference held in Nairobi in June, 1972, under the aegis of the Continental Board of Counsellors, was attended by more than 250 Bahá'ís from Kenya, Tanzania and Uganda who considered what action was necessary to complete the remaining goals of the Plan. A Victory Conference held the following month in Uganda reinforced the spirit and dedication generated at the earlier gathering and led to the formulation by the National Youth Committee of Uganda of a ten-month plan under which more than one thousand youth were enrolled, proclamation programmes were conducted at secondary schools throughout the country, assistance was given to struggling or weakened Local Assemblies, teaching trips to the
Ssese Islands and Seychelleswere undertaken and projects with village youth were initiated. A popular youth newsletter The Trumpet was published, followup visits were made to schools and colleges, Bahá'í clubs were established on campuses and Bahá'í books were presented to school libraries. The Ugandan "Dawn-Breakers", a multiracial music group, was formed, travelled many miles teaching the Faith through music and song in villages and schools and on several occasions performed and were interviewed about the Faith on television.
An all-women's institute, held in Mbale in October, 1970, the first of its kind in Uganda, tapped yet another potential source for spreading the Faith. An active women's group, the Kobwin Bahá'í Women's Union, formed as a result of the Institute, redoubled its numbers within a short time and with the constant encouragement and guidance of Mrs. Elizabeth Olinga and Mrs. Lois Isimal held weekly meetings at the Louis Gregory
Memorial Bahá'í Schoolat Tilling for prayers, handiwork and discussions about the Faith. Other women's classes were held sporadically and weekly discussion groups at Kalemen included many women.
Mrs. Katherine KabaliINTERNATIONAL SURVEY OF BAHÁ'Í I AC rIVITIES 205 Senoga devoted much of their time to teaching, visiting outlying districts, committee service and to incre4sing the enrolment and participation of women.
Teaching among children, apart from the work being done in the Bahá'í schools, was reported as showing some progress in a few villages, and some youth were trained to assist in this programme.
Shortly before RiJv~n, 1973, the goals of recognition of Bahá'í marriage and incorporation of the National Spiritual Assembly were reported achieved, thus preparing the way for the incorporation of the Local Assemblies called for in the Plan.
The expansion of the Bahá'í Publishing Trust, including the enrichment of Bahá'í literature, was undertaken, and under the able direction of Mrs. Maurine Kraus an impressive list of titles now exists.
BURIJNDL AND RWANDAKnown until 1962 as Ruanda-Urundi, the countries separated in 1962 at which time their names were changed to Rwanda and Burundi. They were formerly part of the area administered by the Regional National
Spiritual Assembly of Centraland East Africa (1956 � 1964), of Uganda and Central Africa (1964 � 1969) and in the latter year the
National Spiritual Assemblyof Burundi and Rwanda was formed. In 1972, when there were approximately forty Local Spiritual Assemblies in Burundi and the Faith was established in approximately fifty localities, independent National Assemblies were created in Burundi and Rwanda, the former with its seat in Bujumbura, but in that same year because of disturbances in the country the Spiritual Assembly of Burundi was dissolved and the affairs of the Faith placed under an administrative committee.
At Ri41v~n, 1968, two Local Spiritual Assemblies existed in Rwanda; forty-seven were recognized at Ri4Iv&n, 1973, by which time Bahá'ís resided in a total of 191 localities. By 1971, even before the formation of the National Spiritual Assembly, literature had been tans-lated and published in the Kinyarwanda language, and a monthly newsletter designed to inform and deepen the friends commenced publication in 1972. Excellent progress was made with children's classes, open to the children of nonBahá'ís as well as of believers, which re-suited in awakening the interest of many parents.
The children assisted in teaching and were enthusiastic in learning prayers and the principles and history of the Faith. Ninety students aged from five to fourteen attended. Amatu'I-Bah& Rflbiyyih Khinum visited many centres during her Great Safari and was interviewed in French on radio, an event which broadly proclaimed the Cause. Progress was recorded in enrolling Pygmy Baha'is.
A series of events early in 1973 brought the Plan to fulfilment: the acquisiton of national and local endowments and a Temple site; the acquisition of a Teaching Institute and the National ila4ratu'1-Quds; and governmental recognition of the Faith achieved in part through the assistance of Dr. 'Aziz Navidi. Significantly, local believers serving as chairman and secretary of each Local Spiritual Assembly attended classes on Bahá'í administration early in April and played a key role in the formation of Local Spiritual Assemblies which marked the triumphant conclusion of the Plan at Ridvan, 1973.
ZAIREKnown as the Belgian Congo until 1960 and as Congo (Kinshasa) during the period 1960 � 1971, this country became known as ZaIre in the latter year.
The National SpiritualAssembly was formed in 1970 with its seat in Kinshasa, formerly Leopoidville, at which time the Hand of the Cause Abu'1-Q6sim Faizi represented the Universal
House of Justice.The majority of the Bahá'ís were resident in the eastern provinces of the country and it was important to broaden the base of the national community and develop the teaching work, particularly in the capital, Kinshasa, so that effective representation could be made to the authorities to obtain official recognition of the Faith. It soon became evident that no Baha activity could be conducted without this recognition. Dr. 'Azfz Navidi was summoned to the scene and with his characteristic determination and unique expertise in such matters and with the valuable support of the resident pioneers it was possible to explain and establish the true stature of the Faith and obtain recognition for its institutions.
Page 206As Soon as this prize was won, the National Spiritual Assembly undertook the task of achieving, in the nine remaining months of the Nine Year Plan, the goals it had been assigned since 1963. The accomplishments were truly remarkable.
At RiQv~n, 1973, the National Spiritual Assembly reported a membership of 19,800 with
490 Local Spiritual Assembliesaddition, the National Ija4ratu'1-Quds, the Temple site and a Teaching Institute were acquired.
Nearly two hundred Localhad either acquired local endowments or built their own local centres.
CONGO REPUBLIC (AND GABON)Assembly of Congo came into being in 1972 with its seat in Brazza-yule.
A part of French Equatorial Africa, the Bahá'í community had been under the Regional National
Spiritual Assembliesfrom 1964 to 1970, of Central Africa from 1970 to 1971 and was under the jurisdiction of the National Spiritual Assembly of Congo and Gabon during 1971 � 1972 until, in the latter year, Gabon had to be separated from that region, leaving the National Spiritual Assembly of Congo as an independent entity.
The semiannual statistical report of the "mother" National Assembly, that of Uganda and Central Africa, indicates that at Ri4lvAn, 1968, there were two Local Spiritual
Assemblies in Congo (Brazzaville).With the settlement of dedicated pioneers, the administrative foundations of the Cause were strengthened and by Rht'An, 1970, seven
Local Spiritual Assemblieshad been securely established. When the Congo Republic was dissociated from Gabon and the National Spiritual
Assembly of Congo (Brazzaville)came into being, there were sixteen Local SpirituaL Assemblies, six more than called for in the Nine Year Plan. The number of localities increased and also surpassed the assigned goal.
The goM of achieving recognition of the Faith encountered many difficulties but due to devoted and untiring efforts over a protracted period by Dr. 'Aziz Navidi the Faith was recognized in March, 1972, by the Congolese State as an independent world religion whose aims are unity and brotherhood.
The official recognition that was granted extended to all Local Spiritual Assemblies. In December, 1972, the property goals were realized � acquisition of a Temple site, a site for a National Haziratu'1-Quds and national and local endowments.
At Ri~vin the Congolesecommunity triumphantly recorded that all goals of the Plan were not only achieved but amply exceeded.
The Faith was established in more than eighty localities, twenty Local Spiritual Assemblies had been formed, and the number of Bahá'ís had increased more than twenty-five times. Meritorious undertakings since Ri~v6n, 1971, included the publication of a
Nineteen Day Feast Newsletterand the publication, commencing in January, 1973, of a correspondence course for broadening the foundation bf the knowledge of the Congolese believers.
CENTRAL AFRICAN REPUBLICAt Ri~1vTh, 1968, the situation in the Central African Republic was very little different from what it had been at the end of the Ten Year Crusade in 1963; there was one Local Spiritual Assembly, situated in Bangui, devotedly maintained over the intervening years by a handful of believers. Late in 1968 teaching work was undertaken in communities contiguous to Bangui and in the central part of the country with the result that by Ri4LvAn,
1969, four Local SpiritualAssemblies were established and there was recorded an increase in the number of believers and localities opened to the Faith.
On instructions from thea Regional Administrative Committee was appointed in September, 1969, and charged with responsibility for governing the affairs of the Faith in the territories of Chad, Gabon, Congo (Brazzaville) and the Central African Republic, in preparation for the election, at Ridvan, 1970, of the first National Spiritual Assembly of the Baha of Central Africa with its seat in Bangui. During her ten day visit to the Bangui area in January, 1970,
Abdu'l-Bahá R6biyyihKhAxrnm did much to encourage and deepen the Baha in the several communities she visited, including a Pygmy village in the forest area. The inaugural Convention at Rid 1970, blessed by the presence of the Hand of the Cause Abu'1-Q~sim Faizi, was a happy event.
Delegates and friends from allfour countries converged on Bangui and a special bus brought more friends from Chad than had ever been welcomed at one time.
The main goal of the year ahead was to prepare, in turn, for the division of the region into three new National Spiritual Assembly areas � Chad, the Central African Republic, and Congo (Brazzaville)/Gabon.
To this end the work of expansion and consolidation was continued. The encouragement provided by a visit of the Hand of the Cause Rahmatu'lIAh Muh6jir led to the purchase at Nawruz (New Year), 1971, of the
National Ijaratu'1-Quds.Because of misrepresentations made to it about the true nature and purpose of the Faith the Government imposed a temporary ban on the activities of the believers extending from November, 1970, to February, 1971.
Following a visit by Dr. 'Aziz ~Navidi, a special meeting of the Council of Ministers was called to study documents prepared in application for recognition and registration of the Faith. The application was granted on February 13 and that day, and for the next twenty-four hours, a special radio announcement was broadcast with each news bulletin, the first public proclamation of the Faith by radio in the country.
Hindrances removed, the activities of the Bahá'ís increased and the Faith surged forward. At Ridvan, 1971, in the presence of the Hand of the Cause
'Au-Muhammad VarqA, and CounsellorOloro Epyeru, the first Annual Convention of the Central African Republic elected its first National Spiritual
Assembly. A Victory Conferenceled by Counsellor Isobel Sabri in October, 1971, focused on the outstanding goals of the Plan confronting the believers. In March of 1972 a Temple site of over five hectares was acquired on the outskirts of Bangul and at Ri4lvAn, 1972, the friends gathered at the second National Convention geared themselves for total victory. In September, 1972, a national endowment of more than eleven hectares was acquired in the vicinity of Bambari and in February, 1973, a two-hectare plot of land situated forty-seven kilometres from Bangui was acquired for a teaching institute. A further application for land for a local endowment was made for two hectares in the west of the country, near Baoro.
By January, 1973, the Faith was established in 101 localities and there were more than nine hundred believers in the country.
Most of the expansion goals had been surpassed. On April 1 the Bahá'ís obtained permission to present a regular weekly radio programme on the national broadcasting network.
The programmes covered subjects including the history of the Faith, the lives of its Founders, Bahá'í administrative principles, social teachings and ordinances, and Christian subjects, and served the dual purpose of acquainting the public with the Faith and broadening the knowledge of the believers. The enrolment of Bahá'ís accelerated and many youth embraced the Cause. Local believers translated Baha literature into Sango, the national language, and a small leaflet was published in Baya, another indigenous tongue.
RPjvAn, 1973, dawned on a victorious community.established and Baha resided in 115 localities scattered throughout twelve of the fourteen administrative divisions of the country. More than one thousand believers, many of them youth, were ready to carry forward the Faith which was now not only recognized by the authorities but had achieved equality of standing with other religions in the country. Most of the important property goals had been achieved and the remainder were well on the way to completion.
Through the bounties of Bahá'u'lláh, the small sapling had grown, in five short years, from a tender shoot to a sturdy young tree producing its first fruits.
CHADand East Africa from 1956 to 1964, of Uganda and Central Africa from 1964 to 1970, of Central Africa from 1970 to 1971, and at Ri~v~n, 1971, in a shelter of poles and straw matting constructed on land donated to the Faith by the Baha of the village of Gassi, the first
National Spiritual Assemblyof Chad came into being with its seat in Fort Lamy (known since 1973 as N'Djam6na). Representing the Universal House of Justice was the Hand of the Cause Enoch Olinga.
At RidvTh, 1968, only three months after the settlement in Chad of two pioneers, there was but one Baha community, in the capital city of
N'Djam6na. Immediatelyafter RiQvAn of that year the Faith began to expand rapidly.
Page 208� � The fourth Annual Convention for the election of the Nationai SpiritualAssembly of the Bahá'ís of Tanzania held at the National Ha4ratu'l-Quds, Dar-es-Salaam; May 25 � 26, 1968. The Hand of the Cause Enoch Olinga is seen third from the left, standing.
Small rooms were rented in various areas of N'Djam~na, focal points from which the Message could be broadcast and the knowledge of the believers deepened. From among the Baha who attended study classes in these centres arose local teachers eager to carry the Faith into the villages to the south and east of the city. At Ri4vAn, 1969, thirteen Local Spiritual l Assemblies had been established, twenty-one e localities had been opened, and more than one thousand Bahá'ís enrolled.
Aided by the visits of Hands of the Cause, Counsellors and international travelling teachers s the Faith continued to spread. Chadian teachers and pioneers established the Faith in three more areas of the country, Moundou, Bongor and Sarh.Local Spiritual Assemblies increased d to twenty-seven and the goal of seventy-five e localities was surpassed. Through the indefatigable e assistance of DriAziz Navidi the Chad Government officially recognized the Baha Faith as an independent religion and granted it full authority to function throughout Chad.
With the establishment of the National Spiritual Assembly of Chad at Ri~v6n, 1971, new Nine Year Plan goals were assigned by the Universal House of Justice, with only two years of the Plan left in which to achieve them. Again there was an influx of Hands of the Cause, Counsellors, travelling teachers and pioneers.
Chad also cooperated with its sister Assemblies.blies. In 1970, two African believers from Chad went as pioneers to the Republic of Congo. In December, 1972, six members of the Chad community participated in the first regional Youth Conference for the Central and East Africa zone held at Yaoundd, Cameroon. On their return from the conference, they taught and deepened in the French-speaking villages all the way to the Chad frontier. Thus the youth began to make a vital contribution to the teaching work.
At RhjvAn, 1973, Chad was able to report victory in almost all its obtainable assigned goals under the Nine Year Plan. The number of Local Spiritual Assemblies had been increased from twenty-seven to fifty-two; 273 localities bad been opened to the Faith; the community
Page 209numbered more than 3,500; seventy-five children had been instructed in the Bahá'í principles at the school conducted by the National Spiritual Assembly at Gassi; and children's classes had been held in the Bahá'í Centres at Moun-dou and Sarh. A Teaching Institute, National llazfratu'1-Quds, a national and five local endowments had been secured, the latter five through the generosity of village believers in Toukoura, Kalem-Kalern, Baijinba, Banda I and Manda. Translation of Bahá'í literature was made in the Kanouri language.
"Only the confirmations of the Blessed Beauty showered upon all those who arose to spread His world healing Message in Chad could have brought about such victories in the short space of five years," the National Spiritual Assembly reported.
Semi~annual Conference of the Continental Board of Counsellors andAuxiliary Board members, Bangui, Central African Republic, March, 1972. Dr. Mihdi Samandari of the Western .4frica Board of Counsellors is seen on the far right.
Page 210Central America and the Caribbean With the formation in 1957 of two regional National
Spiritual Assembliesin Central America and two in South America, the scope of the Ten Year World Crusade took on new dimensions. In both
Central and South Americaemphasis was placed upon establishing a National Spiritual Assembly in each of the Republics.
By 1961 this objective was largely achieved and in 1964 seven fledgling
National Spiritual Assembliesin the Central region of the Americas joined forces with forty-nine sister National Spiritual Assemblies to meet the challenging tasks of the Nine Year
Plan.and the islands of the Caribbean were administratively joined together in a sprawling great Regional National Spiritual
Assembly of Central Americaand the Antilles, formed in 1951. As a result of the establishment of various Regional National Spiritual Assemblies, the far-flung islands of the Caribbean have reached a level of administrative independence which offers a firm base for healthy growth.
The Caribbean Bahá'í communities, with their multiple languages (Spanish, English, French and Dutch), their small and unusually mountainous topography set in a vast sea area, their comparative underdevelopment as economic and social entities, have posed very special challenges for the settlement of pioneers, the circulation of travelling teachers, and the establishment of firmly rooted Bahá'í communities.
Great credit is due the few who have pioneered this scattered seagirt world of beautiful tropical islands inhabited by blacks and whites, Amerindians,
East Indians and Chinese.Assembly of Belize, with its seat in Belize city, came into being in 1967 and at Ri4lv6n, 1968, the community comprised thirteen Local Spiritual
Assemblies and Bahá'ísresided in eighty-one localities. The rapid growth of the Faith in this area, the National Spiritual Assembly commented, is attributable in part to a steady stream of visiting Bahá'í teachers including American Bahá'í youth who participated in projects in two successive years and who "together with native youth and pioneers conducted energetic campaigns which resulted in numbers of new believers". Particularly appreciated were the visits of Dr. Arthur Dahi whose professional commitments brought him to the area on a number of occasions at which time he made his services available to the Baha friends.
Noteworthy accomplishments of the Belize Bahá'ís in the period being surveyed are~ incorporation of the National Assembly by a
Page 212special Bill; the incorporation of four Local Assemblies; exemption from school attendance on Bahá'í Holy Days; construction of a Teaching Jnstitute named in honour of the Hand of the Cause Enoch Olinga; acquisition of a National Ijaziratu'I-Quds; compilation and broadcasting of a regular series of weekly radio programmes; establishment of a correspondence course and the compilation and publication of lessons for Baha children's classes.
COSTA RICAA part of the area administered by the Regional National
Spiritual Assembliesof Central America and the Antilles (1951 � 1957) and of Central America, from 1957, Costa Rica elected its first National Spiritual Assembly in 1961 with its seat in San Josd.
Resounding success marked the efforts of the Costa Rican community in dealing with the goals of the Nine Year Plan: all the civil divisions of the country were opened to the Faith; Local Assembly goals were exceeded by thirteen; groups were exceeded by five; and by Rid 1973, fifty-one localities in excess of the goal of one hundred had Bahá'ís residing therein.
The Guanacaste Bahá'íscompleted their goal of establishing twenty-nine new Local Spiritual Assemblies within a two-year period.
The believers of Talamanca, a mountainous area sparsely populated by various indigenous tribes, the National Spiritual Assembly reported, "are self-sufficient, responsible, devoted and engaged in active service to the Faith two Baha Centres were constructed with their own materials and labour." The Minister of Education authorized the Costa Rican school system to recognize Bahá'í Holy Days and students are excused from classes with the written consent of their parents.
Although Baha education for women has not commenced on a formal or regular basis there are outstanding women Bahá'ís active in various communities and some children' s classes are already in operation using materials prepared for this purpose. The National Youth Committee, the National AssenThly commented, "is extremely active, dedicated and of unusual capacity and activities have been initiated in the University."
An international YouthConference in December, 1972, sponsored by the Continental Board of Counsellors was an outstanding success, as were two intensive teaching projects. The first of these, held in 1971, resulted in one hundred new believers accepting the Faith and six new towns were opened in a short time. The second, spearheaded by Auxiliary Board member
Ruth Pringle of Panamain January, 1972, and supported by devoted and gifted youth, attracted new believers of capacity who greatly reinforced the teaching efforts in Costa Rica.
EL SALVADORLike its neighbour, Costa Rica, El Salvador was part of the area of two successive Regional National Assemblies before establishing its own National Spiritual Assembly in 1961, with its seat in San Salvador.
The early years of the NineSpiritual Assembly reported, were a period when the "enrolling of one new believer was an occasion for considerable celebration a handful of be]ievers struggled against despair and worked to the point of exhaustion; there were many tests, much anguish and desperate prayer.., the nine localities and three Local Assemblies that were the frail pillars of the National Spiritual Assembly had not grown appreciably since 1961 and these had been sustained with so much self-sacrifice and effort that even modest goals appeared beyond reach."
In 1968 these struggles and prayers began to bear wondrous fruits. "A new spirit was born in the community," the National Assembly commented, "which manifested itself particularly in the enrolment of new believers, especially among the youth. These, working side by side with members of the existing community and newly arrived pioneers of outstanding calibre led to victories on a scale not anticipated."
In 1968, coinciding with a visit of the Hand of the Cause Ugo Giachery, the Bahá'ís prepared an exhibit for the El Salvador International Fair which was the occasion for the dissemination of 37,000 specially printed pamphlets. Similar participation was arranged in 1970 and 1972 when 71,000 and 108,000 pieces of informative literature were distributed at the International Fair and 490 specially prepared radio announcements were broadcast. Much free press coverage accompanied the most recent of these exhibitions.
Page 213Bahá'í International Teaching Confrrence, El Salvador; May, 1969. The Hand of the Cause Dr. Ra~matu'Ildh Muh4iir is seen standing jn the centre.
Proclamation commenced in the villages making use of the considerable musical talents of a pioneer couple and many embraced the Cause. A crash programme of consolidation produced a series of quarter-yearly conferences. Regional youth institutes were also conducted and a correspondence course was launched with over four thousand subscribers.
Weekend teaching trips using newly designed deepening material sustained and strengthened the faith of the new believers.
More than one hundred participated in these trips in one year alone and in one three-month period more than ninety such weekend trips were reported.
Two books, five pamphlets and various other teaching aids were produced and distributed to other Spanish speaking countries.
Eight Salvadorean believers served as international travelling teachers and two pioneered abroad. The Proclamation of Bahá'u'lláh was presented to the President of the Republic. Many special projects were undertaken including one where thirty-six believers visited a mountain village, remained four days and enrolled ninety per cent of the population.
In the five year period under discussion the Salvadorean Baha community grew twenty times in number and its teaching goals were far surpassed. Asked to establish one locality in each of the fourteen Departments of the country, the friends established two or more Local Spiritual Assemblies in all Departments but one; the goal of establishing nine Local Assemblies was far outdistanced through the establishment by Ri4lvTh, 1973, of fifty-five Local Assemblies; and 231 localities were opened to the Faith outstripping the goal of twenty-seven.
GUATEMALAWith the disbanding of the Regional National Spiritual Assembly of Central America in 1961, the National Spiritual
Assembly of Guatemalawas established with its seat in Guatemala City. By Ri4lv6n, 1968, there were nine Local Assemblies and the Faith was established in seventy-seven localities.
The Teaching Institutein Chichicastenango, named after the Hand of the Cause Dorothy Baker, was the venue of a series of conferences, summer and winter schools and other activities designed to pave the way for community-wide participation in teaching. A youth group from the United States visited in June, 1969, were housed at the Institute, and intensified the involvement of local Bahá'í youth. A series of
Page 214international teaching conferences for youth reinforced this effort and in the summer of 1972 a youth project group from the United States spent some time in Guatemala.
An important development of the period under scrutiny was the teaching and enthusiastic reception of the Faith by the black minority of Guatemala concentrated on the east coast, in Livingston where the local believers, using native materials, constructed a Bahá'í Centre, permission for the use of the land and construction having been granted by the municipal authorities, The building was dedicated in February, 1972, named after the Hand of the Cause Enoch Olinga, and has served both as a Bahá'í Centre and kindergarten.
Literature was translated and published in four indigenous languages.
In 1971 Baha children were exempted from attending school on Bahá'í Holy Days. Concentrated teaching among youth in 1972 in Barberena,
Ciudad Vieja, Esquintlaand Asun-ci6n Mita proved rewarding and at the conclusion of the Plan, twenty-two per cent of the Bahá'ís of Guatemala were youth. Resounding successes were registered at RhJv~n, 1973: total Bahá'í membership had almost quadrupled between 1968 � 1973; believers resided in 264 localities, with at least one locality in each Department; and the number of Local Assemblies had grown to twenty-seven, At least six communities were holding regular children's classes, Typical of Bahá'í community life in Guatemala, the National Spiritual Assembly stated, is Palmira Vieja, a mountainous pueblo bordering Mexico, where the Faith flourishes without a resident pioneer and where the believers hold regular meetings, deepening sessions, children's classes and are in regular communication with the National Spiritual Assembly.
HONDURASAssembly of Honduras was formed, with its seat in Tegucigalpa, and its jurisdiction embracing
Islas de Baha.A greater receptivity to and acceptance of the Faith was noted by the National Spiritual Assembly in the five year period included in this survey.
Institutes and proclamation projects were held in a number of centres throughout the country and two significant youth conferences, ences, one in La Ceiba and one in KarbilA.' The Bahá'ís participated in radio and television programmes and in the villages were able to present the Faith through slides, musical presentations and visual aids. Mr. and Mrs. M. Dreyer and "The New Era Trio" made valuable contributions and four youth projects involving American Baha youth resulted in opening new areas to the Faith and carrying the Teachings to the masses, Children's classes were established in a number of centres.
A National Ijaziratu'I-Qudswas constructed in Tegucigalpa, and some endowments were acquired.
Surveying their progress at Rig1v~n, 1973, the National Spiritual Assembly reported that six additional Local Assemblies achieved incorporation making a total of twelve; fifty Local Assemblies were formed, surpassing the goal by ten; and the goal of establishing the Faith in 150 localities was outdistanced by the win-fling of 212. Baha literature was produced for use in teaching and deepening and the Argen-tinian Baha correspondence course was adopted for local use.
MEXICOWith the dissolution of the former Regional National Spiritual Assembly of Central America in 1961, the NationaL Spiritual Assembly of Mexico was elected, with its seat in Mexico City and its territory embracing Cozumel Island, Las Mujeres Island, Quintana Roo Territory and
Sen Reservation, Althoughprevented by circumstances beyond their control from achieving all their goals, the believers of Mexico more than doubled the goal of establishing fifty Local Assemblies by raising the total to 104 and the goal of establishing the Faith in 150 new localities was exceeded by more than thirty.
An important step forward in the Baha education of children in this period was made in the villages where mothers and youth gave weekly classes using material provided by the National Committee dedicated to that service. A large number of youth entered the Faith and with enthusiasm and spirit initiated their own conferences and deepening classes through their National Youth Committee and individual enterprise; they took an increasingly large 'SeeMarcia Steward de Matamoros, "In Memoriam", The Bahá'í World, voL xiv, p. 304.
Page 215I The first Ba/id'! College Club of Latin America, University of the Americas, Puebla, Mexico; 197].
part in regional teaching activities and Baha administration.
The Faith was carried to the Universities of Nomclova, Coahuila, Monterrey, Nuevo Leon and the University of the Americas, Cholula,
Puebla, where a Bahá'í Cluband books were placed in its library and in the Faculty of Investigation of Philosophy. Bahá'í students at the National
Polytechnic InstituteOn three occasions in Mexico City and one in Merida, Yucatan, the Bahá'í Message was given on television. A series of radio announcements was broadcast by four radio stations in Mexico City and in Oaxaca a weekly radio programme using quotations from the Writings was broadcast over a period of several months. Extensive proclamation and teaching trips carried the Faith throughout Mexico and a veritable "army" of thirtyfive regional teachers constantly visited and encouraged communities in their respective areas. Enro]ments were recorded among the Sen Indians and the Tara-humaras of Chihuahua and a number of pioneers, some of them Mayan, served on the homefront or as international pioneers.
Outstanding characteristics of the period, reported by the National Assembly, were a heightened sense of unity of purpose in the community and the acceptance of the Faith by numbers of dedicated youth who immediately arose to serve the Cause in many capacities.
NICARAGUALike its sister communities in Central America, the Nicaraguan community had been administered by two successive Regional National Assemblies until 1961 when the National Spiritual
Assembly of NicaraguaThe early and mid years of the Nine Year Plan were a period of testing of the community and were characterized by a slow but steady progress. Between Ri~1vTh, 1968, and RiQv~n, 1973, the number of Local Spiritual Assemblies increased from thirteen to nineteen; the number of localities where Baha reside grew from forty-seven to sixty-nine; and membership of the community more than trebled.
Bahá'ís were resident in all Departments of the country by the end of the Plan. In a six-months period alone, toward the end of the Plan, almost two hundred new believers accepted the Faith and thirteen localities were opened to the Cause.
Page 216and visiting Baha youth were extremely valuable in achieving progress towards the goals estab.-lished for Nicaragua.
The Bah6 'i world was keenly distressed by the earthquake which, in December, 1972, virtually destroyed the city of Managua. Although damaged, the Managuan Baha Centre was reported still standing with the Greatest Name in place on the wall.
"There are no known killed or badly wounded Baha'is," a report to the World Centre stated, "which is in itself a miracle as many had their houses collapse over them there are still three valiant pioneers at their posts, Cynthia
Lucas in Bluefields, Ceceliain Granada.. a meeting was held with the seven National Spiritual Assembly members still in Nicaragua."
It was reported that plans were laid for active teaching in large centres of population which were flooded with refugees.
PANAMAAssembly of Panama came into existence in 1961 with its seat in Panama City, following dissolution of the Regional National Spiritual Assembly which had directed the affairs of the Faith in Central America.
Even at the beginning of the five year period being reviewed many Bahá'í youth were among the most active teachers and were particularly successful in maintaining contact with believers in the most inaccessible areas of the country and some had pioneered to the interior spending up to a year or more establishing Baha communities and travelling into the surrounding countryside. However the role of youth became increasingly significant and the National Youth Committee became more dynamic and creative.
A youth bulletin of high quality was produced, a Bahá'í Club was formed at the University of Panama which held institutes throughout the country for the purpose of stimulating and deepening the knowledge of new Bahá'í youth and there was an increase in youth membership from 296 in 1968 to 1,245 at Ri~1v6n, 1973. "Their assistance has been vital," the National Spiritual Assembly reported, "and they constitute the backbone of the teaching force."
Considerable success was met in attempts to establish children's classes throughout Panama and an imaginative and hardworking committee produced a wide range of teaching material in Spanish, the lack of which had previously handicapped this effort. In addition to lessons the children were provided with art materials as well as illustrated cards on subjects related to the Faith. An increasing number of indigenous believers responded to the encouragement to become involved in teaching these classes.
Effective changes in the structure of the National Teaching Committee hastened completion of homefront goals and pioneer placements.
Travelling teachers from many areas visited Panama and the country was blessed with many visits from some of the Hands of the Cause,
Continental Counsellorsand members of the Auxiliary Board. The dedication of the Mother Temple of Latin America' brought many teachers to the country and gave an additional impetus to the teaching work that resulted in more than two thousand conversions to the Faith.
The efforts put forth and the sacrifices made resulted in the meeting or surpassing of all Panamanian goals in the Nine Year Plan.
The number of Local Assemblies increased from forty-four to eighty-nine and the number of localities where Baha reside grew from
244 to 334. Bahá'í Writingswere translated and published in three indigenous dialects, Cuna, Guaymi and Choco.
The CaribbeanAssembly of Cuba was established in 1961 with its seat in Havana. Although in the period under review the believers there were restrained by local circumstances from participating in the activities of the Faith to a full extent, nevertheless they did maintain their association, their administration and, in full measure, demonstrated their loyalty and steadfastness.
DOMINICAN REPUBLIC'See p.633 for a report on the dedication of the Mother Temple of Latin
America."All but one of the goals of the Nine Year Plan were achieved in the last three years of the Plan," the National Spiritual
Assembly reported. "Creditfor the conception and inspiration of the massive teaching plan must go to the Hand of the Cause
Rahmatu'llAh MuhAjirwho in his visit in January, 1972, encouraged us to think in terms of mass teaching..,
the support of this endeavour by the Baha community enabled large gains to be made; the community grew from only a few hundred to over three thousand believers."
Even at Ri~v&n, 1971, the goal of achieving fifteen Local Assemblies was met and by Ri~Iv~n, 1973, twenty-seven had been established. Baha resided in almost one hundred localities by the end of the Plan, far surpassing the goal of forty-five.
Exemption of children from school on Bahá'í Holy Days was obtained from the National Secretary of Education in 1972 and in the following year five Local Assemblies achieved incorporation.
In 1968 The Proclamationof Bahá'u'lláh was presented to the President of the
Dominican Republic, JaoquinBalaguer, and the programme of acquainting officials of the government with the Faith was continued in 1972 � 1973 when similar presentations were made to many Provincial Governors.
Although no formal programme of educating Baha children was accomplished on a national level in the period under review, several Local Assemblies held regular children's classes, and Bahá'í youth were active in many areas of service. The first
Bahá'í Youth Conferenceof the Antilles was sponsored by the Continental Board of Counsellors in November, 1971.
"Many took part in the 1972 teaching project which carried the Faith to the masses in six chosen areas and resulted in the enrolment of 1,700 new believers," the National Spiritual Assembly stated, "but the heroic and continuous effort of the young pioneers, Frank and Agnes Shefl'ey, was outstanding."
HAITIAssembly of Haiti was formed in 1961 with its seat in Port-au-Prince.
Although for a brief time in the period under review the Bahá'í community of Haiti functioned under an Administrative Committee appointed by the Universal House of Justice, the National Spiritual Assembly was reconsti tuted in 1971 and, strengthened by the tests and trials experienced in its early development, the administrative institutions matured and the teaching work progressed.
The teaching goals assigned to the Haitian community were completed during the first seven years of the Nine Year Plan and by RPIv&n, 1973, sixty-nine
Local Spiritual Assemblieshad been established (nineteen in excess of the goal) and Bahá'ís resided in 105 localities (surpassing the goal by five). Pioneers from Haiti settled in the Central African Republic, Dahomey and Guadeloupe.
Construction was commenced in P&ionville of a Bahá'í Institute named after the late Hand of the Cause
Lero Joas.' Three Bahá'íschools functioned during the period being surveyed:
The Amelia Collins Schoolin Liancourt, founded in 1962; Mt. Carmel School, Pont-Benoit, founded in 1965, and 1'Institution mixte bah6'ie de L6ogane, founded in 1969. In addition, four other schools were founded by Bahá'ís and operated for varying periods of time.
JAMAICAAssembly of Jamaica was established with its seat in Kingston. At the mid point of the
Nine Year Plan the NationalSpiritual Assembly described itself as emerging from a period of severe trials and discouragement. The visits of the Hands of the Cause Ugo Giachery in 1968, and Rabmatu'llAh MuhAjir in 1969, the National Spiritual Assembly commented, resulted in an awakening of the Baha community to the challenges of the Nine Year Plan and a fresh infusion of inspiration and determination. A constant flow of pioneers, travelling teachers, members of the Board of Counsellors and its Auxiliary Board, youthful singing groups � these assisted in turning the tide. The National Assembly achieved its goal of incorporation at RhlvAn, 1970, and in a jubilant mood received a welcome visit from the Hand of the Cause
Enoch Olinga in AugustEarly in 1971 a mass teaching project in which visiting Bahá'ís from the deep south of the United States worked closely with local native teachers resulted in the enrolment of approximately one thousand new believers and
'See "In Memoriam", Thean increase in the number of Local Assemblies from six to fifteen. Old and new believers collaborated to prepare for the Caribbean Conference held in Kingston in May, 1971. The Conference, the National Assembly reported, had a "brilliant effect" upon the people of Jamaica, resulted in widespread publicity and carried the Message of Bahá'u'lláh throughout the island.
The first Summer Schoolof Jamaica was held in 1972 and the majority of Nine Year Plan goals were accomplished within the year. Recognition of Bahá'í Holy Days was obtained; steps were taken toward recognition of Bahá'í marriage; four additional Local Assemblies were incorporated and a triumphant community, by Ri4lvAn, 1973, registered the establishment of twenty-two Local Assemblies plus one in Grand Cayman Island.
In addition, it was reported that the Faith was established in 120 localities.
THE LEEWARD AND VIRGINSpiritual Assembly of the Leeward, Windward and Virgin Islands came into being in 1967 with its seat in Charlotte Amalie, St. Thomas, Virgin Islands.
At Ri4lvTh, 1972, the area was split and two National Assemblies were established, the National Spiritual Assembly of the Leeward and Virgin Islands the seat of which remained in St. Thomas and the jurisdiction of which extended to Anguilla, Antigua, Barbuda, Guadeloupe, ile des Saintes, Marie Galante Island, Martinique, Saba, St. Eustatius, St. Kitts-Nevis, Montserrat, St. Barth6lemy, the Virgin
Islands and St. MartinIsland; and the National Spiritual Assembly of Barbados and the Windward Islands with its seat in St. Lawrence, Barbados and comprising within its jurisdiction Barbados, Grenada, the Grenadines, St. Lucia, St. Vincent and Dominica.
The chartered ship bearing Bahá'ís to and from the
Caribbean Conferencestopped in St. Thomas on its return voyage to the United States, and the teaching efforts of the passengers resulted in a number of people embracing the Faith. A delegation of Bahá'ís called upon the Governor of the Virgin Islands.
Teaching teams, both local and from the United States and Canada, as well as travelling teachers of international reputation, visited various islands and assisted with the work of consolidation.
There was considerable teaching activity among the French-speaking population of the islands and the administrative foundation of the Faith was strengthened.
Recognition of Bahá'ímarriage was achieved in 1970 through an enactment by the Legislature of the Virgin Islands amending the Virgin Islands Code and the amendment was signed into law by the Governor. A Temple site and fja4ratu'1-Quds were acquired in or near Charlotte Amalie and a national endowment was secured on Montserrat Island.
PUERTO RICOPuerto Rico, mentioned by 'Abdu'l-Bahá. in His Tablets of the Divine Plan, comprised, at RiQvTh,
1968, one Local SpiritualAssembly (San Juan, est&blished in 1944) and two groups. From 1925 until 1972 it was under the jurisdiction of the National Spiritual Assembly of the United States. At RiQv6n, 1972, the National Spiritual
Assembly of Puerto RicoThe establishment in 1968 of a Goals Committee based on the island and fluent in Spanish heartened the Puerto Rican believers, resulted in the intensification of the teaching effort, enlargement of their newsletter, translations of deepening materials and presaged the enrolment of fifteen youth at a Mayaguez meeting in 1969.
"As a result of these first fifteen," the National Assembly reported, "over three hundred enrolments followed within the next year, thus setting in motion a new phase in the annals of the North American
Bahá'í community." Thesubsequent visits of the Hands of the Cause and talented resource people assisted in broadening the foundation of the faith of the new believers.
Enrolments continued and many new centres were opened. Assessing this period the National Spiritual Assembly stated, "Believers, particularly youth, travelled to the beautiful mountainous inner areas of the island telling the story of Bahá'u'lláh to men on horseback and families living on mountain tops whose houses could be reached only by agile-footed lovers of Bahá'u'lláh longing to share His Message.
Proclamation meetings were held in many areas in the city square and much teaching was done through means of person-to-person encounters and presentations of slides and films about the Faith."
Page 219A group of BaIzcI'is at the Regional Bahá'í Conference, Port-au-Prince, Haiti; July, 1969. The Hands of the Cause Dhikru' lid/i K/Pie/em and Dr. Rakmatu'lIdh Muhdjir are seen in the back row, third and fifth from the right, respectively.
Encouraged by the record of achievement of the Puerto Rican community the Universal House of Justice in 1971 called for the forma- lion of the National Spiritual Assembly at RiQvAn, 1972, and increased the number of g&als assigned to the believers. Originally requested to raise the number of Local Assemblies to three, the National Assembly reported that eight had been established at Ri4vAn, 1973, and one had achieved incorporation.
In addition, Baha resided in thirtyfive localities; the islands of Culebra and Vieques were opened; the community had witnessed the departure of the first Puerto Rican pioneer to settle in another country (Peru), had the joy of seeing the first Puerto Rican visit the Holy Land as a pilgrim and rejoiced that five members of the first National Spiritual Assembly attended the
International ConventionAssembly of Trinidad and Tobago, with its seat in Port-of-Spain, was established in 1971, another pillar of the Bahá'í administrative order erected in the
CaribbeanThe Faith in these islands grew at a dramatic pace throughout the five year period under scrutiny.
Between 1968 and 1973 the number of Local Assemblies increased from one to seventy-two; the number of localities where Bahá'ís reside from one to two hundred; and there was a hundredfold increase in the size of the Baha community.
The work in this area was greatly enhanced through a series of visits from some of the Hands of the Cause, members of the Continental Board of
Counsellors and AuxiliaryBoard members, and through a number of conferences sponsored by the Counsellors, the
National Teaching CommitteeTo a remarkable degree the community enjoyed cordial relations with outstanding figures in the islands and achieved a vast amount of publicity through the friendly interest of sympathetic members of the press, radio and television.
Commencing in December,five-minute weekly radio programme has been carried over Radio Trinidad which has served to "carry the message of the Baha Faith to the entire population."
Baha books have been presented to a number of dignitaries and placed in libraries throughout the islands.
The presen~ tation of literature to schools resulted in permission being obtained for the Bahá'ís to present lectures and slide programmes on progres~ sive revelation to students and teachers, followed by lively debates.
In addition to numerical growth, the National Assembly reported the following achievements: exemption from attendance at school on Baha Holy Days and recognition of Baha marriage, in 1970; acquisition of a Temple site and endowment land, in 1972; and in the same year, by Act of Parliament, incorporation of the National Spiritual
Assembly.The Windward Islands and Barbados, visited as early as 1927 by the Hand of the Cause Keith Ransom-Kehier, are part of the Lesser Antilles to which 'Abdu'l-Bahá directed attention in His Tablets of the Divine Plan. In the early years the development of the Faith in the Lesser Antilles was under the direction of the National Spiritual Assembly of the United States. At RPjv6n, 1967, the National Spiritual Assembly of the Leeward, Windward and Virgin Islands was established under whose jurisdiction the Windward Islands remained until Ridvan, 1972, when an independent National Spiritual Assembly was formed in the Windward Islands with its seat in St. Lawrence, Barbados.
The geographic location of these islands in the southern Caribbean, together comprising an area of one thousand square miles, including four large and ten smaller islands, presented many challenges to travelling teachers and pioneers alike. "That the Faith grew from two believers in 1953 to more than 2,500 believers with a
National Spiritual Assemblyand twenty-seven Local Assemblies by the end of the Nine Year Plan is testimony to the Divine Grace of Bahá'u'lláh and the persistent efforts of stalwart pioneers, travelling teachers and new friends," the National Assembly reported.
In this period the first indigenous believers arose as pioneers to establish the Faith in other islands; mass teaching projects were inaugurated; the first Teaching Institute was held; the enrolment of the first Carib Indian indigenous to St. Vincent was recorded; widespread newspaper, radio and television publicity was achieved; and The Proclamation of Bahá'u'lláh was presented to the Governor-General,
His Excellency Sir WinstonScott, who accorded cordial audiences to the Hands of the Cause Abdu'l-Bahá Rfl1~yyih KhAnum (who represented the Universal House of Justice when the National Spiritual Assembly was formed at the inaugural Convention in 1972) and Enoch Olinga.
Page 221Twenty years after the Tablets of the Divine Plan were revealed by 'Abdu'l-Bahá to the handful of believers in North America, Shoghi Effendi cabled the friends assembled at the 1936 Convention of the Bahá'ís of the
United States and Canada:first century of the Baha era, ending May 22, 1944.
ESTABLISH STRUCTURAL BASISThis cable initiated the spread of the Cause throughout the Western Hemisphere.
The successive teaching plans, beginning in 1937 with the first Seven Year Plan, saw the establishment in 1948 of a separate
National Spiritual Assemblyin Canada. Nine years later, the Alaskan Bahá'í community elected its first National Spiritual Assembly. With the inception of the Nine Year Plan in 1964, the youthful 2 Messages to America, p. 6.
Page 222Alaskan community and the zealous Canadians assumed responsibilities, comparable to those borne by the veteran United States community, for spreading the Message of Bahá'u'lláh throughout
North America.Assembly of Alaska was formed in 1957 xvith its seat in Anchorage.
Alaska witnessed remarkable activity during the closing half-decade of the Nine Year Plan. Of the five virgin goals, two remained to be filled. Residents of the Pribiloff Islands enrolled and returned home, filling that goal.
St. Lawrence Island, forty miles from Siberia, was resettled by heroic pioneering, with the saw-ficial assistance of Bahá'ís of Kodiak,
Juneau and Seattle. Formationof a Local Spiritual Assembly in 1973 crowned these valiant efforts.
A thrilling thrust forward occurred in relation to the international goals. A number of pioneers departed for overseas areas and some settled in territories not assigned to Alaska. In the final year of the Plan alone, sixty-three Alaskans made more than eighty teaching trips to twenty-six different countries.
Within Alaska the number of Local Spiritual Assemblies more than doubled, from seventeen to thirty-eight, exceeding the goal by eight. The number of localities where Baha reside increased nearly threefold from fifty-three to 158, exceeding the goal by fifty per cent. There was nearly an eightfold increase in the number of Alaskan believers and a heightened degree of maturity was reflected in increased contributions to the
Fund.Early in 1969 the Continental Board of Counsellors met with the National Assembly and inspired the creation of a new Local Assembly through the settlement of pioneers in a hitherto "impossible" community.
The Counsellors sponsored a conference with the hand of the Cause 'AIf-Akbar Furtatan in Juneau in 1969, and in 1970 a minorities conference was held in Petersburg with the Hand of the Cause Enoch Olinga as honoured guest.
Proclamation activities continued as presentations were made to public officials, both local and national.
Up to the middle of 1970 most of the accomplishments had been the result of herculean efforts on the part of individual Baha'is. Victories, while thrilling and dramatic, lagged behind the goals assigned.
Early in 1970 the National Spiritual Assembly reported that Alaska had sufficient resources but the rate of development would have to be increased to ensure victory.
A dramatic remobilization of resources was inaugurated in consultation between the National Spiritual Assembly and Mr. Jenabe Caidwell, a member of the Auxiliary Board, who conceived a series of bold teaching innovations which were directed by the National Spiritual Assembly. The first, called "Procla-mation" mobilized teaching teams which travelled from town to town presenting programmes of Indian and/or Eskimo dancing, Bahá'í films, music and the Baha Message � simple and direct. Enthusiasm mounted and enrolments accelerated.
A new spirit was sparked at the 1971 National Convention when the community pledged to conquer Alaska spiritually and to bring to fruition the hope expressed by
'Abdu'l-Bahá in His Tabletsof the Divine Plan that Perchance, God willing, the lights of the most great guidance may illumine that country and the breezes of the rose garden of the love of God may perfume the nostrils of the inhabitants of Alaska.
Immediately after theSpiritual Assembly launched "Massive Encounter", designed to carry the Message of Bahá'u'lláh throughout the country. With permission of the Board of Counsellors, Mr. Caidwell was designated "Field Commander" and directed the day to day operations of the project under the supervision of the National Spiritual Assembly. Galvanized as never before, the body of believers became the "Army of Light" and all could serve through contributing the three resources of prayer, time or financial assistance. Nine-day Institutes prepared the field force through immersion in the Writings and "more than any other single factor," the National Assembly stated, "created the necessary spiritual orientation, zeal and moral courage." When willing listeners were found the essential features of the Faith were presented in a direct manner and hundreds upon hundreds embraced the Cause through this approach. A work force was created. Dedicated believers worked at any available job � usually cannery work � and contributed their entire earnings to the Fund for the teaching work. A twenty-four
Page 223Members of the National Spiritual Assembly of the Bahá'ís of Alaska, Apri4 1973, with the Hand of the Cause Jaldi Khdzeh (front row, third from tire left) and Mr. Jenabe Caidwell and Mr. Howard Brown, North American Auxiliary Board members (second and fourth from the left respectively).
hour "prayer watch" assured constant supplication for the success of these ventures. When prayer was suspended, the National Spiritual Assembly noted, morale deteriorated and problems developed. While the majority of the full-time participants were youth � many from the United States, Hawaii or Canada � Bahá'ís of all ages (including children), races, levels of education and material means gave exemplary service.
The National Spiritualinto sixteen regions for this systematic "spiritual conquest". By the end of the Plan the project had been more than ninety per cent completed; that is, the Faith had been proclaimed to ninety per cent of the villages, towns or cities in the area. Whereas in 1970 Alaska was behind schedule, two years later all the assigned goals had been completed and, through "Massive Encounter", Alaska completed its goals second oniy to Fiji.
"It is a significant tribute to the steadfastness of the believers and the strength of the Covenant that unity was maintained", the National Spiritual Assembly reported, "for nothing before fore had so tested the believers or posed such a challenge to internal unity as the radical departures which tested the very foundations of established teaching methods and swept up veteran believers in a whirlwind of unfamiliar activities."
Throughout the exciting five years Alaska received many inspirational visits.
In addition to those mentioned there were six visits from Mrs. Florence Mayberry of the Board of Counsellors and generous contributions of time by Auxiliary Board members Mrs. Peggy Ross, Mr. Ted Anderson, Mr. Howard Brown and Mr. Paul Pettit, the last two mentioned spending two months directing "Massive Encounter" in urban areas. Others far too numerous to mention gave greatly appreciated assistance, but tribute must be paid to the multiracial musical team of Baha Youth, "Windflower", who gave sacrificially of their time and talent and made a vital contribution not only on the homefront but internationally.
The half-decade ended with new challenges, as victories edged Alaska closer to the plea penned by 'Abdu'l-Bahá that the breezes qf the
Page 224rose garden of the love of God may pert hme the nostrils of the inhabitants of
Alaska."The last five years of the Nine Year Plan were memorable," the National Spiritual Assembly reported, "and Canadian Bahá'ís successfully fulfilled the share of the great trust assigned to them, the victory far exceeding anything we dared imagine at the midway point of the Plan in 1968."
Apart from the statistical victories, the National Spiritual Assembly commented, "something happened to the believers themselves as they made the effort which the Plan required � the emergence in Canada of a real sense of being a Baha community.
During these recent years especially this community, conceived over sixty years ago by 'Abdu'l-Bahá in references in the Tablets of the Divine Plan and born twenty-five years ago at Canada's first National Convention in 1948, has now begun to emerge in the consciousness of its members as an embryonic society with its own unique identity, but with the primary mission of serving and becoming part of the unification of mankind.
Its shape and quality can be detected in the achievements of the five year period just ended, and particularly in three main areas of effort: homefront expansion, homefront consolidation and overseas service.
The most dramatic and readily grasped fact is the sheer extent of the expansion of the community.
At the midway point in the Plan there were seventy
Local Spiritual Assembliesin Canada; the Plan ended with 201 Assemblies, forty-seven more than required. In the same period, the number of localities where Bahá'ís reside grew from 350 to approximately one thousand, a threefold increase. By 1971 the number of incorporated Assemblies had grown from twenty-six to fifty-seven, the established goal, and during the last year of the Plan in response to a supplementary appeal from the Universal House of Justice an additional thirty incorporations were added, thus gaining civil recognition for almost one half of Canada's local administrative bodies.
The Canadian believers demonstrated their maturity through dramatic and sustained increases in contribu-dons to the Fund.
"But the expansion has been more than quantitative," the National Spiritual Assembly noted.
"Following the 1967 proclamation by the Universal House of Justice to the Heads of State around the world, the Canadian community eagerly launched itself on the 'unknown sea' of proclamation, in a series of announcements to leaders of thought and various sectors of the population.
Through delegations, the preparation of briefs, pamphlets, and other publications, the intensive use of the mass communication media, and public events of every kind, an unprecedented degree of free publicity and goodwill were won for the Faith. The two main groups of the population to respond in large number to these teaching and proclamation efforts were the youth and the people of French Canada. At the height of the proclamation to youth, in 1971, the annual increase in membership reached fifty per cent. This response has greatly enriched the community's life, and enormously increased its attractiveness, as well as equipping it for a far more ambitious role abroad."
The five years from 1968 to 1973 witnessed an equally great advance in the consolidation of the Cause in Canada. Among the milestones in this development were the acquisition of a magnificent seventeen acre site for a Temple and National I5aziratu'1-Quds, together with a large building that presently houses the various departments of the National Office; and the rapid emergence from its former obscurity of the Institution of the National Shrine in
Montreal, the Maxwellhome visited by 'Abdu'l-Bahá in 1912, culminating in the formal recognition of the building by the civil authorities as a sanctuaire.
In 1968 the goal of creating a National Teaching Institute was realized with the erection of a large two-storey building on a property previously acquired in the Fort Qu'Appelle valley, Saskatchewan.
Here, too, the goal was surpassed by the subsequent establishment of Institutes in the far north, at Baker Lake and Frobisher Bay in the Arctic, and at Yellowknife in the District of Mackenzie, as support for the work of the Spiritual Assemblies established in those centres.
A new summer school was established at Bowser, British Columbia, on
Vancouver Island.Other significant developments in the field of consolidation included the rapid increase in the maturity of Local
Spiritual AssemblieskL~* ~he~iA4~ National Ha4ratu'1-Quds of Canada, Willowdale, Ontario; acquired in 1969.
which began to recruit overseas and homefront pioneers, mobilize and deputize teaching teams, assume direct responsibility for the national Fund, initiate imaginative proclamation programmes and demonstrate a new capacity to solve burdensome counselling problems, as an aid to which process the National Spiritual Assembly in 1971 established "Assembly Resource Teams" to provide the Local Assern-lies with teaching ideas, guidance on administrative principles and consultation on national programmes; the transformation of Canadian Bahá'í News from a modest bulletin to a vital, creative and bilingual organ of communication; the reorganization of the committee charged with the responsibility for sak and distribution of Bahá'í literature through its establishment as a department of the National Office with its own full-time staff.
During the concluding five years of the Plan the Canadian community was able to finance wholly or in part the acquisition of Temple or Ija4ratu'1-Quds sites in Iceland, Mauritius, Denmark, Trinidad and Venezuela, as well as contribute to the erection of the Temple at Panama; it settled 536 pioneers overseas or in other centres specified by the Universal House of Justice. Parallel with this effort, a wave of Canadians arose as travelling teachers and teaching teams, often in cooperative ventures with other national communities, to every continent and oceanic region of the globe.
The objective of the establishment of the National Spiritual Assembly of Iceland was achieved at Ri4vAn, 1972; Bahá'í literature in Icelandic was increased; and almost total civil recognition for the institutions of the Cause in Iceland was obtained. In September, 1971, the Canadian believers had the bounty of organizing in Iceland the last of the great Oceanic Conferences called by the Universal
House of Justice."Two aspects of Canadian activity overseas which were not specific responsibilities of the Plan but which have been very gratifying," the National Assembly reported, "were the opportunity given to a number of Canadian believers to serve at the World Centre and the major role Canada had assumed in meeting the urgent needs of the francophone world, in pioneer and teaching assistance, large-scale subsidy of French-language literature, and collaboration in audiovisual and translation projects."
Assessing the half-decade under review, the National Spiritual Assembly commented: "There is no significant victory which the Canadian community won during the Nine
Page 226Year Plan which was not the product of the close collaboration with the Hands of the Cause of God, with the newly-created Institution of the Continental Board of Counsellors and their Auxiliary Board members. The love and encouragement which they poured out flowed like oil through the entire machinery of the Cause.
The followers of Bahá'u'lláh in Canada have a growing awareness that they are a community but ahead lies the challenge set before them by the Universal House of Justice at the inception of the Plan � '.
this community now enters a new era in its history when it must raise in its great homeland a mighty structure representing all (its) many races, religious and cultural backgrounds... a religious community so unified, so dedicated to the oneness of mankind and the oneness of religion as to astonish and attract the mass of its fellow countrymen."'
THE UNITED STATESThe majority of the extensive goals assigned to the American community in the Nine Year Plan were accomplished during the period from 1968 to 1973, and in several instances the accomplishments surpassed the objectives. For example, at Ri3vAn, 1973, the
National Spiritual Assemblyrecognized 824 Local Spiritual Assemblies, exceeding the goal by 224; there were 4,809 localities where Bahá'ís resided, 1,809 in excess of the goal; and 238
Local Spiritual AssenThijeshad been incorporated, 121 more than at the beginning of the Plan which required the incorporation of one in each State. These statistics reflect a surge of energy and enthusiasm in the Baha community which had its genesis in the call of the Universal House of Justice at RhSvzkn, 1967, for worldwide proclamation of the Faith. "This call galvanized the American community to its roots," the
National Spiritual Assemblyreported, and assisted the community to embark "upon a simultaneous series of multifarious activities designed at once to call the attention of the non-Bah&i public to the Faith and to further expand and consolidate the community. Among the most outstanding of these activities were those which constituted: (I) the proclamation projects which took the
Message of Bahá'u'lláhto various strata of American society; (2) the Five Year Youth Program, which resulted in an unprecedented expansion of the Faith among young people and their pervasive participation in the administration of the community; and (3) the concerted teaching campaign in the Southern States designed to bring into the Bahá'í community large numbers of black people."
Proclamation activities, the National Assembly noted, "developed into forms of assertiveness heretofore largely untried by the believers," and resulted in an exploitation of "every likely national and special occasion, social condition, mass medium of communication as well as every possibility created by the commemorative publication of TheProclamadonofBahá'u'lláh." The overwhelming nationwide publicity which the Faith received as a result of the activities associated with the centenary of Bahá'u'lláh's proclamation to the kings (1967) signified a breakthrough which, the National Spiritual Assembly commented, "emboldened the initiatives of local communities and the National Baha
Public Information Officein their use of mass niedia on a wider scale. Several films were subsequently produced, notably A New Wind and It's Just the Beginning which were seen by millions on television; a series of spot announcements for radio and film clips for television were developed and disseminated throughout the country with impressive results; the heightened visibility of the community brought requests from radio and television stations for more and more Bahá'í programs; and newspapers and magazines also began carrying infinitely more feature stories and new items about the
Faith."Detailing some of the most outstanding proclamation activities, the National Spiritual Assembly stated: "The observance of International Human Rights Year in 1968 and of International Education Year in 1970 provided rich possibilities for Bahá'í functions, by which means the community combined its intention to strengthen its relationship with the United Nations and its proclamation objectives. Under the aegis of the North American
Bahá'í Office of HumanRights (NABOHR), which had been created both as a Bahá'í response to the human rights problems in the United States and a special proclamation agency, International Human Rights Year was observed nationaUy by the holding of ten regional Bahá'í conferences, one national conference in
Page 227On behalf of the North American Bahá'í Office Jbr Human Rights (NABOHR), Mrs. Juliette B. Buford (right), Director of NABOHR, accepts from Dr. Carl F. Hawver, Chairman of the
Silver Anvil Awards Committee, a Silver Anvil Trophy presented by the Public Relations
Society of America for outstanding performance in special events. With Mrs. Buford is Mrs. Natalie M. DiBuono. Assistant Director of the National Ba/nfl Public Information Department.
May 15, 1969.Chicago, and an awards banquet in Washington, D.C., on Human Rights
Day. International EducationYear was similarly observed by holding one national conference in Wil-mette, three regional educational conferences and a culminating awards luncheon in New York.
"In conjunction with these observances, the widely acclaimed statement embodying the Bahá'í position 'Human
Rights are God-Given Rights'was published and the Louis G. Gregory1 award, 'for service to humanity', was created. The unique design of the award was conceived by the noted American sculptor Vernon Voelz and executed in stone and bronze. Recipients were: Mr. Clark M. Eichel-'The Hand of the Cause Louis G. Gregory, "noble-minded, gold-hearted.., pride (and) example (to the) Negro adherents (of the) Faith loved, admired (and) trusted (by) 'Abdu'l-Bahá" Deceased 1951. See "In Memoriam", The Ba/id'! World, vol. xii, pp. 666 � 670.
berger for his work with the United Nations and particularly as chairman of the Commission to
Study the Organizationof Peace; the Xerox Corporation for its educational television projects on the history and contributions of black
Americans (1968); Dr.James L. Olivero, executive director of Southwestern Cooperative Educational Laboratory, for his work among children of minorities; the Children's Television Workshop for producing the educational program "Sesame Street" (1970); Mr. Roy Wilkins, executive director of the National Association for the Advancement of Colored People, for his extensive work in the field of human rights (1972). The net effect of these special activities was the increased recognition the Faith received in ever-widening circles.
The coveted Silver AnvilAward given by the Public Relations Society of America, Inc., for excellence in public relations programs, was presented to NABOHR (1968); and
Page 228the President's Commission for Observance of Human Rights Year (1968) cited the activities of the
Bahá'í community. Thepresentation of The Proclamation of Bahd'u' 116/i to government officials and prominent persons continued throughout the entire period and was largely responsible for the immeasurable increase in publicity given the
Faith."The Five Year Youth Program, described elsewhere in this volume, the National Spiritual Assembly said, "tremendously boosted the varied youth activities and reinforced the proclamation programs" and its goals, established in 1968 and developed within the framework of the Nine Year Plan were so successfully met by June, 1970, when the second national youth conference was held in Evanston, Illinois, that the National Spiritual Assembly was compelled to supplement the objectives of the program. From the proceedings of the second conference, attended by two thousand youth, the film It's Just the Beginning was produced. The highlight of the conference was the participation of the Hand of the Cause
Abdu'l-Bahá Ri~~iyyihKh~num who had temporarily interrupted her African teaching circuit to attend.
"Gaining impetus from the youth program," the National Assembly observed, "the summer youth projects which had succeeded on the homefront in previous years in employing the teaching ability of youth were expanded to the international sphere and in 1973, alone, 143 young people served in summer projects in Europe and Latin America, projects which, especially in Europe, had a signal effect upon the accomplishment there of the Nine Year Plan goals. The use of youth teaching teams became a regular part of the expansion work on the homefront."
International assistance was not confined to youth projects. Hundreds of believers set out for pioneer posts in the Far East, Africa, Europe, Latin America and islands in the vast Pacific Ocean.
Another important facet of international aid was the underwriting of property acquisitions to help a number of National Spiritual Assemblies meet their goals. To accomplish these tasks, the annual budget of the National Assembly has had to be increased each year.
An extraordinary development in the American Baha community prompted the
UniversalHouse of Justice on January 30, 1971, to cable the Baha world:
JOYEULLY ANNOUNCE BANAl"The beginning of that process," it was reported by the National Assembly, "can be traced to the Southern Teaching Conference which was held in Chattanooga,
Tennessee, on September12 � 14, 1969. A Deep South Committee was formed as a direct consequence and within six months its activities, encouraged by a number of scattered individual teaching successes, spearheaded large-scale enrollment of believers in the Southern States, particularly Alabama, Georgia, North Carolina,
South Carolina and Texas.The most spectacular results were experienced in South Carolina which had two
Local Spiritual Assembliesin 1968 and fifty-five by RiQv6mn, 1973. An important outcome of this rapid expansion was the establishment of the first permanent teaching institute in the United States, which was named in memory of the Hand of the Cause Louis G. Gregory and is situated in Hemingway,
South Carolina."In overview," the National Assembly reflected, "the celebrated development in the South had the effect of demonstrating the ripeness of the American Bahá'í community for expansion; it freed the teaching spirit of the believers throughout the nation and encouraged them to teach among other minorities, principally those people of Indian and Spanish-speaking background, resulting in an increase to 119 of the number of Indian tribes represented in the American Baha community; the translation of Bahá'í literature into twelve additional Indian languages within one year alone (1972 � 1973); and the inauguration of a sustained program of teaching among Spanish-speaking people in Arizona, California and Texas. The pervasiveness of this effect is attested by the fact that expansion accelerated in every region of the country and that
Local Spiritual Assemblieswere established outside the deep South in sufficient numbers to fulfill the Nine Year Plan goal of six hundred. It is noteworthy that over fifty per cent of the enrollments in these latter years occurred
Page 229Bahá'í exhibit at annual convention of the National Association of Human Rights Workers, Tulsa, Oklahoma; October, 1970. Similar exhibits arranged by the United States Bahd'iPublic Information Office were seen throughout the country during October.
among people between the ages of fifteen and thirty.
"This unprecedented expansion was also due in part to the direct or indirect influences of such developments, in particular, as the impact of the newly-established
Continental Board of Counsellorsand the stimulus produced by the several series of regional conferences which they held at different periods between 1970 � 1973; and the enthusiasm which American participants brought back from oceanic and continental conferences, notably the one held in Reykjavik, Iceland, to which two hundred of them went, and the one held in Kingston, Jamaica, for which a ship was chartered to transport the six hundred American Bahá'ís who attended."
Among the measures adoped by the National Spiritual Assembly to meet the challenges and complexities created by such rapid expansion were: the strengthening of Local Spiritual Assemblies through a series of training programs, forty seminars for Local Spiritual Assembly members being conducted between 1972 and 1973 alone; the publication of a Comprehensive Deepening Program in which all members of the community could participate; the promotion of the House of Worship as a centre of attraction to both the believers and the public; the increase and enrichment of Bahá'í
Summer/Winter Schoolprograms; the systematic use of weekend institutes for training in the principles of Baha administration and deepening the knowledge of the believers; the publication, in tabloid format, beginning in 1969, of two national internal bulletins The National Review and The American Baha'i, to facilitate the communication of news and special information; and the enlarging of the Publishing Trust facilities to enable it to produce and distribute audiovisual materials as well as literature for the community.
"Only time will demonstrate the full results of these measures," the National Assembly stated, "but signs of success are already apparent at Ri4vAn, 1973."
Page 230~s early as 1936 the Guardian wrote expressing the hope that by the close of the first Bahá'í century, May, 1944, the banner of the Faith of Bahá'u'lláh might be planted in "every state within the American Republic and every Republic in the American continent".
So urgent was this need that he asked the delegates to the Annual Convention of the Bahá'ís of the
United States and Canadain 1937 to prolong their sessions and come forth with a Seven Year Plan one of the objectives of which was to achieve establishment of a centre in each Latin American Republic and the Caribbean.The work in Latin America thus developed under the first Seven Year Plan (1937 � 1944), the second
Seven Year PIap (19461953)and by 1951 the Regional Natiohal Spiritual Assembly of South America had been formed including in its jurisdiction all South America except the Gujanas.
In 1957, with the dissolution of this Regional Assembly, two Regional National Spiritual Assemblies came into being: The National Spiritual Assembly of Argentina, Chile, Uruguay, Paraguay and Bolivia; and the
National SpirituM Assemblyof Brazil, Peru, Colombia, Ecuador and Venezuela. In 1961 independent National Spiritual Assemblies were formed in each of the above countries with seats in Buenos Aires
(Argentina), SantiagoPaz (Bolivia), Rio de Janeiro (Brazil), Lima (Peru),
BogotA (Colombia), Quitothe Gulanas were the objects of special attention by the National Spiritual Assemblies of the United Kingdom (British Guiana),
France (French Guiana)and the Netherlands (Surinam) until the establishment of the National Spiritual
Assembly of Guyana, Surinamand French Guiana in 1970 with its seat in Georgetown, Guyana.
ARGENTINAThe first four years of the Nine Year Plan was a period of consolidation and strengthening of the administrative framework and the development of individual initiative within the community which geared itself to carry the Faith throughout the length and breadth of the vast territory of Argentina extending from the inhospitable desert wastes of the Chaco area in the north to the rugged regions within the shadow of the great glaciers of the Andes in the far south.
By the midway point in the Plan no significant numerical gains had been registered although it was reported that the total number of localities required in the Plan had been opened and there had been a slow but progressive increase in the number of believers.
In July, 1968, challenged by the Universal House of Justice to intensify their efforts, the believers in Argentina adopted the goal of establishing the Faith in an additional forty localities.
An outstanding characteristic of the period was the close cooperation which was developed and maintained between the Continental Board of Counsellors in South America and their Auxiliary Board, and the National
Spiritual Assembly. Asa result of this auspicious relationship the National Spiritual Assembly was able to initiate, launch and spearhead through the Counsellors a number of mass teaching projects in both rural and urban zones which met with remarkable success, especially those conducted in village areas among the Toba Indians, as a result of which enrollments dramatically increased and the Faith became established in every province of the country including the virgin territory of the Argentinian Tierra del Fuego. These projects soon won the wholehearted support and active participation of both veteran and new believers, and their acceleration, particularly from 1971 onward, ensured the victory for Argentina.
By Rh~IvAn, 1973, the community had witnessed successive triumphs including a more than fourfold increase in the number of Local Spiritual Assemblies; a threefold increase in the number of localities where Bahá'ís reside; a more than ninefold increase in the number of believers in the country; the further diversifica-don of community membership, which already included
Mataco and ChiriguanoIndians, through the enrollment of representatives of a number of additional Indian tribes including Toba,
Teweiche and Mapuche;the translation and publication of Bahá'í literature in Mataco; the expansion of the facilities of the Spanish
Page 232language Publishing Trust, Editorial Bahá'í Indo-Latinoamericana, an increase in its titles including both introductory and deepening literature, some of prestige quality, and the extension of its services to more than twenty-five countries; the increased involvement of Bahá'í youth in the work of the Faith and the assumption by them of a leading role in teaching teams; a widespread use of original musical compositions on RaM'S themes and the holding of an International Music Festival described more fully elsewhere in this volume; the establishment and continued functioning of an International Summer School with a high level of courses, the activities of the School being both a source of stimulation to the believers and a means of pioclaiming the Faith through public programmes; the inauguration of student teaching at both universities and high schools; the development of extremely cordial relationships with local authorities who extended cooperation during the mass teaching projects; the arising of native believers, including Indians, to serve as homefront and international travelling teachers; the further development of classes for Bahá'í children and the unprecedented use of radio, television and newspaper publicity as a means of proclaiming the
Faith.These were among the great gains achieved by the Argentine community near whose capital city lie the remains of May Ellis Maxwell, described by the Guardian as 'Abdu'l-Bahá'í beloved handmaid and distinguished disciple, whose spirit of devotion continues to sustain the believers of Argentina in their efforts to serve the Cause of Bahá'u'lláh.
BOLIVIA"The progress of the teaching work within the five years under review has been very significant," the
National Spiritual Assemblyreported, "and although mass conversion continued on a reduced scale nevertheless between April and August, 1970, alone, the Faith was embraced by more than six thousand persons. By Ri4Lv&n, 1973, more than seven hundred Local Spiritual Assemblies were established (more than one hundred in excess of the goal) and the number of localities where Bahá'ís residehad risento3,761, almost triple the total required in the Plan."
Other signal victories included the incorporation of a Local Assembly in each of the nine Departments of the country; the publication of a resolution by the
Ministry of Educationrecognizing the Baha Holy Days and granting permission to Baha teachers and students to absent themselves on these days with full remunerative privileges; the extension and consolidation of the Faith in the highlands of Bolivia and the Departments of Tarija, Pando, Beni and Santa Cruz, in the last two of which hundreds of persons accepted the Faith; the establishment of a National Child Education Committee which prepared teaching materials for children and youth, conducted training courses, sponsored Bahá'í youth programmes and encouraged weekly classes for Bahá'í children in rural areas; the enrichment of Bahá'í literature through the translation and/or publication into a number of languages indigenous to the area including Siriono, Yanaigua, Baur~, Trinitario, Tacana, Pukina,
Chahuanco and Quechua;the holding of a training course for Baha women in La Paz, in 1969, as well as a Summer School in the Department of
Santa Cnn and a DeepeningConference in Sucre in 1971 which attracted almost three hundred believers including a group of children who walked for three days to attend and present a group of songs they had learned in one of the twenty literacy centres conducted by Bahá'ís throughout the country; and the sponsoring of a series of Baha exhibits including one held in the municipal building in Sucre during which eight thousand pieces of Bahá'í literature were distributed and twenty-five youth spontaneously embraced the Faith.
Elsewhere in this volume is described the Intercontinental Conference held in August, 1970, an outstanding event of which was the audience granted to the Hand of the Cause Abdu'l-Bahá
Raliiyyih KhAnum by HisCandia, President of the Republic of Bolivia, to whom she presented
The Proclamation of Bahá'u'lláh.News Service describing the event stated: "On the day after the closing of the Conference word was received through the Minister of Education that the President of the Republic would receive all the Bahá'ís in the Presidential Palace. About 350 believers, led by the beloved Hand of the Cause, met with the President for a televised
Page 233The Hand of the Cause Amatu'I-Bahci Rakiyyih Ktdnum presenting a copy of The Proclamation of Bahá'u'lláh to His Excellency General Aljtedo Ovando Cant/ia, President of Bolivia, August, 1970.
interview. The President said that he had been in Haifa and knew the Bahá'í Holy Places and knew the objectives of the Baha'is.
He expressed the hope that the Baha would continue working for the welfare of all the peoples of the world.
He requested the delegates to take back his personal greetings to each of their own countries. A touching incident at that interview was the impulsive gesture of a Bolivian Quechua believer who took off a long woven scarf and put it around the President's neck saying: 'This is a remembrance of love from the Bolivian Bahá'ís and from all of us.' The President accepted it with appreciation, giving Julian Ugarte, the believer, a big embrace as photographs were taken of the two of them together."
BRAZILExamining the last half-decade, the National Spiritual
Assembly reported: "Althoughour ranks had been strengthened and our few Local Assemblies fortified by the arrival of veteran Bahá'í pioneers from the United States and Persia, and although many lofty plans had been made during the first years of the Nine Year Plan, at Ri4vAn, 1968, we found ourselves in practically the same situation as that in which we had started the Plan in 1964 and our anxiety was mounting. Our-hopes were born anew in 1968 as a result of the stimulating visit of the Hand of the
Cause Rahmatu'llAh MuhAjirwho encouraged us to make bold new teaching plans. Those hopes became assurance in 1970, following the Intercontinental Conference in La Paz, Bolivia, when Mr. Donald Witzel and Mr. Hooper Dunbar of the Continental Board of Counsellors in South America led two teaching teams across our great northeast and gave clear proof that the masses were indeed thirsting for the Bahá'í message.
As we developed experience in mass teaching more and more believers arose enthusiastically to teach with rewarding results.
When we gathered in Salvador, Baha, in February, 1971, to pay tribute to our beloved 'spiritual mother', Mrs. Leonora Armstrong, and to celebrate with her the completion of fifty years of selfless service to the Faith as a pioneer in Brazil, our membership had increased to approximatdy five thousand, concentrated in the northeastern states and largely in the Baha area, the number
Page 234j a Commembrative Congress held in observance of the fiftieth anniversary of the establishment of the Bahá'í Faith in Brazil; February, 1971. More than 300 Bahá'ís gathered to honour the first pioneer to Brazil, Mrs. Leonora Armstrong, who arrived there in February, 1921. Mrs. Armstrong, wearing a white dress, is seen in the centre of the photograph. At her left is Mr.
Hooper Dunbar of the South American Board of Counsellors.
of Local Assemblies had surpassed by fifteen our goal of forty-five, and we had long since exceeded the required number of localities where Baha reside. Our international goals were accomplished and we were awarded two additional foreign goals... From 1971 on, our efforts were principally concentrated in winning our few remaining homefront goals, in expanding and consolidating the Faith in all regions, and in attempting to proclaim the Faith to all strata of society Proclamation has been more local and regional than national ... such occasions as the visit of the Hand of the Cause Enoch Olinga, with resultant television and newspaper coverage and increasingly cordial l relations with these news media, have been of untold benefit."
Other significant developments in the period under review include an increased number of Brazilian Baha who served as international travelling teachers; increased recognition of the Faith through the recognition of Baha Holy Days by the authorities of Porto Alegre in relation n to Baha children attending the Bahá'í Institute in Gravataf; the reorganization and revitalization of the administrative and teaching g structure and the resultant assault upon the gigantic twin tasks of further extension of the Faith into all states and territories and the consolidation n of existing communities; extremely fruitful and cooperative relationships with the Continental Board of Counsellors and members bers of the Auxiliary Board, the latter being a particularly effective force in working with local communities and offering inspiration at conferences and institutes throughout the country; the publication and widespread dissemination semination of a national Bahá'í bulletin and a Nineteen Day Feast letter; the inauguration of a welldesigned correspondence course; the development velopment of audiovisual materials including slides, tapes, literature and locally-composed songs with Baha themes and the holding of regular ular Summer Schools, Institutes, conferences and national and regional youth gatherings.
"In addition to the faithful day-to-day teaching ing of a few permanent instructors and the increased travel teaching of many Baha'is," the National Spiritual Assembly report concluded, "the youth must be mentioned. Their activities have included inter-community meetings and public gatherings, youth panels and other programmes.
grammes. They are helping open up the field of teaching among university students."
CHILESummarizing the development of the Faith in Chile during the second half of the Nine Year Plan, the National Spiritual Assembly reported:
Page 235"By 1968 the Bahá'í community in Chile had already fulfilled some of the goals of the Plan. The National Assembly had achieved incorporation and twenty-one of the required twenty-five Local Assemblies had been established. Teaching among the Mapuche � the name applied generally to the more than 200,000 Araucanian Indians who inhabit the Andean highlands of central Chile and Argentina � had been successfully launched.
The year 1968 was marked by the initiation of a proclamation programme which was one of the outstanding features of the activities of the Cause in Chile. It started with a poster contest sponsored by the National Assembly, a project which gave broad publicity to the Faith. The winner was a non-Bah&i and the subject he chose was
'The Unity of Mankind'."In 1969 another important goal was accomplished through the purchase of a twenty-acre Temple site overlooking the capital, Santiago. Another significant event of that year was the settlement of the first pioneer in the Mapuche area which brought in its wake the enrollment of a vast number of indigenous believers who flow constitute the majority of the Bahá'ís in Chile and actively participate in the National Convention, conferences and the work of the Cause. In addition, prayers were published in the Mapuche language thus partially fulfilling the goal of enriching literature in indigenous languages.
"In the following years a threefold goal of the Plan was accomplished through the opening to the Faith of ChiIo~ Archipelago, Mocha Island and the Chilean part of Tierra del Fuego. The establishing of three localities on Chulo~ Island surpassed by one the number required. By RhivAn, 1973, there were more than 180 localities where Bahá'ís reside, considerably exceeding the seventy-nine required under the Plan, and there were fifty-one Local Spiritual Assemblies formed, being double the number required.
"The increased participation of Bahá'í youth in all activities of the Faith was a distinguishing hallmark of the last half decade.
Young Baha settled as pioneers in various homefront goals and played an outstanding role in the development of the Faith in Chile during the period."
COLOMBIAReporting succinctly on the development of the Faith in Colombia during the last half of the Nine
Year Plan, the NationalSome C'olornbian Bahá'ís with the Hand oft/rn Cause Enoch Olinga cii the occasion of his visit to Bogotd, colombia; June, 1970.
Page 236I Some of the estimated one thousand Bahá'í children who attended Ba/nfl Children's School, Esmeraldas, Ecuador; March, 1972.
Assembly commented: "Thefirst part of the Nine Year Plan saw all of Colombia opened to the Faith. A few devoted believers travelled and taught throughout the country. The only area in which mass conversion occured was the Guajira, a narrow peninsula about eighty miles long between the Gulf of Venezuela and the Caribbean.
"During the years 1968 � 1973 mass teaching methods met with success in many rural areas and even the cities.
The entry by troops began in the Choc6 region with its largely black population and soon spread to Tumaco and then to Valle del Cauca.
Mass teaching was successful in cities such as Barranquilla where there are presently more than two thousand Baha'is. As a result of this process Colombia was able to attain her supplementary goal of establishing a Local Spiritual Assembly in every Department (State).
This was made possible through the appointment of regional committees which during the two year period of 1970 � 1971 reached and even surpassed the goals. With the tremendous increase in the number of believers the national conferences attracted larger numbers of believers.
Two important international conferences were held in the period being dis cussed. The first, held in Bogot& after the dedication of the Panama House of Worship in 1972, was attended by three hundred friends including the Hand of the Cause Ugo Giachery and the South
American Counsellors;the other, an international youth conference held in Calf in January, 1973, under the sponsorship of the Continental Board of Counsellors in South America, attracted a large attendance and combined its programme withproclamation activities as a result of which thousands of people heard the Bahá'í
Message. Bahá'í InternationalNews Service, reporting on the youth conference, stated that 'the second largest radio station presented six daily announcements in prime time; two stunning slides were made and shown for a month in two of the busiest movie houses and thirty-two Government leaders, including the Mayor, were visited and presented with The Renewal of Civilization and The
Proclamation of Bahá'u'lláh."The creation of an AudioVisual Centre gave a new impetus to the teaching work. Through this agency materials were produced which brought us closer to the goal of simultaneous teaching and deepening.
"During the period 1968 � 1973 the numberof Bahá'í properties increased as a result of two generous contributions. There is now a Bahá'í Institute in Valle de Cauca and land on which an Institute is to be built in the
Choc6.""It has been a sweet task to review the development of the Faith in Ecuador over the period 1968 � 1973," the National Spiritual Assembly reported, "for it enabled us to relive heroic moments that reflect the loving labours of the Bahá'ís of this country who, by one means or another, have made the Name of Bahá'u'lláh resound by proclaiming His Message from the Pacific Coast to the mountain range and, beyond that, to the Amazon Valley."
Significant statistical gains were reported from Ecuador: by Ri4vAn, 1973, the number of Local Spiritual Assemblies had grown to 207, surpassing the goal by eighty-seven; Bahá'ís resided in 531 localities, surpassing the goal by 231; the number of incorporated Local Assemblies grew from one to twelve, surpassing the goal by one; and the Bahá'í community which at Ri4lv6n, 1968, had numbered approximately six thousand had grown by 1973 to approximately 28,000 the majority of these believers being Indians and Negroes. There were large-scale enrollments among both rural and urban dwellers. Two Bahá'í groups were established in the Gal6.pagos Islands, teaching among children and youth was actively pursued and Bahá'í literature was made available in both Shuara and Cayapa, languages indigenous to the country, the latter being a supplementary accomplishment.
The first Bahá'í cemetery was acquired in Ecuador, at Cu&nca. Assistance was rendered Argentina by translating into Quechua excerpts from The Dawn-Breakers by NabiI-i-Zarandf. Prayers were also translated into this tongue and a number of original songs with Baha themes were written in Quechua. The overseas goals assigned to Ecuador were also accomplished.
In March, 1972, an estimated one thousand children attended a Bahá'í school in Esmeral-das, perhaps one of the largest gatherings of Bahá'í children in the history of the Faith, details of which are set out elsewhere in this volume.
Ecuadorian Bahá'í youth established a Bahá'í Club at the University in Quito, the capital, a project so well received that the Dean responsible for student activities at this Catho-lie institution requested the Bahá'í Club to take charge of all social and cultural programmes of the student body.
Commenting upon the remarkable success experienced in the last half of the
Plan the National SpiritualAssembly stated: "The spirit of mass conversion was felt in all parts of the country and the very Andes mountains seemed to be moved. It was as though the voice of the Master sounded on all sides with its redemptive call, and its echo became mingled with the blood in our veins and gave us the courage to raise aloud the call of the Kingdom throughout the length and breadth of the land." Much assistance was rendered, the report continued, by the inspiring visits of a number of the Hands of the Cause including
Dr. Rahrnatu'lhih MuhAjirwhose suggestion, made at the International Teaching Conference in Quito, in August, 1969, led to Ecuador adopting the goal of increasing the number of Baha in the country by nine thousand in one year. This was accomplished, thus bringing the number of Ecuadorian believers to fifteen thousand.
Valuable assistance was also rendered by theof Counsellors, members of the Auxiliary Board, and international travelling teachers.
"Proclamation of the Faith," the report stated, "was carried out in accordance with the request of the
Universal House of Justice.was presented to the President of the Republic and then to several regional authorities.
The Faith was made known through radio, television and the press. The need to sustain our achievements and deepen the newly enrolled believers led us to present radio programmes commencing in March, 1973, which, at first, were sporadic and later were placed on a regular basis."
In April, 1973, the National Assembly wrote: "At present we broadcast from 5.30 am. to 8.00 am. on Radio Turismo in Otavalo with twenty five-minute spot announcements throughout the day giving quotations from the Bahá'í Writings and calling attention to the early morning programmes.
On Radio Otavalo, we broadcast a onehalf hour programme daily from 6.30 a.m. to 7.00 a.m. and thirty spot announcements throughout the day. Radio Nacional in Quito, owned by the State, has
Page 238offered us twenty to thirty minutes free time every fifteen days, and the Programme � Director himself participated in and helped tape the last programme broadcast." It was reported that the programmes � in both Spanish and Quechua � were enthusiastically received and led to many enquiries about the Faith, and plans were laid for a series of broadcasts "of a general nature covering the cultural and historical background of the Indian peoples."
And again: "It is exciting to pass through the market place where the Indians sell their handwoven fabrics and to see them listening to the Baha programme 'At the Hour of Dawn'.
Some of them have written expressing appreciation, extending congratulations and commenting 'At last we hear the Name of Bahá'u'lláh over the radio!"'
GUYANA, SURINAM ANDReporting on the work of the Faith in this area between 1968 and 1973 the National Spiritual Assembly which came into being at Ridvan, 1970, with its seat in Georgetown, Guyana, stated: "The exciting news of the formation of the first Local Spiritual
Assembly of Cayenne, FrenchGuiana, � a prerequisite to the establishment of the National Assembly � lifted our spirits at RhJvAn, 1968, disappointed as we were at our failure to increase the number of Local Assemblies in Guyana from two to four as called for in the
Nine Year Plan. The Handof the Cause JalAl KhAzeh visited Guyana in July of that year and greatly inspired us to greater teaching efforts. The village of McDoom was opened later that year and early in 1969 Mr. Hooper Dunbar of the South American Board of Counsellors encouraged and assisted the friends to concentrate on this village with the result that nine believers were enrolled and a Local Assembly assured. Through the settlement of pioneers in 1969 and a particularly helpful visit from Mrs. Margot Worley, a member of the
Auxiliary Board, LocalAssemblies were formed in Kitty and Campbel]ville, Guyana, thus ensuring the erection at RP~vAn, 1970, of another pillar of the Universal House of Justice, on which occasion the House of Justice was represented by the
Hand of the Cause Abdu'l-Bahá Rfl~iiyyihKiaAnum who also participated in a two-day teaching conference and addressed a public meeting. The first National Convention was a moving experience."
During the subsequent three years the fledgling national commQnity of
Guyana, Surinam and FrenchGuiana achieved a number of goals assigned to it under the Nine Year Plan including incorporation of the National Spiritual Assembly and one Local Assembly, and the acquisition of a Temple site and of an endowment property near Georgetown. In this period the community was enriched and diversified through the enrollment of Bush Negroes in Surinam, and
Galibi Indians in French Guiana;the foundation of the Faith was broadened and strengthened through the expansion of the teaching work into Northwestern Guyana, a project warmly encouraged by the Hand of the Cause Abdu'l-Bahá RObfyyih Kh~num; and the beginning of entry by troops was witnessed as a result of teaching trips undertaken by visiting teachers including youth. By Ridvan,
1973, thirty-eight Local Assemblieshad been established, the number of localities where Bahá'ís reside had increased to seventy-four and the membership of the community had more than doubled.
PARAGUAYAssessing its position at Ri4vAn, 1968, the National Spiritual Assembly commented that the prospect was disheartening, but the following five years was a period of rededication and a sacrificial outpouring of the resources of the entire community with the result that "many 'firsts' were achieved on all fronts and the administrative bodies matured greatly."
Paraguay was among the first to fulfill all goals of the Nine Year Plan and at RiQvAn, 1973, triumphantly recorded the establishment of twice the number of Local Assemblies called for in the Plan; that Baha resided in thirty-seven localities, surpassing the goal by twenty-two; four Local Assemblies were incorporated; and national recognition had been obtained of Bahá'í Holy Days in relation to the attendance of Bahá'í children in primary schools.
Significant among the trends noted in the period being surveyed were the marked increase in enrollments among Indian believers and their increased participation in the teaching work; the involvement of youth who "are playing a major role in travel teaching, service
Page 239A group of Bahá'ís at the Bahá'í Teaching institute held in the Chaco, Paraguay; July, 1970.
on local and national administrative bodies, and in proclamation programmes"; a surge of enrollments among youth many of whom compose and perform songs with Bahá'í themes, a development which was internationally recognized when Paraguay won over fifty per cent of the awards at the
International Bahá'í Youthgreater access to mass communications media resulting in many references to the Faith on television, radio and in the press; the use of a tn-weekly Baha radio programme in Villar-rica; the presentation of Bahá'í books and other literature to leading figures throughout the country; and an active and continuing cooperation with the United Nations and support of its programmes; and cordial relationships with the South American
Board of Counsellorsand members of the Auxiliary Board whose assistance and support is gratefully acknowledged.
What the National Assemblydescribed as "the first bilingual Convention ever to be held in Paraguay where Spanish and Guarani are the predominant languages" took place in 1970 and was attended by representatives of three Indian tribes � Yanaigua,
Chulupi and Maka."A great percentage of all teaching effort was directed towards the Indian population and Institutes especially for Indian believers commenced in 1969 and have been repeated periodically ever since. The spirit of these noble people is reflected in the fact that a group of eight who longed to attend the
Intercontinental Conferencein Bolivia in August, 1970, was forced to turn back at the Bolivian border after five days of arduous travel in intense heat, along dusty roads, sometimes without food and water, because their funds were used up in meeting various crises encountered along the way. They prayed, consulted and tearfully decided to turn back. On their return journey they stopped at the Bahá'í Institute at Chaco, conducted study classes from 8.00 a.m. until 10.00 p.m. and employed their rest periods for teaching trips into the nearby area. May this spirit of dedication always be our example!"
PERUAssemblies had been formed in Peru and Bahá'ís resided in
Page 240N N � at ~ In the Indian village of Ratchi, Peru, a Bahá'í teacher explains the meaning of a pictorial study lesson; September, 1970.
sixty-nine localities throughout the country. Having exceeded the goals of the Plan as early as 1970, additional goals were set and in most instances surpassed. By Ridvan, 1973, impressive statistical gains had been recorded.
There were 103 Local Assembliesformed that year, more than quadruple the original number required, and Bahá'ís resided in 380 localities, more than six times the minimum number originally assigned as the goal.
During the last half of the Plan mass enrollments, particularly among the Quechua Indians in the Cuzco area, resulted in the enrichment of Baha community life and the growth in size of the Bahá'í community many times over. A typical report of the latter development, written in 1969, states in part: ..... adulis, youth, and even children, are now travelling to other
Departments from Lirnato teach the Faith, visiting numerous centres and expending their own funds for this purpose a remarkable expansion of the Faith has occurred among the Quechua indians in Cuzco following the Summer School in January, a group of youth between the ages of thirteen and twenty-eight undertook a fifteen-day teaching trip to the high mountain region of Cuzco, visiting the Indian believers and opening several new villages to the Faith."
By the end of the Nineof Peru had been opened, including the Amazonas, and contact had been established with the Machiguenga Indians in the northern part of Cuzco.
The publication of some literature was undertaken and material translated into the Quechua language gave the newly-enrolled believers fuller access to the Bahá'í Writings.
The National TeachingInstitute in Cuzco acquired in November, 1969, was a valuable aid in deepening the knowledge of the friends.
A total of twenty-four Local Assemblies had achieved incorporation by RkIv6n, 1973. Summer Schools, youth conferences and general teaching conferences were regular features of the half-decade under review and a characteristic trend of the period was a heightened degree of universal participa-don in the work of the Faith.
An increased measure of publicity was obtained on television, radio and in the press, particularly in relation to the vishs of the Hands of the Cause Amatu'I-BahA Rii~iyyih KMnurn and
EnochOlinga, in 1970. As a result of the visit of Dr. Victor de Araujo, accredited representative of the Bahá'í International Community at the United Nations, cordial contact was established with the United Nations office in Lima.
URUGUAYAt RkIvAn, 1968, there were seven Local Assemblies in Uruguay and Bahá'ís resided in twenty-three localities. The goals of the Nine Year Plan included the establishment of nine Local Assemblies and raising the number of localities where Bahá'ís reside to twenty, including one in each Department.
By RisivAn, 1973, twenty-four Local Assemblies had been formed, nearly triple the original goal, and Bahá'ís resided in a total of forty-eight centres, more than double the number called for. In addition, the community almost tripled in size.
Reporting on its growth, the National Spiritual Assembly paid tribute to the devoted efforts of local and pioneer teachers, including Mr. Jerry Bagley whose contribution to the work in a number of Latin American countries was of great value, and expressed appreciation for the frequent visits of the members of the South American Board of Counsellors, and "particularly Mr. Athos Costas whose frequent presence and loving and wise counsel, were invaluable to the administrative and teaching activities in the country. Several conferences sponsored by the Counseflors were also of assistance in deepening the knowledge of the friends. The Auxiliary Board member, Ram6n Moreira, was an example of dedication.~~ Music was an important means of proclainv ing the Faith in Uruguay during the latter half of the Plan. Commenting on this, the National Assembly stated: "The noted pianist, Aifredo Speranza, visited the country in 1971 for the purpose of proclaiming the Faith through his compositions inspired by the Bahá'í
Teachings. While in Uruguayhe gave a total of eleven concerts during which he played his original compositions with Báb themes, in various cities and towns, accompanied by Mr. Athos Costas, Mr. Ram6n Moreira or Mrs. Maralynn Dunbar, Auxiliary Board member, who would give a short talk about the Faith at each performance.
Mr. Speranza also appeared on television several tii~es... In 1972 a Bahá'í music group Area Carmesi(Crimson Ark) was formed in Montevideo, participated in many local, national and some international events, proclaimed the Faith on radio and television in both Argentina and Uruguay, and won the grand prize at the February,
1973, International Baha'iAs was the case in many areas of the world, youth activity "markedly increased in the five year period and culminated in a very successful youth conference held in Montevideo in December, 1972, attended by young believers from Uruguay and Argentina."
Only a few days before the Annual Convention at RhJv~n, 1973, the victories achieved by Uruguay were crowned by the achievement � after years of persistent effort � of yet another goal, the incorporation of the
National Spiritual Assembly."The achievement of this important goal at the eleventh hour of the
Plan," the National Assemblycommented, "brought great joy to the Assembly and the entire community."
VENEZUELAAs the halfway point in the Nine Year Plan was reached and the Venezuelan Bahá'ís gathered for their Annual Convention, it was reported that thirty-six Local Assemblies had been established and Baha resided in 203 localities including Trinidad and Tobago where three centres had been opened. Steady increases in the number of believers presaged continued progress throughout Venezuela and the teaching work in Cura9ao and Bonaire Island had witnessed a good beginning. Children's classes had been inaugurated and there were some active youth teachers. By December, 1969, an additional Bahá'í property was acquired at Paraguaipoa for use as a Teaching Institute and a significant number of new Negro believers had embraced the Cause in the Báb-vento area.
Progress continued to be reported in the important work of teaching among the indigenous people and in May, 1970, alone, more than one thousand Guajiro Indians enrolled in the Faith. A typical report written during the period described the first all-Guajiro conference as "a tremendous success".
In attendance were more than two hundred Guajiro Indians as well as a Guajibo Indian teacher from the
Amazon territory. "MenA group of Bahá'ís at the Bahá'í Teaching Institute held in the Guajira, Venezuela; November, 1970. To the right, back row, is seen Mr. Donald R. Witrel of the Continental Board of Counsellors sellors in South America.
alike," the report stated, "pledged themselves to undertake expansion teaching projects in both Venezuela and Colombia. The conference site was the model community of Los Mochos where the newly finished Local tla4ratu'1-Quds was dedicated and inaugurated. A visit was paid to the first Venezuelan Baha cemetery at Los Mochos and to the
Teaching Institute."It was noted that there were 110 Local Assemblies in the Guajira area many of which were functioning in an exemplary fashion.
At Ric.lvTh, 1971, the labours of the Venezuelan community were rewarded as they saw their "daughter" community come into being with the establishment of the National Spiritual Assembly of Trinidad and Tobago.
In December, 1972, a Temple site was acquired in Caracas, and an additional goal was achieved through the publication of Bahá'í prayers in the Yaruro language.
Significant gains were reported among the Carifla Indians some of whom were actively teaching among their own people.
At Ri4vAn, 1973, a highly meritorious record of achievements had been established. Having commenced the Nine Year Plan with only six Local Assemblies and only forty-two localities opened to the Faith, the community more than tripled the numbers called for in the Nine Year PIan � 167 Local Assemblies were formed, Baha resided in 464 localities, and the number of Baha had increased eight times.
Page 243a. ASIA Asia, that massive giant of continents, comprises 17,000,000 square miles stretching from polar wastes to regions of tropical abundance and is the home of more than fifty-six per cent of the world's population.
In this great continent the Baha Revelation was born; its soil was drenched with the blood of thousands of martyrs and upon it were enacted scenes of the most bitter persecution, violent oppression and sublime heroism the infant Cause has experienced. Within Asia's great land mass lie countries which were the first to hear of the Teachings of Bahá'u'lláh and on its western boundary lies the Holy Land where, at Babji, is found "the heart and Qiblili of the Bahá'í world." Asia was the first continent to see a Mashriqu'l-Adhkar 1 "symbol and precursor of a future world civilization," raised to the glory of God at 'Ishqabad, TurkistAn, a centre founded in the days of Bahá'u'lláh. This structure, initiated circa 1902 by 'Abdu'l-Bahá and fostered by Him at every stage of its development, described by Shoghi FiTendi as one of "the outstanding achievements" associated with His ministry, was, tragically, expropriated in 1938, sustained eathquake damage a decade later, underwent subsequent deterioration and was razed in 1963.
Despite the disabilities which have affected the Cause in Asia the Nine Year Plan witnessed an effloresence the result of which has been that today more than onehalf of the Baha of the world are found here, more than onehalf of the localities where Bahá'ís reside are situated in Asia and nearly onehalf of the existing Local Spiritual Assemblies are located there.2
Nowhere in Asia does the star of the Cause shine more brightly than in India, a country whose teeming masses have demonstrated a receptivity to the Bahá'í Teachings which justifies the spiritual distinctions showered upon it through it having been the host of distinguished teachers sent there during the ministries, and at the behest of, the Báb, Bahá'u'lláh and 'Abdu'l-Bahá. The tree of the Cause in India, so attentively nurtured, suddenly burst into bloom just before 1963 and now shelters one-quarter of the Bahá'í centres in the world.
There follows a report of developments in the Asian countries in the period under review.
Western Asiaof Persia � that of establishing an independent National Assembly in Afghanistan � was successfully achieved at Rhjvan, 1972. Mr. ltidf Rahmanf of the Continental Board of Counsellors in Western Asia represented the
Universal House of Justiceon this occasion. The seat of the newly-formed National Assembly is Kabul; its homefront consists of Afghanistan only.
The goals given to the community of Afghanistan included the formation of four Local Spiritual Assemblies and increasing the number of localities where Baha reside to nine. At Ri~IvAn, 1973, the National Spiritual Assembly reported that four Local Assemblies had been established and the goal of increasing localities 1 See "The Razing of the Mashriqu'l-Adhkar of 'IsliqAbAd", The Ba/id'!
World, vdL xiv, pp.T79 � 481.was exceeded by four, making a total of thirteen centres opened to the Faith in
Afghanistan.Formerly known as East Pakistan, the Bahá'í community in this land developed under the aegis of various
Regional National Spiritual Assembliesfrom 1923 until its emergence as an independent national Bahá'í community at Ri4lvttn, 1972, with its seat in Dacca. Mrs. Shirin Boman of the Continental Board of Counsellors in South Central Asia represented the tJniversal House of Justice at the inaugural Convention.
Beginning in 1968 pioneer families settled in Bangladesh and travelling teachers from Paki-2 See "Expansion and Consolidation of the Baha
Faith � Information StatisticalThe Vice-President of India, His Excellency G. S. Pathak, received the Hands of the Cause ~Ali-Akbar Furidan and Dr. Rahmatu'lIdh Muh4iir (far left and rig/it respectively) during their visit to India in 1969. Also seen are Auxiliary Board member Dr. Penn Olyal and Dr. K. K. Bhargava, Chairman of the National Spiritual Assembly of the Bahá'ís of India.
stan and elsewhere assisted the development of the teaching work which gained in momentum with particularly exciting responses in the rural areas, the Hill Tracts and among the
Tipura people. In 1972This number doubled within a year. During the months of political unrest, the National Spiritual Assembly reported, "con-ditions were abnormal and it was difficult to continue regular activities and the only instrument in the hands of the friends was prayer; but during these times many souls embraced the Cause and the believers stood like firm rocks, exhibited exemplary conduct and fully demonstrated the nonprejudicial character of the Faith." When conditions made it possible, Bahá'í literature was presented to the President and Prime Minister and to various government officials.
The first broadcast took place at Ri4Iv~n, 1972, when Radio Bangladesh carried a talk on the
Faith in Bengali. Theachieved incorporation and thirteen Local Assemblies were registered. Recognition of Bahá'í marriage was also achieved in 1972.
"Like their fellow youth in other lands," thecommented, "the Bahá'í youth in Bangladesh were very active in this period, travelling far and wide throughout the country, in groups and alone, proclaiming the Faith in educational institutions, to dignitaries and among various ethnic groups and minorities. The youth are the main organizers, participants and even teachers in every teaching and deepening programme of the National Assembly.
The National Youth Committee organized the first Winter School in Bangladesh in December, 1972. In some areas special classes and activities have been arranged for women and children."
In addition to achieving its property goals the Bangladesh community considerably enriched Bahá'í literature in
Bengali.Even in the lifetime of Bahá'u'lláh, the Faith was established in India, and the work there developed under various Regional National Assemblies from 1923 until the National Spiritual Assembly of the Bahá'ís of India was formed in 1959 with its seat in New Delhi.
Page 246The Hand of the Cause Dr. Adelbert Midlilsehiegel (centre), Mrs. Milkisehiegel, and other Bahd'ifriends attending a teaching conference in a village of Andhra Pradesh, India; 1969.
The veteran community of India, in the Nine Year Plan, successfully met its international goals of assisting in the establishment of National Spiritual Assemblies in Nepal and Sikkim; assisting in the acquisition of National Uaziratu'1-Quds in Nepal, Sikkim and the Gambia; establishing one Local Assembly and opening two localities in Bhutan.
An impressive number of pioneers settled in posts in nine countries abroad and thirteen travelling teachers undertook circuits for three to six months in Africa in response to the call of the Universal
House of Justice.Within India, a national endowment was acquired; the number of localities where Bahá'ís reside was raised to 22,283 (being 2,283 in excess of the goal); Local Assemblies were increased to 4,404 (surpassing the goal by 404); more than ten thousand new believers were provided an opportunity to deepen their knowledge of the Faith through their attendance at four
Teaching Institutes;Bahá'í literature was translated into eleven major indigenous languages, and Bahá'í education was made available to hundreds of children and youth through attendance at New Era High School, the Rabbani School and forty-five village schools.
The teaching successes in India, which in an earlier period astonished the entire Bahá'í world, continued at an impressive pace.
"During the period covered by this survey, the National Spiritual Assembly reported, "though the attention was mainly concentrated on consolidating the goals achieved and strengthening of the administrative foundation, the teaching work continued with the cooperation of a large number of student pioneers and travelling teachers from other countries and mainly from Persia and Malaysia. Local teachers and friends were trained and teamed up with the pioneers from abroad and many new localities in various parts of the country were opened to the Faith.
Approximately 157,000persons were enrolled as believers and thousands deepened their knowledge of the Faith through a correspondence course introduced for this purpose."
Under the auspices of the National Youth Committee, national youth conferences were held and the youth periodical Glory was estab-bushed and is growing in popularity within India and among Bahá'í youth abroad. Deepening classes, firesides, proclamation programmes, exhibits, Summer/Winter schools were some of the main features of youth activity during the period. A large number of local youth committees began functioning. The Western
Asia Youth Conferencedescribed elsewhere in this volume' attracted the attendance of more than three hundred youth from Seep. 335.
Page 247The Hand of the Cause William Sears (standing left) addressing the Bahá'í Summer School of Persia; July, 1970.
ten countries, infused a fresh impetus into the young Indian Bahá'ís to teach their contemporaries in universities and colleges and led to the establishment of a successful, sustained and systematic teaching project aimed at this purpose.
Through various media of publicity and proclamation, thousands throughout India ie-ceived the Message and a planned followup programme was undertaken through correspondence. The Proclamation of Bahá'u'lláh was presented to a very large number of officials in Central and State Governments, including Ministers and Governors. Radio, television and the press publicized the Faith in sympathetic interviews, articles and feature stories.
In its assessment of the period under review thestated that "characteristic trends were the strengthening of the functioning of the administrative order and especially the Regional Teaching Committees, the bringing to maturity of
Local Spiritual Assembliesand the organizing of student teaching and deepening projects."
IRANPrior to 1934 Bahá'í affairs in the cradle of the Faith were directed by the Local
(Central)because conditions were not propitious for the election of the Baha community's national governing body. In 1934, restrictions having been relaxed to some degree, the first elected National Spiritual Assembly was formed with its seat in TihrAn.
Despite the difficulties that still obtain in IrTh on account of the persecution of the Bahá'ís and the lack of recognition of the Cause as an independent world religion, the Persian believers registered impressive achievements during the Nine Year Plan and successfully fulfilled their goals both at home and abroad.
In compensation for the disabilities under which they function the Persian community, in the period under review, sent out some 3,500 pioneers to fill both domestic and international goals, and some five thousand travelling teachers. More than 1,300 gatherings were held for Bahá'ís and selected friends, and approximately seven hundred teacher training classes were sponsored. Concerted efforts were made to reach minority groups within the country, as a result of which a few hundred became Baha'is, and approximately 2,300 people embraced the Faith as a result of private inquiry and attendance at fireside meetings.
Page 248Although prohibited to print books, 184 titles, as well as regular Bahá'í periodicals and news-bulletins, were produced by mirneography and other means.
During the period the Persian community continued to exercise its blessed responsibility to acquire, maintain and safeguard historic sites and holy places associated with the birth and rise of the Bahá'í dispensation.
These precious sites are visited by an ever-growing flow of pilgrims from around the world as circumstances permit.
The vital task of indexing the Bahá'í Writings was pursued actively by a committee appointed for this purpose. It was reported that in the last half-decade 1,801 Tablets of Bahá'u'lláh, 5,675 Tablets of 'Abdu'l-Bahá and 1,206 letters of Shoghi Effendi were listed and their contents classified.
Among the significant developments witnessed during the period under review was a considerable advance in the progress of Bahá'í women. As a result of intensified activities the special Committee charged with this responsibility held special training classes; extracts from the Writings were compiled relating to such subjects as family life and the status of women; a highly popular magazine for Baha women was produced regularly; circuit tours were made throughout the country to assist with women's programmes in various areas; all-women's conferences were held; and women were increasingly encouraged to play important roles as teachers, pioneers and administrators. It was reported that by RicjvAn, 1973, the efforts of the Committee had to all intents and purposes effectively eradicated illiteracy among Bahá'í women under the age of forty throughout
IrTh.Committee continued its programme on an ever-expanding scale, maintaining regular classes, preparing special materials for use in training children, and, in the period under discussion, establishing a monthly Baha magazine for children the standard of which won it wide popularity in the Bahá'í community and a growing demand on the part of nonBahá'í parents.
Bahá'í youth were very active. More than 120 programmes for Bahá'í youth were arranged; classes, Summer Schools and conferences were held; two specially organized groups of youth visited the Holy Land on pilgrimage;
PersianThe Rand of the Cause 'Au Akbar Furatan (second row centre) with delegates and friends attending the first Annual Convention for the election of the National Spiritual Assembly of the Bahá'ís of Nepal; April, 1972.
Page 249Bahá'í youth made generous financial contributions to the National Fund as well as to youth programmes in other countries, and in the past five years sent out more than 1,500 homefront pioneers and more than one hundred pioneers to foreign goals.
With the approval of the National Spiritual Assembly an agency was created to provide scholarships for deserving Bahá'í youth to enable them to pursue their education.
NEPALBetween 1923 and 1972, the Faith in Nepal developed under various Regional
National Spiritual Assembliesand, under the guidance of its "mother" community, India, it emerged as an independent National Spiritual Assembly in 1972 with its seat in Katmandu. The Hand of the Cause 'A]i-Akbar Furtitan was the representative of the Universal House of Justice at the inaugural
Convention.Teaching work developed slowly in Nepal, the National
Spiritual Assembly reported. Travellingteachers visited in 1945 and in subsequent years but the Faith "slumbered in the hearts of those who loved it until pioneers settled in the late sixties".
Warm appreciation is expressed to the Hands of the Cause � Adelbert
Mflhlschlege], CollisMuhAj jr � who visited Nepal in the period under review, to the Continental Board of Counsellors, the pioneers and travelling teachers whose visits, the National Assembly stated, "gave the Cause a great impetus". Youth took an active part in the teaching work and were encouraged in this activity by the National
Teaching Committee. By1972, Nepal was able to fulfill the minimum conditions set by the Universal House of Justice for the formation of the National Spiritual Assembly. It was reported that nineteen Local Spiritual Assemblies existed including those of Katmandu, Bhaktapur,
Biratnagar and Birganj.Indicative of the progress of the Faith in Nepal is the fact that at RWvAn,
1973, the National Assemblyreported that forty-one Local Assemblies had been formed, Bahá'ís resided in forty-four localities, and the membership of the Bahá'í community had more than doubled.
The National SpiritualAssembly's review concluded: "The progress of the Faith at this time is growing apace both in the rural and urban areas of Nepal."
PAKISTANcommunity of Pakistan elected its National Spiritual Assembly in 1957, its jurisdiction embracing West Pakistan and East Pakistan (now
Bangladesh). Bangladeshbecame an independent community in 1972 leaving the National Spiritual Assembly of Pakistan, with its seat in Karachi.
The last five years of the Nine Year Plan witnessed dramatic progress of the Faith in Pakistan.
At Ri~vAn, 1968, there were twenty-three LocalImportant statistical gains were recorded at Ridvan, 1973, by which time 112 Local Spiritual Assemblies were established, four of them in Baluchistan, and Baha resided in 228 homefront localities and eleven localities in Baluchistan. In addi-don, twenty-four Local Assemblies had achieved incorporation.
Bahá'í literature was increased in Urdu and Sindhi, teaching among minorities was actively pursued and representatives of the Surabi tribe of Baluchistan embraced the Cause. The Baha youth of Pakistan were encouraged to arise and take their full part in the work of the Cause and their efforts yielded rich rewards. The members of the National Spiritual Assembly displayed leadership by actively participating in the teaching programmes and reports received in the period under review indicated that throughout the community there was reflected a growing awareness of the golden opportunities open before the believers to teach the Cause.
SJKKIMof Sikkim was held in 1967. Its seat is in Gangtok. The Faith developed in Sikkim under a succession of Regional National Spiritual Assemblies until its emergence as an independent community.
At the time of its formation, the National Spiritual Assembly reported that there were forty-three
Local Spiritual Assembliesand the Faith had been established in 112 localities. At Ri4v6n, 1973, it was stated that eighty Local Assemblies existed and the number of localities where Bahá'ís reside had grown to more than four hundred.
The five years under review were characterSome Bahá'ís of Ceylon gathered at the site of the jhture Mashriqu' 1A dhkdr of Ceylon; Nawruz, 1973.
ized by a strengthening of the foundation of the Bahá'í administrative order in Sikkim, a process in which the Continental Board of Counsellors played a vital role particularly through the visits of Mrs. Shirin Boman. It was noted that there exists in Sikkim a remarkable degree of receptivity to the Faith and that the use of Bahá'í youth teachers was a significant factor in the accomplishment of the goals of the Plan in that country.
SRI LANKAKnown as Ceylon until 1972, the work in this area developed under various
Regional National SpiritualAssemblies from 1923 until an independent National Spiritual Assembly was established in 1962 with its seat in Colombo.
Included in its jurisdiction are the Maldive Islands.
"The period from 1968 to 1973 marked a steady progress in teaching and proclaiming the Faith in Sri Lanka," the National Spiritual Assembly reported, "as a result of which approximately two thousand people accepted the
Bahá'í Faith." Achievementsunder the Nine Year Plan included the incorporation of the National Spiritual Assembly and acquisition of a Temple site in 1972; the enrichment of Bahá'í literature in Sinhalese and Tarnil; establishment and publication of a monthly Bahá'í newsletter; the extension of teaching work among minority groups including the Veddhas; intensification of mass teaching programmes particularly in rural areas; an increase in the number of Local Spiritual Assemblies and localities where Bahá'ís reside and the sending of travelling teachers to the Maldive Islands.
Bahá'í youth were reported to be very active in Sri Lanka and a number of significant conferences were organized by the
National Youth Committee.General teaching conferences were also held resulting in an increased participation by local believers in teaching programmes. Members of the community enthusiastically supported
Summer and Winter Schools."The visits of several Hands of the Cause, Counsellors and visiting Bahá'í teachers", the National Spiritual Assembly said, "were of great assistance in propagating the Faith in Sri Lanka. Many distinguished citizens attended Baha public lectures and cordial relations with the news media resulted in publicity through the local press and Sri
Lanka Broadcasting Corporation."Bahá'í Summer School of Turkey; 1968. The Hand of the Cause Tardzu'Ildh Samandari is seen seated in the centre.
and Human Rights Day and representatives of the United Nations took part in Baha sponsored events.
Classes for children were established in the period under review and a special programme for "Children's Day", held at the National Centre, attracted the attendance of children from various parts of Sri Lanka.
"In addition to the blessings of Bahá'u'lláh and the prayers and guidance of the Universal House of Justice," the National Spiritual Assembly concluded, "the cooperation extended to the National Assembly by the believers in Sri Lanka enabled our community to make rapid progress in the last half-decade."
TURKEYAssembly of Turkey was established at Ri4Iv~n, 1959, with its seat in Istanbul; Its jurisdiction extends to Imroz bland,
Bozca Ada and Marmara.the Bahá'ís of Turkey succeeded in achieving their homefront goals including the acquisition of three local IjaAratu'1-Quds, one of which is situated in a village which Bahá'u'lláh passed through on His way to exile in 'Akka.
They also acquired a Bahá'í cemetery.Youth and children's classes were held regularly during the last half of the Plan and teaching activity proceeded with particularly successful results among the 'Alaviyyih, a religious minority.
The process of obtaining recognition of the Faith as an independent religion was taken a step further through the Baha successfully appealing to the court for the right to change the designation on their identity cards from "Muslim" to "Baha".
Page 252Burma was opened to the Faith during the time of Bahá'u'lláh. Three early believers, IJ6ji
Siyyid Mihdi, Jam6I Fifendiand Siyyid Mu~taf~ Rfimi, were the first to arrive, circa 1878.1 The Baha community there was under the jurisdiction of various
Regional National SpiritualAssemblies until the emergence in 1959 of the independent National Spiritual Assembly of the Bahá'ís of Burma with its seat in Rangoon.
Asked to raise in the Nine Year Plan the number of Local Spiritual Assemblies to thirty and the localities where Baha reside to ninety-five, the National Spiritual Assembly reported at Ridvan, 1973, that these objectives had been surpassed through the formation of eighty-eight Local Assemblies and the opening of 245 localities. Other accomplishments included the erection of a Local Haziratu'1-Quds at Layde through the labours of the community and members of the National Spiritual Assembly; the maintenance of regular classes for women, 1 See "An Account of the Services of Siyyid MustafA Rtimi", The Bahá'í World, vol. x, p. 517.
youth and children; the enrollment of representatives of the Chin, Karen and Shan tribes; enrichment of the literature of the Faith through translation into Burmese and the mobilization of Bahá'í youth as a highly effective teaching force participating fully in the winning of the goals.
In 1971, for instance, the National Spiritual Assembly reported, "more than forty youth visited fifty villages in the thirty mile distance between Rangoon and Daidanaw en route to the National Conven-don, teaching and distributing literature, and on their return visit enrolled new believers in the Faith."
EASTERN MALAYSIA AND BRUNFIAssembly was established in 1972 with its seat in Kuching, Sara-wak.
The Hand of the Cause JaI6i KMzeh represented the Universal House of Justice on this occasion.
"The last five years of the global Plan saw an unprecedented expansion in the number of Local Assemblies and localities opened to the ~ A 7 1 Mr. Yan Kee Leong of the Continental Board of Counsellors in Southeastern Asia with the first two Chinese to accept the Ba/nfl Faith in Burma.
Page 254commented. "In 1968 the number of Local Assemblies stood at twenty-five and there were 139 groups.
In the next half-decade and especially during the last twenty-four months of the Plan these figures multiplied with a spurt to stand at 136 and 506 respectively.
"The Cause has gained a fair amount of recognition in Sarawak where the Government has formally granted permission for Bahá'í children to absent themselves from school on Baha Holy Days. The Government calendar lists the Holy Days and tourist brochures mention the
Cause in Sarawak. TheFaith is listed in publicity material distributed by the Government and we have been allowed Bahá'í broadcasts over
Radio Malaysia (Sarawak)since 1969. In Brunei State, however, the Cause is discouraged or under ban and in Sabab there is no move towards recognition."
Discussing the teaching work the National Spiritual Assembly related that "the most inspiring development has been the gradual assumption by the native believers of Sarawak of the work of teaching and assisting to develop the institutions of the Faith. A handful of devoted believers from West Malaysia have helped lay the foundation but these friends are too few to serve the vast number of believers scattered over hundreds of localities.
In many divisions of Sarawak, local believers, Ibans mainly, are responsible fur teaching.
These men and women travelled long distances, in most instances at their own expense and under difficult circumstances, to ensure Local Assembly elections and to encourage the friends who now live in 712 localities. Youth are the mainstay of the corps of teachers. In addition to travelling to near and distant communities they helped to conduct classes for adults and children, their services often being requested by the Local Spiritual Assembly. Toward the end of the Plan some youth worked on farms owned by
Local Spiritual AssembliesAssembly reported a growing awareness on the part of the believers of their separate identity as members of the Baha community and an increased effort to bring their lives into conformity with Bahá'í teachings.
LAOSAssembly of Laos marked the second year of its existence at RhivAn, 1968, its community having been, since 1957, part of various regional communi
"III IIIThe Hand of the Cause JaM KLidzelz (centre, holding the Greatest Name) with delegates and friends attending the first innual Convention Jbr the election of the
National Spiritual AssemblyThe Hand of the Cause H. ~2oI1is Featlierstone (centre rear) with some Bahá'ís of Vientiane, Laos; October, 1970.
ties until its emergence in 1967 as an independent Baha community with its seat in Vientiane.
In describing the development of the Faith in Laos the
National Spiritual Assemblycommented that "the teaching work was exceedingly slow and was confined to some tribal areas, a few villages and some towns until 1968 which marked a turning point..
the years of patience were rewarded when war refugees proved receptive and accepted the Faith in large numbers. Teaching progress continued to accelerate towards the end of the Nine Year Plan leading to the challenges confronting every community which experiences mass conversion."
At the suggestion of the Government ministry dealing with religious affairs within the country, the
Spiritual Assembly presented Baha'iliterature to a number of high-ranking government officials. The Baha of Laos have enjoyed very cordial relations with the Government and travelling teachers have been provided with identity cards to facilitate their journeys.
In addition to creating a publishing committee, enriching Bahá'í literature in Lao and achieving the goals relating to acquisition of properties, the community exceeded its objective of forming thirty-six
Local Spiritual Assembliesthrough the establishment of 105, at RhJv&n, 1973, at which time Bahá'ís resided in 601 localities throughout the country. In January,
1969, the National SpiritualAssembly was incorporated under the name "Spiritual Assembly of the Bahá'ís of Laos"; in 1973 the civil authorities granted recognition of Bahá'í marriage and Bahá'í Holy Days; and two additional Local Assemblies were incorporated, Savannakhet in 1970 and Luang Prabang in 1973.
Assessing the period being surveyed the Spiritual Assembly of Laos commented: "Al-though there have been few youth activities, and programmes for the Baha education of children were hampered by lack of capable teachers, in the last year of the Plan children's classes were established with great success, primarily among children in refugee villages. How gratifying to have these children greet you warmly with 'All6ih-u-Abh&, recite Bahá'í prayers by heart, confidently repeat the English alphabet or produce a simple art work!"
MALAYSIAThe original goals given to Malaysia in 1964, at the opening of the Nine Year Plan, as well as the supplementary goals assigned by the
Page 256were all accomplished and many � such as raising the number of Local Spiritual Assemblies, increasing the number of localities where Bahá'ís reside, providing pioneers, acquiring property and producing translations and publications � were exceeded.
Although no Malaysianpioneers were called for at the outset of the Plan, in response to later appeals from the Universal House of Justice pioneers were sent to a number of countries abroad and Malaysian students have taken an active part in Baha communities in countries where they are studying.
The objective of publishing Bahá'í literature in five indigenous languages was surpassed with the translation of the Bahá'í Writings into Seme]ai and Temuan. In addition to acquiring a National Uaziratu'1-Quds and a Teaching Institute, three other Local Baha Centres were obtained and numerous Local Centres were built by the jungle-dwelling Orang Ash (or "original people"), the Aboriginals of Malaysia.
Although a vigorous programme of teaching was conducted in urban centres, among Tamil-speaking people employed on estates or plantations, and among the Chinese, the National Spiritual Assembly reported that "perhaps the area of greatest success has been among the Ash. Regular contributions to the National Assembly come from many of these communities. A newsletter in Malay is sent to all Ash communities each Bahá'í month and a recent major achievement was the registration of two Local Assemblies in Ash areas, under the Societies Act � the first official recognition accorded the
Ash Baha'is. Successin teaching during the five years under review has been primarily due to systematic shortterm plans of two or three months' duration. The participation of youth was also an important factor in the achievement of the goals. They played a predominant role in all activities, especially since 1967 when their activities began to be directed by the effective leadership of the National Baha Youth Committee whose monthly newsletter helps establish their identity in the Malaysian Bahá'í community.
The yoLIth have been most successful in teaching their own age groups in schools, colleges and universities and a number of Campus Bahá'í Societies have been formed including one in the University of Singapore largely through the efforts of a Malaysian pioneer.
Children'sclasses were conducted in many urban and a few estate communities and experiments with classes for older children approaching the age when their declaration of faith would be registered proved very successful.
"Although entry by troops had already been experienced," the Malaysian report continued, "acceptance of the Faith by the masses really got underway in Malaysia in December, 1971. The first wave of mass teaching moved into Singapore and the large increase in the number of believers assisted the National Assembly of that country to achieve legal recognition of Bahá'í marriage. In many ways, 1972 was a significant year. At RhJvAn of that year Malaysia achieved the important task of assisting the Republic of Singapore and the territories of East Malaysia and Brunei to achieve National Assembly status.
Malaysia continued its responsibility for the fulfilment of the original goals of the Plan. A milestone in the maturity and progress of the Malaysian community was marked, it is felt, by the participation of six of our community, three of them members of the National Assembly, in the African pioneering programme in September, 1972."
In an effort to meet the challenge of consolidating the rapid progress of the last half-decade the National Assembly inaugurated institutes designed to provide opportunities for deep study of the Writings, increased literature in the vernacular languages and established a correspondence course. Malaysian Ba/id'!
News has become an imaginative and effective means of communicating with the community and a growing number of newsletters have been published in various languages at the local level. The National Spiritual Assembly noted that teaching and consolidation work at the local, state and national levels is increasingly undertaken in a spirit of service and sacrifice often without financial assistance from the national body and the community has recognized the growing need to assist the neighbouring Baha communities of Thailand,
Singapore and EasternConcluding its report of the period the National Spiritual Assembly stated: "The most significant trend has been the increasing participation by youth in all fields of activity at the local, regional and national levels, and their enthusiasm has served as an inspiration to the entire community."
Page 257The Bahá'í community of the Philippines, administered by the Regional National Spiritual Assembly of South East Asia from 1957 until 1964, in the latter year elected its independent National Spiritual Assembly with its seat in Manila.
"The years 1968 � 1973 saw the extension of the Faith into an additional 1,868 localities, the opening of twenty-three cities, twenty-one provinces and twelve islands," the National Assembly reported.
In the same period a new National tla4ratu'1-Quds was constructed and Local I3aziratu'I-Quds were acquired in each of the eight major islands.
In addition, smaller centres were built by Bahá'ís in the villages. Recognition of Bahá'í marriage was obtained in 1968 and seven universities exempted Baha students from attendance on Baha Holy Days.
The National SpiritualAssembly recorded warm appreciation of the visits of a number of the Hands of the Cause and paid tribute to a programme "initiated by the Hand of the Cause Rahmatu'I1Th MuhAjir under which sixty-four young Iranians came to the Philippines to enrol in university, thus combining pioneering with further study. The first to come arrived in 1967; three of those who graduated have since settled in other pioneering posts in Asia." Assuming an increasingly mature role in the development of the Cause, the Philippines sent out a number of pioneers to foreign posts and for seven months Auxiliary Board member Aifredo Ramirez assisted in East and West Africa.
At the suggestion of the Hand of the Cause Collis Featherstone information about the Faith was provided to all high-ranking leaders of the Government. As a direct result, a very cordial letter was received from the office of the Chief of the National Constabulary.
"In 1972," the NationalSpiritual Assembly commented, "by what could only have been a mysterious working of Providence, the Philippine community was stirred to profound depths of grief and renewed dedication by the sacrifice of three Persian youths1 who gave their lives while teaching the Faith.
"The second half of the Nine Year Plan witnessed the beginning of a new phenomenon, the mass enrollment of youth. In August, 1970,
1 See "In Memoriam", ParvizS~idiqi, Far~marz Vnjd~ni, Parviz Furflghi, p. 514.
the first youth teaching team was organized, Baha students leaving their own schools to teach among fellow students. Within six months the astounding number of 3,100 students in five universities had accepted the Faith. The susceptibility of youth to the Bahá'í teachings is being discovered in all strata. Bahá'í youth began to assume positions of responsibility on National Committees and in the administrative work, evincing a growing sense of self-reliance and the desire to serve."
A notable event of the period was the preparation of a series of one-minute radio dramas as a means of proclaiming the Faith and requests for the scripts of these were received from nineteen National Spiritual Assemblies. In 1968, approximately two thousand persons had enrolled in the correspondence coarse offered in English and three local languages; by 1973, the number of subscribers had increased to more than four thousand, a factor which the National Spiritual Assembly feels assisted in deepening the knowledge of the masses of new believers.
It was reported that Bahá'í courses (for credits) were given in three high schools and that at least ten Local Spiritual Assemblies formed and conducted children's classes.
Bahá'í literature in languages indigenous to the Philippines was considerably enriched in the period through the translation and/or publication of material in Ilocano, Tagalog, Cebuano, Waray, Hiligaynon, Bicol, Kalinga-Apayao, Bilaan, Ata and Manobo.
"increas-ingly," the National Spiritual Assembly concluded, "we are becoming aware of the need to deepen individually, to make singular efforts to serve the Cause and to develop strong Local Spiritual
Assemblies."Formerly under the jurisdiction of the Regional National
Spiritual Assembliesof South East Asia (1957 � 1964) and of Malaysia (1964 � 1972) the Bahá'í community of Singapore elected its own National Spiritual Assem-Wy in 1972, with its seat in Singapore.
The Hand of the Cause Ja1M KhAzeh represented theFour women were elected to this first national body. At RhjvAn, 1968, two Local Spiritual Assemblies had been estab
Page 258lished, at Queenstown and Serangoon. In the following years a steady expansion of the administrative foundation of the Cause was experienced and by Ri4lvtin, 1972, the number of Local Assemblies had increased to seven. As a result of a plan of reorganization of the administrative units in Singapore, suggested by the Universal House of Justice in August, 1972, the number of Spiritual Assemblies was reduced to five.
As early as 1969 the expansion of the Faith among youth gave rise to the holding of the South East Asia
Bahá'í Youth Conferencein Singapore. The following year a Bahá'í Society was formed at Singapore University.
The year 1971 was marked by island-wide proclamation related to the Oceanic Conference held in Singapore in January.' In December of that year the first Bahá'í Winter School was held.
Among the objectives achieved in the Nine Year Plan were the acquisition of a National Ija4ratu'1-Quds, recognition of Bahá'í Holy Days (published in the official Government Gazette), and translation and/or publication of Bahá'í literature in Chinese.
THAILANDSpiritual Assembly of South East Asia since 1957, Thailand elected its independent National Spiritual Assembly in 1964 with its seat in
Bangkok.Among the significant achievements in the last five years of the Nine Year Plan were the incorporation of the National Spiritual Assembly; the acquisition of a National IJa4ratu'1-Quds and endowment; obtaining recognition of Baha Holy Days in relation to students attending the Bahá'í school in Yasothon; enhanced diversity of the Bahá'í community through the enrollment of representatives of the Yao, Mauser, Yaw and Khon Muang tribes; an increase in participation of Bahá'í youth in the activities of the community and the enrichment of Bahá'í literature in Thai.
The period was marked by a high degree of cooperation with the Continental Board of Counsellors in
Southeastern Asia.The Faith in Vietnam had developed under the Regional
National Spiritual Assemblyof South East Asia between 1957 and 1964 and in the last year the National Assembly of Vietnam came into being with its seat in Saigon. A reallocation of territory took place in 1969 since which time its jurisdiction has comprised only Vietnam.
At the midway point in the Plan there were 176and the Faith had been established in 720 localities in Vietnam; the National Spiritual Assembly had achieved incorporation as had sixty Local Assemblies; a National Iaratu'1-Quds and endowment had been acquired; Bahá'í literature had been enriched through the translation and/or publication of material in a number of indigenous languages including Nhung,
Rhade, Meo and Thaidam;recognition of Bahá'í Holy Days and Bahá'í marriage had been obtained from the civil authorities; and there had been vigorously pursued a programme for the extension of Bahá'í education to youth and children through the establishment of village schools and the translation and publication of special materials for children.
The Faith continued to expand at a remarkable pace in the years under review and increasingly the Baha youth of Vietnam arose to play their part.
A number of the Vietnamese Baha attended, at their own expense, the Singapore Conference in January, 1971, and the Assembly noted this as an indication of a maturing community.
At Ri4vAn, 1972, the National Spiritual Assembly cabled:
DUE BAD COMMUNICATIONAt the subsequent Rhjvttn the National Spiritual Assembly reported that all goals had been achieved except, due to circumstances beyond their control, the acquisition of a Temple site, and that 687 Local Spiritual Assemblies had been formed and the Faith was established in 1,685 localities.
Page 259Korea was opened to the Faith during the ministry of 'Abdu'l-Bahá by Agnes Baldwin Alexanderi and was administered by the Regional
National Spiritual Assemblyof North East Asia from 1957 until 1964 when the National Assembly of Korea was established with its seat in Seoul.
All the goals of the Nine Year Plan relating to expanding the Faith to three hundred localities and the establishing of one hundred Local Assemblies were accomplished. By Ri4win, 1973, the number of localities where Bahá'ís reside was 557, more than five times the number 1 See "In Metnoriam", p.423.
at the beginning of the Plan and more than twice the number at Rhjvtin, 1968. The goal of opening localities was exceeded by five. The objective of teaching ethnic groups was accomplished by the conversion of Chinese � the only major ethnic group in Korea � in three cities. The number of believers in Korea more than doubled between 1968 and 1973 and represented a sevenfold increase from the beginning of the Plan. Whereas in 1968 Local Assemblies had been established in five Provinces of the country, all nine Provinces were covered at the end of the Plan.
Noteworthy strides towards the goal of universal participation were taken through an
Page 260increased participation of youth and women in the affairs of the Cause.
"The women believers, comprising oniy about thirty per cent of the community, began to evince their potential by participating in travel teaching which resulted in their gaining in knowledge and enthusiasm and youth became some of the key teachers," the National
Spiritual Assembly commented. Thegoal of worldwide proclamation was actively pursued through a series of public meetings in urban and rural areas, through distribution of approximately 120,000 pieces of Bahá'í literature and through introducing the Faith by means of mass media. Talks were given by prominent Baha throughout the country in universities, schools, and women's organizations resulting in television interviews and newspaper publicity.
Among the most significant events were the Asian Youth Conference in December, 1968; the first teaching conference held under the joint auspices of the
Continental Board of Counsellorsand the National Assembly; the formation of the Baha Club in Pusan City composed of 150 college students and organized by Auxiliary
Board member Charles Duncanheld in Seoul in September, 1971, which was attended by the Hand of the Cause Collis Featherstone, representing the Universal House of Justice, Counsellors from a number of zones and Bahá'ís from thirteen countries including 150 believers from Persia and three hundred Korean Baha. The conference commemorated the fiftieth anniversary of the revelation shortly before His passing in 1921 of the sole Tablet 'Abdu'l-Bahá directed to Korea. Considerable publicity resulted from the conference.
Bahá'í literature in Korean was enriched through the translation and/or publication of a number of titles including a correspondence course; the property goals were achieved; and the National Spiritual Assembly obtained incorporation and recognition of Baha Holy Days and Baha marriage. One evidence of increased recognition was the fact that the National Spiritual Assembly was asked to participate in the United Nations Day reception by the United Nations Commission for the Unification and Reconstruction of Korea. At the village level the exemplary community development of Dukpyong-ri, a farming village in Chungchong Namdo Province, was designated as "Radiant Village" by the Provincial Governor.
The National Spiritualthe Bahá'í representative was asked at an official ceremony to explain the secret of the village he replied: 'it's very simple; we just try to follow the Teachings of Bahá'u'lláh and lead a Bahá'í life, that's all.'"
In 1970 The Proclamationof Bahá'u'lláh was presented to President Park Chung Hee who, in a cordial letter of acknowledgement, stated: �at this moment when the existence of mankind itself is being menaced by thermonuclear weapons..
we found a great consolation in this great teaching that foretold clearly the necessity of unity and friendship."
In its report of activities in the period under review the National Spiritual Assembly paid tribute to the Hands of the Cause who visited Korea and expressed deep appreciation in particular to Dr. Rabmatu'116h MuhAjir "who visited at least six times and through his helpful advice inspired the friends to make more effective teaching plans and rise to higher levels of service."
NORTH EAST ASIAAsia came into being in 1957 with its seat in Tokyo and has experienced several changes of jurisdiction.
In 1974 it will be dissolved with the formation of two National Spiritual Assem-lies,
Japan and Hong Kong.Reviewing the last half of the Nine Year Plan, the
National Spiritual Assemblystated: "Local Spiritual Assemblies, groups and isolated centres increased approximately threefold in Japan and Hong Kong.
The goals of the Nine Year Plan were accomplished, among them that of raising the number of Local Assemblies to sixty; opening the Ryukyu Islands to the Faith; translating and printing Baha literature in Khalka Mongolian (official language of the People's
Republic of Mongolia);assisting with the acquisition of nine Ija?hatu'1-Quds in India and incorporating the National Spiritual Assembly of Hong Kong."
The property goals of the National Assembly were surpassed through the acquisition of an endowment and an additional local
Ijazfratu'1-Quds. Thefirst youth conference was held in 1969 and periodic teaching conferences held in different areas, and yearly two-day Summer
Page 261sit The Hand of the Cause Enoch Olinga (standing, third from the right) with some of the believers of Japan. Shiradi, Hokkaido; December, 1970.
Schools reinforced enthusiasm in the teaching work.
"Group teaching, consolidation and proclamation activities were developed greatly. Teaching and consolidation teams travelled at intervals throughout Japan and Hong Kong with local believers participating actively."
In 1970 a concerted proclamation programme was launched under which half a million informative brochures were distributed in conjunction with "Expo '70", the six-month-long international exhibit organized by the Government of Japan. "Subsequently," the report continued, "information centres were established in a few cities, several new pamphlets were printed and systematic mailing was done. The Japanese translation of
The Proclamation of Balid'u'Introductory material was sent to many leaders of thought throughout the country and press kits were provided to hundreds of newspapers and people in the communications media. There were presentations of books to libraries and information about the Faith was brought to the attention of school principals, students and people in various professions."
In the period covered by this survey Bahá'í literature in Japanese was considerably enriched and material designed to broaden the believers' knowledge of the Faith was prepared and distributed to all Baha'is.
"The greatest single event to take place in this area during these years was the North Pacific Oceanic Conference' held in September, 1971," the National Assembly concluded.
"In the wonderful spirit generated one could see the early glimmerings of the prophecies of 'Abdu'l-Bahá concerning the great spiritual future of Japan."
TAIWANAssembly of Taiwan was formed in 1967 with its seat in Taipei. Formerly known as Formosa, the work in this area developed under the Regional National Spiritual
Assembly of North EastAssessing the period under scrutiny, the National Spiritual Assembly commented that the early difficulties experienced by this young community "served to deepen and broaden our 1 See "Unity in Diversity", p. 296, for a report of this conference.
Page 262The Hand of the Cause H. Collis Featherstone presenting Bahá'í literature to Mr. Henry Kao, Mayor of Taipei, Taiwan; May, 1972.
understanding of the spiritual verities of the Faith and led to a strengthening of the administrative foundation of the Cause."
Achievements recorded during the latter half of the Nine Year Plan included incorporation of the National Spiritual Assembly in 1970, a process in which the Hand of the Cause Collis Featherstone and representatives of the Counsellors and the Auxiliary hoard were extremely helpful through their representations to the Ministry of the Interior about the appropriate translation of the name of the Assembly from the Chinese; an increase in the number of Local Spiritual Assemblies; official recognition of Bahá'í marriage, in 1973; a marked acceleration of the teaching programme; and the establishment and registration in September,
1972, of a Baha PublishingTrust which produced a number of impressive pieces of Bahá'í literature in
Chinese.In 1971 the Bahá'ís cordially welcomed as a guest speaker at their Annual Convention a representative of the Taipei Special Municipality, Mr. Lee.
Page 263To adequately appreciate the miracles associated with the growth of the
Faith of Bahá'u'lláhin this area one must have some concept of the vastness and character of the region. Lying wholly within the area referred to by geographers as the water hemisphere, that half of the globe which is less than twelve per cent land, it is bounded on the east by the Marquesas Islands and on the west by Western Australia; on the north by the Mariana Islands and the Hawaiian Islands and on the south by the South
Island of New Zealand.The only large land mass is Australia which has an area roughly equivalent to that of the continental United States, but with only a fraction of its population. Except for
Papua/New Guinea and NewZealand, the other localities in the Pacific are, for the most part, relatively small islands with vast distances separating the various island groups.
At the beginning of the Nine Year Plan only fivePacific Ocean and the South West Pacific Ocean, and two of these (the Hawaiian Islands and the South West Pacific Ocean) had just been elected. By the end of the Plan, in 1973, eleven National
Spiritual Assemblieshad been formed, the largest percentage of increase of any part of the world except
Page 264Africa. When one realizes that Christianity did not come to the Pacific until the 1 830s, the growth of the Cause of Bahá'u'lláh here in the latter part of the twentieth century is all the more amazing.
The Pacific boasts at least two "firsts": the first reigning monarch to embrace the Faith' and the first national community to win all the goals assigned to it under the Nine
Year Plan.2The contribution of Australia to the advancement of the Faith in the Pacific was very great. Pioneers and travelling teachers arose in greater and greater numbers throughout the Nine
Year Plan, going to Papua!NewGuinea, Fiji, the Solomons, Tonga, the Cook Islands, the
Gilberts and Samoa. Withoutthe manpower and funds supplied by the Australian Bahá'í community it would not have been possible to win the goals in these islands.
I-Iowevei, the Australianhornefront was lagging far behind its goals at Ri~vAn, 1968. The first four years of the Nine Year Plan had witnessed a net gain of one Local
Spiritual Assembly. Therewere then thirty-one; the goal was sixty. But by Ri~IvTh, 1973, Australia had its sixty Local Assemblies with one to spare; and the goal of 250 localities was also won.
It was during this period that Australia celebrated the fiftieth anniversary of ~he opening of the Australian continent to the Faith of Bahá'u'lláh with the arrival on April 18, 1920, of John Henry and Clara Hyde Dunn.
"Father" and "Mother"Dunn were later elevated to the rank of Hand of the Cause by Shoghi Fffendi.3 The
National Spiritual Assemblyof Australia and New Zealand came into being in 1934 with its seat in Sydney and in 1957 New Zealand separated with the formation of an independent National
Spiritual Assembly.The Australian Baha youth were especially active during the latter part of the Nine Year Plan and contributed much to the achievement of the teaching goals. The first National Youth Conference was held at Yerrinbool School on April 4 � 6, 1969, and other conferences followed. One significant contribution of the youth was the teaching project in Portuguese
His Highness MalietoaTimor which resulted in the formation of two Local
Spiritual AssembliesThe first moves towards the transfer of the Uahratu'1-Quds from Sydney to the Temple area took place in 1972 with the sale of the former administrative building at Centennial Park and the setting up of temporary national headquarters at Mona Vale.
NEW ZEALANDand New Zealand was formed in 1934. In 1957 an independent
National Spiritual Assemblywas established in New Zealand with its seat in Auckland.
By RhivAn, 1968, the National Assembly reported that the immediate prospect of achieving its Nine Year Plan goals appeared bleak; with two-thirds of the Plan elapsed only one-third of the goals had been accomplished.
Then, dramatically, the tide turned. At a memorable conference sponsored by the Continental Board of Counsellors to which great inspiration was contributed by the Hand of the Cause Abu'I-QAsim Faizi the believers in New Zealand resolved to win the victory. Commenting on the results which flowed from that resolve, the
National Spiritual Assemblystated: "It was a moment of destiny. Spearheaded by newly-declared youth, strengthened by the invaluable aid of friends from overseas, supported by a handful of adult pioneers from the homefront, the Bahá'í 'Army of Light' was on the march. Naw-Rflz, 1970, saw the pioneers at their posts, new teaching methods developed, and expansion became inevitable."
By Ri~1vAn, 1973, New Zealand reported having surpassed a number of the goals set for them through almost doubling the required number of Local Assemblies and localities where Baha reside and doubling the goal for the incorporation of Local Assemblies.
A vigorous campaign of proclamation was pursued on both the national and local levels under which literature and information about the Faith were presented to leading government officials, members of the judiciary, those in the communications media, national organizations and societies, church dignitaries and public and school libraries. A special brochure, designed to proclaim the Faith to all strata of society,
Page 265Dedication of the Bahá'í Teaching Institute, Madina, New Guinea; January, 1972. Seen standing in the Ibreground is Mr. Rodney Hancock, Auxiliary Board member.
inspired by a suggestion made by the Hand of theand eagerly adopted by the National Assembly, was produced and widely distributed. Other introductory materials were printed including Fe Marama, a booklet designed for the Maori people.
A special proclamation project marking the completion of the Nine Year Plan was launched throughout the country. This project employed the use of radio, the press and the display of slides on theatre screens of posters created for the occasion. In some areas information centres were set up in leased empty shops and in one community the civic authorities permitted the erection of a large street banner in conjunction with the information centre, newspaper interviews and press releases.
PAPUA~NEW GUINEAThe years 1968 to 1973 witnessed many wonderful teaching experiences, triumphs and resounding victories in Papua/New Guinea, not the least of which were the formation of its own National Spiritual Assembly at RhJv6in, 1969, and its incorporation the following year. The year 1968 began on a high note of enthusiasm as wave after wave of enrolments was recorded, particularly among the people of the Gulf District of Papua, the
Eastern Highlandsof New Guinea and amongst the Taiasea people of New
Britain.The majority of ~he people in Papua/New Guinea live on a subsistence basis, adhering to the customs and traditions of the past. These customs were to some extent affected by the arrival of Christian missionaries in the previous century, the administration of the Territory by several overseas nations and the war in the Pacific. Most of the people hold to pagan beliefs and have no knowledge of the religious history of other parts of the world. However, the response to the Teachings of Bahá'u'lláh has been, in many cases, immediate.
Although the hundreds of separate tribal communities were until quite recently isolated in small geographical pockets amid rugged mountains and streams, many recognized the need for a unifying belief and recognized the validity of the principle of the oneness of mankind.
By R4v6n, 1973, the enrolment had topped three thousand and there were 246 localities where
Bahá'ís resided. Sixty-sevenhad been formed, three of which were incorporated.
Other accomplishments included the purchase of a National Ija4ratu'1-Quds in Lae in June, 1972; the acquisition of a Temple site near Lae; the acquisition of Teaching Institutes in Sogeri and Arufa; and the recognition of Bahá'í marriage and Bahá'í Holy
Days.In its message to the Bahá'ís of Hawaii on the occasion of the community's first Convention in 1964, the Universal House of Justice stated: "Immensely blessed by being the resting-place of the mortal remains of the unique and saintly Martha Root; highly honoured as the birthplace of yet another heroic Hand of the Cause of God1 who was among the earliest believers to respond to the call of 'Abdu'l-Bahá and, with sublime faith, carried the Message to the nations of the Far East; enriched by a population drawn from many different races; favoured by material wellbeing; and boasting a united and vigorous Bahá'í community, these Islands are surely destined to play a prominent role in the awakening of the entire Pacific area."
The accomp]ishments of the Hawaiian Baha community during the succeeding nine years, and particularly in the last five years of the Plan, amply justified the expectations voiced in 1964. The number of believers in these islands increased more than sevenfold between 1968 and 1973, and the number of Local Spiritual Assemblies increased from ten to twenty-eight, the maximum number obtainable since the total of civil areas ofjurisdiction in the Hawaiian Islands is also twenty-eight.
Ten of these Assemblies were incorporated.There were many outstanding proclamation and teaching projects. A Bahá'í float was entered annually in the Aloha Week parade in Honolulu, winning awards and resulting in wide radio, television and newspaper coverage. The
Proclamation of Bahá'u'lláhwas presented to the Governor, the four congressmen who represent Hawaii, and heads of local governments in the Hawaiian Islands.
Throughout the years under review the Governor and Mayors of several islands signed proclamations relating to special Bahá'í events; public meetings were held; library and store window displays were placed at appropriate spots for special events; Bahá'í booths were regularly set up on neighbouring islands for their respective County fairs and on some occasions in Honolulu at the State Fair; Unity Feasts, coffee hours, partici-1 Agnes Baldwin Alexander. See "In Memoriam", p.423.
pation in school carnivals and Sea Sprees, sponsoring displays of the work of Bahá'í artists, and addresses given by Bahá'ís at colleges, high schools and civic clubs are examples of some of the teaching events that took place during this period. Summer and Winter Schools were held regularly, rotating sites on five different islands.
In the five years under review there was an eleven-fold increase in the number of youth in the community and an active programme of Bahá'í child education was pursued, approximately fifty per cent of the Local Assemblies holding regular classes for Bahá'í children.
Beyond the homefront the contribution of the Hawaiian Bahá'ís was no less spectacular.
In addition to supplying pioneers to Samoa, the Philippines, New Zealand, the Solomons, the Gilbert and Filice Islands, Japan, the Marianas and the Carolines, this national community, in collaboration with the Bahá'ís of the United States was able to consolidate the Baha community in Micronesia and increase its strength sufficiently so that a National Spiritual Assembly could be established there at RPJv6n, 1972, (the
National Spiritual Assemblyof the North West Pacific Ocean), a supplementary achievement of the Nine
Year Plan.Always financially independent, the Hawaiian Bahá'í community gave generously of its funds, not only to support pioneers and travelling teachers abroad, but to assist in the purchase of National ila4ratu'1-Quds in Trinidad and Tobago and in New Caledonia, and also to assist with pioneer budgets in such goals as Tahiti and Portugal. Thousands of dollars were also spent in the translation and printing of literature for use in the Philippines and in Micronesia. In
1972 the National Spiritualfilm It's a New Day using local talent. The film has been viewed on television many times and copies were purchased by individuals and National Assemblies in various parts of the world.
In that same year a tragic fire destroyed the entire second floor of the National
Hazfra-tu'I-Quds. Oneyear later the building was rededicated, having been rebuilt and refurbished, much of the labour being contributed by local believers.
Page 268- WEStERN CAROrNE I
CA~OINEThe area under the jurisdiction of this National Spiritual Assembly, one of the last to be formed during the Nine Year Plan, is, in terms of distances involved, one of the largest of any in the world. Yet in terms of land area and population, it is one of the smallest. Composed d of Guam and the islands of the United States Trust Territory of Micronesia, it consists of over two thousand individual islands with a combined area of 893 square miles spread out over 3 million square miles of ocean. Total population is estimated at 150,000.
Such geographical considerations impose a variety of problems in communication, teaching g and administration, but in spite of these difficulties the North West Pacific area, with assistance from the Hawaiian and United States communities, blossomed during the latter years of the Nine Year Plan. Whereas in 1968 there were only two local Spiritual Assemblies, one in Guam and one in Majuro, Marshall Islands, this number rapidly increased in succeeding years so that by February, 1971, the Universal House of Justice was able to announce that a new National Spiritual Assembly was to be formed the following year.
The rapid increase in the number of believers was due largely to the work of a few travelling teachers and teaching teams from the Hawaiian Islands and the United States. One team attracted ed over two thousand islanders to the Faith.
MAP SHAL ISLANDSI 7O~ The establishment of the National Spiritual Assembly with its seat in Ponape at Ri4lvAn, 1972, then, was a supplementary achievement of the Plan. Their Convention cable said:
BALLAdS NWPACIFIC OVERWHELMED FLOODAdditional supplementary achievements included cluded the incorporation of the National Spiritual tual Assembly and the recognition of the Bahá'í marriage ceremony as legal by the Trust
Territory Government.By the end of the Plan the banner of the Faith had been raised in over 150 localities in these widely separated islands of the North
Pacific.This group of islands lying east of Papua/ New Guinea and between the 7th and 11th south parallels had, a quarter of a century earlier, been the scene of war and carnage.
Some of the most famous battles of World War II, notably that of Guadalcanal, had been waged here. Now the islands were witnessing
Page 269an invasion of another kind � a spiritual invasion.
The Knights of Bahá'u'lláhopened the Solomons in March, 1954. Seventeen years later, on May 1, 1971, Mrs. ]3lum (who remained at her post after the passing of her husband in 1968) witnessed the fulfilment of a cherished dream with the formation of the National Spiritual Assembly of the Solomon Islands, with its seat in Honiara.
In the period under review the teaching work in the islands was reinforced through the efforts of pioneers and travelling teachers, some of them youth. Teaching teams were established with success on several extended programmes which resulted in opening to the Faith the Western Solomons and Gela Island. On two occasions youth teaching teams went to the north and south areas of Malaita with good results.
Among the achievements of the Solomons Bahá'í community were the acquisition of a
National Flaziratu'1-Qudstwo miles east of the heart of Floniara; the acquisition in July, 1969, of a four-acre Temple site near Honiara; authorization for Bahá'í marriage by public announcement in the Government Gazette on September 24, 1971; recognition of Bahá'í Holy Days under which the children of Bahá'í parents may absent themselves from school attendance on those days; incorporation of the National Spiritual Assembly on July 26, 1971; incorporation of seven Local Spiritual Assemblies; acquisition of a national endowment in Auki on the island of Malaita.
The Solomons Bahá'í community very early joined the ranks of those who had completed all the goals assigned under the Nine
Year Plan.This area, comprising the New Hebrides, New Caledonia and the Loyalty Islands, is under the jurisdiction of the last of the Regional
Page 270The Hand of the Cause Enocli Olinga visiting the Solomon Islands; December, 1970.
National Spiritual AssembliesAll other national groupings of these islands had their own National Spiritual Assembly by the end of the Nine Year Plan. In 1968 this area, together with the Solomon Islands, had its seat in Honiara, Guadalcanal, but in 1971 when the Solomons elected a separate National Spiritual Assembly the seat was transferred to Noumea, New Caledonia.
The history of the Faith in New Caledonia goes back to 1952 when, as a result of a teaching visit of Mrs. Mariette Bolton, an individual declared his faith; and to October, 1953, when the Knight of Bahá'u'lláh Mrs. Bertha Dobbins settled in Port-Vila,
New Hebrides.At the beginning of the period under review there were but three Local Spiritual Assemblies, two on Efate in the New Hebrides and one in Noumea,
New Caledonia. Therewere also groups on Efate and Tanna in the New Hebrides as well as isolated believers on four other islands of this group and two in the Loyalty Islands. By the end of the Nine Year Plan the number of Assemblies had increased to eight and the number of Bahá'í centres had grown to nineteen.
The teaching work in TuamotuIslands and the Society Islands was placed under the jurisdiction of the
National. Spiritual AssemblyIn all there was a total of three Baha centres in these islands by Ri4v6n, 1973.
Other goals accomplished included the acquisition of a National Ua4ratu'1-Quds in Noumea; the purchase of a Temple site fifty kilometres from Noumea; and the incorporation of the
National Spiritual Assembly.These islands lying about 1,700 miles northeast of Sydney, Australia, are often referred to
Page 271Bahá'í Teaching Confirence, Port-Vila, New Hebrides; May, 1971. The Knight of Bahá'u'lláh, Mrs. Bertha Dobbins, is seen in the centre of the group.
as "the crossroads of the South Pacific". Suva, on the big island of Viti Levu was the administrative centre of the original
National Spiritual Assemblyregion was divided in 1964, Suva became the seat of the newly created
National Spiritual Assemblyof the South Pacific Ocean. Six years later, RiQv~n, 1970, Fiji formed its own National Spiiitual Assembly and the Baha Centre in Suva, which had served for so many years as the tlazfratu'I-Quds of the Regional South Pacific Assemblies and had been the focal point of so much of the work in that region, then became the National Ijazira-tu'1-Quds for Fiji.
To this fledgling National Spiritual Assembly was given the task of organizing one of the eight Oceanic Conferences held during this period. More than four hundred believers from all over the Pacific area, and some from as far away as Europe, Persia and the United States, gathered in Suva in May, 1971, to attend the historic first Pacific Oceanic
Conference.The Fijian Bahá'í community lost no time in setting to work on the goals of the Nine Year Plan, and with the recognition of Bahá'í Holy Days by the Department of Education in February, 1972, Fiji became the first country in all the world to have won all its goals. This achievement was later officially commemorated by planting a tree in the Suva Botanical
Gardens.Among the achievements of the Fijian Baha community in the last half of the Nine Year Plan were the incorporation of the
National Spiritual Assemblyin 1970; the registration of a Baha marriage officer in October, 1968, the first Bahá'í marriage taking place on RaN Island in February the following year; raising the number of Baha centres from fourteen in 1968 to eighty in 1973; raising the number of Local Spiritual Assemblies from three to seventeen of which three were incorporated. In the same period the membership of the community experienced a ninefold increase.
THE GILBERT AND ELLICEThe Faith in these islands developed under the aegis of various Regional National Spiritual Assemblies until 1967 when the National Spiritual Assembly of the Gilbert and Ellice Islands came into being with its seat in Tarawa.
Page 2724 z � '0 � 112' � � coo Islands of the South Pacific
Page 273273 a "' "' � 1# .4�.
The National Haziratu'I-Quds (left) and Ba/nFl Teaching Institute (right), Tarawa, Gilbert and Ellice Islands; January, 197].
Lying athwart the Equator and just west of the International
Date Line, the Gilbertand Ellice Islands extend in a northwesterly direction from 10.50 south latitude to 40 north latitude.
The total land area is approximately 125 square miles stretched out over a distance of almost one thousand miles of ocean.
Of the total population of approximately 43,000, it was reported that 2,460 were Bahá'ís by the end of the Nine Year Plan, an increase of 150 per cent over the 1968 enrolment.
Relatively few people in the colony had not heard the name of Bahá'u'lláh.
Over the same period, the number of Bahá'í centres increased from sixty-eight to 151 and the number of Local Spiritual Assemblies from eight to fifty-seven.
Of these, nine were registered with the Colonial Government, as was the National Spiritual
Assembly. In 1972 the Baha'isThe scarcity of available land on these tiny islands made the task of acquiring a Temple site and other properties extremely difficult. Nevertheless an endowment of approximately two acres was acquired in 1969 near the village of Eita, Tarawa, a small section of land was leased at Funafuti, Ellice Islands, for ninety-nine years and a Temple site was acquired in 1972 on
Tarawa. A Teaching Institutebuilding was constructed in 1969 and the Baha of the village of Tewai, Tabiteuea South, built a new Bahá'í Centre of local materials in the same year.
Although it was often difficult for pioneers to obtain visas because of local regulations, many pioneers and travelling teachers did go to the Gilberts to assist with the teaching and consolidation work.
Among them were Gina and Russ Garcia who, in their trimaran, had sailed through the islands of the South Pacific to bring the teachings to the native populations through their music. One result of the visit of Mr. and Mrs. Garcia was that free broadcasting time was obtained on the local radio station, and the Baha of the area were able to maintain these programmes throughout the remainder of the
Nine Year Plan.Reviewing the development of the Faith in Samoa in the period from 1968 to 1973, the National Spiritual Assembly stated:
"TheFloat entered by the Samoan Bahá'ís in the parade marking the tenth anniversary of the independence pendence of Western Samoa; 1972.
IBahá'í community of the Samoan Islands was and continues to be deeply overwhelmed and touched by the signal honour conferred upon it through the acceptance of the Faith of Bahá'u'lláh by
His Highness MalietoaTanu-mafihi II, Head of State of Western Samoa... and his announcement in this respect to the Bahá'í world at the victorious close of the Plan...
The Samoan Islands, Westernand American, lie at the heart of the Pacific Ocean. Opened to the Faith in January, 1954, by the Knight of Bahá'u'lláh Lilian Wyss ('A1A'i), these islands were under the jurisdiction of the
Regional National SpiritualAssemblies of the South Pacific Islands (1959 � 1964) and the South Pacific Ocean (1964 � 1970). At Ridvan, 1970, the first National Convention of the Samoan Islands elected its own National
Spiritual Assembly. TheHand of the Cause H. Collis Featherstone represented the Universal House of Justice on this occasion.
In the ensuing years, though the constant labour of the friends, the goals of the Nine Year Plan were achieved or exceeded.
Contributing to the success of their teaching efforts, the
National Spiritual Assemblyreported, was the visit of an American teaching team whose direct methods of presenting the Message of Bahá'u'lláh had brought dramatic results in the United States. Projects undertaken on Savai'i, Upolu and Tutuila using this direct presentation assisted greatly in raising the number of Local Spiritual Assemblies. Mass teaching efforts were complemented by a flow of local travelling teachers, consolidation teams, conferences, teacher training and deepening institutes, Summer Schools and seminars. The expansion of the teaching work led to the necessity of a Teaching Institute and through the gift of a believer and as a result of labour on the part of the friends a building suited to this purpose was erected on the Summer School property adjoining the National Ua4ratu'1-Quds in Apia.
A number of proclamation events were held and some use was made of press, radio and television to inform the public of the Cause. A float entered in the parade commemorating the tenth anniversary of Western Samoa's mdc
Page 275pendence attracted favourable comment. In this connection a Bahá'í information booth was established, a window display arranged and, as a public service, free programmes of events were printed and distributed, these containing a quotation from the Writings. Many Bahá'í children participated in proclamation and teaching activities and their spontaneous and happy efforts attracted waiting souls and made the word "Baha" known.
Bahá'í literature in Samoan was enriched in this period largely through the efforts of Mr. Niuoleava Tuataga~ a member of the Auxiliary Board, who translated a volume of Bahá'í prayers and several items from the
Writings of Bahá'u'lláh.Significant achievements in the Nine Year Plan included the incorporation of the National Spiritual Assembly in 1971; the recognition by the Samoan authorities of Bahá'í Holy Days and Bahá'í marriage; an increase in the number of localities where Baha reside from twenty-one in 1968, to 129 in 1973; an increase in the number of Local Spiiitual Assemblies from three in 1968, to twenty-eight in 1973, five of these being incorporated; and the establishment of Bahá'í centres on three atolls of the remote
Tokelau Islands.This latter achievement during the closing months of the Nine Year Plan was the result of the devoted efforts of a Samoan travelling teacher, Mr. Tumanuvao White, who brought to fruition the seed that had been planted there many years before by Mr. Toma Aviata, for many years the only Tokelau islander to have embraced the Faith.
One of the most outstanding events of the period under review was the first
International Youth Conferenceof the South Pacific, held in Apia, from December 29, 1969, to January 2, 1970. Some ninety youth from Australia, Fiji, Hawaii, New Caledonia, New Zealand, Tonga and the United States joined the youth of Samoa in stimulating and exciting consultation on the teaching work.
TONGA ANDAssembly of Tonga and the Cook Islands was formed at Rhjv~n, 1970, with its seat in Nuku'alofa, Tonga. Its jurisdiction extends to Niue Island.
Previously Tonga and the Cook Islands had been administered by the Regional
National Spiritual Assembliesof South Pacific Islands (1959 � 1964) and the South
Pacific Ocean (1964 � 1At Rislv&n, 1970, there were sixteen Local Spiritual Assemblies in Tonga and the Cook Islands, five of which were incorporated, and the Faith was established in thirty-eight localities.
Within a year a number of the goals assigned in the Plan were accomplished.
A National Ija4ratu'1-Qudswas acquired in Nuku'alofa, recognition of Baha marriage was obtained from the civil authorities, and Baha literature which already existed in Tongan and Raro-tongan Maori was further enriched through the publication of a selection of Baha prayers in the Niue language. In March, 1973, accomplishment of another goal was achieved when it was reported that recognition of Baha Holy Days had been obtained.
At Ri4lv&n, 1973, thereported that nineteen Local Assemblies had been formed in the Tonga Islands, exceeding the goal by four, ahd the number of localities where Baha reside in Tonga was raised to sixty-eight, surpassing the goal by eighteen.
The three Local Assembliesrequired to be established in the Cook Islands were brought into being � in part through the assistance of the
National Spiritual Assembliesof New Zealand, Australia and the United States � and the goal of establishing the Faith in six localities in the Cook Islands was exceeded by two. One of the Cook Island Assemblies achieved incorporation, and the goal of consolidating the Faith in Niue Island was accomplished through the establishment of three localities where Bahá'ís reside.
Page 276throughout the world were especially prominent in the European reports.
In most countries of that continent it was the activity of the youth which transformed steadily plodding Baha communities into lively and exciting ones; which heightened the resolution of all the friends to get on with the work and challenged them to win the goals of the Nine Year Plan.
In one community a pioneer was heard to say, "We can probably hold our National Convention in a telephone booth" � so small was the community. Within months scores of youth were enrolled, and the pace of teaching increased, enabling that community � the Republic of Ireland � to form its National Spiritual
Assembly.Oteppe-Namur, Padov, Fiesch, Salzburg, Dortmund, Padua, PIbn these cities where important
European Youth Conferenceswere held will, together with the Dawn-Breakers troupe of eager young Bahá'ís who spent two summers travelling and teaching throughout the continent, forever be associated with the renaissance of the teaching work in
Europe.One of the highlights of the last five years was the holding of the Oceanic Conference in Reykjavik, Iceland, in September, 1971, a few months after the formation of the
National Spiritual Assemblyin that country. It was the young believers in Iceland, too, who were largely responsible for the rapid growth of that community.
A country by country survey of the development of the Faith in Europe follows.
The Bakd'i community of Malta; December, 1972. The Hand of the Cause Dr. Ugo Giacliery is seen in the centre of the back row. Mrs. Giachery appears in the right Ibreground and Mrs. Katherine McLaughlin, a member of the North American Auxiliary Board, is seen in the back row, secant! Ito,,, (lie left.
Page 278Formerly part of the area of the National Spiritual Assembly of Germany and
Austria, the AustrianBahá'í community elected its own National Spiritual Assembly for the first time in 1959 when eleven per cent of the believers in that country were native Austrians. One of the most dramatic developments in the course of the Nine Year Plan is reflected in the proportion of native believers which had risen to seventeen per cent by RIKIvAn, 1964, to twenty-five per cent by RiQv6n, 1968, and in the period under review, grew to sixty per cent, the majority of them youth.
In addition to the awakening of youth to the beauty of the Bahá'í Message, the years 1968 to 1973 were characterized by activities designed to proclaim the Faith to all strata of society and by an increased use of direct teaching methods.
In the realm of proclamation two teaching instruments of particular importance were a Baha exhibition, designed and built by the Austrian friends which, beginning in October, 1967, was shown in twenty-two cities throughout the country, in some centres on more than one occasion, and attracted thousands of visitors; and the Austrian Dawn-Breakers singing group,' which performed in various centres between 1970 and 1973 to more than two thousand people, appeared thrice on television, obtained excellent press publicity and whose songs were often played on the radio. Direct teaching and proclamation activities, the
National Spiritual Assemblyreported, were spearheaded by "unselfish and dedicated Baha youth who increasingly developed their special talents and potential and whose services were decisive in the fulfilment of the goals of the P]an in Austria; newly-declared youth grew to become independent and responsible supporters of the Faith and enthusiastically took the load of Assembly and Committee work upon their shoulders."
The National SpiritualAssembly also reported a growth in the degree of universal participation in the work of the Faith by the Austrian believers, an expansion of the Faith to all provinces of the country, a strengthening of the foundation of the Cause through the 1 For a report on the development of the Dawn-Breakers singing groups, see Youth Activity section, p.343.
election of new Local Spiritual Assemblies, and a corresponding internal spiritual growth and heightened maturity as the Bahá'ís strove to become, to a fuller extent, "shining examples of the grandeur of Bahá'u'lláh's Teachings."
BELGIUMForming part of the area administered by the Regional
National Spiritual Assemblyof the Benelux countries, which had its seat in Brussels, from 1957 until 1962, the Bahá'í community of Belgium became an independent entity in the last year of that period. At the midway point of the Nine
Year Plan Local SpiritualAssemblies had been established in seven centres and Baha resided in thirty localities.
Between 1968 and 1973 the number of Local Assemblies increased to twelve and the number of localities to sixty-six.
Other significant advances made by the Belgian community in the period under review include the establishment of a Publishing Trust
(Maison d'Pditions Baha'is)for the publication of French literature; the obtaining of legal recognition for four Local Spiritual Assemblies; the granting of permission to Baha to request noncombatant service in the armed forces, even in the case of the recall of servicemen who in previous years had served in combatant units, and the sending of pioneers to
Luxembourg and ZaXre.The Faith was widely proclaimed throughout the country.
His Majesty King Baudouintwice within four years graciously received gifts of Baha books. In 1968 a Bahá'í exhibition was held in the Maison de la Presse in Brussels and was followed by other exhibitions in the provinces; these were successful in making the Faith known to a large number of people, and suitable litei ature was presented to authorities throughout the country. The Bahá'í
Publishing Trust of Belgiumparticipated in the important international book fair held in Brussels in 1972 (in observance of International Book Year) and displayed Bahá'í literature in many languages and dialects, thus bringing the Faith to public attention to a remarkable degree.
The youth campaign organized in Belgium (Oteppe-Namur)2 in March, 1971, by the
European Youth Conferencewas intensively pursued in the subsequent years throughout Belgium, and international teaching teams of 2 See Youth Activity section, p. 324.
Page 279young people joined with Belgian youth in crossing and recrossing the country proclaiming Bahá'u'lláh's Teachings with resultant widespread newspaper and radio publicity and increased enrolments among youth.
DENMARKAssembly of Denmark was established in 1962 with its seat in Copenhagen.
The first half of the Nine Year Plan was devoted to strengthening the five Local Spiritual Assemblies in the country and increasing the number of localities where Baha resided throughout Denmark and in Greenland.
In the second half of the Plan teaching and proclamation activities were extended and in 1969 a nationwide advertising programme commenced.
In February, 1969, Thewas presented to His Majesty King Frederik IX, and between 1971 and 1973 approximately twenty-five Mayors received this volume, often with attendant publicity. Approximately thirty libraries accepted Baha literature; lectures were given in schools; and radio and television studios interviewed Baha'is.
Invaluable assistance and stimulation resulted from the visits of the Hands-of the Cause, members of the Continental Board of Counsellors, musical groups such as The Dawn-Breakers and a Canadian � Icelandic youth team and many outstanding youth teachers including Miss Linda Marshall,
Miss Mona Yazdi and MissFiona Dunn. Literature in Danish was considerably enriched in this period and in the spring of 1972 a Temple site was acquired north of Copenhagen.
At the end of the Plan there were ten Local Spiritual Assemblies, four of which were incorporated, and the Faith was established in forty localities.
FINLANDThe Finnish Bahá'í community was under the jurisdiction of the Regional National Spiritual, Assembly of Scandinavia and Finland from 1957 until 1962 when the National Spiritual Assembly of Finland was established with its seat in Helsinki, and the following year achieved its incorporation.
The first half of the Nine Year Plan was a period of consolidation and testing within the community. The many Finnish Bahá'ís who attended the Palermo Conference in 1968 and made the associated visit to the Holy Land returned with a new enthusiasm and courage, infused their zeal and insights into their home community, and launched a vigorous assault on the teaching work. The Baha youth of Finland played a significant part in the expansion of the Faith from 1968 to 1973. Enrollments among minorities and particularly among the Gypsies and Lapps were due, in large measure, to youth activities.
Increasingly, opportunities arose to proclaim the Faith through the press and on radio and television.
In the period under review the number of Local Spiritual
Assemblies in Finlandtrebled, the total membership of the Baha community more than doubled, and the community was enriched and diversified through the enrollment of Gypsies,
Lapps and Swedish-speaking Finns.Baha literature was translated and published in a number of languages indigenous to the region as well as in Estonian.
With the assistance of the Baha of Sweden a Local Spiritual Assembly was formed in Mariehamn, capital of the Aaland Islands, and Finnish travelling teachers achieved the goal of teaching and establishing the Faith in areas beyond the borders of Finland.
FRANCEParis had been one of the earliest and most important centres of Bahá'í activities in Europe from the time of 'Abdu'l-Bahá, and in
1958 the National SpiritualAssembly of France was established with its seat in that city. in commenting on developments within the community in the period under review the National Spiritual Assembly stated, "The single most important development of this period has been the preeminent role played by Bahá'í youth in teaching, proclamation and deepening activities.
Summer proclamation campaigns, regular weekend proclamation activities and public meetings in youth, worker and university centres were possible because of their initiative and active participation.
Their untiring work made possible the inauguration of new teaching methods and was largely responsible for achieving the goals of the Plan."
In addition to contributing French-speaking pioneers and travelling teachers to various
Page 280Bali?! Summer School, Orleans, France; August, 1971.
parts of Africa the homefront goals of the French community were met and in some cases exceeded. Asked to increase the localities where Bahá'ís reside to sixty, the French community achieved a total of 116 localities. The goal of establishing sixteen
Local Spiritual AssembliesSignificantly, two-thirds of those who became Bahá'ís in France in 1973 were French, and onehalf were under twenty-one years of age.
Particularly since 1971 a number of deepening workbooks, brochures and other materials were produced by the National Teaching Committee for
Northern France. ThisCommittee also dubbed into French the sound track of the film It's Just the Beginning, more than eighty copies of which have been distributed in French-speaking countries; improved arrangements were made for the distribution of French literature, only one phase of the increased degree of cooperation and information exchange which has developed among franca-phone Baha communities.
Although the NationalSpiritual Assembly noted that such rapid acceleration of the growth of the Faith as was witnessed in the last half of the Plan provided new challenges to the French community, an unprecedented atmosphere of love and unity enveloped the friends, attributable, the National Assembly corn-mented, mented, to the degree of active and intense participation of the Bahá'ís of France.
GERMANYOne of the earliest Baha communities in Europe, its National Spiritual Assembly had, until 1959, jurisdiction over the Baha in both Germany and Austria. In that year Austria achieved its own independent National
Assembly.At RhJvAn, 1963, there were thirty Local Spiritual
Assemblies in Germanyand Bahá'ís resided in 131 centres. Midway in the Plan, two Local Assemblies had fallen below strength and 228 localities had been opened.
At Ri~v6n, 1973, the German community jubilantly recorded that Bahá'ís resided in more than five hundred centres and more than sixty Local Assemblies had been established, including one in the
North Frisian Islandsand one in Trier; groups had been established in Crete and in the East Frisian Islands; assistance had been rendered to the work of the Faith in Greece and in other areas beyond the borders of Germany.
With the passing, in July, 1968, of the Hand of the Cause Hermann Grossmann,' the German community sustained the loss of one of its most outstanding members.
Its other See 'In Memoriam", p 416.Hand, Dr. Adelbert MUhlschlegel, continued throughout the Plan to render indefatigable services to the Cause in Europe and farther afield. In 1968 and 1970 respectively,
Erik Blumenthal and Anneliesebelievers, were appointed to the European Board of
Counsellors.The progress of the Cause in Germany in the period being discussed, the National Spiritual Assembly reported, was due in large measure to the visits of the Hands of the Cause and to an awakening among the youth.
The formation in 1969 of the first European Dawn-Breakers singing group, the Assembly commented, representing the first major youth project on a continental scale "restored the faith and hope of many believers and reactivated them as well." The second Dawn-Breakers group organized in the summer of 1970 started its itinerary with a well-received performance in Bad Godesberg. The groups which evolved from the two original groups "each played a significant role in reaching the masses during the final years of the Plan." The untimely passing, in 1972, of Dr. Buzurgmihr Himmati (Bozorg Hemmati),' the ceaselessly-labouring and much loved youthful chairman of the National Assembly dealt another blow to the community and galvanized the efforts of the See "In Memoriam", p. 513.
German youth and the visiting American young people serving in the "Hand-in-Hand" teaching project.
A halfhour film made of a youthful teaching team was shown on German television and constituted a valuable audiovisual teaching aid.
Another brief film of the German House of Worship was shown in more than one thousand movie theatres throughout the country and was seen by approximately 4 million viewers; it was also shown outside Germany.
With the sale of the former Ija4ratu'1-Quds, in 1970, a beginning was made on the construction of a new National Centre in Langenhain, adjacent to the Mother Temple of Europe.
Baha literature in German was considerably enriched in the period under scrutiny and the German Bahá'í periodical, Bahá'í Brieft, continued publication.
ICELANDAssembly of Iceland was elected in 1972, with its seat in Reykjavik, in the presence of the Hand of the Cause Enoch Olinga representing the Universal
House of Justice.was launched in 1964 there were but seven Baha in Iceland, a country which had first been briefly visited by r The Hand of the Cause John Robarts with one of the Icelandic Bahá'u'lláh at the North Atlantic Oceanic Conference, Reykjavik; September, 197].
Page 282the late Hand of the Cause Amelia E. Collins' in 1924. In 1965 the first
Local Spiritual Assemblywas established in the capital, and the Faith was established in four centres.
Progress was slow, despite assistance from the National Spiritual Assembly of Canada which had responsibility for the goals in Iceland, but translation and publication of Bahá'í literature in Icelandic continued.
In 1970, with the establishment of a National Teaching Committee, teaching work developed at an increased pace. A conference inspired by a member of the European
Board of Counsellorsin January, 1971, resulted in an overnight doubling of the number of believers in Iceland. These new Bahá'ís were, for the most part, youth. The trend continued and at Ri4vAn, 1973, there were 370 Bahá'ís in Iceland, mostly youth.
Preparatory to the formation of the National Spiritual
Assembly, four LocalSpiritual Assemblies had been established by RkIv6n, 1971.
At the invitation of the National Spiritual Assembly of Canada, six Icelandic believers attended the National Convention in Canada that year. In September,
1971, the North AtlanticOceanic Conference2 was held in Reykjavik, the largest international Bahá'í gathering yet held in Iceland.
In 1972 another Nine YearPlan goal was achieved through the purchase of a Temple site at N6nh~b (Noonhill) in K6pavogur, near Reykjavik, and at Ri4v~tn of that year a fifth Local Spiritual Assembly was established.
After the establishment of the National Spiritual Assembly the remaining goals of the Plan were quickly accomplished, including official recognition of Baha marriage, of Bahá'í Holy Days, and the incorporation of the National Spiritual Assembly due in part, the Assembly feels, to a growing awareness of the international significance of the Faith on the part of Icelandic government officials and a desire to see Iceland play its part in encouraging a movement which has as its central aim the establishment of world peace.
The entire membership of the National Spiritual Assembly attended the International Convention in Haifa at Rhjv&n, 1973, and participated in the election of the Universal
House of Justice.At Ridvan, 1968, the Faith in the Republic of Ireland, comprising a Local Spiritual Assembly in Dublin and a number of pioneers elsewhere, was administered by the British National
Spiritual Assembly. Inpreparation for its establishment as an independent entity at Ri~v~n, 1972, three additional Local Spiritual Assemblies were to be established, in Cork, Dun Laoghaire and Limerick, where groups had already been formed.
A National tIa4ra-tu'1-Quds and a site for a future House of Worship had been purchased by 1968, but it remained for a national endowment to be acquired and Bahá'í literature in Erse to be enriched.
The first Summer Schoolwas held on the soil of the Irish Republic that year, attended by approximately ninety friends, mostly from the United Kingdom, and graced by the presence of the Hand of the Cause JalAl Kh&eh. A number of Irish believers attended the Palermo Conference and made the subsequent pilgrimage to the Holy Land following which came a new wave of pioneer settlers for the Republic's goal towns and a gathering spiritual impetus which was accelerated by visits from the Hands of the Cause William Sears,
John Robarts and Ugo Giachery.in the summer of 1971 a teaching See Youth Activity section, p. 336 for a report of this Conference.
His Excellency Eamon DeValera, President of the Republic of Ireland, receiving Bahá'í literature from the Hand of the
Cause William SeatsThe Annual Convention for the election of the National Spiritual Assembly of the Bahá'ís of Italy. Rome; April, 1970.
project was held in four Irish centres resulting in the enrollment in the Faith of the first native Cork believers and as many as nineteen new believers in Limerick, the great majority being youth of Catholic background.
In December, 1971, the first Irish Teaching Conference was held.
A year of unparalleled activity commenced at RhJwin, 1972, when the
National Spiritual Assemblyof the Republic of Ireland was established. The Hand of the Cause William Sears represented the
Universal House of Justiceon this occasion. Within the year the Assembly achieved incorporation, acquired a national endowment and succeeded in enriching Bahá'í literature in Erse.
Through sacrificial pioneer moves,were formed in Gaiway and Bray, thus raising the number of Local Assemblies to six, two in excess of the Plan goal. A national Bahá'í publication, New Day, was established, the goal towns of Water-ford and Kilkenny were opened to the Faith and pioneers were dispatched to British and European goals. On the crest of this wave of victory the nine members of the National Assembly paid tributes of gratitude at the Holy Shrines and participated in the third
International ConventionThe Bahá'í communities of Italy and Switzerland were united from 1953 until 1962 under one National Spiritual Assembly but at Ri4v&i, 1962, they became independent. The
National Spiritual AssemblyThe characteristic trends of the period under review, the National Spiritual Assembly reported, were a steady increase in the number of native Italian believers, a growth in the number of Local Spiritual Assemblies and localities where Bahá'ís resided and a diversification of activities and projects in the fields of proclamation and teaching.
Statistically, at the end of the Plan, the proportion of Italian believers in the community had risen to eighty per cent; between 1968 and 1973 the number of Local Assemblies increased from thirteen to twenty-six, and the number of centres from forty-six to 157.
In addition, one Local Assembly was established in San Marino, one in Rhodes, one in Sardinia, one in Capri and three in Sicily. Both in the number of Spiritual Assemblies established and the number of localities opened to the Faith, Italy exceeded its Nine Year Plan goals. An additional victory was achievement of the goal to have the Baha certification of marriage recognized.
Page 284Baha'i) reprinted existing-titles s and produced new editions in Italian of important Baha literature and made available approximately 120,000 copies of introductory leaflets for immediate use in teaching.
The Proclamation of Bahá'u'lláhwas presented by a Bahá'í delegation to a representative of Pope Paul VI, to a representative of the President of the Italian Republic and to the Capitani Reggenti of the Republic of San Marino who received it in person.
The book was also presented to civic leaders in various cities.
Although large conferences were held in all the important centres of Italy, as a result of which the Faith was widely proclaimed, it was considered a signal honour that the first
Bahá'í Oceanic Conferencewas held in Palermo, in August, 1968, in observance of the centenary of Bahá'u'lláh's crossing the Mcditerranean sea on His way to exile in the Holy Land. It was attended by approximately four thousand Bahá'ís from around the world.
This event was given widespread attention by the Italian press, radio and television.
National Youth Symposiawere held each year and the European Youth Conference held in Padua in August, 1972, attracted an attendance of 1,500 youth of forty nationalities. Tribute is paid to Mr. Jerry Bagley for his work in Sicily, Sardinia and Piedmont and to the Dawn-Breakers singing group whose tour resulted in the opening of many new localities and increased enrolments.
LUXEMBOURGshowed a dramatic growth during the period under consideration. The numbers of believers and localities increased threefold, (exceeding by five the number of localities required), and the number of Local Spiritual Assemblies grew from three to eight.
Early in 1969 a Templesite was acquired approximately seven kilometres south of Luxembourg-yule on a main national highway.
Two international goals were achieved at Ri4v~n, 1972, with the establishment of Local
Assemblies in Trier, Germanyand Metz, France; the establishment of a Spiritual
Assembly in Anon, Belgiumwas achieved primarily through regular and sustained assistance from Luxembourg Bahá'í youth.
The Dawn-Breakers successfully toured Luxembourg in 1970, attracting large audiences and obtaining excellent publicity including a sympathetic article in the Letzeburg Revue, a weekly news magazine with wide circulation. This was followed in August, 1971, with a teaching campaign involving twenty youth from various countries who had attended the Fiesch Conference and whose activity stimulated the Bahá'í young people of Luxembourg to undertake special teaching projects in various goal cities.
"These activities," thecommented, "in no small measure, assisted in the fulfilment of all the teaching goals of the Nine Year Plan."
A Spanish musical Bahá'íteam, Pancho and Kamal, performed in several centres in Luxembourg in February, 1973, obtained good publicity and appeared on television.
Two particularly significant accomplishments should also be noted. In the last three years of the Plan successful teaching developed among the large Portuguese minority in Luxembourg; and, at Ri~vAn, 1972, the Local Assembly of Esch-sur-Alzette was elected consisting of nine Luxembourg citizens, the first local community to achieve this distinction.
The first Luxembourg WinterSchool was held in Pdtange in 1972. This and the regularly held SUmmer Schools and special one-day and weekend institutes contributed greatly to the work of consolidating the Faith in Luxembourg.
THE NETHERLANDSAssembly of the Netherlands was established in 1962, with its seat in The Hague.
At Ri4vAn, 1968, the community comprised eight Local Assemblies, eleven groups and eleven isolated centres; there were very few youth in the community.
Although their number was small the Dutch Bahá'í youth were hosts at the first International Bahá'í Summer School to be held in the Netherlands. The
National Spiritual Assemblyreported that this school, greatly encouraged by the attendance of the Hand of the Cause JaJAl Khdzeh and a large attendance of youth from other European countries, and inspired by a stirring message from the Univer
Page 285The first of a series of proclamation posters produced by the Bahá'ís of the Netherlands and posted in public transport centres throughout the country during the period 1968 to 1973.
sal House of Justice, community comprised sixteen "marked the beginning Local Spiritual Assemblies, of a steady growth in twenty-six groups, thirty the number of believers, particularlyisolated centres and the among youth." When Ri~IvAn total membership of the 1973 arrived, seventy community had more than per cent of the Dutch doubled since 1968.
community were under Bahá'í youth, seeking thirty years of age, new ways of teaching and the
Page 286Bahá'í Summer School of Norway; 1972. The Hand of the Cause Enocli Olinga is seen seated in the centre of the front row.
their contemporaries, responded to initiatives of communities abroad and developed a vocal group to spread the Bahá'í Faith by music and song.
After participating in the international Dawn-Breakers group, an all-Dutch vocal group "Great Day" was formed and presented a well conducted programme available at all times for proclamation and teaching events at the local and national level.
The growing number of young Bahá'í families in the community sparked a heightened interest in establishing classes for children and special attention was paid to this need in Summer Schools and at seminars.
In 1968 the secretariat of the National Spiritual Assembly was moved from the private address of the secretary to its official seat in the Ijazfratu'1-Quds and alterations to the National Centre created an auditorium capable of holding eighty people; space for the National Bahá'í Library was found in a smaller room.
A major goal of the Plan was the purchase of a Temple site in the vicinity of The Hague and this was accomplished in the closing months of the Nine Year Plan. The site is approximately 150 metres from a large lake and comprises eight acres.
NORWAYFormerly under the jurisdiction of the Regional National
Spiritual Assembly of Scandinaviaand Finland from 1957 until 1962, the Norwegian Bahá'í community, at Ri~v~n, 1962, elected its own National Spiritual Assembly with its seat in Oslo.
At RiQvAn, 1968, the achievement of the goals of the Nine Year Plan in Norway showed only slight progress, and the numerically small community was confronted with the tasks, among others, of increasing the number of Local Assemblies and localities where Baha reside, acquiring a Temple site and establishing a group in Spitzbergen.
During the first years of the Plan the press accorded the Faith a growing amount of publicity, and in 1968 the magazine section of a leading newspaper carried a four-page report of an interview with a member of the National Spiritual
Assembly.Proclamation activities included the presentation of The Proclamation of
Bahá'u'lláh to Crown PrinceHarald on the occasion of his marriage and a specially designed brochure was distributed to eight hundred outstanding Norwegian leaders.
Intensified teaching activity and visits of travelling teachers led to the establishment of the Spiritual Assembly of Trondheim in 1969. The publication of a Norwegian translation of Gleanings from the Writings of
Bahá'u'lláh, the NationalAssembly reported, "confirmed and accelerated the teaching work." In 1970 a Norwegian couple settled in Spitzbergen.
A year later through the enactment of new legisThe National Spiritual Assembly of the Bahá'ís of Portugal; June, 1968. The Hand of the Cause Dr. Ugo Giacliery is seen sixth from the left.
lation the Faith was registered with the civil authorities, thus achieving the goal of obtaining recognition of the Faith, an event which resulted in publicity in the press. Recognition of Bahá'í marriage soon followed, also as a result of the new law.
In 1972 a Temple site was acquired near Oslo and the Faith was given much publicity as a result of a halfhour television programme explaining its tenets. In the summer of that year a group of young American Baha devoted their vacation time to working with the Scandinavian youth in a well planned teaching project throughout Norway.
"The significance of their work cannot be overestimated," the National Spiritual Assembly reported.
At the conclusion of the Plan Norway had established the Faith in thirty-one localities including the Lofoten Islands and Spitzbergen, brought into being a Local Assembly in Lofoten and eight in other parts of Norway.
PORTUGALFrom 1957 until 1962, the Bahá'í community in Portugal was administered by the Regional National Spiritual Assembly of the Iberian Peninsula.
It became an independent entity in 1962 when it elected its National Spiritual Assembly, with its seat in Lisbon and its jurisdiction including the Azores.
In 1967 Madeira was added to its jurisdiction.The Portuguese community entered the last half of the Nine Year Plan with only six Local Spiritual Assemblies, five in Portugal and one in the Azores, and I3ah&is resided in twenty-six centres in the three areas of jurisdiction.
Through the visits of Hands of the Cause and European Counsellors, a series of conferences devoted to the interests of believers in the Iberian Peninsula, and the sacrificial services of pioneers and travelling teachers who worked hand in hand with the Portuguese community, what was described as "a new spirit of energy and hopefulness" was noted in 1970 which led, by RisIv&n, 1973, to phenomenal growth being recorded: there were fourteen Local Assemblies established in Portugal and two in Madeira; the Faith was established in seventy-one localities throughout Portugal, the Azores and Madeira, and the membership of the community had more than quadrupled.
In the period under review a national endowment and a National tla4ratu'1-Quds were acquired, a Temple site having been secured earlier in the Plan.
Page 288From 1957 to 1962 there was one National Spiritual Assembly for the Iberian peninsula, with its seat in Madrid. In 1962 the Bahá'í communities of Portugal and Spain elected their own separate National Spiritual Assemblies, that of Spain having jurisdiction over the Balearic Islands, and Andorra. In 1967 the Canary Islands were added to its area, and in 1974 the
Spanish Sahara.At the midway point in the Nine Year Plan there were sixteen Local Spiritual
Assemblies and Bahá'ísresided in twenty-five localities. At the conclusion of the Plan, at RklvAn, 1973, these figures had grown to twenty-seven and sixty-seven, respectively.
In 1968 the National SpiritualAssembly achieved recognition as did, not long thereafter, sixteen Local Assemblies. A year later the National Ua4ratu'1-Quds was registered as a place for the holding of Bahá'í gatherings under the law of religious freedom and all Local Haziratu'1-Quds and Baha Centres received equivalent recognition. The Publishing
Trust of Spain (EditorialBaha) was officially registered in 1969 and the National Spiritual Assembly obtained permission to publish its news journal, Bolletin de informacion Baha'i. In October, 1969, The Proclamation of Bahá'u'lláh was presented to His Excellency
Francisco Franco Bahamondeand to the Bishop of Urgel, co-prince of Andorra. A similar presentation was made to the civil Governors of Seville, Murcia and
Guadalajara.Nine books published in Spain in this period undetnon-Bahá'í auspices made mention of the Bahá'í Faith and the National Spiritual Assembly reported that 136 newspapers are known to have made reference to the Faith either through the intervention of Bah4 'is or on the initiative of local journalists.
In the period being surveyed Baha literature in Spanish was considerably enriched through the publication by EBILA,' of additional titles in this language.
SWEDENof Scan-din avia and Finland which had its seat in
Stockholm, the SwedishBahá'í community elected its own National Spiritual Assembly at RPjv6n, 1962.
By Ri4lv6m 1968, the community had evolved to what was described by the National Spiritual Assembly as "a period of conscious responsibilities and loving labour" which witnessed in the next five years a harvest of "heart-warming fruitfulness".
Significant developments included recognition of Baha marriage in 1972; the recognition of Baha Holy Days in more than twenty schools, state and private 1 Editorial
Bahá'í Indo-Latinoamericana.Trusts", Directory section, p. 703 and "Major Works and Partial List of Languages in which they are Available", p. 751.
'Adapted from a programme for slides and filmstrip designed by the AudioVisual Department of the Bahá'í World Centre, released through the International
Bahá'í AudioVisual Centreand distributed by the Bahá'í Publishing Trust, Wilmette, Illinois.
296... to the heavy, but no less colourful garments of the Indians living in the cold climate of the Bolivian Andes.
The racial and ethnic backgrounds are many � a full-blooded Australian Aboriginal with his bride, Latin Americans from the Caribbean area, Meo tribesmen from Laos and Thailand,
Page 298But all have things in common. Most important, they are alifollowers of the Most Great Name � Bahá'ís committed to the Teachings of Bahá'u'lláh, which emphasize the oneness of mankind.
Bahá'ís think of themselves as leaves of one tree and flowers of one garden.
These friends have another important common denominator. They were particl~ants in one or more of the eight
Oceanic and Continental Conferencescalled by the Universal House of Justice � in Japan, Iceland, Jamaica, Bolivia, FUi, Singapore, Mauritius and Liberia.
They came to renew bonds of friendship, to meet new friends, to teach the Cause ofBah~'u'I1~h...
Page 299... to sing His praise, and to discuss ways and means of winning the goals of the Nine Year Plan.
They came by ship, and they came by plane, happy and joyful at the prospect of being wit/i their Bahá'í brothers and sisters from different lands.
It was in August, 1970, that the vanguard of the hosts attending these eight Conferences landed in Mauritius to participate in four wonderful days of consultation and inspiration.
Three Hands of the Cause attended � Jaldi Kkdzeh, William Sears and Rahmatu'lldh Muhd fir.
The Hand of the Cause William Searsrepresented the Universal House of Justice. Reading its message, he noted that Mauritius is "an island whose name was enshrined in Bahá'í history during the Heroic Age of our Faith as the source, two years before 'Abdu'l-Bahá'í arrival in America, of a contribution towards the purchase of the site of the Mother Temple of the West.
Page 300..... the spirit of the New Day,~~ he continued, "brilliant even at this early dawn with the light of Bahá'u'lláh's gifts to man, is apparent in the diversity of the attendants, in the brotherhood of erstwhile strangers. and above all in the noble purposes for which (you have) gathered."
Over 1,000 Bahá'ís from the Indian Ocean, Africa, Asia and other lands attended the sessions One session was addressed by the Minister of Education of Mauritius, who expressed his own ideal of education through the words of the beloved Master, 'Abdu'l-Bahá.
Mr. Sears signed the official visitors book of the Prime Minister, Sir Seewoosagur Ramgoolam, who headed the list of notables attending the public reception.
There was excellent press coverage for the Conference and four television interviews � three in English and one in Hindi.
Page 301On the final day the friends visited the Temple site, which nestles beneath the island's beautWul mountains on a sixteen-acre e plateau overlooking the vast emerald Indian Ocean and the city of Port Louis.
On Sunday, Mr. Sears closed the session, addressing an audience ablaze with the fire of love; eyes were glittering with tears ofloy and sadness. The Conference had reached its apex, yielded its fruit, and now the harvest was to be gathered.
Meanwhile, 8,000 miles to the west, high in the Andes at La Paz, Bolivia, the companion Continental Conference had been under way.
The Hand of the Cause Abdu'l-BaháRz~iiyyih Khdnum was the official representative of the Universal House of Justi~e... she read its message reminding the friends that their ". aim is the redemption of mankind from its godlessness, its ignorance, its confusion and conflict."
That same message referred to the Master's prediction in the Tablets of the Divine Plan that.. should these Indians be educated and properly guided, there can be no doubt that through the divine teachings they will become so enlightened that the whole earth will be illumined.
Six hundred and forty-one believers representing nineteen countries had journeyed to this mountain capital.
Their number included six members of the Continental Boards of Counsellors, twelve Auxiliary Board members, and thirty-one members of National Spiritual Assemblies. Here was a living example of the truth of Bahá'u'lláh's statement, The earth is but one country and mankind its citizens.
Page 302Abdu'l-Bahá R~iyyih jhdnum said, "When people see a great gathering like this, it is news all over the world. To have people of different backgrounds come together in real unity and love � this is unknown to the world outside."
The Conference was a great factor for proclamation of the Faith throughout Bolivia. The friends made effective use of radio, the press and television.
At the Presidential palace, on the day after the Conference, a reception was held for the friends.
About 350 Bahá'ís were present as Rt~t1iiyyih K!idnum presented General Ovando Candia, the President of the Republic, with the book
The Proclamation of Bahá'u'lláh.Four months later, in Singapore, the South China Seas Conference was convened.
The Hands of the Cause CollisFeatlierstone (left) and Enoch Olinga (right) were present. Mr. Olinga, who represented the Universal House of Justice, announced that in recognition of current achievements, Singapore would have its own National Spiritual Assembly at Rie~Ivdn, 1972.
~Bahá'ís from twenty-five countries were present at the Conference, including Joseph Domingo and Augustine Elizan, tribal believers from the north and south of the Phi1i~pines.
Ten countries are represented by the Bahá'ís in this photograph. Arabia sent two delegates to the Conference.
Workshops on special interests were held throughout the Conference between sessions. Subjects included child education, teaching among the Chinese, and youth and student activities.
One of the outstanding attractions was a unique and colourful exhibit, designed by Dr. Chellie Sundram, a member of the Continental Board of
Counsellors in Southeast Asia.An intercontinental telephone hookup was established with the companion Conference in Monrovia, Liberia.
The entire body of believers in Singapore shared in the excitement as the Hand of the Cause
Enoch Olinga� spoke to Abdu'l-Bahá Rti.!~iyyih Khdnum at the Monrovia Conference where 500 delegates from thirty-seven countries, some as far away as Hawaii and Persia, had assembled.
The Hand of the Cause Ra,!zmatu'lldh Muhdjir (left), shown here with RtUiiyyih Khdnum, was the official representative of the Universal House of Justice and read its message to the assembled friends summoning the" ... African believers, so beloved by the Guardian," to "rise to the challenge facing them" and to "earn the gratitude and goodwill of all mankind by their deeds of dedication and self sacrifice.' 'The Conference responded by discussing their goals, their achievements, their plans, and their needs.
Page 305Abdu'l-Bahá spoke to the friends about the beloved Guardian and the Central Figures of the Faith. Following her talk the Honourable William Tolbert � then Vice-President of Liberia � made a special visit to the Conference, appearing on behalf of President Tubman who was ill.
Mr. Tolbert later became President of Liberia on the death of Mr. Tubman.
After the Conference, Rti,~iiyyiIi Khdnum and her travelling companion, Mrs. Violette Nakh]avdni, resumed their teaching tour of Africa.
N. ti[ i/~ h11Many members of the crew of the New Bahama Star, called by the friends, "The New Bahá'í Star", became Baha'is.
From the Mayor of Miami the friends brought greetings...
� to the Mayor of Kingston. This was the largest of the eight Conferences.
More than 1,200 believers from twenty-nine countries attended and more than 500 new believers embraced the Faith during the three days.
Two Hands of the Cause, Dhikru'lldhKhddem, representing the Universal House of Justice, and John Robarts, plus six members of Continental Boards of Counsellors in North, Central and South America, were present.
IA Bahá'í concert was the main event at the public meeting and featured such wellknown artistes as Linda Marshall...
Geraldine Jones...There were inspirational and informative sessions as well.
/ Telephone contact was made with the South Pac~tic Oceanic Conference being held simultaneously in Suva, Fiji. The
Hands of the Cause Dhikru'IIdh Khddem(extreme left) and John Robarts (extreme right) exchanged greetings.
... with their fellow Hands, F. Collis Featherstone (shown here) and Ralzmatu'lldh Muhdjir on the other side of the globe where more than 400 believers, mostly from the islands of the Pacific, were assembled.
The message of the Universal House of Justice, read by the Hand of the Cause F. Collis Featherstone, reminded the friends of the promise of Bahá'u'lláh about the future of His Revelation: Should they attempt to conceal its light on the continent, it will assuredly rear its head in the midmost heart of the ocean, and, raising its voice, proclaim: 'I am the life-giver of the world!'
Page 309The Hand of the Cause Rakmatu'lldh Muhdjir recalled that there were only seventeen people present at the first Convention in the South Pacific. "Now look at the number present," he said.
Representatives of every island group � men and women, youth and adults � spoke on a wide variety of subiects. They related their teaching experiences, some with tears, some with laughter, but throughout the Conference the keynote was victory. There was complete confidence that the Faith of Bahá'u'lláh would sweep the islands and discussion centered an how to keep pace wit/i this widespread growth of the Cause.
It was a happy Conference. There was music and singing and traditional dances of the islands were performed.
The friends from New Caledonia composed a song about pioneering.
When the Conference ended and the friends were saying farewell, one Fijian believer commented, "This Conference has been the greatest proclamation in FUi. My country will never be the same again."
From tropical Fiji, to Reykjavik, Iceland, on the fringes of the Arctic, is a long plane ride. But the joyful smiles of the friends in the North Atlantic are]ust as warm as those of the believers in the South Pacific.
On September], 1971, the last two Conferences of the Nine Year Plan were convened � one in Sapporo and one in Reykjavik, the latter attended by more than 750 believers from thirtyfive countries.
Page 310The backdrop on the platform at the Reyk]avik Conference featured this huge map of Iceland showing the location of Bahá'í centres.
One hundred new believers accepted the Cause during the Conference.
Moved by the Master's mention of Greenland in the Tablets oi the Divine Plan, a delegation which included three believers from Canada � Florence Springgay, an Eskimo; Hugette James, a French Canadian; Mary Ann Crow, a Blackloot Indian � flew to Greenland during the Conference to proclaim the Cause, and returned to report the results of their efforts.
Professor Bernhard Notz, an aged and blind German composer who happened to be in Iceland, and Mrs. Notz, were so touched by the spirit of the Conference that they declared their faith. At one of the sessions a prayer of 'Abdu'l-Bahá'í which Professor Notz had set to music was sung and enthusiastically applauded.
There were many particlpants in the Conference sessions: the Hands of the Cause Paul Haney (seen here) and John Robarts, the official representative of the Universal House ofJusti~e...
Page 311I �~' � members of Continental Boards of Counsellors, including Miss Edna True...
... Knights of Bahá'u'lláh, including Eskil Ljungberg, who opened the Faroe Islands to the Faith in J9~3...
... young new believers...... and seasoned international teachers such as Mrs. Lea Nys.
Page 312At the close of the Conference the Hand of the Cause Jo/in Robarts presented the Conference guest book to Jdna Bfi5rg Saetran for the
Bahá'í Archives of Iceland.~Iuu � Across the polar ice cap on the opposite side of the earth, 625 Bahá'í brothers and sisters representing thirty-one countries were meeting in Sapporo, on the island of Hokkaido, in Japan.
Hokkaido is the home of the Ainu � aboriginal people of Japan.
Mr. Takeichi Moritake, Ainu Chief and one ofthefirst Ainu believers, addressed the Conference.
Another early Ainu Bahá'í i is Mr. Kazutomo Umagae, now a member of the Auxiliary Board.
Page 313At the registration desk there were still more beaut Wul flowers in Bahá'u'lláh's garden of humanity.
Though we may never have met them, tears ofloy come to our eyes as we feel the bonds of unity and friendship binding our hearts together in a common Cause.
Three Hands of the Cause were present � (left to rig/it) Rahmatu'lldh Muh4fir,
H. C'ollis FeatherstoneHe reminded the friends that the "sweet perfume of victory is in the air, and we must hasten to achieve it. In addition to the Hands of the Cause, six members of Continental Boards of Counsellors were present, they came from North America, Western Asia, Australasia, Southeast Asia and
Northeast Asia. Many AuxiliaryBoard members and National Spiritual Assembly members also participated.
lIu~ifriThe lighter side of the programme included Japanese and Ainu dances.
There was excellent publicity.Two thousand posters announcing the public meeting were put up; fifty thousand pamphlets with reply cards were distributed.
All eight Conferences There were two television are now concluded. Nearlyappearances and three 6,000 Bahá'ís of all radio programmes, as well ages and backgrounds as numerous articles were brought together in both English and Japanese in unity and concord. language newspapers. Approximately Never have there been 600 attended the public so many eftiferent races meeting, including 150 enquirers, and ethnic backgrounds twenty-three of whom became represented Bahá'ís following the � coming from the Far meeting.
North...All ages were represented � old believers from the time of the Master.
Page 316� and young new friends to sing the praise of Bahá'u'lláh.
Never has there been such emphasis on taking the Faith to the masses and never have there been so many enrolled in the Faith as a result of a series of Conferences.
The Faith has been widely proclaimed and many public officials have been contacted. Surely the Cause of Bahá'u'lláh is moving rapidly out of obscurity in almost every land.
I~1 ~The redeemers of mankind have raised high the banner of
Bahá'u'lláh's Cause.The victorious conclusion of the Nine Year Plan is now in sight.
(Song: AIITh-u-Abh~)A. TO THE CONTINENTAL CONFERENCE IN LA PAZ, BOLIVIA,
AND THE OCEANIC CONFERENCE IN ROSE HILL, MAURITIUS
August, 1970OUR hearts turn with eager expectancy to the twin Conferences now in session in the southern hemisphere.
Their convocation so shortly after the worldwide commemoration of the Centenary of the Martyrdom of the Purest Branch, calls to mind that the promotion and establishment of the Faith of God have always been through sacrifice and dedicated service.
Indeed, these very Conferences testify to the creative power, the fruitftdness, the invocation of Divine confirmations which result from sacrificial service to the Cause of God. Although both Bolivia and Mauritius are mentioned specifically in the Tablets of the Divine Plan, the Cause, even thirtyfive years ago, was virtually unknown in those areas; today we witness the holding of these historic Conferences.
Little wonder that South America, whose rulers and presidents were addressed by Bahá'u'lláh in His Kitáb-i-Aqdas, of whose indigenous believers the Master, in those Tablets already referred to, wrote Should these Indians be educated and properly guided, there can be no doubt that through the divine teachings they will become so enlightened that the whole earth will be illumined, should have exerted a magnetic attraction upon a number of ardent souls in the northern continent, eager to serve in so promising a field. A band of heroic pioneers, bearing the Message of Bahá'u'lláh, gradually penetrated its wide territories, its jungles and mountains.
They were followed by others under systematic crusades of two Seven-Year Plans and the beloved Guardian's Ten-Year Plan and together they became the spiritual conquerors of that continent.
The Latin American communities which arose as a re-suit of their pioneer efforts were described by the beloved Guardian as "associates in the execution" of 'Abdu'l-Bahá'í
Divine Plan.May Maxwell, one of the great heroines of the Faith, attained her longed-for crown of martyrdom in
Buenos Aires; Panamabecame the site of the sixth Mashriqu'l-Adhkar of the Bahá'í world, and La Paz, Bolivia, is now the scene of this Continental
Conference.The Indian Ocean, whose furthermost waves lap the shores of the Cradle of our Faith, upon whose waters the Divine B~b travelled in the course of His pilgrimage to Mecca, the heart of Isffim, where He openly announced His Mission; whose mighty subcontinent from which it derives its name was the home and assigned province of the ninth Letter of the Living; whose major islands were severally mentioned by 'Abdu'l-Bahá in the second of His Tablets of the Divine Plan, lay, for most of a century, fallow to the Word of God, a challenge to the promotion of His Faith. This challenge was answered by half a hundred Knights of Bahá'u'lláh, who, in response to the beloved Guardian's call left their homes and wholeheartedly gave themselves to the establishment of the Cause in those parts.
They implanted the banner of Bahá'u'lláh upon its atolls, its great islands and bordering territories.
Now, in the midmost heart of that huge expanse of sea, Mauritius, an island whose name was enshrined in Baha history during the Heroic Age of our Faith as the source, two years before 'Abdu'l-Bahá'í arrival in America, of a contribution to the purchase of the site of the Mother Temple of the West, has been chosen as the venue of this Oceanic
Conference.Not only have the institutions of the Faith been established in this ocean and this continent, but the spirit of the New Day, brilliant even at this early dawn with the light of Bahá'u'lláh's gifts to man, is apparent in the diversity of the attendants, in the brotherhood
Page 318of erstwhile strangers � even enemies � and above all in the noble purposes for which you have gathered.
Your aim is the redemption of mankind from its godlessness, its ignorance, its confusion and conflict. You will succeed, as those before you succeeded, by sacrifice to the Cause of God. The deeds and services required of you now, will shine in the future, even as those of your spiritual predecessors shine today and will shine for ever in the annals of the
Cause.We share with you the spiritual delight of these occasions and assure you of our constant and ardent prayers that your deliberations upon the objectives of the Cause in your areas and the spiritual fellowship which you will enjoy will result in immediate and determined plans to complete the tasks assigned to you ere the rapidly approaching end of the Nine Year Plan.
This Plan is the current stage of the Master's Divine Plan and its success must precede those greater triumphs when, as the result of your labours, the divine outpourings will raise up a vast concourse of radiant and devoted servants of Bahá'u'lláh who will establish His Kingdom in this world.
B. TO THE CONTINENTAL CONFERENCE, MONROVIA, LIBERIA
January, 1971The emergence on the African continent of a widely spread, numerous, diversified and united Bahá'í community, so swiftly after the initiation of organized teaching plans there, is of the utmost significance and a signal evidence of the bounties which God has destined for its peoples in this day.
The great victories in Africa, which brought such joy to the Guardian's heart in the last years of his life, resulted from the self-sacrificing devotion of a handful of pioneers, gradually assisted by the first few native believers, all labouring under the loving shadow of the Hand of the Cause MasA Banaini. From their efforts there has been raised up an increasing army of African teachers, administrators, pioneers and valiant promoters of the Divine Cause, whose main task is to bring to all Africa the bounties conferred by the Word of God, bounties of enlightenment, zeal, devotion and eventually the true civilization of
Bahá'u'lláh's World Order.Many of the gravest ills now afflicting the human race appear in acute form on the African continent.
Racial, tribal and religious prejudice, disunity of nations, the scourge of political factionalism, poverty and lack of education are obvious examples.
Bahá'ís have a great part to play � greater than they may realize � in the healing of these sicknesses and the abatement of their worst effects. By their radiant unity, by their "bright and shining" faces, their self-discipline in zealously following all the requirements of Bahá'í law, their absten tion from politics, their constant study and proclamation of the Great Message, they will hasten the advent of that glorious day when all mankind will know its true brotherhood and will bask in the sunshine of God's love and blessing.
That the African believers are fully capable of taking their full share in building the Kingdom of God on earth, their natural abilities and present deeds have fully demonstrated.
An African Hand of the Cause of God,' even now in the course of a brilliant, triumphal teaching tour of the planet, African Counsellors, Board members, national and local administrators and an ever-increasing army of believers testify to the vigour and immense capacity of this highly-blessed continent to serve its Lord in the great day of His appearance. That the African believers, so beloved by the Guardian of the Faith, will rise to the challenge facing them and earn the gratitude and goodwill of all mankind by their deeds of dedication and self-sacrifice is the longing of our hearts.
May this Conference become a sun from which will stream forth to all parts of the vast continent rays of spiritual energy and inspiration, galvanizing the friends to action in the fields of teaching and pioneering in such manner that they will rapidly achieve all the tasks assigned to them under the Nine Year Plan.
1 The Hand of the Causec. TO THE OCEANIC CONFERENCE OF THE SOUTH CHINA SEAS,
SINGAPOREThe wonderful progress made by the Baha communities of Southeast Asia towards achievement of the tasks assigned to them under the Nine Year Plan, fills our hearts with thankfulness to God and arouses our keenest admiration for the capacities and dedicated services of the friends in all those vast and varied territories. Indeed, so bountiful have been the divine confirmations rewarding their efforts that we are confident of their ability to far exceed the stated objectives and to initiate the opening phase of the next stage of their development, a massive increase in the establishment of the Cause of God among the teeming millions of the islands and ocean-bordering countries of so huge an area of the earth.
Southeast Asia, whose gifted and industrious peoples have embraced four of the world's major religions, have produced in all ages civilizations and cultures representative of the highest accomplishments of the human race, now experiencing with the rest of the world the disruptive, revolutionizing, vibrating influence of this Most Great, this New World Order, the like of which mortal eyes have never witnessed, lies open and receptive to the Word of God, ready once more to nourish in its fertile soil that potent seed and to bring forth, in its own characteristic manner and as an integral part of the world civilization, the institutions, the fabric, the brilliant edifice of Bahá'u'lláh's
World Order.We now summon the believers of this highly-promising promising area, flushed with the tide of approaching victory, to launch a threepronged campaign, the main feature of which is to achieve an immediate expansion of the Faith, exceeding the aims of the Nine Year Plan. In addition you are called upon to raise a corps of travelling teachers, whose main objective will be to visit all the communities and groups in the area for the purpose of deepening and consolidating their Baha life, thus preserving the victories won and reinforcing the base for future development.
Simultaneously, a number of Chinese-speaking believers must arise who, as pioneers and travelling teachers in all the countries of Southeast Asia, will attract large numbers of the talented Chinese race to embrace and serve the Faith of Bahá'u'lláh.
Recognizing your current achievements and fully confident in your determination and ability to continue to attract the divine confirmations of Bahá'u'lláh, we are happy to announce as a supplementary goal of the Nine Year Plan, the establishment, at RiQvAn, 1972, of the National Spiritual Assembly of the Baha of Singapore, an additional supporting pillar of the Universal House of Justice and a new bastion of the Faith in so vital a crossroads of human activity.
We pray that your deliberations will engender a new wave of enthusiasm, cement ever more firmly the bonds of love between the many and various national communities of your area and result in practical plans for the implementation of the above tasks.
D. TO THE CARIBBEAN CONFERENCE, KINGSTON, JAMAICAHow propitious that on Plan for the Americas its mountaintop between has sprung into such vibrant the two greatest oceans life in this Caribbean and the two American continentsbasin, in country after the Mother Temple of Latincountry upon its verdant America is rising now shores, in island after in Panama, a land blessed island across its expanse, by 'Abdu'l-Bahá'í prophecyall named by the Master that in the future it in His Tablets. What will gain great importance.shall we not witness How splendid that the ere long in these places vision projected in the so charged with destiny Divine through the Master's utterances!
Page 320The Nine Year Plan, the current stage in the unfoldment of the Divine Plan of 'Abdu'l-Bahá, is approaching its triumphant end. This Conference is an occasion to sum up what has been won, to determine to achieve the remaining goals for expansion in these blessed lands, and to consolidate the old and new communities of the Most Great Name.
Indeed, the winning of our grand Bahá'í objectives began just yesterday when, in the early years of the Formative Age, a few travellers crossed the Caribbean. Yet it was not until the successive Plans of the beloved Guardian, culminating in the Ten Year Crusade, when twenty-seven Knights of Bahá'u'lláh settled throughout this vast area, that the Cause took firm root.
By 1963 the countries and islands of the Caribbean claimed less than 400 localities and only 147
Local Spiritual Assemblies.Now Baha are to be found in over 2,500 localities, more than 500 Local Assemblies and sixteen National Spiritual Assemblies have been formed, and there have been hundreds of concrete achievements which have brought about our recognition as an independent
Faith.The Americas have been a melting pot and a meeting place for the races of men, and the need is acute for the fulfilment of God's promises mises of the realization of the oneness of mankind.
Particularly do the Master and the Guardian point to the Afro-Americans and the Amerindians, two great ethnic groups whose spiritual powers will be released through their response to the Creative Word.
But our Teachings must touch all, must include all peoples. And, in this hour of your tireless activity, what special rewards shall come to those who will arise, summoned by 'Abdu'l-Bahá'í
Words:Now is the time to divest yourselves of the garment of attachment to this phenomenal realm, be wholly severed from the physical worId~ become angels of heaven, and travel and teach through all these regions.
The time is short, the needs many. No effort can be foregone, no opportunity wasted. Praised be God that you have gathered in this Conference to consult upon the vital requirements of this highly significant moment.
Our prayers ascend at the Holy Threshold that every session of this historic meeting will attract Divine Blessings, and that each soul, armed with the love of God and imbued with His purpose for a struggling mankind, will arise to activate, beyond all present hopes, the vast spiritual potentialities of the Americas.
t TO THE SOUTH PACIFIC OCEANIC CONFERENCE, SUVA, FIJI
May, 1971We send our warmest greetings and deepest love on the occasion of the first Conference in the heart of the Pacific Ocean.
Praise be to God that you have gathered to consult on the vital needs of the hour!
Recalling the promise of Bahá'u'lláh Should they attempt to conceal His light on the continent, He will assuredly rear His head in the midmost heart of the ocean and, raising His voice, proclaim: 'I am the life-giver of the world!' we now witness its fulfilment in the vast area of the Pacific Ocean, in island after island mentioned by the Master in the Tablets of the Divine Plan. How great is the potential for the Faith in localities blessed by these references!
At the inception of theand Mother Dunn had only recently arrived in Australia.
Later the name of Martha Root was to be emblazoned across the Pacific. Still later, at the beginning of the Ten Year Crusade, a vanguard of twenty-one Knights of Bahá'u'lláh raised His call as they settled in the islands of this great Ocean. The names of these valiant souls, together with the names of the army of pioneers and teachers who followed, will be forever enshrined in the annals of the Faith.
Their mighty endeavours brought about the enrolment of thousands of the peoples of Polynesia, Micronesia and Melanesia under the banner of the Most Great Name, the opening in Australasia of more than 800 centres and the establishment of ten pillars of the Universal
House of Justice. Wecan but marvel at such triumphs attained despite great difficulties imposed by the vast expanses of ocean
Page 321separating the island communities, especially when it is recalled that in many of these islands even the Christian Gospel was unknown as late as the 1830s.
How great is the responsibility to continue spreading the Word of God throughout the Pacific. It was in the Tablets of the Divine Plan that 'Abdu'l-Bahá called for teachers speaking the languages, severed, holy, sanctified and filled with the love of God, to turn their faces to and travel through the three great island groups of the Pacific
Ocean � Polynesia, Micronesiaand Me1anesia... with hearts overflowing with the love of God, with tongues commemorating the mention of God to deliver the Glad Tidings of the manifestation oftlieLordofHosts to alitlie people.
The Nine Year Plan, the current phase of the unfoldment of the Divine Plan, is now approaching its final stages. It is incumbent on the friends to assess what has been accomplished and to anticipate and plan for such rapid acceleration of the teaching and consolidation work as is necessary to win all goals by 1973. Time is short; the needs critical.
No effort must be spared; no opportunity overlooked.
Our prayers ascend at the Holy Threshold that every session of this historic meeting will attract Divine blessings, and that the friends will go forth, armed with the love of God and enthusiasm born of the Spirit, fully prepared to scale the heights of victory!
F. TO THE NORTH PACIFIC OCEANIC CONFERENCE,On the eve of the Fiftieth Anniversary of the opening of the Formative Age of our Faith we call to mind the high hopes often expressed by the beloved Master for the spread of the Cause in this region, His mention in the Tablets of the Divine Plan of many of the territories represented in this Conference, and the faithful and devoted services of that maidservant of Bahá'u'lláh, the Hand of the Cause Agnes Alexander, who brought the Teachings to these shores in the early years of this century.
In these days we are witnessing an unprecedented acceleration of the teaching work in almost every part of the globe. In the North Pacific Ocean area great strides have been made in the advancement of the Cause since that historic Asia
Regional Teaching Conferencein Nikko just sixteen years ago. The next two years witnessed the formation of the National Spiritual Assembly of Alaska and of the Regional National
Spiritual Assembly of Northeastin Tokyo at Ri~Lv~n, 1957, the Guardian addressed these prophetic words: "This auspicious event, which posterity will regard as the culmination of a process initiated half a century ago, in the capital city of Japan marks the opening of the second chapter in the history of the evolution of His Faith in the North Pacific area. Such a consummation cannot fail to lend a tremendous impetus to its onward march in the entire
Pacific Ocean.Hokkaido, the site of this Conference, first heard of the Teachings less than fifteen years ago, and the first aboriginal peoples of this land accepted Bahá'u'lláh just over a decade ago. Now you are the witnesses to the begin-flings of a rapid increase in the number of believers.
Peoples in other islands and lands of the North Pacific, including the Ryukyus, Guam, the Trust Territories, the western shores of Canada and Alaska and the Aleutians are also enrolling under the banner of the Most Great Name, and next Rh~vAn yet another pillar of the Universal House of Justice is to be raised in Micronesia. We are heartened at the prospect that from the indigenous peoples of this vast oceanic area, the Ainu, the Japanese, the Chinese, the Koreans, the Okinawans, the Micronesians, the American Indians, the Eskimos, and the Aleuts vast numbers will soon enter the Faith.
The final hours of the Nine Year Plan are fast fleeting. Praise be to God that you have
Page 322gathered to consult on ways and means of assuring complete victory so that from these outposts the Teachings may spread to those nearby lands where teeming millions have not as yet heard of the advent of this
Most Great Dispensation.The sweet perfume of victory is in the air, and we must hasten to achieve it while there is yet time. Vital goals, particularly on the homefronts of Taiwan and Japan, remain to be won, and everywhere the roots of the faith of the believers must sink deeper and deeper into the firm earth of the Teachings lest tempests and trials as yet unforeseen shake or uproot the tender plants so lovingly raised in the islands of this great ocean and the lands surrounding it. As you and the friends in the sister Conference in Reykjavik bring this series of eight Oceanic and Continental Conferences to a triumphant close, our prayers for the success of your deliberations ascend at the Holy Threshold.
May God grant you the resources, the strength, and the determination to attain your highest hopes, and enable you to open a new and glorious chapter in the evolution of His Faith in the North Pacific area.
G. TO THE NORTH ATLANTIC OCEANIC CONFERENCE,To each and every one of you in this historic Conference we send our most cordial and loving greetings. The famous island in which you are now gathered, so strategically placed between the two great continents flanking the vast oceanic area which surrounds it, to which the Teachings of Christ were brought a mu-lennium ago, and which, in this Dispensation, was mentioned by the Centre of the Covenant in His Tablets of the Divine Plan, first heard the Name of Bahá'u'lláh in 1924 when the Hand of the Cause Amelia Collins stopped briefly in Reykjavik and made the acquaintance of H6lmfridur Arnad6ttir who subsequently became the first Bahá'í of Iceland.
Eleven years later the beloved Martha Root spent a month in this land which she loved so well. On that occasion, with the help of Hdlmfridur, the Cause of Bahá'u'lláh was widely proclaimed in the press, on the radio and from the lecture platform.
The great Ocean extending from the equator to the Pole and from Europe to North America, which has been both the barrier and the link between the Old and the New Worlds, has played a highly significant part in the later history of mankind. Long before Columbus arrived in the West Indies the Vikings, forebears of Icelanders of today, were plying its northern waters. In later centuries wave upon wave of Europeans sailed from east to west, engaging in one of the most significant migrations in human history. In the twentieth cen tury 'Abdu'l-Bahá Himself sailed across it and back, a voyage unique in the religious history of mankind and creating a remarkable parallel with the Light of the Cause itself, beaming from the East, across the great Ocean to the heart of the North American Continent, being reflected back again, firing new beacon lights in Europe and in later years diffusing its radiance throughout the world. The great Republic whose eastern shore forms part of the boundary of this Ocean has become the Cradle of the Administrative Order and at this present time the banner of the Most Great Name is being raised in island after island of this Ocean, two of which � Iceland and Ireland � will raise, next RiQv~in, new pillars of the Universal
House of Justice.The Faith of God is flourishing in the lands around the North Atlantic; a new wind is blowing, promoting an upsurge of proclamation and teaching. In Europe the youth are afire with enthusiasm and vigour.
In Canada and the United States a ground swell of unknown proportions is carrying Baha communities to heights of unprecedented achievement.
You are gathered in this Conference to con-suit on ways and means of winning, in the few fleeting months ahead, the remaining goals of the Nine Year Plan. In Europe particularly there is much to be done, but we have full faith that the friends, galvanized by their love for Bahá'u'lláh and fortified by His promises of
Page 323Divine assistance, will, with the enthusiasm which they already display, commit their resources to the tasks ahead and will surely attain the victory.
The beloved Master prayed that holy souls would arise from the Northern Territories of the West and become signs of God's guidance and standards of the Supreme Concourse. In one of the Tablets of the Divine Plan He refers to an inhospitable island of that area saying: Should the fire of the love of God be kindkd in Greenland all the ice of that country will be melted, and its cold weather become temperate � that is, if the hearts be touched with the heat of the love of God, that territory will become a divine rose garden and a heavenly paradise, and the souls, even as fruitful trees, will acquire the utmost freshness and beauty. Effort, the utmost effort is required.
As the friends gathered in Reykjavik and Sapporo bring this worldwide series of Oceanic and
Continental Conferencesto a triumphant close our thoughts are with you and our prayers on your behalf rise from the Sacred Threshold.
May untold blessings and confirmations be showered upon you as you go forth to labour for the advancement of the Cause of God and may your brows be crowned with victory.
I,, The Hands of the Cause (left of centre) and some of the friends who attended the North Atlantic Oceanic Conference, Reykiavik; September, 1971.
Page 324i. INTERNATIONAL SURVEY OF YOUTH ACTIVITY IN country after country the achievements of Bahá'í youth are increasingly advancing the work of the Nine Year Plan and arousing the admiration of their fellow believers," wrote the Universal House of Justice on June 10, 1966, in a letter addressed
"To the Bahá'í Youthin Every Land". "Those who now are in their teens and twenties are faced with a special challenge and can seize an opportunity that is unique in human history. Now, firmly established in the world, the Cause is perceptibly emerging from the obscurity that has, for the most part, shrouded it since its inception and is arising to challenge the outworn concepts of a corrupt society and proclaim the solution for the agonizing problems of a disordered humanity. During the lifetime of those who are now young the condition of the world, and the place of the Bahá'í Cause in it, will change immeasurably, for we are entering a highly critical phase in this era of transition.. The Nine Year Plan has just entered its third year.
The youth have already played a vital part in winning its goals. We now call upon them, with great love and highest hopes and the assurance of our fervent prayers, to consider, individually and in consultation, wherever they live and whatever their circumstances, those steps which they should now take to deepen themselves in their knowledge of the Divine Message, to develop their characters after the pattern of the Master, to acquire those skills, trades, and professions in which they can best serve God and man, to intensify their service to the Cause of Bahá'u'lláh, and to radiate its Message to the seekers among their contemporaries."
On October 9, 1968, theagain addressed a general letter to the Baha youth: "In the two years since we last addressed the youth of the Bahá'í world many remarkable advances have been made in the fortunes of the Faith. Not the least of these is the enrollment under the banner of Bahá'u'lláh of a growing army of young men and women eager to serve His Cause. The zeal, the enthusiasm, the steadfastness and the devotion of the youth in every land has brought great joy and assurance to our hearts.
"During the last days of August and the first days of September, when nearly two thousand believers from all over the world gathered in the Holy Land to commemorate the Centenary of Bahá'u'lláh's arrival on these sacred shores,1 we had an opportunity to observe at first hand those qualities of good character, selfless service and determined effort exemplified in the youth who served as volunteer helpers, and we wish to express our gratitude for their loving assistance and for their example.
"Many of them offered to pioneer, but one perplexing question recurred: Shall I continue my education, or should I pioneer now? Undoubtedly this same question is in the mind of every young Bahá'í wishing to dedicate his life to the advancement of the Faith. There is no stock answer which applies to all situations; the beloved Guardian gave different answers to different individuals on this question.
Obviously circumstances vary with each individual case.
Each individual must decide how he can best serve the Cause. In making this decision, it will be helpful to weigh the following factors:
"Upon becoming a Bahaone's whole life is, or should become, devoted to the progress of the Cause of God, and every talent or faculty he possesses is ultimately committed to this overriding life objective. Within this framework he must consider, among other things, whether by continuing his education now he can be a more effective pioneer later, or alternatively whether the urgent need for pioneers, while possibilities for teaching are still open, outweighs an anticipated increase in 'See p. 81 for a report on the commemoration at the World Centre of the centenary of the arrival of Bahá'u'lláh in the Holy Land.
324First National Youth Conference of the Bahá'ís of the United States; Wilmette, Illinois, June, 1968.
effectiveness. This is not an easy decision, since oftentimes the spirit which prompts the pioneering offer is more important than one's academic attainments.
"One's liability for military service may be a factor in timing the offer of pioneer service. "One may have outstanding obligations to others, including those who may be dependent on him for support.
"It may be possible to combine a pioneer project with a continuing educational program. Consideration may also be given to the possibility that a pioneering experience, even though it interrupts the formal educational program, may prove beneficial in the long run in that studies would later be resumed with a more mature outlook.
"The urgency of a particular goal which one is especially qualified to fill and for which there are no other offers.
"The fact that the need for pioneers will undoubtedly be with us for many generations to come, and that therefore there will be many calls in future for pioneering service. "The principle of consultation also applies. One may have the obligation to consult others, such as one's parents, one's Local and National Assemblies, and the pioneering committees.
"Finally, bearing in mind the principle of sacrificial service and the unfailing promises Bahá'u'lláh ordained for those who arise to serve His Cause, one should pray and meditate on what his course of action will be. Indeed, it often happens that the answer will be found in no other way.
"We assure the youth that we are mindful of the many important decisions they must make as they tread the path of service to Bahá'u'lláh. We will offer our ardent supplications at the Holy Threshold that all will be divinely guided and that they will attract the blessings of the All-Merciful."
The magnificent response of the Bahá'í youth to the challenges set before them in these communications enabled the Universal House of Justice, in its message at Rh~Iv&n, 1973, to describe as one of the three "highly portentous developments" to have taken place during the Nine Year Plan "the advance of youth to the forefront of the teaching work."
That same message contained this shining tribute to the prodigious accomplishment of the youth: the heartwarming upsurge of Baha youth, has changed the face of the teaching work; impenetrable barriers have been broken or overpassed by eager teams of young Baha'is, dedicated and prayerful, presenting the Divine
Page 326Message in ways acceptable to their own generation from which it has spread and is spreading throughout the social structure.
The entire Bahá'í world has been thrilled by this development. Having rejected the values and standards of the old world, Bahá'í youth are eager to learn and adapt themselves to the standards of Bahá'u'lláh and so to offer the Divine Program to fill the gap left by the abandonment of the old order."
So interwoven were the activities of Bahá'ís of every age that it becomes an impossible task to separate the accomplishments of youth and adults. It perhaps suffices to state that the youth contributed in every area of service, both in the teaching and administrative fields.
The greater percentage of them were themselves "children" of the Nine Year Plan. Large numbers of them settled in pioneer posts on the homefront or abroad. Indeed, the greater percentage of the 3,553 Bahá'ís who served as international pioneers during the Nine Year Plan were youth. Many became international travelling teachers, individually or as part of teams. Some lost their lives in the course of their service. All participated to a degree that resulted in the plenteous fulfillment of the hopes expressed by Shoghi Effendi as early as 1938 when he wrote: "No greater demonstration can be given.., of the youthful vitality and the vibrant power animating the life, and the institutions of thenascent Faith of Bahá'u'lláh than an intelligent, persistent, and effective participation of the Bahá'í youth, of every race, nationality, and class, in both the teaching and administrative spheres of Baha activity. Through such a participation the critics and enemies of the Faith, watching with varying degrees of skepticism and resentment, the evolutionary processes of the Cause of God and its institutions, can best be convinced of the indubitable truth that such a Cause is intensely alive, is sound to its very core, and its destinies in safe keeping. I hope, and indeed pray, that such a participation may not only redound to the glory, the power, and the prestige of the Faith, but may also react so powerfully on the spiritual lives, and galvanize to such an extent the energies of the youthful members of the Bahá'í community, as to empower them to display, in a fuller measure, their inherent capacities, and to unfold a further stage in their spiritual evolution under the shadow of the Faith of Bahá'u'lláh."'
'Shoghi Effendi, The Adventof Divine Justice, Bahá'í Publishing Trust, Wilmette, 1963 ed., p. 58.
S U Regional Bahá'í Youth Conference, Seoul, Korea; December, 1968. The Hand of the Cause Bahá'u'lláh Mirza is seen on the far left. Mr. R. Mumtdzi of the Continental Board of Counsellors for Northeastern Asia appears near the centre of the second row.
Page 327was held in Palermo, Sicily, in August, 1968, marking the centenary of Bahá'u'lláh's crossing the Mediterranean sea proceeding to His incarceration in the Most Great Prison of 'Akka. Approximately two thousand believers from the conference gathered in Haifa to commemorate the centenary of the arrival of Bahá'u'lláh in the lloiy Land.' Almost a week before the influx of believers from Palermo a group of sixty youth volunteers arrived at the World Centre at the invitation of the Universal House of Justice to act as guides and helpers.
Most of them came from European and African countries � 2 Ethiopia, Angola, Italy, France, Luxembourg, Denmark, Germany, Belgium, Sweden, England, Eire and Turkey � but there were also contingents from Peisia and the United
States.Sho~t1y after their arrival the youth were taken a brief visit to the Holy Places, ending with ~ visit to Baha where they met the Universal
House of Justice. Theythen joined the Universal House of Justice at the Most Holy Shrine for prayers for the success of the
Mediterranean Conference.Simultaneously, youth at the Green Acre Summer School, Eliot, Maine spontaneously planned a commemorative memorial, a two-day prayer vigil in the room occupied by 'Abdu'l-Bahá on His visit to Green Acre. For forty-eight hours, fiom Friday evening to Sunday evening, voices were continuously raised in grateful prayer.
Day and night during this period the believers supplicated the aid of the Blessed Beauty from the very room in which the Centre of His Covenant had once slept.
The youth helpers at the World Centre were divided into teams having responsibility for activities such as registration and guiding on pilgrimage buses and at the Holy Shrines.
Each team was divided into shifts so that the various posts would be covered from B a.m. to 8 p.m. The loving spirit, the energetic enthusiasm and the poise of these young people were apparent and made a favourable impression on all with whom they came in contact. The helpers themselves were greatly impressed by their visits to the Holy Places, and were deeply con-'See 'See pp. 73 � 86 for a report of the Oceanic Conference in Palerino and the commemoration at the World Centre.
scious of the great bounty of being able to serve, even for a brief time, at the World Centre of their Faith. It was a particular delight for them to receive from the Hand of the Cause Abdu'l-Bahá RiThfyyih Khdnum an invitation to spend an evening with her in the Master's house.
TEACHING CONFERENCESThe rapid growth of the Faith among young people, a process which commenced early in the Nine Year Plan and was sustained and gained momentum throughout the period under review, led inevitably to a demand for teaching conferences designed as a forum in which the youth could discuss their role in furthering the interests of the Cause of Bahá'u'lláh. Excerpts from published reports of a few of the more significant youth gatherings that were convened in this period, and reports of some of the activities spearheaded by young Baha'is, are set out below: 1968
United States: "On June22 � 23, 1968, in overwhelming response to the call of the National Spiritual Assembly, more than 500 Bahá'í youth from thirty-four States, the District of Columbia and Canada streamed into Wilmette, Illinois, for the first National Baha Youth Conference ever held in the United States. They were there for joy and service and to be directed to such participation in the expansion and consolidation of our beloved Faith as would, in the words of Shoghi Effendi, 'empower them to display, in a fuller measure, their inherent capacities, and to unfold a further stage in their spiritual evolution under the shadow of the Faith of
Bahá'u'lláh.'Assembly itself was present at the opening of the conference as a demonstration to the entire American Bahá'í community of the importance it places on the role of the Baha youth.
"Spurred on by the many challenges facing them, the youth led and participated in seminars on topics including: Teaching the Minorities, Service by Bahá'ís in the
Armed Forces, Bahá'í Standardsof Behaviour, Responsibilities of Youth to the Bahá'í
Community, and Deepening"The youth offered their recommendations to the National Spiritual Assembly, recalling the summons of Shoghi Effendi: the condition of the world is steadily growing worse, and your generation must provide the saints, heroes, martyrs and administrators of future years. With dedication and will power you can rise to great heights.'
"The National SpiritualAssembly was so impressed with one recommendation that, unwilling to wait, they reconvened on the lawn of the Ua4ratu'1-Quds under the midday sun and voted to accept the suggestion of a five-year program for youth to aid in the achievement of the goals of the Nine Year Plan.
Enthusiastic and sustained applause greeted this welcome announcement."
In August, 1968, "on the joyous occasion of the centenary of the arrival of the Lord of Hosts in the Holy Land", the National Spiritual Assembly announced the goals of the five-year youth program. The American Baha youth were called upon to: Deploy 500 from theft ranks to fill home-front and foreign goals; Settle 350 of these in teams throughout the southern states of America; Send at least five pioneers to Africa and twenty to
Latin America;Double the number of Baha College Clubs from sixty-one to 122, with at least one in every state;
Establish twenty HighSchool clubs; Inaugurate a traveling-teacher program, to include circuit teaching by teams and musical groups; Increase their contributions to the National Bahá'í Fund by sustained regular giving, and assume responsibility for producing $100,000 of the 1968 � 69 national budget; Establish special service projects directed toward minority teaching; Engage in a systematic deepening program based on the instructions for deepening enunciated in the Ri41v~n, 1967, message of the Universal House of Justice; and Improve their personal conduct through self-examination, daily prayer and constant study of the life-giving Word.
Honduras: In the summer of 1968 two Baha youth from Persia and three from America settled at their pioneering post in Honduras as a result of which steps were taken to convene the first National
Youth Conference of Honduras.On July 27 � 28, fifty persons � fifteen of whom were not Baha � attended this gathering which was held in Santa Rosa de CopAn First National Youth Conference of the Bahá'ís of Australia; April, 1969.
Page 329Youth Conference was held in Madrid, April 3 � 6, 1969. Over thirty enthusiastic young Baha attended, representing Austria, England, France, Italy, Morocco, Portugal,
Switzerland and Spain. Writtenreports on youth activities were received from Denmark, Finland and the Netherlands.
"Eveiy day was full of constructive consultation," one observer reported.
"The mornings were devoted to reading and discussion of the written reports.
A need was expressed for more coordination of exchange students, with lists of universities and goal cities in each country available to youth in Europe, and possibly the United States and IrTh, who are planning to study abroad. It was determined to hold conferences annually in the future, as well as an international youth summer school."
Australia: Almost simultaneously, from April 4 through April 6, 1969, the Australian youth held their first
National Youth Conferenceat Bolton Place Bahá'í Summer School. The youth not oniy recommended to the National Spiritual Assembly the formation of a National Youth Committee, but drew up a plan calling for youth pioneers, travel teachers especially to minority groups, regular and sustained contributions to the Fund and an intensive programme to introduce the Faith into educational establishments.
The plan was wholeheartedly accepted by the National Assembly.
The Hand of the Cause H. Collis Feather-stone, the honoured guest of the conference, reported: "The first youth convention in Australia was attended by eighty youth representing all Australian states except Northern Territory.
It was opened with all nine members of the National Spiritual Assembly present and right from the beginning there was a tremendous spirit such as I have not seen in Australia before except perhaps at Intercontinental Conferences.
Japan: The first Bahawas held on May 24 � 25, 1969, at a youth hostel on Jogashima Island, near Tokyo, with twenty-two young people attending.
In attendance were Mr. Rtihu'11~h Mumt&zi of the Continental Board of Counsellors for Northeastern ern Asia, Dr. Toshlo
Suzuki and Mrs. BarbaraSims representing the National Spiritual Assembly, and Mr. Charles Duncan, a member of the Auxiliary Board. "There was a stimulating panel discussion and many suggestions for the future," it was reported.
"The first evening, about thirty youth staying at the hostel joined with the Bahá'ís in a social pro-grame which broke up into small groups to discuss the Faith.
The decision was taken to hold conferences in other areas of Japan to give impetus to the teaching work among youth."
1970 Botswana: "Some of the Bahá'í youth travelled on foot for long distances to attend the first National Youth School in Botswana," states a report from one of the many African countries where youth gatherings were heM in the period under review. "Over thirty youth, adults and teachers attended. Following the classes, the youth visited three villages to teach the Faith. Arrangements had previously been made by the National Assembly and in each of the villages the friends had been invited by the Chief who had announced their coming to the inhabitants. A message especially prepared by the Spiritual Assembly was delivered by the youth who answered the questions of interested enquirers and distributed Baha literature. More than 300 people were told of the Message of Bahá'u'lláh in one morning. At Gabane there were 140 people present and the Chief altered scheduled court proceedings so that the Message could be given. Within a ten day period following the Youth Institute, further meetings were held in six villages.
A total of nine villages gathered for mass meetings and a total of almost 700 people heard of Bahá'u'lláh. In approximately the same period the enrollments of the first Shua Bushwoman Baha'i, and the first believers of the Kgalagadi people of the desert area of Akin Tswana, were announced. In addition, the Botswana radio broadcast news of the Faith."
Samoa: The first Internationalof the South Pacific Islands was held at Apia, Western Samoa, from December 29, 1969, to January 2,1970.
Youth from many parts of the South Pacific were attracted to the weeklong gathering. Considering the distances involved there was a remarkable attendance. The ninety registrants came from
Page 330First Pacific Area Baud'! Youth Conference, Apia, Western Samoa; December 29, 1969 � January 2, 1970.
American Samoa, Australia, Fiji, Hawaii, New Caledonia, New Zealand, Tonga, Western Samoa and the United States.
Nearly a third of the Bahá'í youth in New Zealand attended and many of the islanders spent a week travel-hug by boat each way. Some of the youth arrived in advance of the conference or remained afterwards and participated in the teaching work. One group spent a day in a village on the neighbouring island of Savai'i where the local chiefs honoured them with a ceremonial banquet and entertainment.
The Hand of the Cause Abu'1-Q~simFaizf was the guest of honour at the conference where, in addition to the splendid classes he taught, he addressed a public meeting in Apia attended by more than 150 enquirers.
Also present were representatives of the Continental Board of Counsellors and of several National Spiritual Assemblies, and members of the Auxiliary Board.
Guatemala: In Guatemalathe loving cooperation of the National Spiritual Assembly and the Continental Board of Counsellors resulted in a significant conference held on July 18 � 19, devoted to the interests of youth.
Eachin Central America was invited to send representatives and to encourage the attendance of youth.
"The conference was successful far beyond our fondest hopes," the National Assembly of Guatemala reported.
"More than one hundred attended, the majority coming from outside Guatemala. The
United States and PuertoPre-conference activities included an interview between the members of the Board of Counsellors and the Minister of Education and a public lecture attended by thirty people. Both events were arranged by the Guatemalan youth as was most of the extensive publicity achieved. Six youth participated in a televised interview about the Faith. One major decision arising from the conference was that each National Spiritual Assembly resolved to appoint a National Youth Committee which will be urged to maintain contact with other youth committees of the area and to promote exchanges of youth teachers between the various countries.
It was noted that since plans for the conference were first conceived there had been a mysterious and sudden wave of youth enrollments and activities in many countries in the Central American zone.~~
Page 33119 � 21, 1970, more than 2,000 Baha youth from every state, and from some twenty foreign nations, attended the threeday National Youth Conference held at Evanston, Illinois, in one of the largest High Schools in the country.
The conference was opened by the National Spiritual Assembly and the following cablegram of welcome from the Universal House of Justice was read:
GREET REPRESENTATIVES VIBRANTAnum spoke on "The Role of Bahá'í Youth in Today's World" and "The Call to Pioneer". The youth were deeply impressed by her keen insight into the problems besetting the world and encouraged by her sincere sympathy for the youth as they struggle with the terrible pressures of a crumbling world order.
Abdu'l-Bahá opened her remarks by extending to the youth the love of the Universal House of Justice and of the many people she had met in her worldwide travels for the Faith. She spoke of the qualities that should distinguish a Baha � among them, thrift, courtesy and reverence � and defined a "pioneer" as one who regards every foreign land as a homeland, one whose commitment to the people of the land is complete; one who enters his new surroundings desiring to know the language and customs, equipped with a useful occupation, and eager to create a spirit of love, unity and harmony. At the conclusion of her presen tation she shared tender memories of Shoghi Effendi.
The conference was further enriched by the participation of the Hands of the Cause Dhikru'lIAh
KhAdem and John Robarts.Also present were members of the Continental Board of Counsellors, the entire body of the National Spiritual Assembly, and members of the Auxiliary Board.
The central focus of the conference was the five-year youth programme under which signi-cant victories had been won. Of the twenty-five foreign pioneer goals assigned to youth, all had been filled by March, 1970. Instead of 122 college clubs, 134 had been formed and only seven states were without a Bahá'í club. Already the youth had participated in fifteen projects among minority groups in the south, southwest and northwest, in addition to numerous projects of a similar type executed on the local level. The youth were challenged by the National Assembly to attain yet higher levels of service, including sending an additional twenty-five youth to foreign goals.
The Bahá'ís of Wilmettesponsored a music festival which provided a joyous culmination for the conference.
Many talented Baha performers including Seals and Crofts, and "Wednesday's Children' ' � recording artists from California � participated in a program attended by an estimated 1,100 guests and enquirers which precipitated a wave of enthusiastic interest.
The conference was also filmed by Kiva Films of New York city, as part of a youth proclamation film entitled "It's Just the Beginning", commissioned by the National Spiritual
Assembly.At the conclusion of the conference, the National Assembly cabled:
ANNALS CAUSE AMERICA ESPECIALLYEuropean Bahá'í Youth Conference, Salzburg, Austria; December 25, 1971 � January 3, 1972.
Seen seated on the right are Hands of the Cause and members of the
European Board of Counsellors.KhAnum proceeded to Vancouver, Canada, where she participated in a conference attended by 800 believers, the majority of them youth, who travelled from such far points as Alaska and the Northwest Territories in the north, and Hawaii and Samoa in the south, in order to be present.
The ramifications of this conference would have effect in points as far distant as Iceland.
Austria: Six hundred people from twenty-five countries of the five continents attended the first International Bahá'í Youth Winter School, held between December 25, 1970, and January 3, 1971, at Salzburg. The attendants were stimulated by the presence of the Hands of the Cause Adelbert Mflhlschlegel and John Robarts. Also in attendance was Mr. Erik Blumenthal, a member of the European Board of Counsellors, as well as Mrs. Mllhlschlegel and Mr. Goltenboth, members of the Auxiliary Board in Europe. "A wonderful spirit prevailed at the school," one account stated, "and nineteen enquirers accepted the Faith." In addition to symposiums and discussibns on youth-oriented themes, representatives of various National Youth Committees reported on the part that the youth are playing in the achievement of the goals of the Nine Year Plan. Out of the consultations within the conference arose a call to all the participants which was met with the following responses: three pioneers, thirty-two travelling teachers, and the establishment of twenty-four new fireside programmes. A highlight of the conference was the public appearance of the European "Dawn-Breakers" group � whose activities are reported elsewhere in this survey � at the Salzburg Kongresshaus, visited by an estimated 1,000 people. Excellent newspaper and radio publicity resulted from the activities of the school.
1971 Burma: The youth of Burma arose to achieve the goals following a conference attended by forty youth and ten adults at which a nine-month teaching plan was formulated and adopted. The plan, to end at Ri4lvAn, 1972, called for youth volunteers to take the Message to 113 localities and to form seventy-nine additional
Page 333All the major localities were marked on the map and the names of volunteers were assigned to their respective locations. The plan was submitted to the National Assembly and it was immediately adopted. The next day the volunteers began to execute the plan.
Discussion at the conference was spearheaded by Auxiliary
Board member Firaydfln MithAqiy&nwho, before the conference began, visited Rangoon as well as Daidanaw (Kun-jangun) � traditionally known as 'Abdu'l-Bahá'í village � accompanied by members of the National Assembly. They also visited two other locations, holding meetings and teaching the
Cause.Belgium: A conference which was to have far-reaching results destined to affect the progress of the Faith throughout Europe was held at Oteppe-Namur in April, 1971. In response to the message of the Universal House of Justice, set out below, a two year youth campaign for Europe was launched: "The rapidly growing range and effectiveness of the services of the Baha youth in Europe over the course of the past few years have given us great encouragement and have raised high our hopes for the progress of the Cause of God on that continent.
The two year youth teaching campaign on which you are now embarking has within it such potential for the winning of the goals of the Nine Year Plan that we attach to it the greatest importance.
"You who are now gathered in Namur in response to the call sent out by the Continental Board of Counsellors have been made responsible for working out the next stages of this audacious campaign, within the framework already agreed between the Counsellors and the National Spiritual Assemblies, and you may be sure that our prayers will surround you as we supplicate the Blessed Beauty to inspire your deliberations, unite your hearts and fire your enthusiasm, so that there may go out from this conference a ringing call, carefully conceived plans and clearly stated objectives, that will not only galvanize the youth of the continent but, through them, impart a mighty surge forwai d to the teaching work of the entire European
Baha Community."It is our earnest hope that the outriders of this youthful army of Bahá'u'lláh will win such victories by the time of the Conference in Fiesch International Ba/nFl Youth conference, Oteppe-Narnur, Belgium; April, 1971.
Page 334& Bahá'í Youth Conference, Da-nang, Vietnam; August, 197].
as will so inspire the far larger band of young Bahá'ís who will be gathered there that a wave of achievement, which will already have started to roll, will at that Conference gain speed and magnitude and revolutionize the progress of the Cause in Europe.
"Let those who set their hand to this vital enterprise press confidently forward, undeterred by any obstacles which may stand in their way, joyously assured of the unfailing assistance of the conquering power of Bahá'u'lláh, Whom we will supplicate to guide and reinforce every step you take for the promotion of His
Cause"Arising jubilantly from their deliberations, the youth cabled the Universal House of Justice:
OVER ONE HUNDRED FIFTY YOUTHprogramme consisted of study groups, roundtable discussion and a day spent in teaching.
"The Dawn-Breakers" performed in the square facing the Leaning Tower, having first obtained official permission.
Fight people accepted the Faith as a result of a public meeting which was advertised by posters placed in various parts of the city. Three pioneer offers were extended by believers during the sessions of the school. The singing group, "The Dawn-Breakers" spent the weekend of May 1 � 2 in a goal area of the Nine Year Plan, Isohia Island, where the Faith was publicly proclaimed for the first time and some local young people enrolled. "A new spiritual consciousness is stirring in Italy," the National Assembly reported.
In June, Bahá'í youth held a National Youth Symposium in San Marino to discuss plans for the European School to be held in Switzerland in August. A public meeting was attended by leading personalities of the Republic. The spirit of the symposium attracted four new believers to the
Faith.Vietnam: A most successful Youth Conference was held in Da-Nang on August 9 � 10, 1971, attended by more than one hundred youth of that province. Their programme attracted five hundred people, spread great enthusiasm and brought more people into the Faith.
Page 335Germany: The Hand of the Cause William Sears, members of theEuropean Board of
Counsellors, the NationalSpiritual Assembly and members of the Auxiliary Board gathered with more than one hundred Bahá'í youth at the Youth Symposium in the vicinity of the
Mother Temple of Europeat Langenhain. "A new spirit was born at this gathering," one reporter related. "Nine new believers accepted the Cause and twenty-six teaching teams arose.
Out of it came the birth of the German 'Dawn-Breakers' chorus � radiant youth determined to spread the Faith of Bahá'u'lláh through songs of the heart. During one discussion session a group of about seventy-five hikers came to the House of Worship. We went to greet them and give them the Message of the New Day � we never returned to the discussion!"
India: New Delhi was the venue for the first Bahá'í
Youth Conference for WesternAsia, held on August 27 � 30, 1971, to which had been invited youth from Iran, P~ikistan, Ceylon, Malaysia, Nepal, Sikkim, BliutAn, Arabia, Turkey, Burma, Afg~nisuin and India. A total of nearly 350 youth gathered to consult on their role in furthering the work of the Cause. The Hand of the Cause Rahmatu'llAh Mirza keynoted the theme of the conference: "Pion-eering � Challenge to Bahá'í Youth". He assisted the youth in formulating a nineteen-month teaching plan the chief goals of which were the proclamation of the Faith in universities and colleges, the opening of new districts, the enrolment of new tribes, a campaign for the distribution of Bahá'í literature, increased use of newspaper advertisements and the involvement of youth in preparing translations of literature into additional languages.
Mr. S. Vasudevan of the Board of Counsellors in Western Asia presented the message of the Universal
House of Justice:"We send our heartfelt greetings to all the young champions of Bahá'u'lláh who have assembled in New Delhi on this auspicious occasion.
You have met to consider what you can do to give further impetus to the great youth movement presently flourishing throughout the Baha world.
"You and your contemporaries in other lands have seized the banner of Bahá'u'lláh and are raising it high in the vanguard of the Army of Light now advancing toward a victorious conclusion sion of the Nine Year Plan. The time and circumstances cry out for the Message you have to offer. Praise God that the Bahá'í youth are arising to the challenge of the hour.
"As you deliberate on the needs and the opportunities in your areas you will be in our thoughts and in our prayers at the
Holy Shrines. May the Almightyshower His blessings and confirmations on the youth of Western Asia and give them the resources, the enthusiasm and the guidance to attain their hearts' desire in service to the Cause."
Dr. Chellie Sundram of the Continental Board ofWhen the call for pioneers was made, forty-three youth responded and others pledged to go at a later period.
Groups of Bahá'ís visited various colleges where they were warmly received.
Many principals of the colleges expressed delight that Baha youth would come to the campus to spread the message of love and unity. In most instances, the youth were invited to address the students in their classrooms.
A number of youth stayed on for a week after the conference ended. "At last count, 2,000 people embraced the Cause in the conference period and the days following it," one report stated.
Iceland: Creative decisions taken by the National Assembly of Canada which was responsible for preparing its "daughter" community, Iceland, to achieve Assembly status at Ri~vgn, 1972, resulted in extraordinary developments in that country. "The opening phase of proclamation was launched at a Victory Conference in December,
1970," the Canadian Assemblyreported. "The youth themselves took a leading role in the planning and teaching that resulted in the declaration of thirty new Icelandic believers in January, 1971, thus doubling the number of Bahá'ís in Iceland."
As a result, the Canadian Assembly reorganized the membership of all Bahá'í committees in Iceland so that youth were fully represented at the decision-making level, provided a subsidy so that at least five Icelandic believers, three of them youth, could attend the Canadian Convention at RiQv~in and invited the Icelandic community to organize a team to undertake a summer teaching project in the Faroes Islands, in
Page 336cooperation with the National Spiritual Assembly of the United Kingdom.
Switzerland: Approximately1,200 youth from fifty countries gathered from July 31 to August 11, 1971, for the European Youth Conference at Fiesch, in the mountain valley of the River RhOne in the heart of Europe.
The location, near the source of rivers which flow down in all directions to the seas, seemed to symbolize the work of the conference, the objective of which was to channel the teaching effort towards all countries of the Continent and bring about the entry by troops into the Faith of Bahá'u'lláh.
In January, 1971, therequested the Hand of the Cause Ra1~matu'1hh Muh6jir to visit Europe and establish a two-year youth teaching plan to be coordinated by the Continental Board of Counsellors under whose aegis the Fiesch Conference was held, organized by the Bahá'í youth of Switzerland and Italy. An immediate goal of the two-year teaching plan was the launching of a vigorous campaign by the youth and the convocation of the Fiesch Conference, with semiannual meetings scheduled in other European countries.
The Swiss Conference was preceded during June and July of 1971 by the visit of a team of thirty youth from the United States.
An international team of young believers contributed knowhow, enthusiasm and momentum, notably Linda Marshall, Shanta Murday, Robert Phillips, Jeremy Phillips and others.
Successes registered in this preliminary period gave proof that a new receptivity existed in
Europe.Special guests at the conference included the Hands of the Cause Abdu'l-Bahá ROi~fyyih KhAnum � who attended at the request of the Universal
House of Justice � and Adelbert Mtihlschlegel.and Anneliese Bopp of the European Board of Counsellors, Donald Witzel of the South American Board, and Dr. B. Himmati who represented the National Spiritual Assembly of Germany. A particularly cherished visitor was Mr. Saichiro Fujita who embraced the Cause as a youth in 1905 and who has spent long years in the Holy Land in the service of 'Abdu'l-Bahá and Shoghi Effendi.
A beautiful letter of greeting from the Universal House of Justice was read: "The course of history has brought to your generation an unprecedented opportunity and challenge. The rejection of the old world by youth, in all countries, is shared by Baha and non-Bah&is alike. Unlike your non-Bah6.'i contemporaries, however, you have something to put in its place � the World
Order of Bahá'u'lláh."That Bahá'í youth are fully capable of meeting the challenge which evolution has placed before them has already been demonstrated.
Now, in this conference at Fiesch, as you gird yourselves to launch a campaign in Europe � a continent which has 'entered upon what may well be regarded as the opening phase of a great spiritual revival that bids fair to eclipse any period in its spiritual history' � we urge you to consider that the more you understand the purpose of Bahá'u'lláh and the method by which He will achieve that purpose, the greater will be your success.
"Our hopes for your two-year campaign are boundless, and visualize nothing less than a tremendous forward surge in the spiritual revival referred to by our beloved Guardian.
Our confidence in your ability to perform the task is unshakeable, and we assure you of our firm conviction that your efforts will be assisted by God to the degree to which your supplications and sacrifices are poured forth in His path.
"Dear friends, we delight in your enthusiasm, admire your accomplishments, give thanks for your dedication and pray that an ever-increas-ing outpouring of divine bounties and confirmations may reward your efforts in the service of the
Blessed Beauty."A moment of excitement was provided when Abdu'l-Bahá RP1~yyih Kh6num joined the youth in the launching of 1,200 balloons, to each of which was attached a message from the conference with a reply card. The "Glad Tidings" floated across several ranges of the Alps and replies were returned from countries as far away as Austria,
Italy and Yugoslavia. Literaturewas sent to 400 enquirers who replied, and visits were made to those nearby who requested further information.
The climax of the conference was a public meeting in the village of Fiesch attended by 1,500 enquirers of various backgrounds.
An estimated 200 accepted the Cause during the conference.
Page 337Khdnurn (right) is seen assisting in the launching of],200 balloons to each of which was attached Bahá'í literature.
Page 338Excellent publicity was obtained. International news agencies sent releases and photographs abroad.
Prepared news items and edited interviews were broadcast in five languages to several continents.
Abdu'l-Bahá was interviewed by radio reporters and journalists. One press correspondent, after meeting Ru1~yyihKhAnum and several youth wrote: "It is a Youth without barrier we met in Fiesch, a Youth illumined with an inner joy, a communicative joy, in love with truth, seeking mutual comprehension and peace." As a further testimonial, he left his young daughter to attend the conference.
After the conference the youth travelled in teams teaching throughout Europe.
1972 Swaziland: During the first week of January, the first
Bahá'í Youth Summer Schoolin Southern Africa, was called by the Continental Board of Counsellors for that region, all members of the Board participating.
Approximately seventy youth attended from Botswana, Malawi, Rhodesia, Zambia, Swaziland,
Lesotho, South West Africaand the Republic of South Africa. Workshops and study classes were held and teams of youth engaged in teaching in nearby areas, welcoming thirty-seven new believers. Having sent greetings to the Holy Land, the youth were thrilled to receive a cabled reply from the
Universal House of Justice.The youth also exchanged cables with the Salzburg conference where the Hand of the Cause Enoch Olinga was present linking the hearts of the youth of both continents in their common purpose of spreading the Message of Bahá'u'lláh.
Austria: The Hand of the Cause Adelbert Mfihlschlegel, as well as Mr. Enoch Olinga, were with the 634 youth from various European countries who met in Salzburg during the first week of January to review the goals of the two year youth campaign and to discuss priorities and goals for the following summer when 150 youth from the United States would join with the youth of Europe in operation
"Hand-in-Hand". The Handof the Cause Enoch Olinga, known as "The Father of Victories" (Abu'1-Futiib), delighted the youth by singing songs composed by Baha of Africa, and read the message of the Universal House of
Justice:"It is now almost nine months since the representatives of European Bahá'í Youth gathered in Belgium to consult on the launching of the
Two Year Youth Campaign.What were then ideals and hopes you now see as concrete accomplishments.
You have with your own eyes seen what can be achieved when the believers enthusiastically and confidently set out to obey the divine summons to teach the Cause and are reinforced by the hosts of the Supreme Concourse � indeed many of you gathered in Salzburg are no doubt Baha now as a result of these stirring achievements.
"The great task has been well begun, but what has happened so far is but a foretaste of what is yet to come. Our thoughts are centred upon you and our prayers are with you. May Bahá'u'lláh inspire your deliberations, aid you to exemplify His Teachings in your lives and unloose your tongues to proclaim His Cause and teach His healing Message to all who have ears to hean" The youth divided into teaching teams whose activities resulted in more than one hundred people embi acing the Cause.
The related conferences held at Padova, Italy, from August 1 � 7 and at P11Th, Germany, from August 12 � 17, were the last of the series of followup conferences which stemmed from the Namur conference held the previous year. TheHands of the CauseAdelbert
Mflhlscblegel, Enoch Olingaand Abu'1-Q~sim Faizi were the inspiring forces of these final conferences, which were attended by more than 1,600 youth from more than forty countries who primarily devoted their discussion to the need for consolidating the exciting victories that had been recorded during the two year youth campaign.
India: The second Westernattracted 400 youth to Bangalore in July, 1972, where the Rand of the Cause Jal6i Khdzeh was an inspirational force.
An important guest was the Governor of Mysore who spoke appreciatively of the Bahá'í Teachings hnd, expressing his good wishes for the success of the gathering, urged the participants to "carry this noble Message to the hearts of your countrymen."
The growing popularity of the successful youth magazine Glory, published by the Bahá'í youth of India, was noted, and the first Asian youth musical "road-show" which had completed its first triumphant travel
Page 339European Bahá'í Youth Conference, Padova, Italy; August, 1972. In the kft foreground are seen Hands of the Cause and members of the European Continental Board of Counsellors.
"The Dawn-Breakers" singing group of Italy performing at the Bahá'í Youth Conference, Dortmund, Germany; November, 1971.
Page 340~ 2 ~iT I Bahá'í Youth Conference, La Vega, Dominican Republic; November, 1971.
First Bahá'í Youth Summer School of Southern Africa, Swaziland, January, 1972.
Page 341circuit aided in winning more hearts to the Faith during the course of the conference. Teams of youth, after kavilg the conference, visited high schools, colleges and universities, one group alone receiving invitations to address twelve institutions of learning and having the opportunity to present Baha literature to officials at an additional eight schools.
Having surpassed all the goals they had set for themselves in their previous conference, the youth pledged to open to the Faith 260 colleges and 560 localities, construct seven local Ua4ratu'1-Quds, consolidate the work in 238 villages which have Bahá'í residents, help develop model all-Bahá'í villages, send representatives to neighbouring countries to travel teach, and enrol 17,000 new believers during the final months of the Nine
Year Plan.Youth Conference held in Pararnaribo, Surinam in December, 1972, was a joyous gathering for Bah&iyouthfromTrinidadanclTobago, Aruba, Bonaire, Curaqao,
Guyana, Surinam and FrenchGuiana. The first activity was a courtesy call on His Excellency Johan Ferrier, Governor of Surinam, who was presented with a copy of The Proclamation of Bahá'u'lláh, and who remembered the visit he received three years earlier from the Hand of the Cause Abdu'l-Bahá
Rfibfyyih Kh~num. TheGovernor was reported as saying that it was always a pleasure for him to meet Bahá'ís and that he hoped the Faith wouki make progress in Surinam the varied population of which, he said, matched Bahá'u'lláh's description of the human race as resembling the fruits of one tree and the leaves of one branch.
Later the youth paid a courtesy call on the Minister of Justice, Mr. Jan H. Adhin.
Sessions during the threeday conference were trilingual (Taki-Taki, Dutch and English) and keynote speakers included youth from various areas, members of the Board of Counsellors, and Auxiliary Board members.
Those assembled at the school also journied to Cole Kreek where they taught the Faith among the Bush
Negroes.Committee conceived the ambitious plan of holding a national school for children and invitations were sent to communities throughout the country. On March 19, approximately one thousand children between the ages of S and 12 gathered in Esmeraldas, up to that time perhaps one of the largest gatherings of Bahá'í children in the history of the Faith. This was accomplished in
First National Youth Conference of the Bahá'ís of Pakistan; 1972.
Page 342International Bahá'í Youth Conference, Cali, Colombia; January, 1973.
an area with extremes of climate and altitude change, primitive transportation, unpaved roads and for many of the participants involved a difficult journey across the snow-covered Andes. A joyful programme held the young ones in rapt attention. The children wore colourful native dress and each had pinned to his chest a large circular badge depicting the unity of the human race. One observer commented, "Each child wore his pin with undisguised pride, as if he had just received the highest honour as the most distinguished citizen of the world."
It was felt that the conference and the followup material designed for the participants would prepare the children admirably for their future role as Bahá'í youth.
1973in January was combined with proclamation activities as a result of which thousands heard the Baha Message. A Baha exhibit in a park attracted approximately 800 people daily to receive information and literature.
The second largest radio station presented six daily announcements in prime time and Baha slides were shown for a month in two of the town's most popular movie houses. Thirty-two government leaders, including the mayor, were visited and presented with Bahá'í books, and 20,000 flowers, each with a Baha quotation attached, were distributed to the public.
Argentina: The trio of conferences sponsored by the Continental Board of Counsellors in South
America in Surinam, Colombiaand Argentina was climaxed in February, 1973, by the gathering of approximately one hundred youth who met at Rosarfo del Tala, following the Summer School, to hold an international music festival designed to encourage the creation of original compositions by Baha musicians. The outstanding entries were recorded and a cassette tape recording was distributed by the Board of Counsellors to youth committees in all the countries of
South America. Publicprogrammes held during the conference attracted other youth a number of whom embraced the Cause.
Workshop sessions wereheld on topics of particular interest to young people.
Two members of the Auxiliary Board, both of whom are youth, from Brazil and Bolivia respectively, taught classes and participated in the activities of the conference. An American youth who attended stayed on as a pioneer. A number of the youth in attendance had played a leading rok as travelling teachers, some of them internationally.
Mexico: The first Internationalbrought together youth from El Salvador, Guatemala, Ecuador, Mexico and the United States � two hundred in total. Mrs. Carmen de Burafato of the Continental
Board of Counsellorsand Mr. Paul Lucas of the Auxiliary Board lent stimulus through their keynoting of the role of youth in building the
New World Order. Theconference which was held in Puebla City and in the institute at Acatepec � an institute named after the Hand of the Cause Amelia Collins � aroused widespread interest among visiting students who were attracted to the meetings by the BaWj'is they met.
The conferences typified by those described above � numbers of which on a smaller scale were held in countries throughout the five continents � and the Oceanic and Intercontinental Conferences describedelsewhere in this volume, which were well attended by youth, stimulated and reinforced the youth as they advanced "to the forefront" and "changed the face" of the teaching work.
PROCLAMATION THROUGH MUSICInterwoven with the conferences and the activities generating therefrom were the unnumbered teams of "musical ambassadors" of the Faith who served as travelling teachers and attracted thousands to investigate the Message of Bahá'u'lláh. Sometimes a youth would travel singly, equipped only with a guitar, a repertoire of songs with Baha themes, and a desire to share the Bahá'í Teachings, financing his own national or international travels during vacation periods. Notable journeys were made by Phil Lucas extending from Alaska to Mexico, by Fiona Dunn of England who spent many months in Europe performing and training youth singers, and by May 1{ofman also of England, who spent eight months visiting seven African countries.
Mr. and Mrs. Marvin Dreyer of El Salvador visited twelve countries throughout Latin America and the Caribbean.
Oftentimes musicians would form groups and make extended trips to distant points. Some groups whose activities were reported International Bahá'í Youth Conference, Argentina; February, 1973
Page 344"Great Day", the first Bahá'í Youth singing group of the Netherlands, 1972.
are "The Dawn-Breakers" of Australia and their European counterpart; the "New-Era Trio" who travelled throughout Central America and the
Caribbean; the "Hand-in-Hand"Garden, North" and others who participated in the work in Europe including "Talisman", "The Reli-Pops" and "Wind-flower", a multiracial chorus from Alaska. In the United
States, "The Jin-ai Singers"who formed in 1964, and the "Victory Chorus" of California, trained by Russ Garcia in 1966, made valuable contributions wherever they appeared.
"The Crimson Ark" group were active in Uruguay and typical of the many groups formed in South America.
"JalAl", one of the earliest groups in Canada, were acclaimed for their performance with the Saskatoon Symphony when they premiered their original composition "Love is the Mystery of Divine
Revelation". "Collage"the conclusion of the Nine Year Plan, counterparts of these music groups had been formed in almost every country.
Great impetus was given the teaching work through established Bahá'í recording artists who brought the name of the Faith to the atten tion of vast radio and concert audiences, who composed music inspired by the Bahá'í Teachings and spoke of the Faith during interviews and performances. "Seals and Crofts" brought the Faith to the attention of a whole generation of those interested in contemporary music. On one engagement alone, in Japan, "England Dan and John Ford Coley", through their references to the Faith, brought it to the notice of an estimated three million people, the National Assembly reported. In his world travels, the distinguished "giant of jazz", John Birks "Dizzy" Gillespie � a youthful spirit � publicly proclaimed his affiliation with the Cause of Bahá'u'lláh, as did the American singer, Vic Damone, and the Italian pianist, Aifredo Speranza.
THE DAWN-BREAKERS OF EUROPEroadshow, "A Plea for One World", was conceived over a cup of coffee at the Swiss winter school at Fiesch in December, 1968, by a group of Baha youth from four countries: Charles Hamburger (Holland), Reza Reyhani (Ger-many),
Dolores Eichenberger"The Dawn-Breakers of Europe" whose road show A Plea for One World widely proclaimed the Bahá'í Faith throughout Europe commencing in 1969.
spring of 1969 the team met for three days at the Frankfurt Temple with the distinguished arranger and composer, Russ Garcia, who lent encouragement and gave permission for use of the name "Dawn-Breakers", the name of his sailing craft which carried him on his teaching tour of the South Pacific islands and one already adopted by the youth chorus of Australia. With Reza managing, a script was designed by May, Barney Leith and Eddie Kollaart, staff was recruited and the show, produced by Mark llofman, was launched at the Dutch summer school that year, by a troupe consisting of twenty-nine youth from Germany, France, Switzerland, Austria, Holland, Great
Britain, the United Statesand Canada. The success of this medium for presenting the Faith became immediately obvious at the first public performance in AnThem and as resistance to this innovative teaching format melted, a tour of fifteen cities in Holland, Germany and Bel-glum was launched, the troubadours transporting themselves at their own expense in a 40-seater coach bearing the legend: "Bahá'í Singing Group � Dawn-Breakers of
Europe".A second Dawn-Breakers group formed in 1970 participated in by youth from thirteen countries, spent five weeks touring nine European pean nations. Some financial aid was provided and the team was preceded on its tour by an advance publicity group led by
Linda Marshall.In a letter received by the troupe the Universal House of Justice commended them, noting that their initial tour in 1969 was "entirely spontaneous and organized by the youth themselves who paid their own expenses."
Stating that it was fully aware "of the difficulties and even privations" experienced by the members of the cast, the Universal House of Justice encouraged the creation of national "Dawn-Breakers" groups in 1971 to be financially assisted by National Assemblies.
By the end of the Nine Year Plan a large number of European countries had achieved this, and through these teams the Faith was brought to the attention of countless thousands on the Continent.
A published report of the "mother" group who pioneered the roadshow reads: "The purpose of the group was to present the Faith in a manner which would be easy to understand, calling attention to the fact that the Bahá'í Faith offers the solution to the problems with which the world is now faced. The language problem was solved by the use of a narrator, with action done in mime. In that
Page 346"Windflower", a multiracial Bahá'í Youth vocal group formed in Alaska, following a performance in Germany; February, 1973.
way, the narrator's script could be translated and adapted to the situation without unduly involving the cast.
"The theme of the show was one of search, centred on an 'Everyman' character who witnessed famine, greed, hatred, prejudice, despair and futility in a materialistic society in which he had gained success. The object of his search became apparent when, at last, he turned his attention to 'The Nightingale of Paradise' Whose divine call had been summoning him all along."
Widespread newspaper publicity was obtained wherever the teams performed � in parks, public squares and, when available, in more formal settings. "Glowing reports" received of their activities led the Universal House of Justice to write expressing "keen admiration for the wonderful service which the youth have rendered in Europe through this medium" and stating that the result has been "a turning point in the work of the Baha youth" on the Continent.
Page 347American Bahá'í Youth team in Norway, 1972. This is one of many similar groups which participated in the "Hand-in-hand" teaching pro]ect throughout Europe.
Page 348(The following excerpts from a letter written to an individual Bahá'í by the Universal House of Justice on February 6, 1973, were later sent to all National SpiritualAssemblies) J UST as there are laws governing our physical lives, requiring that we must supply our bodies with certain foods, maintain them within a certain range of temperatures, and so forth, if we wish to avoid physical disabilities, so also there are laws governing our spiritual lives. These laws are revealed to mankind in each age by the Manifestation of God, and obedience to them is of vital importance if each human being, and mankind in general, is to develop properly and harmoniously. Moreover, these various aspects are interdependent.
If an individual violates the spiritual laws for his own development he will cause injury not only to himself but to the society in which he lives. Similarly, the condition of society has a direct effect on the individuals who must live within it. "As you point out, it is particularly difficult to follow the laws of Bahá'u'lláh in presentday society whose accepted practice is so at variance with the standards of the Faith. However, there are certain laws that are so fundamental to the healthy functioning of human society that they must be upheld whatever the circumstances. Realizing the degree of human frailty, Bahá'u'lláh has provided that other laws are to be applied only gradually, but these too, once they are applied, must be followed, or else society will not be reformed but will sink into an ever-worsening condition. It is the challenging task of the Baha to obey the law of God in their own lives, and gradually to win the rest of mankind to its acceptance "In considering the effect of obedience to the laws on individual lives, one must remember that the purpose of this life is to prepare the soul for the next. Here one must learn to control and direct one's animal impulses, not to be a slave to them. Life in this world is a succession of tests and achievements, of falling short and of making new spiritual advances. Sometimes the course may seem very hard, but one can witness, again and again, that the soul who steadfastly obeys the law of Bahá'u'lláh, however hard it may seem, grows spiritually, while the one who compromises with the law for the sake of his own apparent happiness is seen to have been following a chimera; he does not attain the happiness he sought, he retards his spiritual advance and often brings new problems upon himself.
"To give one very obvious example: the Bahá'í law requiring consent of parents to marriage. All too often nowadays such consent is withheld by nonBahá'í parents for reasons of bigotry or racial prejudice; yet we have seen again and again the profound effect on those very parents of the firmness of the children in the Bahá'í law, to the extent that not only is the consent ultimately given in many cases, but the character of the parents can be affected and their relationship with their child greatly strengthened.
"Thus, by upholding Bahá'í law in the face of all difficulties we not oniy strengthen our own characters but influence those around us. "The Bahá'í teaching on sexual intercourse is very clear. It is permissible only between a man and the woman who is his wife. In this connection we share with you extracts from four letters written on behalf of the Guardian which throw light on various aspects of the matter.
One of them contains the paragraph that you quote in your letter.
'With reference to the question you have asked concerning the Bahá'í attitude towards the problem of sex and its relation to marriage.
'The Baha Teachings on this matter, which is of such vital concern and about which there is such a wide divergency of views, are very clear and emphatic. Briefly stated the Bahá'í conception of sex is based on the belief that chastity should be strictly practised by both sexes, not only because it is in itself highly commendable ethically, but also due to its being the only way to a happy and successful marital life.
Sex relationships of any form, outside marriage, are not permissible therefore, and whoso violates this rule will not only be responsible to God,
Page 349YOUTH ACTIVITY but will incur the necessary punishment from society.
'The Bahá'í Faith recognizes the value of the sex impulse, but condemns its illegitimate and improper expressions such as free love, companionate marriage and others, all of which it considers positively harmful to man and to the society in which he lives. The proper use of the sex instinct is the natural right of every individual, and it is precisely for this very purpose that the institution of marriage has been established.
The Bahá'ís do not believe in the suppression of the sex impulse but in its regulation and control.'
(From a letter dated September 5, 1938, to an individual believer) 'The question you raise as to the place in one's life that a deep bond of love with someone we meet other than our husband or wife can have is easily defined in view of the teachings.
Chastity implies both before and after marriage an unsullied, chaste sex life. Before marriage absolutely chaste, after marriage absolutely faithful to one's chosen companion.
Faithful in all sexual acts, faithful in word and in deed.
'The world today is submerged, amongst other things, in an over-exaggeration of the importance of physical love, and a dearth of spiritual values.
In as far as possible the believers should try to realize this and rise above the level of their fellowmen who are, typical of all decadent periods in history, placing so much overemphasis on the purely physical side of mating. Outside of their normal, legitimate married life they should seek to establish bonds of comradeship and love which are eternal and founded on the spiritual life of man, not on his physical life. This is one of the many fields in which it is incumbent on the Bahá'ís to set the example and lead the way to a true human standard of life, when the soul of man is exalted and his body but the tool for his enlightened spirit. Needless to say this does not preclude the living of a perfectly normal sex life in its legitimate channel of marriage.'
(From a letter dated September 28, 1941, to an individual believer) 'Concerning your question whether there are any legitimate forms of expression of the sex instinct outside of marriage; according to the Bahá'í Teachings no sexual act can be considered 1awfu~ unless performed between lawfully married persons. Outside of marital life there can be no lawful or healthy use of the sex impulse.
The Bahá'í youth should, on the one hand, be taught the lesson of self-control which, when exercised, undoubtedly has a salutary effect on the development of character and of personality in general, and on the other should be advised, nay even encouraged, to contract marriage while still young and in full possession of their physical vigour.
Economic factors, no doubt, are often a serious hindrance to early marriage but in most cases are only an excuse, and as such should not be over stressed.'
(From a letter dated December 13, 1940, to an individual believer) 'As regards your question whether it would be advisable and useful for you to marry again; he feels unable to give you any definite answer on that point, as this is essentially a private affair about which you, and the friends around you or your local assembly are in a much better position to judge. Of course, under normal circumstances, every person should consider it his moral duty to marry. And this is what Bahá'u'lláh has encouraged the believers to do.
But marriage is by no means an obligation.In the last resort it is for the individual to decide whether he wishes to lead a family life or live in a state of celibacy.'
(From a letter dated May 3, 1936, to an individual believer) "You express surprise at the Guardian's reference to 'the necessary punishment from society'. In the Kitd b-i-A qdas Bahá'u'lláh prohibits sexual immorality and in the Annexe to that Book states that the various degrees of sexual offences and the punishments for them are to be decided by the Universal House of Justice. In this connection it should be realized that there is a distinction drawn in the Faith between the attitudes which should characterize individuals in their relationships to other people, namely loving forgiveness, forbearance, and concern with one's own sins, not the sins of others, and those attitudes which should
Page 350I ;7Ij ; .1' Bahá'í youth who participated in the InterFaith Youth Devotional Service sponsored by the United Nations Association of Australia at Sydney Town Hall; October, 1972.
.pbe shown by the Spiritual Assemblies, whose duty is to administer the law of Cod with justice.
"A number of sexual problems, such as homosexuality and trans-sexuality can well have medical aspects, and in such cases recourse should certainly be had to the best medical assistance.
But it is clear from the teaching of Bahá'u'lláh that homosexuality is not a condition to which a person should be reconciled, but is a distortion of his or her nature which should be controlled and overcome. This may require a hard struggle, but so also can be the struggle of a heterosexual person to control his or her desires. The exercise of self-control in this, as in so very many other aspects of life, has a beneficial effect on the progress of the soul. It should, moreover, be borne in mind that although to be married is highly desirabk, and Bahá'u'lláh has strong~ recommended it, it is not the central purpose of life. If a person has to wait a considerable period before finding a spouse, or if ultimately, he or she must remain single, it does not mean that he or she is thereby unable to fulfil his or her life's purpose.
"In all this we have been speaking about the attitude that Bahá'ís should have towards the law of Bahá'u'lláh.
You, however, as a doctor working mainly as a counsellor in family and sexual problems, will mostly be concerned with advising nonBahá'ís who do not accept, and see no reason to follow, the laws of Bahá'u'lláh.
You are already a qualified practitioner in your field, and no doubt you give advice on the basis of what you have learned from study and experience � a whole fabric of concepts about the human mind, its growth, development and proper functioning, which you have learned and evolved without reference to the teachings of Bahá'u'lláh.
Now, as a Baha'i, you know that what Bahá'u'lláh teaches about the purpose of human life, the nature of the human being and the proper conduct of human lives, is divinely revealed and therefore true. However, it will inevitably take time for you not only to study the Bahá'í teachings so that you clearly understand them, but also to work out how they modify your professional concepts.
This is, of course, not an unusual predicament for a scientist. How often in the course of research is a factor discovered which requires a revolution in thinking over a wide field of human endeavour. You must be guided in each case by your own professional knowledge and judgement as illuminated by your growing knowledge of the Baha teachings; undoubtedly you will find that your own understanding of the human problems dealt with in your work will change and develop and you will see new and improved ways of helping the people who come to you. Psychology is still a very young and inexact science, and as the years go by Bahá'í psychologists, who know from the teachings of Bahá'u'lláh the true pattern of human life, will be able to make great strides in the development of this science, and will help profoundly in the alleviation of human suffering."
Page 352IMIANY experiences of life defy verbal expression, reaching as they do beyond the limits of thought and conception to deeper wofids of meaning and feeling.
Perhaps the spiritual world will always be just beyond the full grasp of man. Certainly in this imperfect time, when our understanding of spiritual forces is so limited, if a Baha is granted a close view of the power and enthralling beauty of his Faith � albeit only a momentary view as on pilgrimage or during some especially significant Bahá'í event � the experience is such as to strike wonder and amazement into the heart.
It is as though we were riding with ease upon the sea, and only occasionally were immersed to feel the power of the deep currents and witness the beauty of the fish and coral which all the while exist beneath us. A journey round the world visiting Bahá'ís is this type of experience � a momentary glimpse of tremendous forces at work, an enthralling romance with the true significance of the age in which we live, and an influence on one's own soul which cannot be compared to other experiences of life. It was my great privilege to be able to experience this type of service to the Faith in 1972 and 1973. Taking advantage of the international air travel rule allowing unlimited stops on a given ticket between distant cities without additional charge, and having saved my funds and planned my trip assiduously during two years in the military service, I was able to travel for a year and visit Bahá'ís in over fifty countries in the Pacific, Asia, Africa and Europe.
It was a rapid journey, with too little time in each place to do much more than meet the friends, encourage them, bring news and pictures of Bahá'ís in other places, share some songs, and take pictures.
In fact for me it was rather like an audiovisual show, with scenes of tremendous drama and significance appearing briefly before me, only to be flashed away and to be replaced by others. But how can one express the preciousness of those brief moments, those vanishing experiences?
Somehow Bahá'íshave a way of establishing themselves in one's heart and soul after only a few minutes or hours of friendship. And after all, many of the Bahá'ís that a travelling Baha meets, stays with and gets to know, will be remembered by history as the great souls of the age � far more distinguished than the statesmen, industrial leaders and famous personalities of a dying order! The experiences of pioneering and sacrifice in the path of God have purified and spiritualized many a Bahá'í hero in the field, bringing forth some of the jewels of our time. How often was I reminded of Bahá'u'lláh's words: .Jdlow-si-zip with the righteous cleanserk the rust from off the heart"!
Several general impressions temain with me from that trip, which I would like to try to express here.
One is the tremendous growth and maturity of the Faith in recent years.
We are all familiar with the statistics of the rapid expansion of our Faith; but what these statistics really mean is generally beyond our range of experience. Thus, to see the Faith functioning and growing in country after country, in islands and continents, in regions at war and those in peace, in democracies and kingdoms � literally every place that airplanes fly (and of course many others besides !) � was indeed breathtaking. It used to be that when international travellers set out to spread the Word of God for this age, they felt like lonely lights in dark regions, breaking new paths where no fellow-believers had trod beforeFor Americans and Persians this experience has become especially deep-rooted in our attitudes and expectations, since we sent out so many pioneers during the years of geographical expansion of our Faith.
Now, however, one can travel to what seem the remotest parts of the earth, and find oneself welcomed at the airport or station by a representative of the national or local Assembly, and put immediately under their care and supervision.
No longer is there an area of the world accessible to westerners that is not under the jurisdiction of properly
Page 353Suhs, a Ponapean Bahá'í youth (left) with visiting Bahá'í teacher, Greg Dahi (right) on their return from a teaching trip to villages in Ponape, Micronesia.
A Bahá'í teacher training institute held in a public school building in a village in southern Korea.
Page 354Ba/zd'i youth at the National Ija4ratu'l-Quds, Singapore. Govindan, a Malaysian youth pioneer, is seen second from the left.
constituted Bahá'í administrative bodies, and the Baha traveler is no longer an agent acting alone, but rather a part of a vast system of administration and teaching that girdles the globe. Indeed, these relatively new developments pose an interesting and vital challenge to the Bahá'í traveler, since he must continually find the balance between seeking the advice and guidance of local administrative bodies, which often requires considerable patience from hurried westerners, and independently offering suggestions and examples of successes in other places, which sometimes are timely and of great value, and at other times are ill-con-ceived and poorly suited to the local circumstances in a new place. Naturally a visitor has much to offer in perspective, diverse experience and enthusiasm which is of great value to Bahá'í communities he visits; but since these communities are now maturing in their own right, he must adjust his approach to harmonize with local efforts, and his plans must be screened and modified by administrative institutions more familiar than he is with local needs and problems. Baha administration is beginning to come of age around the globe.
Oftentimes, as I observed this phenomenon in operation, I thought that Bahá'u'lláh's Teachings and especially His administrative order were like a vast sketch of a magnificent scene which He had left us � but without the colors filled in. Slowly, as various nationalities entered the Faith in force, we acquired new colors to fill in parts of the painting. For a long time only two or three colors were available, and so the painting was necessarily spotty and incomplete.
Now, however, most of mankind is substantially represented in Bahá'í administration, and the richness and fullness of the painting in full color are beginning to be apparent. In time the splendor and completeness of this painting of Bahá'u'lláh's will astonish mankind.
Indeed, the achievement of the Faith in reaching all the various races and peoples of the earth is no accident; and watching this process has been for me a vivid and instructive contrast to the processes of division and polarization so evident in the world. The general law of human behaviour has always been that those who once get ahead have the power and resources to get farther ahead, so that enormous
Page 3554 � Humd Sub~dnt of Persia (left) and Parvin Bilti of India (right) with homefront teacher Samuel Akale, in Yaound4 Cameroon, preparing to depart on a teaching journey of several weeks to northern Carneroon and Chad.
disparities of opportunity and wellbeing are created between men. For an American accustomed to affluence and easy living, to see the world and the incredible lack of opportunity facing most of mankind is a tremendous lesson in the absurd inequities of our time. This is especially so for the Bahá'í traveler, who frequently stays (if he wishes) with his Bahá'í hosts, sharing the living conditions of the people of the place he is visiting. How does one explain to one's Baha brother and close friend in India or Fiji that an American youth can save from his military pay in two years enough to finance a year's world tour? It seems impossible to them!
Indeed, it seems impossible that such differences can continue in the world.
And yet, the Bahá'í system works on opposite principles.
The Bahá'í community or individual who gets ahead is immediately expected to share its success with others through the sending of pioneers, circulation of travel teachers, or contribution of funds. For example, Malaysia was still stunned, at the time of my visit, by the fact that they had achieved such a sudden and unexpected expansion during the Nine Year Plan that they had been quickly asked to pro
Page 356vide pioneers and assistance to nearby Asian countries and to Africa. They were still accustomed to thinking in terms of receiving assistance rather than giving it! It is in this way that the natural tendency toward inequalities that is inherent in the human condition has been moderated among Baha with a process of sharing, producing a sense of harmony, cooperation and family feeling that is in stark contrast to the animosities and distrust of nations and peoples.
I was repeatedly astounded at how well and naturally my Bahá'í hosts in foreign lands, including villagers and struggling but impoverished families, accepted and web corned me as their brother and Bahá'í comrade, despite my cameras, tape recorder, pictures, guitar, self-ironing shirts and other Western paraphernalia.
Theirs was the much greater "culture shock", I'm sure!
Another aspect of the international development of the Faith which impressed me deeply was the interconnectedness and global scope of the Bahá'í administrative institutions I worked with so closely during my travels.
Myvery first experience on the trip will illustrate the marvelous workings of this system. Shortly before I was due to depart from California for the South Pacific, word was received from the Continental Pioneer Committee in Australia, whose area extended over the Pacific, that a routing through Tahiti rather than through Hawaii would cost me no more and would be of greater value for the Faith. Unfortunately, however, an address for Bahá'ís in Tahiti was not available in the U.S. So an air letter was sent back to the Committee in Australia, with only a few days notice.
This committee cabled the appropriate National Assembly, in New Caledonia (3,000 miles distant from Tahiti), who in turn cabled Bahá'ís in Tahiti, and these Baha met me at the airport!
Meanwhile the World Centrewas informed and a cable ieached me in California with an address in case other efforts should fail.
Thus the cable had circled the globe and the visitor was able to connect with Bahá'ís in a small island in the South Pacific. Indeed, we Bahá'ís often think of ourselves as inefficient because our standards are (a r Partial view of the audience at the Bahá'í Youth Conference, Padova, Italy; summer, 1972.
Page 357so high, but my experience has been that the international operation of the Faith is such as to rival the largest and best organized organizations on the face of the globe. Indeed, what other organization could summon the resources and personnel to arrange to have a visitor met and welcomed by a native in virtually any airport of the world (as I was welcomed in the first fourteen countries I visited), including, for example, Funafuti Atoll in the middle of the Pacific which has a population of perhaps 500. And our Bahá'í administrative personnel are not highly paid, well-trained employees, like those of governments and corporations. Their only reward is the privilege of service.
I cannot leave this subject without paying a tribute to the Institution of the Continental Boards of Counsellors, with whom I had the privilege of working closely. This Institution is yet another sign of the maturation and growing strength of the Cause. Travelling widely, each intimately familiar, from years of experience with the peoples, cultures, and Baha history of their areas, the Counsellors are in perfect touch with the needs and problems of the Faith, and offer unpara~1e1ed and invaluable guidance and advice to the Bahá'í travelling teacher.
Well I remember the problems of communication and planning that had to be surmounted when I visited Bolivia in 1967, before there were Counsellors.
Today those difficulties are no longer, and indeed there is no obscure or forgotten region of the world for
Baha'is!Naturally Bahá'ís still struggle in many parts of the world for basic freedom of worship, for recognition of the Faith as an independent religion, for property rights, or for acceptance among a particular people or group not yet represented.
But discouraging and insurmountable as these difficulties may seem to the Bahá'ís immediately involved, it is clear to the Bahá'í fortunate enough to travel that the world community of Bahá'ís is immensely strong and resourceful, with firm bonds of unity and communication linking the tens of thousands of Bahá'í centers that cover the globe, and that increasingly the local communities will benefit and draw strength and support from this diverse worldwide community that Bahá'u'lláh, with His unerring vision, knew would be the necessary instrument for the redemption of the world.
Page 358IN the spring of 1947 the National Spiritual Assembly of the Bahá'ís of the
United States and Canadaof Public Information as a national nongovernmental organization qualified to be represented through an observer. A year later the eight National Spiritual Assemblies then existing were recognized collectively as an international nongovernmental organization under the title "Bahá'í International Community". These eight Assemblies were those of North America; the
British Isles; GermanySpiritual Assembly in its application established the National Assembly of the United States as its representative in relation to the United
Nations.A significant action was taken in July, 1947, Partial view of skyline of New York. In the left foreground is seen the United Nations complex.
Offices of the Bahá'í International Community are located in the ad]acent Carnegie Foundation
Building at 345 East 46th Street.Annual Conference of NonGovernmental Organizations held at United Nations headquarters, New York; May 31, 1972. In the centre are seen (left to right) Dr. Kurt Waldheim, Secretary-General al of the United Nations, and Dr. Victor tie Araulo, who served as Chairman of the United Nations Executive Committee of NonGovernmental Organizations during 197] and 1972.
when the United Nationsaddressed a letter to Shoghi Effendi RabbThi, Head of the Bahá'í Faith, resident at the Bahá'í World Centre in Haifa, requesting an expression of the Bahá'í attitude to the future of Palestine. In his reply, Shoghi Effendi made it clear that "Our aim is the establishment of universal peace in the world and our desire to see justice prevail in every domain of human society, including the domain of politics." The Guardian also pointed out his concern that "the fact be recognized by whoever exercises sovereignty over Haifa and 'Akka, that within this area exists the spiritual and administrative centre of a world Faith, and that the independence of that Faith, its right to manage its international affairs from this source, the rights of Baha from any and every country of the globe to visit it as pilgrims (enjoying the same privilege in this respect as Jews,
Muslims and Christiansdo in regard to visiting Jerusalem) be acknowledged and permanently safeguarded."
With this communication the Guardian enclosed a summary of the history and teachings of the Baha Faith which the Bahá'ís of the United States reprinted and distributed widely.
In addition to participation in a number of international and United States regional conferences, four Bahá'í documents were formally submitted:
"A Baha DeclarationOn November 9, 1949, a letter was addressed to United Nations to formulate a method of worship acceptable for use in its future prayer building.
Page 360I 95411963 Adaptedfrom the report of MILDRED R. MOTTAHEDER,
Bakd'i International Observer at the United Nations
THE period 1954 to 1963 was a highly eventful one, marking an increase of strength through the participation of the newly elected National and Regional Assemblies.
These years witnessed as well, the desperate appeal to the United Nations to save the lives of the Persian Baha. As in previous years, the
Bahá'í InternationalCommunity sent delegates to many international, regional and state conferences.
In 1956 Shoghi Effendiappointed a special committee to be called into action for matters of international importance. Permanent members of the committee were-Dr. Ugo R. Giachery, John Ferraby, 'Aziz Navidi,
Dr. Amin Ban6ni and Mildredobservers accredited to the United Nations were the Hand of the Cause Ugo R. Giachery, Europe; Mrs. 0. II. Blackwell, United
States; and Mrs. Mildredwrote its Charter in 1945 in San Francisco, the member nations realized that changing world conditions might necessitate changes in its Charter. It therefore arranged for a Charter Revision Conference to be convened in 1955. In anticipation of this significant event each Bahá'í National Spiritual Assembly was solicited for suggestions which might be incorporated in Baha proposals for Charter revision. Bearing these suggestions in mind, a carefully conceived pamphlet representing the first united effort of all the National Spiritual Assemblies in a non-Bah~Pi field was prepared. Entitled
"Proposals for Charter RevisionSubmitted to the United Nations by the Bahá'í International Community", a copy of this pamphlet, together with a covering letter written by the Executive Secretary, Mr. Horace Holley, was sent to each of the delegates at the Conference.
In addition, copies were presented to officials of many universities, to librarians, and newspaper men. The distribution of this pamphlet is specially to be noted as a point of future reference.
Preceding the opening of the Charter Revisionrepresented were: Buddhist, Christian-Eastern Orthodox, Orthodox, Christian-Pro-testant, Hindu, Jewish, Muslim and Baha. Mr. Arthur L. Dahi, Jr., representing the Baha Faith, read a prayer taken from the words of 'Abdu'l-Bahá.
Fifteen thousand people were present at the Festival and the programme was both televised and broadcast by several nations, as well as being widely covered by the press.
UNITED NATIONSCommunity was represented in many international, regional and local conferences of United Nations NonGovernmental
Organizations. Bahá'ídelegations chosen from many racial backgrounds attended international conferences held in the New York and the Geneva headquarters of the United Nations.
Their contributions to the discussions on various subjects were highly constructive and received serious attention.
On May 20 � 21, 1959, at the New York headquarters, a United Nations Conference for NonGovernmental Organizations was held on the problems of technical aid given by the United Nations and its specialized agencies in the social and economic fields. In connection with those in the social field, a delegation repre
Page 361senting the Bahá'í International Community and the National Spiritual Assembly of the Bahá'ís of the United States presented a resolution recommending that NonGovernmental Organizations endeavour to obtain endorsements of the Genocide Convention from their respective organizations. Typical of local conferences, in the United States two delegates were sent each year to the Kansas Conference organized for the NonGovernmental Organizations in that state.
THE BAHÁ'Í APPEAL TO THE UNITEDIn May, 1955, a sudden, violent storm of persecutions against the Persian Bahá'ís broke loose � wanton murder, rape, imprisonment, desecration of Bahá'í graves, dismissal of Bahá'ís from the civil service, destruction of the dome of the Bahá'í
National Headquartersin TihrAn by government officials, and destruction of the House of the Báb in ShirAz. In short, these acts, all denying human rights, threatened the existence of the entire community of Persian Baha'is. Cables to the ShTh and the Prime Minister from Bahá'ís all over the world brought no cessation of the persecutions.
The frenzy of the mobs, who were not only unrestrained but actually encouraged, reached such heights that the possibility of a widespread massacre of the Persian Bahá'ís became very real. This massacre was, in fact, openly promised in the press and in public meetings.
In July, 1955, Shoghi Effendi cabled the Bahá'íto lodge an appeal for immediate assistance with the United Nations.
At that moment, the Economic and Social Council of the United Nations was meeting in Geneva, Switzerland, and it was to this Council, or to some division of it, that the petition would have to be addressed.
The chances that the Baha could present their case in time to save their coreligionists was slim.
It was well known that the files of the Human Rights Commission contained thousands of appeals for relief from religious persecution and that the United Nations was able to do very little to alleviate the distress of the victims. It was decided to send a committee to Geneva to make a desperate appeal for help. The Committee consisted of Dr. Ugo R. Gia-chery, Dr. Hermann Grossmann, John Ferraby,
'Aziz Navidi and MildredR. Mottahedeh, each coming from a different country and meeting within thirty-six hours of the time that the decision had been taken to convene.
First, the Committee tried to get one of the delegates sitting on the Economic and Social Council to present their case from the floor of the Council.
All delegates, except those from Communist or Arab countries, were interviewed and to each a strong appeal was made. At the same time, the Committee pressed for an interview with the Secretary-General of the United Nations.
Despite days of ceaseless efforts, only the personal sympathy of many of the delegates was won. Each passing day brought news of still more violent attacks on the Persian Bahá'ís and the date for the promised massacre drew steadily closer. The Committee redoubled its efforts but without effect. The head of the Human Rights Commission could offer little hope. Though many were friendly and sympathetic, no delegate or organization wished to speak up for the Baha'is. The day of the adjournment of the Economic and Social Council was drawing near.
It was decided to seek the assistance of a competent lawyer to frame the appeal.
Mr. Max Habiclit was chosen, though at the time, the Committee did not know that it was this same lawyer who had represented the Bahá'ís before the
League of Nations.The appeal, together with the evidence of the persecutions, was presented to the Secretary-General, to all members of the Economic and Social Council who had been interviewed, to the Human Rights Commission, to the Specialized Agencies, and to the International NonGovernmental organizations.
A press conference was held and the news of the appeal circulated.
The Committee could do no more in Geneva. With hearts made heavy by a sense of their failure to save their Persian brothers from extermination, they left Geneva to return to their native lands to launch a publicity campaign to arouse the public conscience.
A few days before the scheduled massacre, the Committee received the startling news that the
Secretary-General, DagHammarskjdld, yielding to the pleas of the American delegates and of the High Commissioner for Refugees, Dr. G. J. van Heuven Goedhart, decided to send Dr. Goedhart to meet with Mr. Na~ru'-11Th
Intiz~m, chief IranianUnited Nations, and his brother, Mr. 'Abdu'-llAh Inti~Am, Minister of
Foreign Affairs in IrAn.The meeting took place in Bonn, West Germany, where the two brothers were visiting at the time.
Their government had been certain that the United Nations would not intervene to save the Bahá'ís since the provisions of the Charter for upholding human rights and fundamental freedoms were only morally, not legally, binding. The intervention of the Secretary-General astounded the Iranian Government. This intervention, the efforts of prominent Baha in Iran, the appeals of the National Spiritual Assembly of the Bahá'ís of the United States to the American State Department, and the publicity campaign, brought an immediate end to the physical persecution and lifted the danger of massacre.
Economic reprisals against the Bahá'ís continued.Bahá'ís who had been summarily dismissed from civil service or from teaching posts were not restored to their posts.
They were still denied the fundamental religious right of assembly for worship, and their centres were still being held by the government. After months of attempts by individual Baha in Tihr~n and many appeals by the Americans to their State Department, Shoghi Effendi instructed the Bahá'ís to launch another appeal to the
United Nations.In July 1956, Dr. Amin Ban&ni and Mildred Mottahedeh again went to Geneva.
They spoke individually with the delegates of the Economic and Social Council, but were unable to get them to present the Bahá'í case. Finally, Dr. Jose Vincente Trujillo, the delegate from Ecuador and Chairman of the Social Commission, opened the session of that Commission with the following words: In regard to prevention of discrimination against religious minorities, we have received many complaints. One of these, which, in my estimate, is of great importance, regards the curtailment of rights of a religious group in a country which is an honored member of the United Nations and which has a good record in human rights matters � I am referring to the complaints of a new religious group called the Bahá'ís which have been distributed to the Secretary-General and other delegates.
I believe this matter should receive the close attention of the Subcommittee on Prevention of Discrimination and Protection of Minorities and should receive equal attention with other instances of religious discrimination.
This new religion should be respected like all other religions in the world."'
ENDORSEMENT OF THE GENOCIDE CONVENTIONOn April 10, 1959, representatives of the Bahá'í International Community presented to the President of the Human
Rights Commission, AmbassadorGunewardene of Ceylon, a statement endoi sing the Genocide Convention. For the second time, the National Spiritual Assemblies, representing Bahá'í communities located in North and South America, Europe, Africa, Asia, Australia and New Zealand, made ajoint effort in regard to the United
Nations.Mr. H. Borrah Kavelin, Chairman of the National Spiritual Assembly of the Bahá'ís of the United States, made the following statement: "Mr. President, I have the honor and the privilege to present to you, as the keeper of the conscience of the United Nations and therefore of the world at large, documents which represent an act of conscience of my fellow coreligionists of more than eighty countries and territories.
"The resolution they have adopted reads: 'Since the teaching and practice of the oneness of mankind is the cornerstone of the religion revealed by Bahá'u'lláh, His followers throughout our jurisdiction recognize the vital importance of the Genocide Convention for assuring the protection of small and helpless races and peoples.
"The Bahá'ís of the world have endorsed the Genocide Convention as an expression of their firmly held conviction of the oneness of mankind and of the human race.
"Nations, races and religious groups are called upon to enrich, through their own inherent gifts, the common treasury of civilization.
Therefore, the destruction of any one of them impoverishes the whole of the human race.
"Upon the preservation of this basic noble principle depend all the other efforts of the United Nations. By endorsing the Genocide Convention, the Bahá'ís express, through us, 'Further details of these appeals and the successful outcome appear in The Bahá'í World, vol. xiii, pp. 292 � 296.
Page 363the hope that all the nations of the world will rally around this great Convention."
Ambassador Ratnakirtiof the Bahá'í International Community: I am greatly impressed by the endorsement of the Genocide Convention by eighty National and Regional Assemblies of the Baha'is, coming as they do from countries and territories all over the globe. This is a most powerful expression of worM opinion. It makes us feel that our work here in the United Nations is supported indeed not only by the Governments, but by the people themselves..
The Second Indian NationalInformation was held at Vigyan Bliavan, New Delhi, from April 3 to 5, 1959. This Conference was opened by the Prime Minister, Shri Jawaharlal Nehru, with an address advocating the idea of the oneness of nations of the whole world, thus attaining the federation of all nations.
About one hundred nongovernmental organizations of India were represented at this Conference, including political, semi-political, nonpolitical, social welfare, trade unionist and some religious organizations. The Bahá'í Community was represented by Mrs. Shirin Fozdar, Dr. K. K. Rhargava, R. R. Williams and P. C. Auplish.
Among the most important resolutions passed by the Conference were those on peace, universality, universal education for peace, and a worM language.
Several resolutions sponsored by the Bahá'í delegates were also passed.
On May 17 and 18, 1960, the United Nations Office of Public Information, in cooperation with the Executive Committee of the NonGovernmental Organizations, called a meeting at United
Nations Headquartersto discuss problems of cooperation "with the United Nations family in so far as its program affects the new nations." Each organization was invited to nominate two delegates and not more than three observers.
In addition, each organization was asked to invite a member of its own executive governing board. Some 400 delegates and observers attended.
The Bahá'í Internationalas delegates and Harriett Wolcott as observer. Charles Wolcott participated as secretary of the Bahá'í
International Community.During the final plenary session the nongovernmental organizations were invited to submit statements regarding their work in the "new nations". The Bahá'í
International Communitysubmitted the following which became part of the record of the Conference:
"The Bahá'í InternationalCommunity, representing the I3ah&is of over eighty countries in all five continents of the globe, wishes to present a few of its achievements in the new nations.
"Community centres have been established both in rural and urban areas.
In the urban areas, vigorous assistance has been provided the primitive peoples enabling them to integrate successfully into these more highly developed societies.
"Since a fundamental principle of the Baha Faith is education for all, schools at various scholastic levels form an important part of a continuously expanding educational programme for adults as well as children.
"Each Bahá'í community endeavors to develop in its members a world point of view leading to a broader understanding of the fundamental oneness of the human race. This serves to eliminate the traditional prejudices between nations, races and religions.
"Since so many of our aims and those of the United Nations are identical, Baha communities all over the world support a vigorous programme explaining the structure and purposes of the United Nations, an important part of which is the annual observance of United Nations and
Human Rights Days."In the field of Human Rights, the equality of men and women has been firmly established in every Bahá'í conmrnnity.
In many of these communities situated in primitive areas where the status of women has been very low, women are now increasingly being elected to serve on governing bodies. Bahá'ís are active in the promotion of all fundamental Human Rights, even to the extent of the sacrifice of their own lives to preserve and uphold these principles on which the ultimate peace and security of all peoples depend."
During the conference our observers and delegates had many opportunities to meet members of the
United Nations Secretariatmembers of other nongovernmental organizations. Those attending on behalf of the Baha International Community felt that the 1960 Conference was yet another step in the process of "strengthening our ties with the United Nations," one of the ten goals which the beloved Guardian had set for the World Centre of the Faith daring the
Ten-Year Crusade.In 1962, for the second time in the nine-year period covered by this report, persecution of Baha made it necessary to appeal to the United Nations for redress. This time the events took place in Morocco in the form of arrests and imprisonment of a number of believers on April 12 of that year.
It was not until October 31, however, that they were finally arraigned before the Regional Court of Nador, and riot until December 10 that trial was finally held in the Criminal
Court of Nador. Deathsentences were imposed upon three, five were sentenced to life imprisonment, and one was sentenced to imprisonment for fifteen years.
As the session of the General Assembly of the United Nations was to close on the evening of December 21, telegrams were sent to thirtyfive delegations appealing for help under the Genocide Convention, which is a part of International
Law. The Bahá'í International Communitywrote to U Thant, Secretary-General of the United Nations, and the British United Nations Association, quite independently, cabled U Thant requesting his intervention .~
Further details concerning the Moroccan affair are reported in The Bahá'í World, vol. xiii, pp. 288 � 289.
3. DEVELOPMENT OF THE RELATIONSHIP1963-I g68 In pursuance of this objective a number of measures were taken, the most significant of which was the decision that the status of the Faith in the world had reached a level justifying application for recognition by the United Nations of the
Bahá'í InternationalCommunity as a nongovernmental organization with consultative status. To this end the
Universal House of Justicedecided to assume the function of representing the Baha International Community in its relations with the United Nations, a responsibility which had been shouldered for many years, with great distinction, by the National Spiritual Assembly of the Baha of the United States.
The Universal House of Justice decided in 1967 that the volume and scope of the work of the Bahá'í
International Communityjustified the appointment of a full-time observer.
Mrs. Mildred Mottahedeh, who had performed devoted and distinguished part-time service in that office for nearly twenty years, asked to be relieved of the heavy responsibility, and Dr. Victor de Araujo was appointed
Accredited Representative.Mrs. Mottahedeh accepted appointment as Alternate Representative of the Bahá'í International
Community.A number of valuable and constructive activities were carried out during the 1963 � 1968 period. In continuing its observer status as a NonGovernmental
Organization, the Baha InternationalCommunity sent representatives to meetings open to it as well as maintaining current contact with the activities of the United Nations in New York and elsewhere.
Baha delegations attended the annual conferences of NonGovernmental Organizations associated with the United Nations and a delegation also attended the observances of the Twentieth Anniversary of United Nations held in San Francisco in June, 1965. At this gathering, as a token of appreciation and support of United
Page 365THE BAHA I FAITH AND THE UNITED NATIONS 365
c~ -~ffi-Dr.Dr. Victor de Araujo, appointed in 1967 by the Universal House of Justice as accredited representative tive of the Bahá'í International Community to the United Nations seen in his office.
Nations, the Baha InternationalCommunity presented to each delegation and to some of the officials a small, beautifully finished wooden box bearing on its cover the celestial and terrestrial globes of the world. The following message was attached: Presented in appreciation by the Bahá'í
International Community"The earth is but one country and mankind its citizens." Bahá'u'lláh
Observances of UnitedRights Day were also held in many local communities throughout the Bahá'í world each year. The Bahá'í
International Communitycontinued to play an increasingly active role in promoting interest in United Nations activities.
One of the important assignments given by the Universal House of Justice to its representative was the presentation on behalf of the Universal House of Justice of The Proclamation of Bahá'u'lláh to fifty-six Heads of State via their ambassadors to the United Nations. This delicate mission was carried out with great success and with but few exceptions, for reasons beyond control, all the fifty-six ambassadors received this historic document.
In late 1965 the Bahá'íestablished its own offices in New York, renting space in a new building facing the United Nations complex to the south. The Bahá'í
United Nations Committeemet for the first time in the United Nations Plaza Building in December, 1965.
Page 366THE most important development in the relationship of the Baha world to the United Nations during the period 1968 � 1973 was the granting of consultative status to the Bahá'í International Community by the Economic and Social Council (ECOSOC) on May 27, 1970. The Universal House of Justice shared the news with the Bahá'í world in a cable reading in part:
JOYFULLY ANNOUNCE BAHAIEarlier that year, at its meeting of February 12, 1970, the Committee on Non-Govern-mental Organizations, the thirteen-member functional committee of the Economic and Social Council responsible for the relationship of the ECOSOC with nongovernmental organizations, had unanimously recommended to its parent body approval of the consultative status application submitted by the Baha Internatidnal
Community in 1967. Itremained for the Economic and Social Council, a few months later, during its resumed 48th session (officially at its 1691st meeting), to accept the recommendation of the NGO Committee, granting to the Bahá'í International Community consultative status, category II.
Consultative status, CategoryII is given to "organizations which have a special competence in, and are concerned specifically with, only a few of the fields of activity covered by the Council, and which are known internationally within the fields for which they have or seek consultative status."
Consultative status, CategoryI � and there are hardly more than a dozen organizations in this classification � is granted to "organizations which are concerned with most of the activities of the Council and whose membership, which should be considerable, is broadly representative of major segments of population in a large number of countries."
Finally, a third category of "Roster" applies to "organizations which do not have general or special consultative status but which the Council, or the Secretary-General of the United Nations, considers can make occasional and useful contribution to the work of the Council, or its subsidiary bodies or other United Nations bodies within their competence."
Accreditation with the Economic and Social Council, a relationship established by Article 17 of the Charter of the United Nations, which provides that "the
Economic and Social Coun-ciimay make suitable arrangements for consultation with nongovernmental organizations which are concerned with matters within its competence," marked a new stage in the relationship of the
Bahá'í InternationalCommunity could now participate in all sessions of the
Economic and Social Counciland its subsidiary bodies, and could attend United Nations global and regional conferences and seminars organized under the jurisdiction of ECOSOC. Here, Bahá'í representatives � no longer purely observers � would be able to present pertinent written statements (and make oral statements as well) which would be widely circulated either by the Bahá'í International Community directly, or by the United Nations itself as one of its official documents, in English, French, and
Spanish. The Baha InternationalCommunity would also now be "consulted" on studies being undertaken by the United Nations within the Baha areas of competence for the time being
Page 367(such as human rights and the status of women), or on the substance of different United Nations resolutions which asked for the views of nongovernmental organizations in consultative status.
The first such "consultations" came during 1972. The Bahá'í International Community was asked to reply to questionnaires on Development and on Decolonization, areas of much concern to the United Nations and in which the UN was seeking the close cooperation of nongovernmental organizations.
hi its reply to the questionnaire on the contribution of nongovernmental Qrgarnzations to the implementation of the International Development Strategy governing the UN goals for world development during the decade of the 1970s, as requested in the Economic and Social Council resolution
1580 (L), the Bahá'í InternationalCommunity was able to explain its all-encompassing view on development. The passage below, representing part of its answer, was included in an official
UN document (ConferenceRoom Report $1, November 30, 1972), and circulated in English, French, and
Spanish:Community, committed to development in an unlimited sense, views the moral and spiritual regeneration of man as the foundation for economic and social progress. This dedication to a change in attitude and the acceptance of certain principles such as universal compulsory education, the equality of men and women, the abolition of all forms of prejudice, the agreement of science and religion, resulting in the gradual end to superstition and meaningless dogma, the fundamental belief in the worth of the individual and the importance of his unique talents, the engagement in an occupation, such as arts or trade, made identical with the worship of God, and the realization of the organic wholeness of life, result in varying degrees, in different parts of the world, is an important contribution to the International Strategy for the Second
Development Decade.In its reply to the questionnaire on Decolonization, the first point made was that since the Bahá'í International Community is totally non~po1itica1, whether at the local, national, or international level, it does not carry on any direct activities "to assist in the achievement of the objectives of the Declaration on the Granting of Independence to Colonial
Countries and Peoplesand other relevant resolutions of the General Assem-as requested in Economic and Social
Council Resolution 1651The statement went on to add that, however, in a very positive way, the Bahá'í International Community.. is deeply concerned with the spiritual, moral, social and physical wellbeing of all peoples.
The commitment of theto the organic oneness of mankind, to the concept of social justice as reflected in the principle of equal rights and privileges for all peoples and the responsibility of each individual for the wellbeing of his fellow man, shows clearly that in the nonpolitical areas Baha communities are working for the kind of world where fifil human rights will be established and upheld, and in which men will see each other as brothers working constructively for the good of the whole and concluded by explaining: In an overall way, the
Bahá'í International Communityis contributing towards resolution 1651 (LI), as well as to the basic goals of the United Nations Charter in that it is a cross-section of humanity, representing the most varied r&ligious and ethnic origins, almost all nationalities, classes, trades, professions, rich and poor, literate and illiterate, committed to the fundamental goal of a lasting world peace and an eventual world civilization.
The replies above suggest the possibilities available for presenting the Bahá'í point of view when the
Baha International Communityis consulted on the degree of its involvement in United Nations programs, even in cases where the issues are of a political nature, in which no Baha action is possible, such as in the area of Decolonization.
The first official participation of the Baha International Community in attending sessions of the ECOSOC or its functional Commissions or Committees came about in the late summer
Page 368of 1970 at the 23rd session of the Sub-Com-mission on the Prevention of
Discrimination and Protectionof Minorities. Since then, the Bahá'í I International Community has attended, either in New York or in Geneva, the annual sessions of the Economic and Social Council (the spring session in New York and the summer one in Geneva), of the
Commission on Human Rightsand its SubCommission on the Prevention of Discrimination and Protection of Minorities, of the Committee on NonGovernmental Organizations, and the biennial sessions of the
Commission for SocialDevelopment and the Commission on the Status of Women.
As a result of its consultative status and its known concern for hun-ian rights, the
Bahá'í International Communitywas invited to send representatives to special United Nations seminars for member-states in observance of International
Year for Action to Combat Racismand Racial Discrimination, 1971. The first seminar was held in Yaound~, Cameroon, June 16 � 29. At this important meeting to discuss answers to problems of racial discrimination, Dr. 'Aziz Navidi, representing the Bahá'í International Community, presented two statements explaining the Baha point of view towards race and emphasizing the general principles concerning the oneness of mankind. In addition, both Dr. Navidi and Counsellor Dr. Mihdi Samandari, who assisted him at this seminar, had many opportunities to discuss with governmental representatives the pertinent teachings of Bahá'u'lláh.
The second special UN governmental seminar was held in Nice, France, on August 24 � September 6, 1971. The Hand of the Cause of God Dr. Ugo Giachery, assisted by Mr. Albert Lincoln and Miss Guilda Navidi, represented the
Bahá'í Internationalparticipants were given the opportunity to present the Baha viewpoint on specific subjects being discussed, drawing a great deal of attention and favorable comments from many government delegates.
Again, as an outcome of its consultative status, the Baha International Community was invited to participate in the
United Nations Conferenceon the Human Environment, held in Stockholm, Sweden, during the fist two weeks of June, 1972. To this conference, which brought together representatives from over 100 governments to take the first steps toward global cooperation in caring for the human environment, the Baha International Community, working closely with the National Spiritual Assembly of the Bahá'ís of Sweden, sent as its representatives Dr. Arthur Lyon Dahi, a marine ecologist, and Mr. Torleif Ingelog, a forest ecologist. A Baha statement presented before one Conference session resulted in the improvement of some Conference recommendations.
The Bahá'í delegation also contributed to a joint statement submitted to the Conference by the representatives of many nongovernmental organizations.
A special pamphlet, TheValues � A Ba/nfl View, was prepared for the occasion and distributed to the 1,500 government delegates and 600 observers in attendance.
Explaining "that the social structures of the world and the systems of values on which they are built cannot meet the new human needs," the brochure pointed out that the source of human values was to be found in religion � today, in the teachings of Bahá'u'lláh � and presented briefly the Bahá'í principles concerning the human environment.
It concluded by mentioning the worldwide contributions afready being made by Bahá'í communities in "creating both a world unified in its diversity and an environment promising justice and fulfillment for the whole of mankind."
The Bahá'í InternationalCommunity was also actively represented at the Environmental Forum held in conjunction with that United Nations Conference, where many non-govern-mental groups came together to present their views and discuss environmental issues. It sponsored a large exhibit illustrating some of the flahA'i principles mentioned in the Baha environment pamphlet, and made available large quantities of Bahá'í literature. Bahá'í representatives also organized and took part in a number of seminars and workshops where there were many opportunities to explain the Baha answer to the world's problems.
Dr. Dahi observed in his report that the Baha approach at the Conference "stood out as a positive program of action, laying the foundation for a new world society in harmony with its environment."
Since the sessions of the Economic and Social Council and its Commissions and Corn-mittees take place both at UN headquarters in
Page 369Mrs. Mary Sawicki, Administrative Assistant to Dr. Victor tie Araujo, in the offices of the
Bahá'í international Community.New York and at the Palais des Nations in Geneva, the Bahá'í International Community, after consultation with the Universal House of Justice, appointed, in August, 1971, Mrs. Janet Lindstrom as its representative in Geneva: and later, in February, 1973, in response to the expanded needs of its consultative work, it appointed Dr. Marco G. Kappenbeiger as alternate representative, to assist Mrs. Lindstrom. in addition, to help with Baha International Community activities in Africa, in 1971 Dr. 'Aziz Navidf was appointed
Baha International CommunityAlternate representatives appointed in New York, to assist the representative, Dr. Victor de Araujo, were Mr. John Miller, who ieplaced Mrs. Mildred Mottahedeh when she resigned in 1968, and later, when Mr. Miller left New York, Mrs. Annamarie Honnold.
Further, because of the gradually expanding operations of the United Nations office of the Bahá'í International Community, Mrs. Mary Sawicki was appointed Executive Assistant to Dr. de Araujo in July, 1972. A larger headquarters was also sought and found, still across from the United
Nations, at 345 East46th Street. This headquarters provides separate offices for the representative, his executive assistant, and for the United Nations Representative of the National Spiritual Assembly of the Bahá'ís of the United States, as well as a conference room, and space for secretarial, reception and mailing activities.
Soon after obtaining consultative status, the Bahá'í International Community became a member of the Conference of
Non-Govern-mental Organizationsin Consultative Status with the Economic and Social Council, and has participated actively, both in New York and in Geneva, in the work of committees organized by that Conference in the areas of human rights, status of women, and development. Such close connection with other non-govern-mental organizations in consultative status has permitted the Baha International Community to cosponsor statements, such as one piesented to the Commission on the Status of Women at its 24th session, in 1972, in Geneva, supporting the proclamation of 1975 as International Women's Year, and a statement presented that same year to the President of the General Assembly at the General Assembly's 27th session, urging that a Draft Declaration on the
Page 370Intolerance be given priority in the work of that UN organ.
One new area of Bahá'í � United Nations cooperation concerned youth. In 1970, the Bahá'í
International Communityparticipated in the World Youth Assembly, a conference convened under United Nations auspices, at UN headquarters, as part of the observance of the 25th Anniversary of the United Nations, to explore issues of common concern to youth and the UN. Baha representatives attended the plenary meetings of the World Youth Assembly and the sessions of its four commissions. Later, the Baha International Community worked closely with the UN Headquarters Youth Caucus, a group of representatives and observers designated by a number of international nongovernmental youth and youth-related organizations, which met with United Nations Secretariat officials to exchange information on matters of mutual interest, and cosponsored a statement submitted to the Economic and Social Council (Document E/C.2/752, 7 September 1972) recommending the establishment of an International
University.Since the work of the United Nations in seeking solutions for the economic and social problems of humanity has now expanded to encompass the whole complex of human ills, the consultative status of the Bahá'í International Community will allow progressively greater opportunities for offering the Baha answers needed to achieve the ultimate and lasting resolution of these problems.
The relationship of the Baha world to the UnitedInformation (OPI), begun in 1948, continued to expand during the period
1968 � 1973. The Bahá'í InternationalCommunity and many of its member-affiliates � National Baha communities � participated in two important Regional Conferences of NonGovernmental Organizations sponsored by OPI in 1970 and 1972, the first, for the Continent of Africa, in Addis Ababa, Ethiopia,
February 17 � 21, 1970;and the second, for South and Central America, and the Caribbean, in Buenos Aires, Argentina, August 21 � 25, 1972.
In Addis Ababa, one representative from each of seven National
Spiritual Assemblies~Au 1 ( tJ I � he" The conference room in the offices of the Bahá'í International Community, New York.
Page 371371 I S Conference of NonGovernmental Organizations held in Addis Ababa, February, 197], attended by representatives of the Bahá'í International Community including (foreground, left to right) Mr. Ben Diamini of Swaziland and Dr. Victor de Araujo.
Tanzania; Swaziland, Lesotho, and Mozambique; Cameroon Republic; Indian Ocean; and North East Africa � and from the Baha International Community in New York, formed the largest delegation at the first Conference of NonGovernmental Organizations ever to be held in Africa.
In this meeting, organized for the purpose of exploring ways in which national and international non-govern-mental organizations could support the work of the UN in Africa, the Baha delegates participated fully both in plenary sessions and in the workshops.
The Bahá'í delegation made many friends among participants and members of the UN Secretariat and the Economic Commission for Africa, and more than once Baha were praised for their efforts and dependability by the NGO Liaison Representative of the Ethiopian government, by the Chief of the NonGovernmental Section of OPI and by other UN personnel. In addition, in its official report of this Regional Conference, the United Nations Office of Public Information expressed its appreciation for the "valuable contributions of nongovernmental organizations..
in Addis Ababa by theHospitality Committee and at UN headquarters by the Advisory Committee of International NGO's with African affiliates." Baha had phyed a prominent role in both committees, through participation of the Bahá'í International Community and the National Spiritual Assembly of the Bahá'ís of North East
Africa.The same basic pattern of involvement of the Bahá'í
International Communityand National Spiritual Assemblies occurred in Buenos Aires. There, the representative of the
Baha International Communityhelped to coordinate the contribution of the six Bahá'í participants, one each representing the
National Spiritual Assembliesof Argentina, Brazil, Bolivia, Chile, Paraguay and Uruguay. Again, the Bahá'ís participated extensively in plenary and workshop sessions, and although here also no official statements could be presented, the Bahá'í delegation had many opportunities to meet the United Nations speakers and the representatives of the other international and national nongovernmental organizations to discuss matters of global social and economic development and the role of international law in world
Page 372peace, and to introduce, whenever appropriate, the most pertinent Bahá'í principles and teachings on these world problems.
The participation of the Baha world in UnitedRights Day programs continued to expand in this period, assisted each year by new National Spiritual Assemblies and their communities. The
Bahá'í International Communityconstantly encouraged National Spiritual Assemblies, through suggestions in circular letters, and mailings of United Nations information and materials, to make use of these two occasions to show c]ose cooperation with the aims and activities of the United Nations, thereby helping to fulfill the goal of the Nine Year Plan of strengthening the ties of the Bahá'í world with the UN. Accordingly, Bahá'í communities throughout the world supported the UN in its observances of International Year for Human Rights (1968), International Education Year (1970), and International Year for Action to Combat Racism and Racial Discrimination (1971), and the UN Office of Public Infoimation continued to warmly recognize and welcome the close cooperation of the Baha world in educating the public regarding the UN aims and activities toward global peace and unity.
The Baha InternationalCommunity continued to participate fully in the Annual Conferences organized for nongovernmental organizations at UN headquarters by the United Nations
Office of Public Information.The delegations of the Baha International Community and of the National Spiritual Assembly of the Bahá'ís of the United States were invariably composed of Bahá'ís of different racial and national backgrounds, of both sexes and of different age groups. The Bahá'í
International Communityrepresentative and alternate also attended regularly the weekly September-through-May briefings organized by the Office of Public Information on current developments in the full range of United
Nations programs. ThisCommunity to keep abreast of the current programs of the United Nations and to disseminate this information to its member-affiliates throughout the world.
This period of development of the Bahá'í International Community's relationship with the United Nations also saw the establishment of closer ties between national Bahá'í corn-munities munities and United Nations Information Centres (UNIC � overseas branches of the Office of Public Information.
Many National SpiritualAssemblies became listed with the appropriate UNIC, an informal kind of accreditation comparable to the fflore formal relationship of the National Spiritual Assembly of the United States with the United
Nations Office of PublicThis relationship was especially of benefit in organizing locally more effective United
Nations and Human RightsDay programs. In this connection, to further assist National Spiritual Assemblies to strengthen the ties of their communities with local UN offices and officials, in 1972, on his way to the NonGovernmental Conference in Buenos Aires and on his return, the representative of the Bahá'í International Community visited all South American countries (except the Guyanas) and Panama, where he not only met with National Spiritual Assemblies and their communities to explain and discuss the Baha relationship to the United Nations, but, accompanied by members of those Assemblies, called on UN officials to discuss close cooperation between the national and 1oca~ Baha communities and the UN.
Baha International Communitywas further recognized though the election of Dr. Victor de Araujo to membership on the executive
Committee of NonGovernmentalthroughout this period. He also served as Officer � as Vice-Chairman during 1969 and 1970, and as Chairman during 1971 and 1972.
This Baha participation further increased the prestige of the Bahá'í International Community at the United
Nations.office in New York assisted with matters of protection and recognition of the Bahá'í world community.
Under the direction and guidance of the Universal House of Justice, contacts were made on many occasions with the United Nations
Missions and Secretariat. Hereagain a growing understanding of the nonpolitical and constructive nature of the activities of the Bahá'í community, created through a more intensive involvement of the Bahá'í International Community in the work of the UN, as a result of its consultative status, made access to key United Nations officials
Page 373The Hand of the Cause Ugo Giachery, observer/or the Bahá'í International Community at the United Nations Seminar on "The Danger of Recrudescence of Intolerance"; Nice, 1971. Miss Guilda Navidi, sitting at his right, acted as public relations representative.
easier when a clear presentation of the Bahá'í position was called for to foster the official recognition of the Faith or to prevent discrimination against a Ilah&'i community.
Throughout this period,Assemblies, those administrative bodies whose communities comprise the Bahá'í International Community and are its member-affiliates throughout the world, responded with an awareness of their participation as
National NonGovernmentalOrganizations, both in the consultative accreditation of the Bahá'í International Community with the Economic and Social Council and in its relationship with the UN Office of Public Information. The expanding cooperation that developed may be seen by the most willing assistance that the Baha National Assemblies of Africa and South America gave to the Bahá'í International Community and the United Nations in sending representatives to the Addis Ababa and Buenos Aires Conferences, through the valuable assistance given by National Assemblies to Bahá'í delegations attending conferences, seminars and meetings outside New York, and through the efforts exerted by Bahá'í communities in participating at grass root levels in an ever greater number and variety of
UN Day and Human RightsDay programs. This close cooperation was a most important factor in forging closer ties between the Bahá'í world and the UN and contributed to the prestige and recognition of the
Bahá'í Faith, in UnitedNations and international circles, as a dynamic force committed to world unity.
Page 374Community, in its capacity of an international nongovernmental organization, submits recommendations for revision of the Charter of United Nations and the Statute of the International
Court of Justice.These recommendations constitute the considered views of the twelve1
National Bahá'í Assembliesrepresenting the Bahá'ís of Irdn, India, Pt~kistdn and Burma, Australia and New Zealand, 'Irdq,
Egypt and Saddn, GermanyTheir participation unites a wide diversity of national, racial and religious backgrounds in one common concept of the structure needed to establish justice and peace.
In submitting its recommendations the Bahá'í International Community is concerned with the desperate condition into which the nations and peoples of the world have fallen. The seeds of destruction are sown within as well as without the present membership of United Nations. No minor and legalistic ad]ustment of the Charter, the Bahá'ís are convinced, can restore the supremacy of moral law in the conduct of human affairs nor seize control of events from the chaos which engulfs mankind. The Bahá'ís appeal to every enlightened and responsible statesman associated with United Nations to grasp, before it is too late, this providential opportunity to create a political organism commensurate with the new and unprecedented character of the world in our time.
The Bahá'í recommendations are based upon three apparent truths: that real sovereignty is no longer vested in the institutions of the national state because the nations have become interdependent; that the existing crisis is moral and spiritual as well as political , and that the existing crisis can only be surmounted by the achievement cia world order representative of the peoples as well as the nations of mankind.
The Bahá'í concept of world order is defined in these terms: A world Super-State in whose favor all the nations of the world will have ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions.
This State will have to include an International Executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the Commonwealth; a World Parliament whose members are elected by the peoples in their respective countries and whose election is confirmed by their respective governments, a Supreme Tribunal whose ]udgrnent has a binding efl~ct even in cases where the parties concerned have not voluntarily agreed to submit their case to its consideration.
Since action by peoples as well as governments is essential, the Bahá'í recommendations include the proposal that consideration of revision by United Nations be accompanied by wide dissemination of the principles of international relations and the calling of peoples' conventions to register the general will.
Impossible as the achievement of world order may appear to traditionalist or partisan, mankind is passing through a crucial stage likened to that of an individual entering maturity and using new powers and faculties beyond the grasp of irresponsible youth. Unassailable is the position that any lesser international body represents a compromise with the forces of disaster and destruction.
in support of its thesis the Bahd'ilnternational Community presents with this letter an annex citing references to the subject in Bahá'í writings, and an annex proposing specific revisions.
Sincerely,1 Since the submission of these Proposals for Charter Revision the number of National Spiritual Assemblies comprising the Bahá'í International Community has (1973) increased to one hundred and thirteen. See Bahá'í Directory, p. 702.
Page 376THE experiences of the last decade have demonstrated the need for certain fundamental changes in the charter of the United Nations if that organization is "to save succeeding generations from the scourge of war..., reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small; to promote social progress and better standards of living in larger freedom."
In order to insure the realization of the principles proclaimed in the Preamble of the Charter of the United Nations, that organization must be given real authority and military power to maintain Peace and uphold international Justice; it must operate in accordance with the principle of equality of nations large and small; it must become the guarantor of human rights, faith in which was so eloquently proclaimed in the Preamble.
The authors of the Charter foresaw a time when its terms would need revision and provided, in articles 108 and 109, for changes and revisions. In this connection, the Bahá'í
International Communitysubmits, in addition to its statement of principle, a number of specific and general suggestions listed below.
I. MenThership in the United Nations being an indispensable condition for the preservation of international peace, no nation should be allowed to leave the organization.
It is therefore proposed that Article 6 of the Charter be amended to read: A member of the United Nations which has persistently violated the Principles contained in the present Charter may be sub]ected by the General Assembly, upon recommendation of the Security Council, to economic and other sanctions, and, in extreme cases, may be corn-pelted byJbrce to abide by the principles of the Charter.
IL In order to give the General Assembly more freedom of discussion, it is suggested that Article 12 of the Chartei and aB references to it which occur in any other Article (such as Articles 10, 11, 35, etc.) be eliminated.
III. It is suggested that membership in the General Assembly be apportioned according to some form of proportionate representation and Paragraph 1, of Article 18 of the Charter, be amended accordingly.
IV. The Principle of the equality of nations large and small, proclaimed in the Preamble, must not be disregarded or contradicted in any article of the Charter. Therefore, it is suggested that Article 23 be changed to read:
1. The Security Councilshall consist of eleven Members of the United Nations elected by the General Assembly for a term of two years, no retiring member being eligible for immediate reelection.
2. Each member of the Security Council shall have one representative.
All reference to permanent members of the Security Council found in any of the articles of the Charter to be eliminated.
V. In conformity with Article 23 (as revised), Paragraph 2 of Article 27 shall read: Decisions of the Security Council shall be made by an affirmative vote of seven members; provided that in decisions made under Chapter VI, and under Paragraph 3 of Article 52, a party to the dispute shall abstain from voting.
Paragraph 3 of ArticleVI. The maintenance of peace being a task incumbent upon all members of the United Nations, it is proposed that the first sentence of Paragraph 2, Article 47, be amended to read:
The Military Staff Committeeshall consist of the Chiefs of Staff of the members of the Security Council or their representatives.
VII. In the interests of justice, it is proposed that Article 50 be amended to read: Ifpreventive or enforcement measures against any state are taken by the Security Council, any other state, whether a member of the United Nations or not, which finds itself confronted with special economic problems arising from the carrying out of those mea
Page 377United Nations Seminar on "The Evils of Racial Discrimination", Yaound~, Federal Republic of Cameroon, June, 1971. The Bahá'í International Community was represented by Dr. 'Aziz Navidi(centre). To the left is seen Dr. Mi hdi Samandari of the Continental Board of Counsellors in Central and East Africa. In the back row, centre, is Mr. Mbeng Jacob Ayukotang, Auxiliary Board member, and in front of him, Mrs. Zora Banks. Next to her is Mr. Carl Jones Enoachuo,
Chairman of the National Spiritual Assembly.sures, shall have the right to ask the Security ('0 uncil for a solution of its problems.
VIII. Having been written and adopted during the course of the Second
World War, the UnitedNations Charter at times reflects the feelings and conditions which prevailed then and which do not exist any longer.
It is inappropriate to perpetuate the use of the term enemy in relation to certain states which must inevitably cooperate in the establishment and the maintenance of world peace. It is suggested that
Paragraph 2 of Article53, as well as references to "enemy states" in any other article of the Charter, be eliminated.
IX. In the interests of Justice, which is the only principle upon which the edifice of durable peace can be raised it is proposed that the International Court of Justice be given compulsory jurisdiction in all legal disputes between states and Article 35 of the "Statute of the International Court of Justice" be amended to read: 1. The jurisdiction of the Court comprises all cases and all matters especially provided for in the Charter of the United Nations or in treaties and conventions in force.
2. The states parties to the present Statute declare that they recognize as compulsory ipso facto and without special agreement, the jurisdiction of the Court in all legal disputes concerning: a. the interpretation of a treaty; b. any question of international law, c. the existence of any fact which, if established, would constitute a breach of an international obligation; d. the nature or extent of the reparation to be made for the breach of an international obligation.
3. In the event of a dispute as to whether the Court has ]urisdiction, the matter shall be settled by the decision of the
Court.X. It is recommended that the United Nations adopt a Bill of Rights, which guarantees to every individual freedom of speech, of the press, of religion, and of thought, as well as freedom from racial and religious discrimination, freedom from arbitrary arrest and imprisonment, equality of sexes, equality before law, equality of opportunity, and other basic human rights. The individual human being is a spiritual as well as a physical creation and the purpose of society is to provide for the evolution of spiritual qualities in a framework of unity sustained by law.
Page 378THE Bahá'í Faith has been officially recognized by governments � national, state, provincial and municipal � in more than three hundred countries, significant territories and islands of the world.
Previous volumes of The Bahá'í World have included hundreds of facsimiles of certificates, proclamations, , statutes and other documents attesting recognition of the Faith in a variety of aspects such as the incorporation of its administrative institutions, legalization of Bahá'í marriage certificates s and recognition of Bahá'í Holy Days.
As the Faith grows the volume of documentation increases to the point where it is no longer feasible to publish an exhaustive compilation of these documents. In this volume, therefore, is included only a sampling of the certificates of incorporation or other documents attesting recognition n of the Bahá'í Faith obtained by National Spiritual Assemblies between Ri4Iv~~n, 1968, and Ri~1vAn, 1973, a few certificates of incorporation of Local Spiritual Assemblies and a few examples of documents recording other forms of civil recognition.
i. INCORPORATION OF NATIONAL SPIRITUALIn previous volumes, certificates of incorporation or other documents attesting recognition offorty-six National Spiritual Assemblies have been reproduced.
The following ten are representative of the forms of recognition obtained by National Spiritual Assemblies during the period covered by this volume.
1. Certificate issued by the Minister of Justice granting recognition to the National Spiritual Assembly of the Bahá'ís of Spain; June 20, 1968.
2. Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Papua and New Guinea; April 28, 1970.
3. Certificate of Registration of the National Spiritual Assembly of the Bahá'ís of Jamaica; April 29, 1970.
4. Certificate of Registration of the National Spiritual Assembly of the Bahá'ís of Taiwan; December 8, 1970.
5. Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Nigeria; December 22, 1970.
6. Certificate of Registration of the National Spiritual Assembly of the Bahá'ís of Bangladesh; June 2,1972.
7. Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Puerto Rico; September 13, 1972.
8. Certificate of the Department of Justice granting recognition to the National Spiritual Assembly of the Bahá'ís of Rwanda; March 24, 1973.
9. Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Seychelles, Ordinance No. 14 of 1973 of the Legislative Assembly of Seychelles, assented to March 29, 1973.
10. Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Uruguay; April 12, 1973.
3780;t tcYt I~ d CL7�It~2 ma 'JGPUuIIQC. ~ CCt.,i~J,~AL ~ C 3 0 -,er er LI C t � 'C O~G'y~ ~ C, Ia uo in"' I "a ortct %
C) ~O~OWYL ~02 a i ci6~ come o~. u c~.rc'c& cli 21CPO L row en cnte ~o ~tc C ~ C bi oolt2oc3zorAaI. C cx~~,Q ~ 0122 Js los � ~ Co~&'~ 1a zrrec~2z ~ 6 &~I'~t ~'OQCCtCfl"3&4 '10, 0 'C ca" C so er. 1zL 7rsz~.Cenc:a Ciel GoliQrgo, 1. Certificate issued by the Minister of Justice granting recognition to the National Spiritual Assembly of the Bahá'ís of Spain; June 20, 1968.
Page 3802. Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Papua and New Guinea; April28, 1970.
Page 381.V~T'Ct �
0 '71 w 'It 00 3. Certificate of Registration of the National Spiritual Assembly of the Bahá'ís of Jamaica; April29, 1970.
Page 382I1 ,J~O~AL E~P R1TUAL. ASSJZ~i~3LY. OF ~IiIE
GBI ~ u~jcct to ih~ b~tov~ ~n~i~ncd / ~4~' /
Lv~ ~''~iY~~ ( &Ji;k~a& ii~i"h C~:~Ya~U,K l~ouId tI~ ~bfr~d~ ~r 4w ruIec~ of ih~ ~~c 6~ I ~n ~J ~)w~d 1h~ pri~s co~n.~ 4~ J ss o:~R~ ~ ~f // ~ ~~L! zh~ Ar,J U L~~w p~it or ~nd~~e ~y 2~WKI ~ ~ h I 5. Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of
Nigeria; December 22 1970.~Th ~ ~ i ( ~t fc~t~ o~ Registration of Sock
ACT XXI OF 1860.( ~tf that rki~ d~! IVYP V47~ ~ Rc~istration Act) A71 ih~~ ~ ______ Orw thuasand nine Izundrcf~ a~
Registrar (4 7-~c~Pr~r-s.2 � a~. � u1R/56~24s2I66 (C G~2O)~K~ 6. Certificate of Registration of the National Spiritual Assembly of the Bahá'ís of Bangladesh; June 2, 1972.
Page 385Commonwealth of Puerto �iR~~0, ~n ~dx~j ~rtffg: JAat
ike Jo/Lowing is a true ai'zcl correct copy 0/ t~e Certificate o~ Incorporation of AS7~4BL~A ESPIRITUAL DE LOS Báb's D~ PUERTO RICO; INC.', a non � profit corporation organized unaer the laws of Puerto Rico, on July 10, 1972, at 9:00 A.M~, File No. 6465.
~ i:t~~~ ~ ~1 have Aerew~to set my Aand and' af/~xed the Qi-eat cS~ct/ of die Comrnonw~?altIz o/Puerio ca the (i%t~q o/c5~an Juan. ~
I I~thirteenth Ua.,I O/~� ..Z( Q, nfnetepj2 Aunrireci artd~ s2~ri~q ~ 4 � r4aic{a A. suArez
Acting ~ ~7. CertIficate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Puerto Rico; September 13, 1972.
Page 3861~dI~ du 25 ~vril 19o2 r~1atif am~ a Ag~cj~tIo;;j ~ Tha~ !or~If'; 1962 ~ 1~ r~quZ~t~ in ociuit~ ~ ~ ~h.i 1(~ ~ ~ ~a'u~ ~ ~ ~ ~ 1 oci,~ � ~ X~f4(A RTA r mi~p~u fl0(~ /
RY~ ~~iA ~ ____________D1r)ruI:IJGU ~zrn3UGA:zA, Ani~z~ kubonait~k~ ryo ku~~ 25 ryer~k~ye ii~i1y~go iiah~~�ra iavufl~'2~ Arn~e kubou~ urw~jj.liko ir~u~ba r~o ~bura ~,
A R J~ T !~'~ ir~ ~lp Th -~el~ ~ui ~ ~ ufi~o Tht~ko y~r~ I K�~1~~z~i H ~d ~ ~ b~'O UI ~J ~UI ~
A~tIc)~ ~eu3r.~ie~ r~'~'1D iu ~1~an~c~" 2~orn~1e,ur b~ Doot~ur I � Thi ~Ii~ do p~6r~tanb
L6ga~k~b~ Ub~g~ra1iye lya.~to ~u i~w~i~d~' �~w~n~ flogt~ri PAAIfl A~TAUI~LAf, ~aho ~iz u~i~abur~ mu guha'alira uwc~ mulyan&o r~i B~n~ ~1ANY1~JZ A~fOr~ wkor~ 8. Certificate of the Department of Justice granting recognition to the National Spiritual Assembly of the Bahá'ís of J?wanda; March 24, 1973.
Page 387An Ordinance to Incorporate the National Spiritual
Assembly of the Bahá'ís of Seychelles and to empower it with the approval of the Governor to Permit the Establishment t of local Spiritual Assemblies as corporate bodies.
ENACTED by the Governor with the advice and consent t of the Legislative As embly.
1. This Ordinance may be cited as the National Spiritual Short title.
Assembly of the Bahá'ís of Seychelles (Incorporation) Ordinance, 1973.
9. Certificate of Incorporation of the National Spiritual Assembly of the Bahá'ís of Seychelles, Ordinance No. 14 of 1973 of the Legislative Assembly of Seychelles, assented to March 29,1973.
Page 388Montevideo, tO de oliril do 19fl. � VJo, a lo dispuos � to por el nuip,rA 1' Pie. n) 'Je 14 rcscfluci&n J~1 i'e � let-Ejecutivo vo No. ?)&, 4?
u Jt~ junjo de ~96fl, rolativa o Is oeleg;ici6 ,de~,t ribyH0ns iJ:1 %eiior Prosidente do la kej%t1 ica. EL 'ilNISTbQ LW LUUC GUN Y �ULTCBA,en ejercLcio do lrjs flnib,cicreS delegjdas, xEAztVE: 10. APRUEU\NSE Iosest~, tetc~ do lj 'S cit,cit, CLV ii zlenon4 no&;t ~MHUC~ 25P1R1 Cd. N.,CI~NAt )E LOS HA!1\'LS DEL, URUGUAY', eon sede en eats Cj]
td, a 1~.'{ue so lo it � conoce la cj1id~iu dt~ er-sor.a ~ridica, Ce acierdo con el art.2~ (tel C6Iigo Clvii, b~jo con~~ci6n tie qnechr sujet~ a sus pr'~pIos j~Latutos yalds'iispo3,cIones Ic~at~S y t,g1~Mntui45 VigcflThQ-~ y qtic, hI 10 SUCtSIVO se dictnren, � 2c. at~URL,AMi fl e~~J~tnc utos tp~e ~S~AtL Spain named the Local Spiritual Assembly (hereinafter called the "Assembly") has been constituted consisting of a Chairman, Vice-Chairman, Secretary, Treasurer and five other members.
1. Act of the Parliament of Trinidad and Tobago for the incorporation of the Local Spiritual Assembly of the Bahá'ís of Port-of Spain. Assented to March 24,1970.
Page 3910111 .iv cx la'i big [CA pre~r/for~undcr i rvus~am.unu
~KISMANNUN Ptfl n Acc ic'rvcsl ha godt.t ri XI crkl, :~ing Ira ~ 4.0 r tadd Xo 3. ~6tavanr'e SLifll)r I to TU-7U,t~-, iii pie~-*/forstander ~uux hriglietsfulli vii oppfyllc (IC plikter sorn er p2tlagr stillingen i eller
I Iu~~ C ((6uuitt / � � � 'V ft. Yinsnes ]consulont ha Stm ~n' (Iykk,.k0 .1
SCQO 70clxi regt4rcring av vros%arnfunu lYLKIESMANNEN OaTh op Akershus attester~r berved at Lok31S~iJop :~r r I3aha'is I Bt.a"anger Sym4ve tore, Viz'liveje~ 14, XilIevig, tJtnraager, 22. DEC U registrert ved detta cinhete.
T(.~gXtreringcn ';tnli'gjnrcs I Norsk lysingcbjaci og ncdf0rcr d? rcttighcrcr og put tar som er fastsatr i by a, 13. ;urn 1969 (nra 25) cm tru(iomssarnfunn og ymin anna, og i forskrift~'r sorn Cr fastsatt i hcnhold ~1 $Sii'.18 Joy.
~C 2 2. u~c. i970 � or 2. Certificate of Incorporation of the Local Spiritual Assembly of the Bahá'ís of Stavanger, Norway; December 22, 1970.
Page 392Zr is ~nur~d by rhc Sencie and house of Representatives of the Republic oJ Jibe; ia. in Ltgislaiurc A ssembkd: Section 1. hit IWTII and immcdately after the passage of this Act. thc Spirhti:v1 ,\sseiiiNv of tITc Bahais of GbQta, Liberia. consisting of
Barber Kpjpgbai. Chairman:Frcern~n. members. nd all others ;'ho uow arc and may hereafter become officers and members. is hcrcbv eoilsti[ucd bed politic and corporate under the name and style of 'TEE SPIRITUAL ASSEMBLY OF THE BAHÁ'ÍS OP GBOTA,
BONG COUNTY. REPUBLIC OFAssembly of the I3aha'is of Obota shall havc perpctual cxistc~ice and shall hays authority to contract, sue and he sued, plead ~ud hi irnpleaded in any court of this Republic having compcteut jurisdicricn; to pwchasc or otherwise acquire and hold properly. real, personal and mixed, up to the value of FifTY THOUSAND DOLLARS ($50,000.00).
Section n. The aims arid gurpcses of the Spiritual Assembly of tht I3aha'is of Gboui, Bong County, shall be as follows: ka) To aumrnmuzr the aflairi of the Bahais Religion fox the benefit of the Bahá'ís of the Town of Ubota in accordance with religious teachings aud adminisrrative principles of said religion; and in conformity wiih the functions at a Local Spiritual As3cmblv zts de final iii the bylaws adopted by the
Na-tuna] Spiritual Assemblyof the Bahais of XVesr Africa and published by that body for thc information and guidance of IBahais throughout Liberia, Sierra Leone and Guinea or any other rcgiori "herein Bahá'ís shall dcsire to avail themselves of such guidance and where such published bylaws are not found m be II conflict with the existing laws of the state or �crtit s~vd ;~) IQ zn IbQeum of Fift\ thoust~nd Dollars r$5COOROO): and 7. Act of the Parliament of the Republic of Liberia for the incorporation of the Local Spiritual Assembly of the Ba/id' is of Gbota, Bong County, Liberia. Assented to March 29, 1973.
Page 3971. Certificate of Registration of a Bahá'í symbol granted to the National Spiritual Assembly of the Bahá'ís of France; November 27, 1968. Other Bahá'í symbols were registered at the same time and separate Certificates of Registration obtained.
2. Certificate of Baha marriage, Malaysia (Malaya); April 16, 1970.
3. Circular No. 1, 1970, of The United Republic of Tanzania, granting leave of absence on Bahá'í Holy Days to Baha in government service.
4. Amendment enacted by the Legislature of the State of Hawaii recording recognition of Bahá'í New Year (Nawruz) as a Baha Holy Day, approved and signed by the Governor, May. 6, 1971.
5. Licence authorizing Bahá'í marriages under The Law of Marriage Act, 1971, Section 30. The United Republic of Tanzania; May 7, 1971.
6. Senate Bill No. 39 of the Legislature of the State of West Virginia, U.S.A., recognizing the legality of Bahá'í marriage. Assented to February 4, 1971 7. Extract from the Government Gazette of the Republic of Singapore giving recognition to Baha Holy Days; December 15, 1972.
8. Circular of the Department of Education, Gilbert and Ellice Islands, permitting children of Bahá'í parents to absent themselves from school on Baha Holy Days; October 5, 1972.
9. Licence authorizing Bahá'í marriages, Western Samoa; December 12, 1972.
10. Letter dated March 14, 1973, from the Commissioner of the Public Service of Australia granting leave of absence on Bahá'í Hoiy Days to Bahá'ís in government service.
11. English translation of a letter dated April 13, 1973, from the Ministry for Educational Affairs, Iceland, permitting Bahá'í students to absent themselves from school on Bahá'í Holy Days.
12. House Concurrent Resolution No. 128 of the Legislature of the State of Michigan, U.S.A., "commending the Detroit Bahá'í Spiritual Assembly and the Wayne State University Baha Club for the month-long proclamation of the Baha Faith, April 21 � May 23, 1973" in celebration "of the successful conclusion of the Nine Year Plan which marked the unprecedented d growth of the worldwide Baha community."
Page 398Ii � Thx~ de d~pb' .,o I K ~Th kg,.
73'1) i 9 � T.~p cY ~ ~ I., ~ iii , a 27 nov. issa � ~ d 50% (~d T.~tdtd~p6~d~n ~ ~ ~ t S 'El1.
C&.ana1. Certificate of Registration of a Bahá'í symbol granted to the National Spiritual Assembly of the Bahá'ís of France; November 27, 1968.
Page 399CERTIFIED COPY OF AN ENTRY IN A REGISTER N. 0189 S 5
(S tio 7. Rule 6) Regkter ~f M rri~ ge f~r Jorth East .~~striot~ ~ Penang...
M~rrv ~e C&ntrjcte~ op 25th .1970.-at th8 Old Froest En~r~ No ~8flUB.~Y. ~ ~-h~s[yand Wit, ~ ~ LIII KOK HOON (i/az ~11121V) CHOW KIM..FflON~(i/8:~2492OO) Ag~ dale r ilmrnage 25 24
� Kod~hRcfgf~u C~LC) B~h~ tj Baha rj Marii~dconditioji.. Bachelor Spirwter
Fath~K~ n~i~n~ iii f~1I LIII EWA ~ CHOW TEE ENG
C~'nir~wted accordipg 0 ibe vi~~:. ~e~ernon~e~. customs or usages of the ~I?~Ii ~1igj~ in ~ pr~s~ac~ 4. Mr~.Sh~tha. Sund~'am,-Mis~.-~hoo_Siew may and Xr.Seo~ Eu'. Teonj~ 1~gtst~ved -~y ~ tIv~ .6th day ~r Apz'~t1~ ~ VO~.. ~ Ii~ of.. jim Kok ~ocm residing d ~ FOttC8 2n~ Av~n~o, Pett0~~PI3I'~.
~nd Cii~w Kim. Foong X now res~uin~ u~.. ~O F~ttea 2nd. ~ tim p4rtt~ rnarn~d support d b~ the evidenc of certificate-of .~aha'i -wA~riago aTh~ riewapaper cutting o~ their marriage in Straits Echo dated 2G.1.1970
Sgd? Lim Bor YeaI~y. p~4rriage~, In ace~ndance with ~he prov~surns of th~ Regi~Mation o~ MarrIages Ordinance, 1952. a~~Iw ~s ~ I ce~1ify that the above is a true and e-xac~ copy of Entry No 1S/7O...~.m ~he Register of N4arnagcs for~.
in P~ State;'SeW~ent ~ :~~~c~c' ) ) A 2. Certificate of Bahá'í marriage, Malaysia (Malaya); April16, 1970.
Page 400ot ~~Lsui~ c in:' v hc ~rThict to cflUhi9yCC.~ cli Hid o]lox\ fl~ I. [C of te Rcligious lisEjydIs during 1970 Alt uv nY ~ U I Ink! 1 host who do nor nu; mill ''O@Qi i 1 1. ic K C xx Hi bc itspectcd as fur as possible the question uf which rohiou& k~tiva1s (up to a hWdi of i'x &) arc ndccii as fuli holidays cn~\i RYE? Y2 c~flkflt ;~ecord by cgch 'vN~Ofl rv" � ,5 V~n~ ~~( 0
10 Letter dated March 14, 1973, from the Commissioner of the Public Service of Australia granting leave of absence on Bahá'í Holy Days to Bahá'ís in government service.
Page 408116r rio~ sondist your afrit at bv4tt, Cr betta r~t~u � neyti hum ~ dag ritaO d6rns � og karkjwnflardOuneytinu vavbandi orandi y6ar. dags. 23. ian.
er sent var pessu r~t5uneyti og snertir viOurkenningu I~1tnzkra ytirvalda ~t holgurn dogum Daht'fa.
F.L.r. ski with every race on earth, your thought, spiritual and positive, will spread, it will become the desire of others, growing stronger until it reaches the minds of all men."
HAIK KEVORKIAN1895 � i 970 Nils Rutfjall was not a young man when he first heard of the Faith of Bahá'u'lláh through his wife, Sigrid, who accompanied a believer to some Baha activities which were held in Tanndalen early in 1961, yet although hampered byfailing health he served steadfastlyuntil his passing on August 2, 1970, at the age of seventy-five years.
Both Mr. and Mrs. Rutfjall were retired school teachers and were attracted by the principle of the oneness of mankind. They independently investigated the truth of the Bahá'í cause, studied the literature which was made available to them and extended hospitality to visiting
Bahá'í friends. Aftera period of four years both Nils and Sigrid declared their acceptance, thus achieving the distinction of being the first Samer (Lapps) to embrace the
Faith.In tribute to Nils Rutfj~iI1, the National Spiritual Assembly of Sweden has recorded: "Nils was well known among his people and had been one of their official representatives. He was a kind, good soul and he strove to better the conditions of, and to enlighten, his people."
Haik Kevorkian was born on October 1,1916, in Aleppo, Syria, and learned of the Bahá'í Faith from his father who had embraced the Cause in 1911 in his birthplace,
Gaziantepfamily were encouraged by a relative in Argentina to settle in that country.
They embarked at Beirut on the s.s.Jerusalem on February 22,1937, and reached their first port of call, Haifa, the next day. Haik and his father were already active members of the Bahá'í community of Aleppo.
In his conversations with them the beloved Guardian spoke of pioneering, presented them with material about the Faith including literature and photographs, and wished them success in their new home.
The Kevorkians arrived in Argentina on March 29, 1937. At that time there was very little organized Bahá'í activity and only isolated individuals knew about the Faith.
On May 8, 1937, Shoghi Effendi's secretary, writing on his behalf, stated: "The Guardian has just received your most welcome letter dated April 9 and is indeed delighted to hear of your safe arrival in Buenos Aires. He is also pleased to know that you stopped on your way in Baha and called on our distinguished
Page 484pioneer friend, Miss Leonora Holsapple, for although short, your visit must have meant so much to her. She herself has written about her meeting with you and your family, and expressed the great joy and inspiration which this contact with Eastern believers had brought to her heart."
The real activity within the Faith in Argentina began in 1940. On February 29 of that year Mrs. May Maxwell, accompanied by her niece, Miss Jeanne Bolles, arrived in Buenos Aires.
It was from Haik that she received "by telephone the first Bahá'í welcome to Buenos Aires; her mood was radiant,"1 and although he wanted to see her at once, she wished to rest that night, and so they said goodbye. The following day when the Kevorkians called at the City Hotel, it was too late; Mrs. Maxwell had passed on during the night. Haik felt privileged to be able to assist Miss Bolles and Mr. Wilfrid Barton in their search for a "be-fitting spot" for the interment of one whom, Shoghi Effendi had cabled, attained the "priceless honour" of a "martyr's death".2 Mrs. Maxwell's arrival and sudden passing had the effect of congregating in one nucleus those persons who knew of the Faith in Buenos Aires and a Spiritual Assembly was formed shortly thereafter3 on which Haik and his father served.
Haik devoted himself to caring for the grave of Mrs. Maxwell and it was his charming custom always to visit her resting place on the anniversary of her death. The cemetery caretakers befriended Haik and permitted him to visit even after closing hours. Struck by his devotion, the present caretaker once asked Haik's fianc&, Miss Aurora de Eyto, "Was she his mother, or a relative?" It was Haik's pleasure to accompany any Baha visitor to Buenos Aires who wanted to visit the grave. On the eve of his departure for GalApagos Islands � although Miss de Eyto was not yet a Baha � he asked her to visit Mrs. Maxwell's resting place during his absence and ensure that it was properly cared for.
Walk often used his vacation to teach the Faith and to visit the friends in the interior of Argentina � Rosaria, La Plata, C6rdoba � and made some international teaching trips to
1 See "In Memoriam", MayEllis Maxwell, The Bahá'í World, vol. viii, p.642.
ibid., p. 642Uruguay, Paraguay, Bolivia, Peru, Chile, Brazil and Ecuador. He assisted in the formation of the Spiritual Assembly of Guayaquil, Ecuador, in October, 1945.
In 1953 he responded to the call of the Guardian for pioneers in the Ten Year Crusade and settled in the GalApagos Islands in May, 1954. This service merited him the title Knight of Bahá'u'lláh He returned to Argentina in 1956.
Mrs. Gayle Woolson, also named a Knight of Bahá'u'lláh for her service in the Gahpagos Islands, has written: "ilaik was very devoted and possessed a friendly and outgoing personality. His warmth and sincerity won him many friends. Although he generally displayed a jolly attitude his nature was deeply serious. He had great spiritual depth and was well wounded in the Baha Teachings.
He was at ease in conversation and had a ready supply of charming anecdotes and analogies with which to illustrate his points.
He was casual in his manner and had a delightful sense of humour. He worked diligently on the island of Santa Cruz and won friends and sympathizers for the Cause there and established some con-See See "Knights of Bahá'u'lláh", The Bahá'í World, vol. xiii, p.452.
Page 485tacts on the island of STANLEY WROUT San Cristobal and the penal colony island of Santa 1929 � 1 970 Isabela which he also visited." DEEPLY GRIEVED TRAGIC I-Talk left a diary of PASSING STAN his experiences at his post. WROUT STOP HIS PIONEER The entries speak eloquentlyEFFORTS HIGHLY of his efforts to be patientPRAISEWORTHY ASSURE RELATIVES in awaiting opportunities PRAYERS to speak of the Faith, of his loneliness, of PROGRESS SOUL.
his prayers for his fiancde and "all my dear ones who Universal House of Justice have passed away, including
Dorothy Baker, PhilipSprague, May Maxwell At a time when a small He lived in a small hut band of Bahá'ís of the Republic without sweet water or lights,of Ireland were struggling unaccustomed to the limitedto build up the two new diet of the island which Spiritual Assemblies offered no vegetables of Cork and Limerick, and only rarely meat. essential to the establishment The solitude of the island,of the National Spiritual the environment, and the Assembly of the Republic peace he found there helpedof Ireland at Ri~v~n him to meditate. Throughout1972, the Hand of Providence the years he corresponded suddenly robbed them with the Guardian and of one of their most dedicated drew much strength from and self-sacrificing pioneers, Shoghi Effendi's replies whichStanley Wrout.
were full of encouragement. When the call for pioneers The quality of Haik's was raised at the Teaching faith was profound and Conference in Birmingham, exceptional and it withstoodEngland early in 1970, even the painful test Stan, a relatively new created by the estrangementBah6M, was the first to from the Cause of some respond. Filled with of the members of his a spirit of faith, trusting family. in Bahá'u'lláh, he gave A friend who knew him up his job in London and well and served with him in May pioneered to the small has provided this tribute: city of Limerick where "I was always deeply impressedthe prospects of employment by f{aik's uprightness; were not good. With great he did and said what confidence he persevered he felt to be right, an day after day in search of admirable quality in work.
a world so lacking in rectitude. On August 9, 1970, the He was most generous, police found his motorbike especially with the poor and clothes and some and disadvantaged. I personal belongings, among heard of his giving away them his prayer book, his clothes on more than The Hidden Words of Bah&u']hh one occasion when he came and some teaching brochures, in contact with the underprivileged."beside a deserted beach On October 19, 1957, Haik on the south side of the married Miss Shannon estuary where he Aurora de Byto, who was had been spending a brief by then a Baha'i. holiday touring the countryside.
Their son, Daniel Claudjo, Being a poor swimmer was born in 1960; at a place where the currents a second son, born in are known to be strong, 1963, died in 1964. he was drowned. His body In the early morning hours was washed ashore a week of August 3,1970, Haik later on the north side passed away in Lomas of the estuary at a place de Zamora, Buenos Aires near Kilbaha.
province. His remains Grieved by this tragic are laid to rest beside loss, almost the entire Irish those of his parents Bahá'í community attended and infant son in the his funeral at the Kilbaha British Cemetery. cemetery situated in The Universal House of an open field beside the Justice cabled the Nationalocean. Those who attended Spiritual Assembly of can never forget the spiritual Argentina at the time atmosphere which was created of his passing: in that beautiful spot.
No doubt those who, centuries SADDENED LEARN PASSING ago, called this place Kilbaha KNIGHT HAIK (many towns in Ireland begin with the word "Ku", KEVORKIAN STOP SUGGEST meaning church) were HOLD MEMORIAL inspired to do so. And now this small village MEETING HIS NAME STOP has been eternally linked PRAYING DIVINE with the history of the Faith in Ireland.
THRESHOLD PROGRESS HIS Stan was a believer of SOUL. outstanding qualities.
Page 486� s ,4wP His devotion and love for Bahá'u'lláh, his steadfastness in the Faith, the love and sincerity he radiated and his courteous manner derived from a high degree of humility and self-effacement which so well characterized him � all these attributes endeared him greatly to his Irish friends.
In a letter to the Goals Committee of the Republic of Ireland, written on August31, 1970, the Universal House of Justice commented: "His passing was indeed sad for all his Baha friends but, of course, we cannot know the workings of individual destiny. What we are sure of is that he was a devoted Baha and that the promises of Bahá'u'lláh are sure and bountiful Stan will have his place in the history of the Cause in Ireland and will, no doubt, rejoice when you achieve your National Spiritual Assembly, a goal to which he was so devoted.
MARY GALE COLLISONThe death of Mary Collison on August 11, 1970, brought to an end an enviable record of forty-six years of uninterrupted, indefatigable service, fifteen rich years of which were spent in the continent of Africa.
The record of her accomplishments parallels the rise and development of the administrative order on the home-front in the United States, and matches the culminating international role the believers of the maturing North American community were increasingly called upon to play on foreign soil in fulfilment of the Master's cherished hope for them, echoed in the poignant entreaties of the Guardian.
Mary Collison was born at Adelaide, Ontario, Canada on November 13, 1892 and was but nine years old when her family settled in New York State.
Mary entered William SmithCollege at Geneva and graduated with the degree of Bachelor of Arts in 1914. For the next six years she taught in several high schools in the State of New York. In 1920 she married Reginald (Rex) Collison who served on the staff of the New York
Agricultural Experiment StationIn 1924 the young couple first heard of the Baha Faith from Howard and Mabel Ives and, with seven others, declared acceptance and a Spiritual Assembly was formed. Group acceptance being an unusual development in that period, a flow of outstanding itinerant teachers visited the community bringing the benefit of their wisdom � Martha Root, Roy Wilhelm, Louis Gregory, Dorothy and Frank Baker, Horace Holley, May Maxwell, to name but a few. It was an auspicious beginning. "Mother" Beecher aided the group to achieve Assembly status and the Collisons felt a deep spiritual kinship with her.
The role of Mary Collison was to pioneer in one way or another. She served on the first Outline Committee appointed by the National Assembly to prepare deepening study outlines on various subjects, relating them to the literature of the Faith. The first of these was
Page 487V "Science and the Baha Faith" prepared by Mr. Collison, and later many others followed. In 1928 the Collisons made a 17,000 mile teaching trip by automobile from coast to coast, across the Old Spanish Trail and back through the northern United States, visiting the widely scattered Baha communities and isolated believers. Perhaps it was this experience that inspired Mary to inaugurate a correspondence course designed to weld together and deepen the knowledge of far-flung believers, a project which she vigorously pursued during the 1930s.
She served on the National Teaching Committee and was a valued participant and teacher at Green Acre and Davison Bahá'í Schools.
When Mr. Collison retired in 1945 the family moved to the site of the Bahá'í Summer School at Geyserville, California and made an important contribution to the programmes there.
Between 1945 and 1952 Mary made a number of extensive trips through the western States, concentrating her attention upon the teaching work in Utah,
Idaho and Montana.Then began another form of pioneering. In 1952, a year before the announcement of the Ten Year Crusade, the Collisons pioneered to Kampala, Uganda under the aegis of the
National Spiritual AssemblyHere they served on the committee charged with the responsibility of supervising construction of the Mother Temple of Africa, prepared plans and supervised construction of the custodian's cottage on the Temple grounds, established a small nursery from which to draw shrubs and trees to landscape the Temple grounds and were members of the first
Intercontinental ConferenceCommittee in 1953, and the later committee in 1958 when the cornerstone of the Mashriqu'l-Adhkar was laid by the Hand of the Cause Abdu'l-Bahá R6~iyyih KMnum. In addition to assisting in the formation of the Spiritual Assembly of Kikaya Hill, where the Temple is built, Mary served as a member of the Publishing Trust established in Central and East Africa and helped mimeograph Bahá'í literature in a number of African languages.
But a fairer laurel was yet to be won. When the Ten Year Crusade was launched in 1953 the Collisons were the first American believers to arise. Accompanied by Mr. Dunduzu Chisiza, a young Nyasaland African who served as their interpreter and shared their home for over a year, they settled in Ruanda-Urundi.
The trio were named Knights of Bahá'u'lláh by Shoghi Effendi. They served here for a year and a half until government policy required them to leave the country. Behind them in their adopted goal they left approximately twenty well-grounded Bahá'ís who became the foundation bedrock upon which the Faith developed throughout Ruanda Urundi and the eastern Congo.
The Collisons returned to Kampala in 1955 and were again custodians of the Bahá'í Centre and later of the Mother Temple of Africa until 1966 when, for various reasons, it was deemed advisable to return to the United States.
At home in Geyserville Mary served on the International Goals Committee for northern California and was a member of the Spiritual Assembly until her final illness. "Mary's passing just twenty days short of our fiftieth wedding anniversary ended her forty-six years of dedicated Bahá'í activity," writes Mr. Collison, "and terminated our plans to pioneer in
Jamaica."The passing of Mary Collison was marked by a memorial gathering in the Mother Temple of Africa and, learning of the passing of the
Page 488mother of their community, the Bahá'ís of Ruanda-Urundi (now Burundi-Rwanda) cabled:
PLEASE CONVEY REX COLLISON1886 � 1970 The hope which 'Abdu'l-Bahá cherishes for you is that through you the fame of the Cause of God may be diffused throughout the East and West, and the advent of the King-dciii of the Lord of Hosts be proclaimed in all the five continents of the globe.
'Abdu'l-Bahá, Tablets of the DivineLittle is known about the early life of Florence Evaline Schopflocher, often called
"Kitty" or "Lorol". ACanadian Bahá'í who knew her in the early years recollects that she had been interested in Theosophy and "in the early 1920s or sooner" met May Maxwell whose home in Montreal was a centre of attraction for those of an inquiring mind. She was invited by Mrs. Maxwell to Green Acre, Eliot, Maine (later the Baha Summer School) and there became a Baha.
She developed a deep affection for the tranquillity of Green Acre and its environs and invited her husband, Siegfried Schopflocher,1 who "leaned towards an agnosticism which included a search for a more universal expression of religion", to visit and share her attraction both to Green Acre and to the Cause of Bahá'u'lláh. Shortly thereafter, Mr. Schopflocher accepted the Faith and rendered outstanding and distinguished services.
Mrs. Schopflocher's travels on behalf of the Cause took her a total of nine times around the world, where she visited no less than eighty-six countries, some of them several times.
Accounts of some of these travels appear in the early volumes of Star of the West.
1 Siegfried Schopflocher, appointed a Hand of the Cause July 27, 1953. See 'In Memoriam", The Bahá'í World, vol. xi', p.664.
One account2 describes a visit to India, Burma, Iran, Africa and Europe. "Mrs. Schopflocher has proven herself an intrepid traveller," the introduction states, "venturing into regions difficult of access, dangerous even for travel. With brave heart and with a blazing enthusiasm for the Bahá'í Cause she has been enabled to reach many prominent men and women of the East and present her message to them." A further editor's note characterizes Mrs. Schop-flocher as an "intrepid, alert and gifted Baha teacher."
In her review of "Teaching in Europe, Asia and Africa", published in The Bahá'í Centenary (1844 � 1944), the brilliant Keith Ransom-Kehier, later to be appointed a Hand of the Cause and designated by Shoghi Effendi the first American martyr to die on Persian soil, speaks of her own journeys in 1933 and pays tribute to the early teaching work performed by Lorol
Schopflocher in Hawaii, Japanand China, in company with Miss Agnes Alexander, also appointed a Hand of the Cause; describes meeting Mrs. Schopflocher in Burma where she had visited a number of communities including Daidanaw, traditionally known as "'Abdu'l-Bahá'í village"; and mentions the teaching trips of Mrs. Schopflocher to India, Iran and 'Iraq.
Of Mrs. Schopflocher's sojourn in the latter country she states: "Mrs. Schopflocher's visit left a deep impression and wrought good results.
She had several audiences with His Majesty, the late King Feisal. Incidentally, I know of no better place to mention Mrs. Schopflocher's memorable visit to Russia; the only American Baha'i, so far as I am informed, to teach in the Soviet
Union."Elsewhere in the same volume, Mr. and Mrs. Schopflocher are listed among those who first undertook travel teaching in Central and South America and, in the case of Lorol, Africa.
A Canadian friend relates: "Her travels included trips on the first international air routes in the 1930s These trips by air provided her with an opportunity for publicity for the Faith which was not readily obtainable in that period.
As an unusual world traveller, she was newsworthy, and where possible she made excellent use of the media for the Faith.
"When I last saw her in Green Acre where she spent the last years of her life, she told me 2 Star of the West, vol. xviii, Nos. 3, 5 and 6, 1927, pp.90, 150, 186.
Page 489that she had visited the beloved Guardian some eleven times and had always been greatly encouraged and inspired by these visits. In the course of her travels she often spoke on the subject of the World Order letters of Shoghi Effendi) at a time when this subject was less often treated than other more Christian-oriented religious subjects, and she churned out and distributed mimeographed compilations on this theme. She was undoubtedly captivated by the letters of the Guardian describing the unfolding World Order of Bahá'u'lláh which to the Baha in that period seemed then a very long way off."
A tribute to Mrs. Schopflocher's ability to captivate an audience who had gathered to learn about the Bahá'í Faith is found in the words of Josephine Kruka, an American pioneer to Finland, whose first visits to that country to establish the Cause were made in 1938 and 1939: "Mrs. Lorol
Schopflocher of Canadaspent some time in Finland between my first and second trips, and went also to Vilpuri (Vyborg, U.S.S.R.) and, I believe, to the Arctic. She had a fireside in a first-class hotel in Helsinki. Those attending were so Subsequently published (1938) under the title
The World Order of Bahá'u'lláh.It was a new experience to them: roses, perfume, a lovely setting, and a charming, dynamic, vivacious speaker presenting a wonderful
Truth."Of her visits to Inin it has been written by one of her interpreters: "That Mrs. Schopflocher's first visit to the cities of northern Persia left a remarkable and ineffaceable impression upon the hearts of those who crossed her path, was most evident when, upon hearing of her return visit to that country last spring (1927), there was great rejoicing and all anxiously looked forward to a reunion with this gifted and beloved sister and teacher. No greater tribute to her glowing influence and work could be given than the inspiring welcome accorded her every place. On this second visit some of the cities in central and southern Persia were visited for the first time by any Western Baha'i."
Another of her interpreters on this journey states: she was really inspired every time she spoke.
She addressed audiences of several hundred to a thousand or more at many meetings, and the ovation given her was unprecedented always she especially emphasized the position of women in this age and the great part they are to have in bringing about a better social order. How she did plead for the emancipation and education of women!
How courageous she was!How inspired! What a profound impression shemade on her audiences, and what a powerful influence the messages she brought had upon them!" At one large gathering a distinguished poet of Persia arose and chanted a poem he had composed eulogizing the work Mrs. Schopifocher had accomplished as a Baha teacher." The poem refers "to the seeds of love, knowledge and truth which she has scattered throughout India, Persia and elsewhere", but perhaps in the opening sentence of the verse is found the epitaph of
Lorol Schopflocher: "A1890 � 1970 Slowly the scaffold is being dismantled from the edifice of the Bahá'í
Cause in SouthAustralia. One by one the early supports of "Father" and "Mother" Dunn in rearing the Faith of Bahá'u'lláh in this State are being reclaimed by the Master Builder and taken back into His eternal keeping.
With the passing of Percy11, 1970, a few days before his eightieth birthday, another support of the early structure has been removed, leaving those who remain to prove the strength of that which they built.
Mr. Almond and his wife, Maisie, were the two first believers in South Australia. As the result of attending a meeting in 1923 at which Mr.
Hyde Dunn (Father Dunn)was speaking, they immediately responded: "This is it!" Letters from Father Dunn to Mr. Almond in those early years 1923 � 1926 show clearly what love and devotion existed between the two men.
An accountant by profession, Mr. Almond became treasurer of the first Spiritual Assembly of Adelaide, South Australia.
Firesides were being held regularly at the home of Mrs. Silver Jackman in North Adelaide, and Percy Almond would arrive in his little Renault motor car overloaded with inquirers to hear the Message from Father Dunn.
No Baha books were available to the friends and Father Dunn would supply typewritten copies of extracts from the Sacred Writings.
It was not until approximately 1931 that the first Baha book reached the friends in Adelaide when Mrs. Keith Ransorn-Kehier visited the area and presented them with a copy of BaIui'iAdministration.
From those early days of the infancy of the Faith in Australia, when Mr. Almond was elected in 1934 to the first National Spiritual Assembly of
Australia and New Zealandand served as its national treasurer, he lived to see the completion of the first House of Worship on this continent, and took great joy in participating in the celebration of the fiftieth anniversary of the Faith in Australia. Later, he attended the Intercontinental Conference held in Sydney in 1958 and the World Congress in England in 1963. Subsequently, at the request of the National Assembly, he visited the ~ believers in New Guinea to assist them in establishing their administration.
Of a quiet, retiring disposition, Mr. Almond nonetheless enjoyed humour and possessed a sense of fun, as well as having a deep awareness of spiritual values. Never forceful, nor a prominent speaker, his Baha service was illumined by his sincerity and distinguished by his great love of his fellow Baha'is.
To Percy Meade Almondmight well be applied the words of Bahá'u'lláh: Great is the blessedness awaiting thee, inasmuch as thou hast adorned thy heart with the ornament of thy Lord.
ERIC S. G. BOWESlovingly acknowledge the arrival of Mrs. Elizabeth Stamp, Knight of Bahá'u'lláh, on St. Helena Island, one of the virgin territory goals of the Ten Year Crusade. Mrs. Stamp was to remain steadfastly at her post for over ten years, leaving only when circumstances on the island forced her to do so. Elizabeth Stamp was born on March 25,
Page 4911887, in Bagenaistown, Carlow, Ireland, and received her education in Dublin.
After emigrating to the United States, she made her home in New York City, becoming a United States citizen and a member of the New York Bahá'í Community in 1939, where she remained one of its active supporters until she left for her pioneering post in 1954. Mrs. Stamp was noted in the community for her warm hospita-Thy and her frequent teaching trips to the South and Midwest. She spoke at numerous firesides and public meetings in such scattered cities as Houston and San Antonio, Texas;
Danville, Connecticut;Less than three months after the Ten Year Crusade had begun and the call for pioneers had been raised by the beloved Guardian, Elizabeth, now a widow, volunteered her services to the National Spiritual Assembly. In her written offer, dated July 21, 1953, she mentioned her desire to go to South Africa, where a non-Bahá'í sister resided. After further prayer and meditation, she wrote again to the National Spiritual Assembly, asking that she be permitted to settle on the island of St. Helena in the South Atlantic Ocean. Her offer was immediately and enthusiastically accepted, as St. Helena was one of the virgin territories mentioned as a goal of the Crusade by Shoghi Effendi.
She arrived at her post on May 4, 1954, thus becoming a Knight of Bahá'u'lláh.
St. Helena, site of the famous exile of Napoleon I, is a tiny mound of volcanic ash and rock located 1,150 miles west of Angola, lying between Africa and Brazil in the South Atlantic Ocean.
The island has an area of but forty-seven square miles, and very little of that expanse is inhabited.
Life is generally hard and the indigenous peoples poor, but Elizabeth managed to remain entirely self-supporting throughout her long pioneering assignment.
The tests which had accompanied Elizabeth's formal entrance onto the island were small compared with those she faced when she arrived.
Because she was listed with the British government on her visa papers as a Bahá'í (the island being a British colonial territory), she was known to the bishop of the Church of England on the island even before her arrival. One of the two vicars serving that bishop was particularly unhappy at the prospect of this new resident and took every opportunity to warn his parishioners against becoming involved with this new religion from the East. In spite of his hostility, one of the first visits Elizabeth made was to this vicar, and through patience and diplomacy she was able to win his grudging respect and even present him with several Baha books.
Virtually all the native population are members of the Church of England, with small minorities belonging to the Salvation Army and the Baptist and
Seventh Day Adventistdenominations. Because the economic and social ties of the native population to the Church of England were so strong, Elizabeth could do little direct teaching. However, throughout her years on this tiny island, she consistently devised ways to inform the inhabitants of the truths of the Cause. The patience, steadfastness, and dedication which she displayed during these lonely years in this isolated spot will perhaps be remembered as her most glowing attributes.
For over ten years Mrs. Stamp faithfully remained at her post, with only the bimonthly mailboat to bring her news of the Baha'is, and infrequent brief visits to her family to ease the isolation.
In April, 1963, Elizabeth fell in the hotel in Jamestown where she lived and broke her ankle in several places.
After a lengthyrecuperation in South Africa, she returned to her post on December 5, 1963. Circumstances on the island, however, continued to worsen and she was forced to leave her post permanently at the end of 1964. That she left behind a nucleus of four enrolled native believers to carry on the work of the Cause is evidence of her unquenchable spirit.
In spite of failing health and advanced age, Mrs. Stamp worked actively for the Faith in South Africa until 1966, serving on the Spiritual Assembly of the Bahá'ís of Durban.
On June21, 1966, she returned to the United States, where she spent her remaining years in Waterbury, Connecticut, near her son and his family.
Elizabeth Stamp passed away as the result of a heart attack on November 11, 1970, at the age of eighty-three and is buried next to her husband in Washington, Connecticut.
Her spirit of shining faith and of unyielding determination are worthy examples for all who, in the present or future, aspire to serve this Cause in the pioneering field.
ISFANDIYAR YAGANAGI1892 � 1971 Over the past century, economic reasons compelled farmers from Yazd, in the central Persian desert, to abandon their homes in that waterless region and emigrate to India.
Settling on its western coast, they gravitated into the catering business and through hard work (which still was infinitely less onerous than what they had been accustomed to) and taking a low profit (which still yielded them an infinitely better living than they had ever hoped to secure from their sterile farms), they and their descendants and successors secured, at the end of several decades, the virtual monopoly of catering to the middle classes in Bombay and in the few other towns where they settled.
The Yag6nagf brothers from the village of QAsim-AbAd, Yazd, were among those who, following this trend eventually owned a restaurant in Poona, just over a hundred miles from Bombay.
IsfandlyAr was married and senior to Surflsh by a few years, but though of different temperaments each had qualities which offset and complemented the other's and so their business partnership was a happy and prosperous one.
LIThey were of the Zoroastrian persuasion and although vaguely aware of the divine origin of the Arabian
Prophet from Scripturalreferences to Him, they still awaited the advent of the world Saviour, SMh-Bahr6~m, promised in their sacred books.
What they had been told about the Bahá'í Faith was not calculated to encourage further investigation on their part so it was fortunate for them that a chance acquaintance struck up with one of their regular customers which ripened into friendship led to a study of the Mathnavf of Jahlu'd-Din Rtimi, the renowned mystic poet of Persia. This study did exactly what their teacher(who, unknown to them, was a BaWi'i) designed it to do: it led them to a recognition and acceptance of the Faith.
IsfandlyAr's wife was averse to and bitterly resented his forsaking the Faith of his forefathers and although this did not dissolve their marriage, it was not conducive to a more pleasant life either. Things stood this way until the time when on pilgrimage in the Holy Land, IsfandiyAr besought the Guardian's prayers for her belief.
When he returned home he found to his joy that his wife had accepted the Faith while he was away.
Isfandiy6r embraced the Faith in a cornmunity that was geared for progressive action. He had the ~piritua1 capacity to imbibe the blessings generated by such an atmosphere and of contributing his share, in turn, to its further development: just like the fertile seed planted in genial soil, which draws its sustenance from it and then bears goodly fruit for others.
Through wholehearted participation in all local activities, Isfandfy~r YagAnagi developed into a firm Baha, a staunch supporter of its institutions and a stalwart pillar of the Faith. Without much formal education, he yet had the happy knack of making the right decision in most courses of action by listening to the promptings of his sincere heart.
His decision to go on pilgrimage was one such instance.
It was a snap decision, executed with promptitude.
On return, he confided the reason of the hasty action. In addition to the bounty of pilgrimage to the Holy Shrines and the blessing of attaining to the Guardian's sacred presence, he had desired the privilege and the honour of meeting the Greatest Holy Leaf.
It was not long thereafter that she passed away.On his second visit to the Holy Land, in 1955, IsfandlyAr Yag&nagi had the joy of the company of his wife as a Bahá'í pilgrim, too.
Another of his impulsive actions was his purchase of the National Hotel at Poona from its Bahá'í owners who were emigrating.
It was his aim to maintain the tradition of hospitality which that place had acquired over several decades and he secured what to him was a substantial loan to conclude this deal.
When he got possession, a flourishing business suddenly seemed to dry up. Agitated, he disclosed his predicament to Miss Martha Root, who was at the hotel at that time, on a teaching trip. She prayed with him. She asked for BahA'u'-liTh's grace on Isfandfy6r's head. The flow of customers was resumed. The situation was saved.
IsfandlyAr YagThagi turned this blessing into a channel for further service to the Cause. His hotel was always open to friends and teachers. Many illustrious visitors stayed there. Conventions and Conferences were held in it. He assigned one room for use as a National Office for two years. lie was lavish in his hospitality. He carried on faithfully the tradition of the hotd as a home to Bahá'í visitors and teachers and a centre for Baha activities.
lsfandiyAr YagAnagi was a member of aall his Bahá'í life; of the National Spiritual Assembly for one year.
He pioneered with his family to Panchgani where, in conjunction with the labour of other friends, he formed a Local Spiritual Assembly and helped in the firm establishment of the Baha school. Later, he pioneered once again with his family, on this occasion to Baroda.
The joy at the sight of a rose in full bloom, the pleasure the fragrance of its perfume imparts, live on long after the rose is no more. So also, now that dear Isfandiy~r is gone, his devotion and attachment to the Faith, the moral and material support he extended to its institutions, his affection for his fellowmen and the generous way in which he expressed that love, the simplicity and sincerity of his life, will continue to inspire future generations to emulate his example to serve the Cause and our fellow-beings.
Informed of his passing, the Universal House of Justice cabled:
GRIEVED NEWS PASSING SELFLESSwas given the title "Mother of Finland" by the beloved Guardian because of her devoted service in establishing the
Cause of Bahá'u'lláhin that country where her name will be eternally honoured. She will also be lovingly remembered for her dedication as a pioneer in laying the foundation of the Bahá'í Faith in ilabana and Cienfuegos, Cuba. Shoghi Effendi's secretary wrote on his behalf in a letter to Josephine Kruka on
May 3, 1956:"You must thank God that, in His mercy, He has enabled you to do so much in two different hemispheres; a rare privilege indeed!"
Page 494Born on September 3, 1892, in Wolverine, a small mining community in Michigan, Aminda Josephine was one of seven children born to immigrant parents.
Her mother came from Finland, her father from Sweden, in the latter part of the nineteenth century when so many Europeans flocked to America seeking a new world. Josephine caught the spirit of this search for a new way of life. Her father died when she was ten years old and Josephine was profoundly influenced by her mother's study of the Bible, her search for prophecy concerning the return of the Christ Spirit, and her service to humanity. Gustava Kruka did not speak English and Josephine became her mother's constant companion, reading the Finnish newspapers to her daily and absorbing the wisdom Gustava Kruka imparted.
Josephine went to France in 1918, serving as areturned to the United States at the end of World War I and attended Columbia University. Her education was interrupted by failing health.
After spending several years in a sanitarium, Josephine settled in Washington, D.C., during the mid-'twenties.
Here she met Selma Gustafson, a fellow Red Cross nurse, who introduced her to the Baha Teachings and became came her "spiritual mother".
Josephine worked with the early believers in Washington to develop one of the leading Bahá'í communities in the United States. Her life in Washington was devoted to the care of her mother and to the
Bahá'í community. Becauseof her frail health, Josephine and her mother spent many winters in Miami, Florida, where she also served the Faith.
Following the death of her mother in 1935, Josephine, fired with the zeal born of her discovery of Bahá'u'lláh as the fulfilment of biblical prophecy about the return of Christ, responded to the Guardian's call for pioneers to Latin America during the first
United States Seven Yearearly pioneer work in Cuba was shared with Jean Silver.' Together, these two established the Cause of God in Habana, teaching English to children and adults and bringing them the Message of Bahá'u'lláh.
During the winters of 1950 to 1956 Josephine continued to return to Cuba, consolidating the work in Habana and opening the community of Cienfuegos, with
Jean Silver. Josephinehad a great love for the Cuban people who will long remember her warm and generous nature.
Josephine's extensive correspondence with the Guardian between the years 1936 and 1957 reveals how frequently her untiring efforts brought him happiness and inspired his admiration for her. On November 23, 1941, Shoghi Effendi's secretary wrote on his behalf: "It is quite impossible for the pioneers and pioneer teachers to realize fully how great the services are which they are rendering the Faith of God, and their fellowmen, at this time. But future generations will know how to value their self-sacrifice, and the fact that, when the need was greatest, they did not fail their beloved Cause but gave up home and comforts to serve it unstintingly."
In response to a report about the progress of the work in Cuba, Shoghi Effendi wrote to her in his own hand on May 25, 1944: "I was delighted to receive your most welcome message.
I feel truly proud of your achievements. I am deeply grateful for your incessant and noble exertions.
I will continue to pray from the depths of my heart for the extension of your valued activities.
Persevere, nay redouble in your efforts, and rest assured the
1 See "In Memoriam", TheIN MEMORIAM 495 Beloved will richly bless your noble exertions." In addition to her facility with the Spanish language, Josephine spoke Finnish fluently. In July, 1938, at the beloved Guardian's request, she made her first trip to Finland. Martha Root had previously made two brief visits there and through her efforts a number of Esperantists and Theosophists had heard of the Faith. However, it was a young Finnish minister who became the first believer in Finland after quiet prayer and study with Josephine Kruka. In December, 1938, she returned again to Cuba. During her first visit to Finland, Josephine toured several larger cities.
She found the most receptivity in Viipuri, a city that is now part of Russia.
On her second visit tomarched into Poland thus interrupting her work in northern Europe.
During her second journey to Finland in May, 1939, Josephine met considerable resistance to the Bahá'í
Faith. The Foreign Ministryrefused to extend her visa and forbade teaching of the Faith. Finland at this time was experiencing political difficulties with Russia; war was imminent and Josephine was forced to return to the United States. She was able to arrange passage on a ship with many other returning American citizens.
"We were packed like cattle in the hold of the ship," she wrote to her sister.
A month later, Russia invaded Finland and the world was enveloped in another war.
During this time Josephine was arranging for the translation of Bahá'í literature into Finnish with the assistance of
Ida Hihanen, a Bahá'íFarlier, Josephine had found a Finnish newspaper printed in Duluth, Minnesota, which contained an account of the Bahá'í Faith with an elaboration of its principles. She had one thousand copies printed for distribution. This was the only Bahá'í literature in Finnish which she took to Finland to begin her pioneer work in 1938.
After World War II, JosephineShe continued to spend the summer months in Finland and winters in
Cuba through 1956. Butin 1957 she went to Finland to remain for six full years. The years following the Russo-Finnish war were difficult. The Finns were working night
See "In Memoriam", Theand day to repay the debt demanded by Russia. Teaching the Bahá'í Faith in Finland was slow and the bitterly cold winters were difficult for one whose health was frail and who traditionally spent the winter months in warmer climes. Yet Josephine persisted at her post. She had tenacity and an unfailing devotion to the Cause of I3ahA'u'116h and to the beloved Guardian who had asked her to pioneer in Finland, a service to which he said he attached "the greatest importance". He wrote to her on December 30, 1946: "Your past services to our beloved Faith have been crowned with great success, and I truly admire, and feel deeply grateful for, your splendid pioneer services. I will pray that, in the European continent, your high endeavours for the promotion of the Second Seven Year Plan2 will also be crowned with signal success. Persevere, be happy and rest assured."
Josephine used her own meagre funds in her teaching efforts. Describing conditions in Finland during her six year stay she wrote: "There was now much more tolerance. Communism had made inroads. Belief in God had weakened. Editors no longer rushed you to the door. You were not scoffed at nor considered queer.
No irritability was evinced even in official circles, but still no one invited a Bahá'í to speak at his club or group. The principles were generally accepted, but not the Station of Bahá'u'lláh.
Meetings were tried in different sections of the city. There were still some protestations, at times rather violent.
Fortunately, the Finnsare great readers and by now Bahá'u'lláh and the New Era, Gleanings from the Writings of Bahá'u'lláh, Bahá'í Prayers and several pamphlets were available in the Finnish language."
The Guardian's secretary wrote on his behalf onGuardian wishes me to assure you of his very deep appreciation of your outstanding services in Finland. Singlehanded, you have been able to establish a Spiritual Assembly there,3 which will stand to your eternal glory."
In 1962 the National SpiritualAssembly of Finland was formed with its seat in Helsinki.
Josephine had the joyous bounty to represent Finland at the first election of the Universal House of Justice in Haifa, Israel, in 1963. She attended the World Congress in London before 2 19461953. 2 Helsinki.
Page 496returning to the United States for the first time in six years.
For the next four years Josephine made her home with her niece, Rhea
Akemaun (Wendt), a Bahain Kokomo, Indiana. She continued to serve Bahá'u'lláh and while she was in Kokomo, a firm Local Spiritual Assembly was formed. In 1967, with failing health, Josephine chose to join her original teacher, Selma Gustafson, in Dayton, Ohio, where she passed away on January 7, 1971, leaving an unforgettable record of service to the Cause of Bahá'u'lláh.
All who knew Josephine Kruka loved her warmth, her generous and loving spirit. In her seventy-first year, reflecting on her services, she wrote to a friend: "I enjoyed the work both in Finland and Cuba � they were my happiest years !"
RHEA AKEMANN WENDT1882 � 1971 The death of Ij6jf Al2mad Iamdf Mulhi I3usayn on the eve of May 20, 1971, deprived the 'IrAqi Baha community of a staunch friend, a zealous teacher, a prolific writer and a doughty champion of the Faith.
Born in Basrib in 1882, in a Muslim family of the Sunni sect, Abmad tlamdi received his primary education at home, followed up by a secondary course under the clergy, particularly under his own father, who was the imAm (prayer leader) of a local mosque. Thence he went on to Mecca to complete his study of religious subjects and such others as history, philosophy and astronomy.
When his father died, a royal edict, under the seal of Sult6n 'Abdu'1-Ijamid himself, installed Abmad Uarndi as the im~m of one of the larger mosques of Ba~rih. He taught in the secondary school, lectured in private classes and contributed articles on various topics to the press. lie was elected as president of several social reform societies, wrote books on diverse subjects and was wont to read his poems at public gatherings.
Withal, he was a successful business man and his commercial operations were on an extensive scale.
fld]i A~madIjamdi MaIMFollowing the 1920 revolution in 'Iraq, Abmad Uamdi was appointed along with other 'Ir6qi notables to go to BaghdAd on a deputation to welcome King Feisal I, the popular King of 'Ir&q, whose installation as sovereign inaugurated a reign of independence and self-government for the land.
Abmad Hamdi's acquisition of learning, vast as it was, had left him unsatisfied.
He felt a void in his heart and so he undertook a journey to India, ostensibly to further his business interests but in reality to see if he could fill this gap by his association with Muslim scholars in that country and the spiritual knowledge he might imbibe from them.
Among his wide circle of friends in Ba~rih was a Mr. Ra'i~f 'Abdu'lhh Afl&r, the Director of Education, and they met regularly to discuss abstruse subjects.
Once during the course of such a visit, Mr. Altar asked about the Baha Faith. His ignorance of the subject started Abmad Hamdi on a search which led him to embrace the Faith.
lie secured a copy of the Kitáb-i-Iqdn with some difficulty, engaged the services of a Persian to translate it into Arabic for him orally, was stirred by its contents, pursued his search further till he met some Baha
Page 497further afield, association with whom finally convinced him of the truth of the
Cause.He joyfully announced this fact to his friend, Mr. Altar and to all and sundry. His kit and kin, his colleagues and friends took alarm when the news of his conversion spread and started a campaign of vilification and persecution of him. He had been a popular idol; their aim now was to destroy him.
No opposition, however, could daunt Al2mad Iarndi; no afflictions silence him; no adversity dampen his zeal.
He continued teaching the Faith until a community of some thirty Baha from various backgrounds came into being there.
These Bahá'ís wrote to the beloved Guardian and received loving replies encouraging them to carry on their teaching work and turn to their National Spiritual Assembly for guidance and help in forming a Local Spiritual Assembly.
After the Second WorldWar, Abmad Ijamdf moved to BaghdAd with his family and was elected to the
National Spiritual Assembly. Inthis new role he enriched the record of his services by lending fresh stimulus to the teaching work by his unstinted support of the funds, and by widening the sphere of teaching through his writings.
lie wrote many volumes, citing chapter and verse from Islamic sources to support the Bahá'í claim and challenged his former coreligionists to disprove or accept it. He literally distributed thousands of copies of his books throughout the Arab world and these stand today as a monument to his long and useful record of service and invite those who follow him in those fields to emulate his noble example.
ROBERTA K. CHRISTIANwas born March 19, 1913, in central New York state and at the time of her death had been a Bahá'í for about thirtyfive years. She married William Kenneth Christian and together they served the Faith, each complementing the other, but functioning independently in their fields of specific interest.
Kenneth was a college professor, lecturer and writer, and he served for five years as a member of the National Spiritual Assembly of the United States. Roberta was editor of U.S. Bahá'í News for three years. She is the author of A Bahá'í Child's A.B.C. and wrote the verses for A Bahá'í Child's Song Book, two popular and widely translated books which filled a vital need for children's literature in the Faith.
When the beloved Guardian issued the call for pioneers in the Ten Year Crusade in 1953, Kenneth and Roberta set sail in December for Southern Rhodesia and were named Knights of
Bahá'u'lláh by ShoghiEffendi. Frustrated in their efforts to secure employment and unable to teach the Faith openly in the circumstances that then obtained there, they received permission from the Guardian to settle in Greece where they assisted in forming the first Baha group of Athens. On September 1, 1956, the secretary ofShoghiEffendi wrote to Roberta on the Guardian's behalf expressing his pleasure at receiving a photograph of the group and extending a warm welcome to the first believer of Greece who, he prayed, would "become a spiritual guide to his people".
Shortly thereafter, Kennethand Roberta made their pilgrimage to the Holy Land and were showered with words of encouragement and appreciation by Shoghi
Fifendi.Soon they were again bound for another pioneer post, and were en route to Djakarta, Indonesia when Shoghi Effendi died in November, 1957. 'This was a crushing blow to them but they had received his assurance that their efforts in the World Crusade were pleasing to him.
Kenneth was always frail and he died suddenly on May 4, 1959, in Djakarta.
A moving account of his service to the Cause, written by Roberta, appeared in The Bahá'í World, vol. xiii, p. 907. Roberta never fully recovered from the emotional shock of her husband's passing in his forty-sixth year, but her work for the Faith continued unabated. She was not only a writer but a very capable secretary,
Page 498dressmaker and fashion consultant and made her living at various times in these fields. At the time of her death she was employed by the Geophysical Institute of the University of Alaska, situated at College, Alaska, ma project described as "pioneering a new field of education for Alaska's bush country".
Roberta first came to Alaska from California in January, 1967, to assist in completing the goals of the Nine Year Plan in that country. She was frequently invited to address Bahá'í conferences and summer schools on the subject of pioneering.
Subsequently she went back to California but returned to Alaska in February, 1971, to join her son and his wife who had recently settled in the Fairbanks area.
A tragic fire took her life on July 30, 1971.Now, at last, she has gone to rejoin Kenneth in the AbWt Kingdom.
JANET W. STOUT1899(?) 1971 Peter Simple had just finished reading aloud these words of 'Abdu'l-Bahá in explanation of Bahá'u'lláh's teaching about the oneness of the world of humanity: Some are asleep; they need to be awakened. Some are ailing; they need to be healed. Some are immature as children; they need to be trained. But all are recipientS of the bounty and bestowals of God.1 He lowered the book and looked at me with his gentle brown eyes. After what seemed an endless silence he spoke. Softly, in a voice at once solemn and dignified, he said, "I feel like I'm waking up for the first time in my life."
Thus began the Baha life of Peter Simple of Fort Yukon, Alaska, the second Athabascan Indian north of the Arctic Circle to become a Bahá'í and one of the true "treasures" promised by Bahá'u'lláh, ". men who will aid Thee..
Called "Pete" by those who knew and loved him, he was born just before the turn of the century near Fort McPherson in the Northwest Territories of Canada. Pete was left an orphan at an early age and was raised mainly by his grandparents. His grandfather told him that the day would come when the Indian people would fall into confusion, that many different religions would come, that the white man would say "do this" and "do that" and the Indians would not know what path to take; but then One would come Who would unite all. Pete clung to that belief.
Although he never went to school Pete learned the names of the letters of the alphabet.. When he was seventeen, hauling freight by do~ sled along the MacKenzie River, he experienced the thrill of discovery. Night after night he would lay in his bedroll looking at the letters TENT. Over and over he would say the letters, knowing they spelled something. Then one night he leaped from his bedroll and shouted for joy: "Tent! It spells tent !" He had no one to tell but his dogs.
In everything he did there was a special mark of quality, of excellence.
He was not just a good river man and pilot; he was one of the best. Nor was he just a competent trapper; again, he was one of the finest. It was his quest for excellence and his desire to know more that led him to approach me, a school teacher, and ask to help him learn to read better. Soon after hearing about the Bahá'í Faith he expressed the desire to learn more about it in order to qualify himself to translate the Teachings into Athabascan.
During his first year as a Baha, Pete 1 Bahá'í World Faith, p.246.
2 Epistle to the Son of the Wolf p.21.attended the Indian Council Fire in Arizona, U.S.A., representing the Bahá'ís of Alaska; he taught a course on The Bidden
Words of Bahá'u'lláh;he helped form the first Spiritual Assembly of Fort Yukon; and made a teaching trip to Beaver, Alaska, which enabled the believers there to form their first Assembly. Over the years he served in many ways the Faith he loved so well. We worked together in writing Bahá'í Teachings, a simplified outline of the Faith in pamphlet form which has been translated and distributed on four continents. Pete was frequently a delegate to the National Convention, served on the Teaching Committee and realized his hope of assisting with the translation of Bahá'í prayers into the Athabascan tongue.
His wit endeared him to everyone. A course he gave in 1962 at the Winter Workshop in Fairbanks, Alaska, followed a very scholarly presentation by another believer who had used many books and reference cards drawn from a large briefcase.
Pete opened his course with the words, "I'm not like the previous speaker who has to have a suitcase to carry his brains around."
He then pulled out a single sheet of notes and added, "I keep everything I know in my back pocket."
At a Baha Summer Institutein 1970, Pete and I agreed that I would read a prayer in Athabascan, and he in English. Always one to see the humour in a situation, Pete commented, "This is an amazing religion!
Where else can you turn a white man into an Indian, and an Indian into a white man ?"
On August 17, 1971, Pete Simple was struck by an automobile in Fairbanks, f&I1 unconscious and did not survive the night.
Pete was among the first to reflect a glimmer of that Divine illumination which 'Abdu'l-Bahá in Tablets of the Divine Plan said could enable the Indian people to be a source of illumination to the whole earth.' Through his life and service many of us, Indians and non-Indians alike, caught a first glimpse of the tremendous potential enshrined in that weighty prophecy of 'Abdu'l-Bahá. We are so much richer because of this" treasure" of Bahá'u'lláh.
The vision of what lies ahead, both in potential and challenge, is made more clear because of
Pete.In summarizing the meaning of one of the verses, from The Hidden Words of Bahá'u'lláh Ii, Pete used to say "God made us perfect, and that's how lie wants us back."
Pete has returned to Him now, and we are thankful for having met him along the way.
JOHN K KOLSTOElost another of that dwindling band who in their own lifetimes came into the physical presence of Bahá'u'lláh and feasted their eyes on that Blessed Countenance.
She was born in the fortress of 'Akka in 1887 and grew up in the Sacred Household under the shelter of the Greatest Holy Leaf, the daughter of Bahá'u'lláh.
The name Murassa' (one who is be1 1 Tablets of the Divine P/a,,, p. 10.
Page 500jewelled) was given her by Bahá'u'lláh from Whom she received two Tablets.
She was a member of a pious family who were privileged to render services to Bahá'u'lláh and His household, and was the granddaughter of tl6jf 'Abdu'r-Ratiim-i-Yazdi, one of the first bearers of the Sacred Standard, whose story is told in Memorials of the Thitliful.
In her later years, from a rich store of precious memories, Mura~a' was able to vividly recall for the friends treasured reminiscences of this early period of her long and fruitful life. She recalled, as a young child, being ushered into the presence of Bahá'u'lláh Who caressed her and then, holding her hand, led her to His own room and showed her a shelf where some sweets of two kinds had been placed. Bahá'u'lláh asked her which she preferred.
She chose the sweetened almonds with which Bahá'u'lláh filled her cupped hands to overflowing, smiling and touching her cheeks. When she related events of this kind she was flushed with a luminous tenderness.
Invariably she would say: "I remember this as if it were happening now.
I remember Him and His overwhelming majesty, awe and glory!
I remember it in detail."With her family, Murassa' moved to Alexandria, andria, Egypt where for a few months she was in charge of cleaning the private room of 'Abdu'l-Bahá by Whom she was given the name 'AkkAviyyih (one who belongs to 'Akka) and was asked by Him several times to sew some of His clothes. She was also asked by the Master to chant for Him prayers at dawn.
From the period of her life associated with the Ministry of 'Abdu'l-Bahá two favoured recollections are drawn. One day the Master asked the people in His presence if anyone had a piece of fabric suitable for a garment.
Upon hearing this question, Mura~a' slipped silently from the room, hired a carriage, hastened home and returned with a length of cloth which won the approval of 'Abdu'l-Bahá and from which, acting on His instructions, she fashioned a garment for Him. On another occasion Shoghi Effendi, who was then a young boy, asked her to accompany him in singing "0 my God, Thou art my soul and my life Overhearing their voices the Master called to them, "Well done! Well done!" and asked them to repeat the song. The bitterness the family suffered in their separation from 'Abdu'l-Bahá was eased by the balm of His loving assurance: "I always remember you...
I always think of you ... You are always with Me and you will never be forgotten."
The marriage of Mura~sa' Yazdi to 'Abdu'1-ValiliTh RawbAni' in 1921 reinforced her dedicated services, their home becoming a centre of attraction, hospitality and confirmations of the spirit.
Mrs. RawlpAni was the first woman to become a member of the Spiritual
Assembly of Alexandriaand dedicated her time to deepening the women in her locality, an activity in which she was strongly encouraged by the Guardian of the Baha Faith who in one of his communications written through his secretary expressed the hope that she would be "aided to render an outstanding service to the women".
In February, 1957, when in her seventieth year, Mrs. Rawigni arrived as a pioneer in Rabat, Morocco, with the approval of the beloved Guardian.
She actively participated in the formation of theof Rabat and of Sale, and despite her advanced age she regularly engaged in deepening the friends and teaching the children in these two localities.
She had a particular gift for teaching 1 See "In Memoriam", p. 539.
Page 501children and would often repeat the injunction of the Master that children must be educated with love, not coerced by force. Until her passing at the age of eighty-four she conducted a voluminous correspondence with Baha teachers and pioneers, never failing to respond to their letters by offering encouragement and comfort.
Mrs. Rawh6rni remained conscious to the last moment of her life, her thoughts fixed firmly on service to the Cause.
Her burial in the Bahá'í cemetery at Rabat was attended by a large number of believers and many others whose respect and admiration she had won, Also in attendance was a representative of the IrAnian Embassy in Rabat.
S. R. ROUHANI1893 � 1971 Laura Walsh, soon after the death of her husband in Michigan, sold or gave away all of the material possessions which could not be packed into tier car, and drove alone to Mexico where she had never been before, arriving in Puebla in April, 1958.
With determined resolution to dedicate the remaining years of her life to the Cause of Bahá'u'lláh, she immediately became a part of Baha activities in Mexico and especially devoted a large part of her time to the teaching of children, preparing for their classes study material which made use of her own drawings. She was a retired school teacher who had worked with retarded children. She seemed to understand the needs and ways of children, and was much loved by them.
In the last year of her life when her health began to fail, she moved to Guadalajara, Jalisco, for a few months, then to Tuxtia Gutierrez, Chiapas, for a brief period, always with the hope of regaining her strength and continuing with the teaching of children. She was in the process of moving again to Puebla when she lost consciousness while walking on a street in Mexico City. She passed from this world, apparently without regaining consciousness, in October, 1971. The
National Spiritual Assemblyconducted a beautiful last service and arranged for her burial in a ceme
Laura Walshtery in Mexico City, which will be marked by a befitting plaque.
Laura was in her seventy-eighth year at the time of her death. After more than thirteen years of complete dedication to her Beloved, in a foreign land, she further assisted His Cause by leaving to it all her earthly possessions. Her courage and devotion will never be forgotten by all who knew and loved her.
EDNA FORD1888 � 1971 The name "Mu'ayyad", meaning "confirmed", was given to Uabibu'11&h Khud&bakhsh by 'Abdu'l-Bahá. Ijabib, as he was generally known, was born in 1888 in KirmAnshAli, Persia. He received his elementary education in Kirm~n and continued his education at the American school in HamadAn. His father, KhudThakhsh, was an intoxicated lover of the Cause who, when his eldest son, Mur~d, was martyred, went to the man who had put an end to his son's life and kissed his hand.
Page 502In October, 1907, Ijabib came to the Jloiy Land where he spent a month imbibing wisdom from 'Abdu'l-Bahá.
Alihough he was planning to proceed to the United States for further study, at the suggestion of IJakim H&tin and with the approval of the Master, habib directed his steps to Beirut where he enrolled as a medical student at the American University of that city. During this period he had the bounty of serving Shoghi Effendi and sought spiritual knowledge from such outstanding scholars as Mirza. Ijaydar-'Ali and Mirza Abu'1-FaQ1.
He was engaged in the service of the Baha friends in corresponding with various communities, in extending hospitality to visitors and pilgrims and in receiving and despatching Tablets to their ultimate destination. During the summers he had the privilege of visiting 'Abdu'l-Bahá in the Holy Land and in catching glimpses of His infinite wisdom and knowledge. In one of
His Tablets 'Abdu'l-Bahá.has written, in effect re, ferring to that period of Dr. Mu'ayyad's life, that Ijabib's presence among the students of Beirut caused them to become like fresh blossoms adorned with the love of God; that with the utmost detachment and sanctity he arose to unite the hearts of the friends to such an extent that "the fragrances of Beirut" perfumed the Master's nostrils, He said.
When 'Abdu'l-Bahá departed for Europe and America, Dr. Mu'ayyad was intermediary for the despatch of the Master's Tablets and telegrams. He also had the honour of rendering personal services to Mfrz~Abu'1-Fagll and he participated in the activities of the Bahá'ís of Beirut.
Uabib graduated from the American University ofof that year he and 'Azizu'llAh BaMdur were requested by 'Abdu'1-Habit to visit a number of countries in Europe to counter the activities of Aminu'llAh Farid who had defected and was travelling in Europe in defiance of 'Abdu'l-Bahá seeking to undermine the Covenant.'
After completing this mission, Habib returned to the Holy Land. World War I had begun. For a period of time he operated a dispensary which was open to Bahá'ís and nonBahá'ís in the Druze village of Abti-SinLin, northeast of 'Akka, where the Master had settled the Baha temporarily.2 The modest 'See 'Abdu'l-Bahá, by H. M. Baha'i; George Ronald, Oxford; pp.407408.
2ibid p.411.labib Mu'ayyad room set aside for I abib's clinic also served as a school room for the classes taught by Badi' Bushrfi'L3 Although the world during this period was greatly convulsed and troubles raged about him, Dr. Mu'ayyad was often heard to say in later years that this time spent in nearness to 'Abdu'l-Bahá and the Greatest lloiy Leaf was among the sweetest, most precious and memorable segments of his life.
Dr. Mu'ayyad later returned to Haifa upon the instructions of 'Abdu'l-Bahá and soon after he was instructed to proceed to Persia.
During the last days of his stay in the lloiy Land the Master gave him daily lessons in devotion to the Cause, fortifying his spiritual powers, feeding his heart and soul with the living waters of illumination and guidance and directing him in his future endeavours and services to the Faith.
Upon his departure for Persia, 'Abdu'l-Bahá addressed a Tablet to tiabib's father stating, in effect, that he should thank God for such a "worthy son" and describing I abib as a "lamp enkindled with the love of God" and as one "engaged in the service of humanity".
The father would, the Master wrote, "infinitely rejoice in beholding his countenance and in inhaling the fragrances of his presence."
See "In Memoriam", p. 545.Upon returning to his native land in 1915, Ijabfb settled in Kirm~nshTh and, following the advice of 'Abdu'l-Bahá, he forged personal ties with the local government officials and with the local population of every class and creed.
Although engaged in his medical profession, he spent his time, as circumstances permitted, in spreading the Bahá'í Teachings among those he found responsive.
He was always firm in the face of difficulties and was a shield protecting the Baha friends against attacks by enemies of the Faith. He was a member of the Local Spiritual
Assembly of Kirm6nshAhfor nearly forty years and for a long period he served, with devotion and distinction, on the
National Spiritual Assembly.When he returned to Persia he married and had seven children most of whom are under the shadow of the Cause following in their father's footsteps and striving to emulate his noble example.
During his lifetime Dr. Mu'ayyad wrote and published two volumes of reminiscences which are replete with exhortations and admonitions based on the principles of the Covenant, and illuminating accounts of the history of the Cause. He also wrote several articles published in various Bahá'í periodicals. It may be that his bestknown work is the poem known as "Hold Thou My Hand, 0 'Abdu'l-Bahá!" This verse has been set to music and is much loved by the Bahá'ís of Persia who sing it frequently at their gatherings.
Informed of the passing of J3abib Mu'ayyad, the19351971 Magnanimity is necessary, heavenly exertion is called for. Should you display an effort, so that the fragrances of God be diffused amongst the Eskimos, its efrkct will be very great an~far-reaching...
'Abdu'l-Bahá, Tabletsof the Divine Plan Napoleon Bergamaschi, called "Nip" or "Bergie" by his friends, was part Eskimo. He was born in Nome, but lived in southeastern Alaska from the time he was twelve years of age. He was orphaned as a young child and attended the
Bureau of Indian AffairsSchools at Wrangell and Sitka. He adapted well to life in the southeast, married a girl from Metla-katla, settled in Ketchikan, and became part of the sophisticated life and cash economy there. Successfully acculturated, his Eskimo heritage seemed remote indeed.
In July, 1961, Napoleon became a Baha'i. He was a quiet, though vital, member of the Ketchikan community. Five years later he arose to plant the banner of the Faith of Bahá'u'lláh in the one remaining unopened territory assigned to Alaska in the Nine Year Plan, St. Lawrence Island � a lonely spot in the middle of the Bering Sea, closer to Siberia than to the Alaskan mainland, difficult to reach, offering oniy a subsistence living from hunting and fishing, blighted by severe weather and long, cruel winters. The only settlements on the island are Eskimo villages, Savoonga and Gambell, with a language, culture and customs different from other Eskimo communities.
Napoleon had never been a part of primitive life nor had he followed the old ways of the Eskimo people, but with his three children aged ten, eight and four, he settled in Savoonga where he found he had a half-brother who extended hospitality.
Because there was no other housing available � a common problem in northern communities � the families lived in crowded conditions in a small, two-room cabin for nearly a year during which time Napoleon became a worthy boatman, learned to speak the language and won the love and respect of the island people who, in turn, won his heart.
Lack of accommodation caused Napoleon and his family to leave their post until arrangements could be made to house them. A prefabricated house was designed in Juneau, financed from Kodiak, organized from Anchorage, and constructed in Savoonga by Napoleon from materials gathered in Seattle and shipped on the boat that makes one visit to the island annually. En route to Savoonga Napoleon learned that Keith Koontz who had expressed an interest in the Cause during
Page 504enthusiastic response as he threw his hat in the air; the first fruit of his pioneering in Savoonga had been garnered.
After two years a group of dedicated Baha existed in Savoonga and Napoleon faced the difficult decision of having to return to the mainland where his eldest child could enter high school. The family then pioneered to Wrangell where Napoleon assisted to form the first Spiritual Assembly at RiQv6n, 1971.
On November 7, 1971, while driving down an icy street to meet a friend who had called for assistance, a sudden crash quickly crushed out his life.
Napoleon Bonaparte was turned back by the icy blasts of a Russian winter. Napoleon HI contemptuously cast aside the Tablet addressed to him by Bahá'u'lláh and sank from glory into oblivion.
Napoleon Bergamaschi restores honour to the name he bears as he rises from obscurity.
He recognized his Lord, joyously received His Word, and planted His banner in the frozen heart of the Bering Sea.
Jow'~ E. KOLSTOE1909�971 Born on March 4, 1909, in a rural area of upper New
York State, Elton Smithspent his boyhood on his family's farm where his love of nature � the soil, animals, trees and birds � and warm family ties left a lasting impression. Farm life was pleasant in spite of much hard work, and he credited his gentle mother with giving him the encouragement to go to college where he hoped to learn things that would enable him to help people.
After graduation from Cornell he worked for theMeanwhile he maintained his earlier goal of wanting to help people. It was while he was working for a canning cooperative in 1948 that he learned about Bahá'u'lláh. He readily accepted His Teachings and was soon conducting classes for children attended, among others, by his sons, Peter and Paul.
He also served on anEarly in 1953, with the hope of being able to pioneer in India, he applied for a position with the
State Department (InstituteBut he qualified for a position open in Colombia, South America, and was happy to go there with his family to assist the country people with the development of an irrigation system and, at the same time, serve the Faith.
While living in Guamo, Tolimo, Colombia, a third son, Stephen, was born to the Smiths. Bahá'í example was the best means of teaching under the restrictions surrounding the activities of the friends in that period � permission for meetings was required and then only a few could meet � and Mr. Smith's coworkers appreciated his wisdom, helpfulness and patience. Despite insistent efforts to require Christian baptism, Stephen was exempted.
In 1955, Mr. Smith became Chief Agriculturist of the American foreign aid mission in Bolivia, where Baha teaching trips took him to all parts of the country.
One of the greatest joys of his life in the service of Bahá'u'lláh was helping to give His Teachings to the first two Bolivian
Indian believers, Andrds JachakolloSmith family to Ankara, Turkey, where his work continued to involve him with country people and where he contributed to the work of the Cause despite the circumstances obtaining there which restrict the Bahá'ís in their teaching activities.
A four-year rotation assignment in Washington, D.C., saw Mr. Smith active in the Spiritual Assembly of Montgomery County, Maryland, where he again taught a youth class.
He also served on theFinally, there was Kenya where Elton again served the people � both professionally and spiritually � for six and a half years until failing health forced him to return to the United States.
His humility and understanding of African people endeared him to their hearts. He was a member of the National Spiritual Assembly of the Baha of Kenya for five years during which time he came to know and love many of the believers throughout the country. Teaching trips and conferences took him not only to the cities but also to small villages and remote rural communities.
At his passing to the9, 1971, messages from Kenya included the following: "We shall never forget his loving attitude toward us. All Bahá'ís in Kenya, particularly the Africans, really love Elton because he was working hard to lay the foundation of the Bahá'í administration in Kenya. We are sure he is at the right place in the spiritual world, and now he is with us in spirit."
Another message read: To us he was like ou father, and his services to the Cause in Kenya will never be forgotten. We are sure he is in the presence of Bahá'u'lláh, the Báb, 'Abdu'l-Bahá, Shoghi Effendi, and all the dear and spiritual souls who left this world."
From Uganda, the Handof the Cause Enoch Olinga and his wife, Elizabeth, wrote: "Our hearts are consoled and our spirits cheered by the knowledge that dear Elton is not dead.
He is living and radiant with the lights of spirituality and oneness, and in our hearts he lives forever.
Elton was dearly loved in East Africa they still remember him and men-lion his name with respect and admiration."
In its letter dated December 27, 1971, the Universal House of Justice stated: "His record of devoted service. will always be remembered."
MEREDITH SMITH1907 � 1 971 The mention of Mrs. Esmie Burton's name inevitably brings a smile and cheerfulness of heart to those who knew her, as thought brings to memory the many fine qualities of one whose exemplary life was characterized by an undying love for Bahá'u'lláh.
Mrs. Burton was born, surnamed Forrest, in the parish of St. Ann, Jamaica, in 1907. She was a wellknown primary school teacher. respected by all and dearly loved by her family. Eventually she had to give up the school room due to ill health.
She accepted the Bahá'í Faith in 1951 in the parish of Portland, birthplace of that beloved soul, Dr. Malcolm King,' who first brought the Faith to Jamaica. She served on the Spiritual Assemblies of Port Antonio and Kingston and was elected to the
National Spiritual Assemblya See "In Memoriam", The Bahá'í World, vol. xiv, p.316.
Page 506for a number of years until her death. At one time she was national treasurer.
Fervency, zeal, and radiant acquiescence to the problems of life were some of the many beautiful qualities she possessed. Her faith was unshakable and praise of Bahá'u'lláh was often on her lips. Dedication and dynamic hope radiated from her, often communicated by an emphatic gesticulation of head and arm that spoke of spiritual youthfulness and alertness which belied her years. In her dying moments she comforted her stricken family with the joyful assurance that she was being released to a fuller life. Her final words were Words of Bahá'u'lláh.
At her Baha funeral service on December 19, 1971, a Christian minister who knew Mrs. Burton and her family well, movingly eulogized Mrs. Burton as a Bahá'í extolling her outstanding character, exemplary life and devoted service to the Cause of Bahá'u'lláh. She will long be remembered for her glorious spirit, her wholehearted devotion to Bahá'u'lláh and His Faith which she loved so much, and for her fervency and constancy to the hour of her death.
ELLA C. QUANT2 � 1971 On November 15, 1971, nineteen Bahá'ís gathered at her graveside to lay to rest the human temple that had borne the soul of Ella C. Quant.
Ella's association with the Cause of Bahá'u'lláh began in the spring of 1903, and by the autumn of that year she had received the first of the three Tablets addressed to her by 'Abdu'l-Bahá.
The first, dated August 1,1903, was delivered through Mrs. Isabella D. Brittingham and read, in part: He is God. I ask God to make thee firm in His religion, to confirm thee through the Breath of the Ho ly Spirit, so that thou inayest speak Jorth the teachings of God and guide the people into the Kingdom.
Verily, the bounty of God upon thee is great, great!
If thou rernainest firm in the path of the love of the Lord, thou shalt behold the doors of success and progress open before thy face from all sides.
Another Tablet, translated in November, 1909, contained praise, advice and encouragement to teach the Cause of God, and exhorted her to give thanks to her teacher, Mrs. Brit-tingham.
A third Tablet, translated on July 20, 1919, stated: As thou wert endowed with the power of insight, thou hast in this manner discovered the truth.
Whoever is firm in theis today endowed with a seeing eye and a responsive ear and daily advances in the Divine Realm until he becomes a heavenly angel.
Additional messages for Ella Quant were contained in the Tablets of 'Abdu'l-Bahá addressed to other early believers.
These messages from her beloved Master, and the meeting with 'Abdu'l-Bahá in New York in 1912,' were Ella's inspiration.
Later correspondence with the Guardian, extending from 1925 to the year of his passing, 1957, sustained her in her tireless effortsfortheFaith.
Herservicecovered aperiod of nearly sixty-eight years, years that were to fulfil the prophetic dream that ~1Ia would see the Bahá'í Faith as vast as the seas covering the earth.
In all this she had a part. She was one of that excited group of American friends who gathered at the pier to welcome 'Abdu'l-Bahá on his arrival in New York in 1912; there were the years of association with those outstanding early Western believers who carried the Faith across the North American continent and laid the foundation of the administrative order; she witnessed the rise and completion of the Mother Temple of the West; she served devotedly throughout the ministry of Shoghi Effendi and lived to rejoice with the Bahá'í world at the first and second elections of the Universal House of Justice. All who met her carried away a glimpse of the spirit of 'Abdu'l-Bahá and a fuller understanding of the Covenant.
When she was in her eighties, Ella undertook what was described in the January, 1964, issue of Canadian Bahá'í News, as her first international teaching trip, visiting a number of small, struggling communities in western Ontario. Reporting on her journey to the Canadian
National Teaching Committeeshe stated: .1 feel I must assure you, as I have been assured, of the many wonderfully dedicated Bahá'ís it has been my privilege to meet. I am not a trained speaker, neither do I think of myself as a Bahá'í teacher, the distinguishing feature of my life being the five days spent 'In the Presence of 'Abdu'l-Bahá in
1 See "In the Presenceof 'Abdu'l-Bahá", by Ella C. Quant, The Bahá'í World, vol. xn pp.917 � 921.
Page 507arrival in 1912, and the ensuing story of that experience under that title which our beloved Guardian, Shoghi Effendi, placed in permanent form in The Bahá'í Work4 vol. xii." Then saying that she wished to add some personal thoughts to her report, she continued: "I believe the birth of the first Universal
House of Justice (1963)has propelled the Baha world into a new era, in which we can no longer fail to recognize the great responsibility placed upon the Local Spiritual Assemblies. We must indeed, I feel, work towards a unity of understanding effort, no longer seeing ourselves as nine individuals (when in session) and working more and more fully towards a oneness of decision, becoming truly as a strong pillar supporting this marvel-bus institution of the Faith of Bahá'u'lláh, the Universal House of Justice. With every blessing to you all, in the Greatest Name, your sister, Ella C. Quant."
It was in memory of that spirit that a year after the interment of the human temple that bore the soul of the Maidservant of God sixteen friends gathered again to place on her gravesite a rose-tinted granite headstone, inscribed, "Dearly Loved Baha � EIIa C. Quant".
FRED H. REISMartha Ross Dean, daughter of Mr. and Mrs. George Rhoades Dean, was born on July 18, 1951, in Chicago, Illinois. The fifth of seven children, she spent most of her childhood and early youth in the town of Edwardsville, Illinois.
Martha, known to her friends as "Marty", was raised in a warm and loving household by deeply religious Christian parents whose example inspired in their children an abiding reverence for God and love for His creation.
Marty's childhood and adolescence were characterized by a sunny disposition, a keen sense of humour and an ability to win friends easily. She had a lovely singing voice and participated in church and school choirs. As a young child she often expressed the desire to be a missionary when she grew up.
Marty learned of Bahá'u'lláh while she was in high school. She studied the Faith for more than a year, attended informal discussion meetings, study classes and Bahá'í conferences. On August 28, 1967, she declared her belief in Bahá'u'lláh as the Manifestation of God for this age. She was then sixteen years old. Marty saw her acceptance of the Baha Faith as the turning point in her life. In service to Bahá'u'lláh and His Cause, she found her raison d'~tre, the focal point to which all her life plans and goals must needs refer.
After graduating from high school in 1969, Marty was undecided as to what course to take. She worked during the summer following graduation at the Green Acre Bahá'í Summer School, Eliot, Maine, and then went to Little Rock, Arkansas, where she worked first in a Catholic orphanage and later in the Arkansas Medical Centre as a nurse's aide.
ThroUghout this period she experienced the dilemma confronting so many Bahá'í youth, an indecision as to how best to serve the Faith. More than anything else, she wanted to pioneer abroad, and yet she understood the need to prepare
Page 508herself through further education to better serve the Cause she so loved.
After much prayer and consultation, the answer came. She was offered the opportunity to join her sister who was pioneering for the Faith in Rhodesia.
In October, 1970, Marty left the United States for her adopted goal. She stopped in London to visit the grave of the beloved Guardian, and was granted permission to visit Haifa to imbibe the fragrances of the Shrines. In Bulawayo, Rhodesia, Marty quickly became a dearly loved and highly valued member of the Baha community.
She enrolled in the Bulawayo School of Nursing and was well liked by classmates and patients alike. She participated in a wide range of Baha activities and strove to fulfil her personal goal of com~ pleting her training as a nurse so that she would be qualified to serve in African hospitals far from the large cities of Rhodesia. Although she was happy in Rhodesia and loved the Bahá'ís and the activities of the Faith there she often expressed a sense of frustration that her hospital duties limited the amount of time she could devote to proclaiming the healing message of Bahá'u'lláh.
Her constant prayer was that she might be used as a more effective instrument in the Cause of God.
Marty's life ended in tragic circumstances on December 24, 1971.
She died of strangulation at the hands of an intruder who entered the sleeping compartment of the train that was carrying her to Bulawayo after she had paid a visit to Bahá'í friends in Wankie, Rhodesia, some 200 miles northwest.
Her motiveless killing was the act of a deranged assailant who was subsequently apprehended, tried, convicted and sentenced by the Rhodesian courts.
The grief occasioned by the sudden loss of any loved one is always terrible; how much more so when the beloved is taken when in possession of health, beauty, vibrancy and youth. Her untimely death was a numbing shock to her family, friends and the Bahá'í community who took solace in the knowledge that while still at the threshold of life Marty had recognized her Lord and with joy and courage arisen to do His bidding. Bahá'u'lláh has written: They that have forsaken their country for the purpose of teaching Our Cause � these shall the Faithful Spirit strengthen through its power. By My life! No act, however great, can compare with it, except such deeds as have been ordained by God, the All-Powerful, the Most Mighty. Such a service is indeed the prince of all goodly deeds, and the ornament of every goodly act.
MAR00 DEAN1920 � 1971 Sidney I. Dean earned his doctorate in psychology from the University of Portland, Oregon, in 1956.
In 1960, he and his wife, Isabelle, settled in Honolulu, Hawaii where Dr. Dean secured a position as a clinical psychologist with the Department of Health. As he placed his books on a shelf a Baha leaflet fluttered to the floor. He picked it up, saying: "I have carried this about for fifteen years. If I ever become interested in religion, I'll look into the Bahá'í Faith!"
His investigation of the Baha Cause corn-rnenced in 1962 and both he and his wife accepted it with scarcely a moment's hesitation.
From the start, Dr. Dean desired to pioneer for the Faith, and in 1963, after
Page 509attending the World Congress in London, the Deans left for a pioneer post in Hong Kong. They remained there for fourteen months after which time, in response to a need described to them by the Hand of the Cause Ra]~matu'1J6h MuhAjir, they settled in Panchgani, India, where Dr. Dean served as the principal of the New Era School.
They stayed there for a period of two years.The Deans then spent a few months in the Philippines as travelling teachers.
While there, they were asked to go to Taiwan to help form the National
Spiritual Assembly. Theyremained in Taiwan for one year and then returned to Hawaii for reasons of health and to consolidate their financial circumstances.
In 1968, Dr. Dean secured a position with the Department of Health in Hilo, Hawaii, and stayed there until the end of June, 1970.
Their desire to pioneer was always foremost in their minds, and Dr. Dean, especially, was intent on going to Africa.
After stops in Guam and the Philippines, the Deans visited Malaysia where they stayed long enough to publish Dr. Dean's book Bahá'í Talks for All Occasions. They were then called to Singapore to assist with the organization of the Oceanic Conference of the South China Seas held from January 1 to 3, 1971. On April 21, 1971, they shipped their belongings to Mombasa, Kenya, and set out for Africa via Burma, Nepal, India and Ir6n. It was while they were in Tihr~n that a cable from Haifa reached them granting their request to visit the Holy Land on pilgrimage. After leaving Haifa, they stopped in Addis Ababa, where Dr. Dean was kept busy with public meetings, and then visited Nairobi, where he was interviewed on television.
After lengthy negotiations with the Zambian government, Dr. Dean was invited to fill a position as head of psychological services for the Ministry of Education in Lusaka.
However, in order to be engaged it was necessary for him to leave the country temporarily. Therefore, he and his wife travelled to the United States to visit family and friends while awaiting receipt of travel documents and visas which arrived after a lapse of three months.
Their departure was fixed for December 26, 1971; but on December 25, while addressing a Bahá'í fireside meeting, Dr. Dean was striken with a heart attack and passed away at 1.30 am. on the following day.
Wherever he travelled, Dr. Dean sought every means possible to proclaim the Teachings of Bahá'u'lláh.
Tie had a persevering nature and an indefatigable desire to ensure that everyone he met learned about the Baha Faith.
On December 27, 1971, the Universal House of Justice cabled:
GRIEVED LEARN PASSINGAbu'I-Q~sim Shayd&n-Shidf was born in Yazd, IrAn, in 1882. His father, Mirza 'Abbas, was
Page 510held in great esteem by the people in his locality because of his learning and piety.
His son, likewise, became well known and respected in Yazd because of his devotion to the ImAms of the Muslim Faith, his eulogy of those holy souls and also his spirituality, which trait was discernible in his character from a very early age. As a result of contact and discussions with Bahá'í teachers like IJAji Muhammad TAhir M6imfri and 1huJ1 V~iiz Qazvfnf, he accepted the
Bahá'í Faith.Aflame with zeal, he determined to devote the rest of his life to service to God's Cause and under the guidance of the National Spiritual Assembly of the Bahá'ís of Iran he immediately set out on teaching trips which took him throughout Yazd and KirmAn and Mashhad and
ShfrAz and RafsinjAn.He endured much hostility and persecution by the enemies of the Faith, culminating in a violent assault on his person in a bath one day where, at the instigation of a Muslim priest, one ~usayn by name, he sustained broken ribs and bones and damage to his eyes, which eventually blinded him.
The Guardian referred to his services in various epistles and in one of them advised him to teach in the Rafsinj~n area.
Here and in and aroundspent kidli Abu'l-Qdsirn 3ftayddn-Shidi the balance of his days teaching the Faith to the people until he passed away in 1972 at the age of ninety.
CARL A. HANNENCarl Anthony Hannen was the son of Pauline A. Knobloch Hannen' and Joseph II. Hannen2 of Washington, D.C. He was born in that city on May 4, 1895. His parents were dedicated Baha who had been told about the Faith by Mirza Abu'1-Facjl in 1902. Carl and his brother Paul were reared as Baha from that early date.
In 1908, Carl's parents made a pilgrimage to 'Akka.
While there, they asked 'Abdu'l-Bahá whether Carl could be sent to Germany where his aunt, Miss Alma Knobloch,3 was teaching the
Baha Faith. Permissionwas granted and in 1909 Carl was sent to Stuttgart, Germany, for two years of schooling.
Mr. and Mrs. Hannen received many Tablets from 'Abdu'l-Bahá in which Carl and Paul were remembered with love and prayers. 'Abdu'l-Bahá gave Carl the name
(Eloquent). Both Carl'sgrandmothers embraced the Cause, in the early 1900's. Carl and other members of the family met 'Abdu'l-Bahá in Washington, D.C., and in Pittsburgh, Pennsylvania, in 1912.
In 1918 Carl married MineolaBarnitz, also an early Baha'i, in Washington, D.C. In a Tablet dated February 18, 1916, sent to the
'See "In Memoriam", Theof the West, vol. x, p. 345. See "In Memoriam", Tue Bahá'í World, vol. ix, p. 641.
Page 511young couple at the time of their engagement, 'Abdu'l-Bahá described them as two heavenly doves who desired to alight on one branch of the rose bush to warble in unison melodies in praise of God, and He supplicated that their union would endure throughout eternity.
For nine years Carl served at the House of Worship in Wilmette assisting Edward Struven in overseeing the construction of the Temple. "This was, I believe, the happiest period of our lives," wrote Mineola Hannen. "Being near the Temple, living on the grounds, helping with guiding the many visitors to the structure, seeing the finishing touches of outer ornamentation and steps go into place was wonderful. Our home was open to Bahá'í visitors, and for any Bahá'í occasion."
Barbara Griffen, one of Carl's daughters, recorded her recollection of her father's great happiness in deepening the knowledge of the believers: "This was Dad's life. He was always so proud when those to whom he bad spoken and helped with understanding the Teachings would then become active pioneers hi other communities."
Carl served on the Maintenance Committee of the House of Worship while he lived in Glenview. The Hannens helped strengthen this community and after several years, at the time of Carl's retirement, they moved to a warmer climate where, in Orlando, Florida, they served to build a strong local and state community. Wherever they were they served on Local Spiritual
Assemblies.Carl Hannen's entire life was characterized by boundless love and devoted service which he lavished upon all. No piece of work was too small or too big; it was attacked with selfless consideration and accomplished with complete dedication. His many friends deemed it a bounty to know him and were inspired to emulate him. We loved him very much.
Informed of his passing on February 4, 1972, the1884 � 1 972 On May 27, 1972, Anna Koestlin, one of the earliest followers of Bahá'u'lláh in Germany, ascended to the Abh~ Kingdom in her eighty-eighth year.
Anna was born in 1884 in Stuttgart. In 1907 she heard of the advent of Bahá'u'lláh from her school friend, Annemarie Schweizer,1 who had received the Message from Dr. Edwin Fisher,2 an American dentist in Stuttgart, who was one of the first Bahá'í pioneers in Germany. Together the friends searched for the truth and soon they recognized the universal importance of the glad tidings of Bahá'u'lláh and became Bahá'ís in their hearts.
Anna Koestlin's parents owned a shop at Esslingen where they sold sewing machines. Anna brought the message to Esslingen, spoke of it to friends and relatives, customers and neighbours, and soon a circle of many young people regularly gathered in Koestlin's home to hear more of the New Day of
God. Annaknew that the children of today are the adults of tomorrow and therefore she taught not only adults, but children too. Every Sunday morning a crowd of children came to "Aunt Anna's" to hear about the Master, 'Abdu'l-Bahá, and the significance of His Father's teachings for the whole of mankind.
In 1911, Anna was invited to visit 'Abdu'l-Bahá in Paris, and once more in February, 1913. Who is able to describe her joy when 'Abdu'l-Bahá accepted her invitation to visit Esslingen!
In honour of His visit on April 4, 1913, "Aunt Anna" arranged a children's celebration and reception.1 This event wasreally the summit of her long life of service to the Cause. In her diary we read: "0 Esslingen, you happy town! Do you know why the hearts are throbbing with happiness and joy?
No, you do not know! Otherwise you would hurry to receive in deepest humility this Lord Who is honouring you today with His holy visit; you would adorn yourself for the wedding and offer Him praise and gratitude for the high favour of His Holy Presence � 'Abdu'l-Bahá 'Abbas, Centre of the Covenant of God, will stay today within your walls!"
After this introduction she tells of her happy 'children, how they welcomed the Master and offered Him flowers. She quotes the speech of 'Abdu'l-Bahá, describes the taking of a photograph and the Master's departure from Ess-lingen: "The Master sent, for me, and in a hurry I made my way through the happy crowd of children, and then I was standing at the car with my beloved Lord words in Persian language reached my ears like heavenly music.
0 how happy I was, how indescribably happy!"An account of that gathering, written by Miss Alma S. Knobloch,2 appeared in Star of tire West, vol. iv, p. 155: "We have had some wonderful meetings; the one in Esslingen surpassed them all About fifty children and eighty adults were present. the children had been assembled holding flowers in their hands, forming two lines for 'Abdu'l-Bahá to pass through He looked so pleased and delighted to see the dear children."
The Master distributed sweets to the children and said of them, These children are of the Kingdom, they are illumined with the Light of God. 1 love them very much. They are mine.
I hope they will receive Divine education, that they may receive heavenly training; become fragrant plants in the Garden of Abhd.
They are very dear to me.May God guide and protect them, make of them useful men and women for the advancement of the Kingdom on earth.
When 'Abdu'l-Bahá departed the children surrounded His car, each handing Him their fragrant token.
"I cannot describe it, so wonderfully sweet another eyewitness reported. "The children waving their dear little hands, and 'Abdu'l-Bahá in the auto, covered with flowers, waving His blessed hands to them. 'Abdu'l-Bahá said that this event would go down in history."
Addressing an audience the following day, 'Abdu'l-Bahá was recorded as saying: That was a spiritual meeting, a heavenly meeting; the Light of the Kingdom was shining upon it; the confirmation of the Spirit surrounded that meeting. (Star of the West, vol. iv, p. 162)
Until 1930, "Aunt Anna"held her Sunday classes with the children; she called her classes "the little Rose Garden".
After the difficult years of the first World War, when the Esslingen friends sometimes walked to Stuttgart to joiff the Baha friends, 2
See "In Memoriam", Thethe Esslingen group began anew. Nine young friends formed the "Bahá'í Working Associa-don" of Esslingen, a forerunner of the Local Spiritual Assembly. This group did pioneer work and published the first German Bahá'í magazine
Soniw c/er Walirheitall the Baha of Germany were invited to attend a Baha Congress in Esslingen. Always Anna Koestlin was busy, not always initiating, but guiding, arranging and sometimes wisely and lovingly cautioning restraint when young Baha waxed too eager in enthusiasm.
All the friends in Esslingen were active but the Koestlin shop was the centre and focus to which many turned for advice and assistance.
In this period Anna served on the National Spiritual Assembly of Germany and Austria as it was known in the years 1923 � 1959. In 1959 the National Spiritual Assembly of Austria was established as a separate entity.
A new upsurge of activity resulted from the purchase by the Esslingen believers of a garden property on which they constructed a Bahá'í Centre,' mostly through their own labour and in the face of enormous obstacles. On its completion in 1931, the Esslingen Baha invited a group of young friends there to study the Writings of Bahá'u'lláh and deepen their knowledge of the Faith; thus the first
German Bahá'í Summer Schoolcame into being, which spread many blessings over Germany and the surrounding districts.
Throughout the period of construction, as the Bahá'í volunteers toiled to dig the foundations, mix the concrete, and lay the bricks and tiles, Anna would visit the site almost daily bringing both material food and spiritual nourishment to the workers.
Although many bombs fell in the surrounding area during World War II, the building and garden remained unharmed.
After the war when the Bahá'ís were able to resume their work, once more Anna Koestlin's shop was the heart of the activity of the Ess-lingen community.
In her humility she sought to remain in the background but she was the "mother" of the Esslingen group until the last years of her life, and she did everything she could to encourage full participation by younger members of the community. She was a model of a true Baha and to the end of her life continued to attend the Nineteen Day Feasts and to hold weekly fireside meetings, despite failing The Rahd'i World, vol. iv, p. 67.
health during her last year. She missed only one Feast, shortly before her death.
In addition, Anna conducted an extensive correspondence with Bahá'ís and other friends around the world.
She spent her last years in a home for the aged where she won many friends because of her friendly nature and joyful spirit.
She helped in the kitchen with the dishes, and in the sewing room with the mending. She cared for the sick and if there were disputes or conflicts she was often able to reconcile the differences and establish harmony.
Later, in the hospital, although she suffered severe pain, she continued to be friendly and patient.
One day, before leaving this world, she told the nurse: "Sister, it is beautifulto die!"
Informed of her passing, the Universal House of Justice cabled:
GRIEVED PASSING ANNA KOESTLIN193 1 � 1972 Buzurgrnihr Himmati, known to his many friends as "Bozorg" (Great), was born in Inin on August 5,1931. His early childhood was spent in Kirm6n, in the south central part of the country. During these years his grandfather had a profound influence upon his development.
Often he would speak to the boy about medical subjects and he instilled a thirst for knowledge and a desire to serve humanity. The grandfather laid a strong foundation of faith in Buzurgmihr, and consolidated it with love.
"The Word of God must be your standard in whatever you undertake and your study must be a preparation for service to the Cause of God," he told the child, who was guided by this advice throughout his life.
I first met Buzurgmihr approximately fifteen years ago when he was a young medical student in Bonn where lie had pioneered from Ttibingen to help form the Local Spiritual Assembly, thus combining his studies with service to the Bahá'í Faith. lie had a stately bearing, a handsome and expressive face dominated by warni and penetrating eyes, and an affectionate nature.
Page 514I carried away a lasting impression of the beauty of his spirit and the sincerity of his desire to serve
Bahá'u'lláh.Eventually he completed his studies and became well known in his field of specialization but he remained modest, humble and tireless in his efforts for the Faith. Despite his academic and professional achievements he retained a childlike simplicity and purity of spirit; it was as though each time I encountered him in subsequent years I were again meeting the youthful student I had known in Bonn. He was a popular and effective speaker and much loved by the Baha youth. "Glory does not consist in acquiring material position and possessions," he would counsel them.
"The purpose of this earthly life is to develop spiritual perfections."
On one occasion he declined an opportunity to lecture at a university in order to address a Bahá'í meeting.
When the chairman of the Baha gathering thanked him he replied that opportunities to serve the Cause of God are precious and should not be abandoned for lesser pursuits.
Although already stricken with the fatal illness that claimed his life, Buzurgmihr made the pilgrimage to the Holy Land with his devoted wife. Only she knew of his discomfort and his nightlong struggle against pain; he was a cheerful and radiant pilgrim.
When I last saw him he was in hospital. He spoke constantly about the progress of the Cause in Europe. On June 30, 1972, with 374 Bahd'u'I-AbIui on his lips, he ascended to the immortal realm.
In this perishable world he lived only forty-one springs. He left for a world of everlasting spring where there is no sorrow or pain.
The Universal House of Justice cabled:(Adapted from an English translation of an article by the Hand of the Cause Abu'1-QAsim Faizi published in Bahá'í News of Germany, Bahd'iNachrichten, August 1, 1972.)
PARViZ ~ADIQi1947 (?) � 1972 In a message addressed "To the Baha of the World" and dated September 19, 1972, the
Universal House of Justicesaid: "With feelings of deep sorrow we relate to the Bahá'í world the distressing circumstances surrounding the murder of three Iranian Bahá'í students, pioneers to the Philippine Islands.
"Parviz S~idiqi, Fadunarzwere among a number of Iranian Bahá'í youth who answered the call for pioneers. With eleven others they registered at the Universities in Mindanao with the intention of completing their studies and proclaiming the Faith of Bahá'u'lláh. These three had conceived
Page 515the plan of making teaching trips to a rural area inhabited by Muslims. When on July 31, the authorities of
Mindanao State Universitywere notified that they had left the campus the previous day and had not yet returned, search parties were immediately formed and the assistance of the police and local authorities obtained.
After enquiries and search, led entirely by President Tamano of Mindanao State University, the bodies of the three young men were found in a shallow grave. They had been shot, grievously mutilated and two had been decapitated. The bodies were removed and given Bahá'í burial in a beautiful plot donated for the purpose.
"Immediately upon receipt of the tragic news, Vicente
Samaniego, Counsellorin Northeast Asia, in close cooperation with the National Spiritual Assembly of the Philippines, acted vigorously on behalf of the Bahá'ís and was given the utmost cooperation and sympathy by the authorities, police, military and civil.
A convocation was called, attended by more than 900 students, faculty members and University officials. Prayers were said in English, Arabic and Persian. The President of the University gave a talk in which he said that the murdered Iranian students are not ordinary students, for with them is the
Message of Bahá'u'lláhThe Council of the Student Body asked that their new Social Hall be renamed
Iranian Student MemorialHall. Three thousand people marched in the funeral procession and six hundred went to the burial site to attend the interment.
"A dignified burial was conducted by the Baha in the presence of University authorities and friends.
"The relatives and friends of these three young men, who gave their lives in the service of the Blessed Beauty, are assured of the loving sympathy and prayers of their fellow believers. The sacrifice made by these youth adds a crown of glory to the wonderful services now being performed by Baha youth throughout the world. Bahá'u'lláh Himself testifies: They that hath forsaken their country in the path of God and subsequently ascended unto His presence, such souls shall be blessed by the Concourse on High and their names recorded by the Pen of Glory among such as have laid down their lives as martyrs in the path of God, the Help in Peril, the Self-Subsistent."
On August 3, 1972, thevillage, Rabi Island, Fiji, who died on August 2, 1972, became a Bahá'í in 1967. He was one of the Bában people from Ocean Island who settled on Rabi in 1945.
Barere was a strong supporter of his local Bahá'í community.
He was one of the earliest believers in Buakonikai where he served on the first Local
Spiritual Assembly. Healso made trips to Tonga and to the Gilbert and Ellice Islands to advance the
Baha Cause.He was a continuously active teacher on Rabi. He did not hesitate to point out to his Christian neighbours the need for a new Divine Revelation capable of uniting the divers sects and creeds. Because he had a warm, friendly personality and cou]d
be both comical and disarming, he was able to present cogent proofs of the validity of the Bahá'í Message without causing offence.
He was well known as a teller of humorous stories.
In 1969, Barere served as translator to Mr. and Mrs. Russell Garcia, professional musicians from the United States, who travelled through The islands of the Pacific aboard their trimaran delivering the Message through word and song.
Mrs. Garcia recalls: 'tRarere Otiniera was a kind, happy and friendly fellow. He sailed with us aboard Dawn-Breaker for about a month. He not only helped with sailing, which meant taking a three-hour watch at the wheel twice a day, but his humorous ways seemed to make the long days at sea pass quickly."
Barere's example of steadfast faith in a village where there were but few Baha was followed by the Buakonikai Assembly who ensured that his funeral, although attended by many of his friends of every persuasion, was a Bahá'í one.
DR. PETER I. WooDRowPerchance, God willing, the call of the King-dorn may reach the ears of the Eskimos The continent and the islands 9/the Eskimos are also parts of this earth.
They must similarly receive a portion of the bestowals of the most great guidance.
'Abdu'l-Bahá, Tablets cI the DivineWilliam Paul Coppock, known as "Bill" or "Willy" to those close to him, learned of the Bahá'í
Faith through MaynardEakan and accepted it on July 27, 1969, in the Matanuska Valley.
He became a dearly loved member of that community and was deeply missed after he left.
Bill's manner was quiet and thoughtful. Hewas gentle, sensitive, dependable, honourable and he was responsive to the needs of others. Bill was an Eskimo and proud of his heritage. His love for his people was a deep and beautiful emotion which was reflected in his actions.
When word was received that a teaching team was being formed in Juneau to engage in a project called "Massive Encounter" which was designed to spread the Message of Bahá'u'lláh throughout Alaska, Bill spoke at great length about his longing to be part of the travelling team; yet he recognized the need for the Bahá'í Teachings to be brought to his own home village, Kotzebue.
He weighed all the considerations; on one side was his Longing, and on the other a need which he could most effectively fulfil. His decision to return to Kotzebue took great courage and a heart full of love.
He knew there would be some rejection of the Message he was to give; how much more difficult it is to bear rejection from those who are close and dear to us!
Bill was a man of few words and countless deeds.He was like a fountain, constantly giving of himself, forever doing something for someone. He taught many of the children's Bahá'í classes; it was a heartfelt, sincere teaching effort, with results that will long be felt here in
Page 518Kotzebue, Bill's greatest happiness was felt when he was teaching.
His lifeline was the Faith; he counted the days between the newsletters and issues of Baud'!
News. And he was truly thrilled when a letter would arrive proving he was remembered and thought of by a friend.
In his home, Bill taught by action.His love for his family was shown by silent teaching; he taught by his efforts to live the life. The whole village learned by his deeds which far outweighed any words that could be spoken.
On August 5, 1972, Bill was drowned in a boating accident at sea. A small measure of what this village felt for him was perhaps reflected in the large numbers who attended his funeral to pay their respects to a very dear and much loved friend.
William Paul Coppockloved children, his family, his friends and his people. He loved fishing, boating and the sea.
Most of all he loved God, and to give the Message of the Cause.
If you needed help he was always close at hand. He was a wonderfifi friend. In lonely hours he was a companion, and when needed he was a chauffeur, a baby2sitter, one to shovel snow, deliver groceries, a janitor � and always he was a servant of God.
ISHRAQ KHAVARIKh~vari was born in the city of Mashhad, in the province of KhurAs6n, Persia, on October 12, 1902, in a family whose members had ranked high among the Ithntt I
Ishrdq Kkdvaricommenced his education under the tutelage of his father and grandfather and pursued it in the LORI BAHÁ'Í religious schools which abounded in Persia in that age. He also studied logic, literature and philosophy and being talented and blessed with a good memory was enabled to learn by heart numerous passages from the Muslim scriptures.
Having come across the writings of Shay~h Abmad-i-Abs~'i and Siyyid K~zim-i-Ra~hti, the twin luminous stars who heralded the coming of the Rib, he left home and wandered from place to place in search of the truth, ever adding to his store of knowledge, but ever missing the object of his quest.
So far, his total knowledge of the Bahá'í Faith had been derived from literature hostile to it. Nor was his first contact with Baha themselves any more helpful because the two zealous friends who tried to attract him to the Cause were unable to give logical answers to his line of arguing and this antagonised him, and caused him to veer from the Baha course of search for two whole years.
Then, one day, in a public park he heard melodious chanting of some verses which captured his attention and stirred his soul.
Surely, he reflected, these Words are not man's composition, they are
Page 519God-inspired. He approached the reciter of those verses.
It was Mirza YPsuf KhAn-i-Vujd~ni, a wellknown Bahá'í teacher, who had been chanting
Bahá'u'lláh's Tablet to Ndsiri'd-DinHe talked and IshrAq KhAvari listened. It set his heart on fire, it captivated his soul. He accepted the Faith of Bahá'u'lláh and resolved to dedicate the rest of his days to its service.
When this reached the ears of the 'u1am~s, it angered and enraged them.
They roused the rabble against him and threatened hip life. To ensure his safety, the friends had to smuggle him under cover of darkness to sleep in a different Baha home every night. Ultimately, he had to move to another town, HamadAn, where he taught in the Bahá'í school. But not for long, for the enemies caught up with him there and he was forced to move again. Over a period of several years this went on and he was subject to severe tests and trials.
The even tenor of his life was shattered for no matter where he went or what job he took, he was forced to leave it through the machinations of his foes or the uncongenial nature of his occupation or environment. The day came when be felt he had had enough; could just take no more.
Distressed and distraught, he unburdened his soul to the beloved Guardian and received from him a loving reply bidding him take heart, reminding him that gold was purged of its dross only by fire, advising him to arise and carry the Message to the people and good cheer to the friends.
This communication breathed new life into Jshr&q KMvari and marked the turning point in his career.
Not long thereafter, theof Persia assigned him a teaching job in SuIaym~niyyih, the capital city of KurdistTh, in 'IrAq. This, they explained, was in response to a directive from the Guardian who had desired them to delegate a competent teacher to go to that town for a period and teach under the jurisdic-don of the 'IrAqi National
Spiritual Assembly.Securing a passport was no easy matter at that time, but this problem and others of a like nature were overcome and on the fourth of February,
1936, Jshriq KhAvariWithout any Baha resident there to help him, he succeeded in arranging several meetings with the Sunni leaders. At one in particular, held in the Takyiy-i-Maw]An~ Kh6Aid (theological seminary) ry) he discussed the Faith openly with the 'uIam~s and was able, singlehanded, to discomfit them all.
The local divines signed a warrant for his death and lodged a complaint with the central government at Bag~d~d. The matter was even raised in the National Parliament and commented upon in the national press.
His four-months' stay at SulaymAniyyih ended when a government order required his return to BaglidAd. The object of his visit had been achieved, however. Through the grace of Bahá'u'lláh, the Cause had been publicly proclaimed and reported, many people had heard of it, literature had been distributed among high and low, and before his departure he had had the satisfaction of seeing a Baha pioneer arrive to keep alight the torch that had been lit.
Back at BaghdAd, I~rAqKhAvari was under the constant surveillance of the authorities. He paid a short visit to the Mosul Bahá'ís at the advice of the 'IrAqi National Spiritual Assembly and on his return to BaghdAd received an order from the government expelling him from the country.
At the same time a letter from the Guardian to the National Assembly suggested he return to Iran.
Back home, his time was devoted to teaching and although based for a period in Tihrttn to conduct study classes, he was constantly on the move, travelling to different centres to teach the Faith and stimulate the friends to greater levels of service.
He visited numerous towns in Persia; in fact, he visited most of the Baha centres in IrAn and a full list would look like an index page of an atlas. One incident at Qazvin is worth noting. He lost his sight completely and all efforts by the best doctors in Tihr6n to restore it were of no avail.
After nine months of treatment, they gave up his case as hopeless. A friend then reported the matter to the Guardian who wired back an assurance of his prayers. The day after the receipt of this message Ishr~q KhAvarf could see again, to the astonishment of everyone, specially his doctors.
During 1957 � 58, Ishrft~KhAvari visited the Baha in Pakistan. Djakarta, Singapore and India and participated in the Conferences held there. At the suggestion of the Hands of the Cause, he also met the friends at Dubai, Qatar, Kuwait, Bahrayn and on a subsequent trip revisited these places as well as Jeddab, Beirut, London and some towns in Germany. He
Page 520attended the Palermo Conference and made a pilgrimage to the Holy Shrines.
In the middle of the night of August 5, 1972, Ishr~q Ltivarf got up with a pain in the chest but before any help could be rendered he passed away.
Ishrtiq Kh~vari translated into Persian The Dawn-Breakers; Tibydn va Burhdn (two volumes); Dalil va Irshdd.
His original works include a calendar, recording important data during the first Bahá'í century; a study outline for the Kitáb-i-Iqdn (in four volumes); study outlines for two epistles from the Guardian, dated 100 and 105 BE.; a refutation of an attack on the Cause; Muluizardt (talks on various subjects at Bahá'í Conferences); a short account of the life of the Purest Branch; a brief biography of Muhammad 'All Salmarn. In addition, he authored books on non-Bah6.'i subjects and made many compilations from Bahá'í Holy Writings.
One of the most useful of these is Ganjinih-i-lfludzid va Abkdrn which gives the laws and ordinances of the Kitd b-i-Aqdas and texts from other Holy Writings bearing upon them.
These books, essays and compilations will remain as a lasting tribute to I~r~q Kh6vari's services to the Cause of God in the early stages of its
Formative Age. RUSTOM1884 � 1 972 The exhortation of the Centre of the Covenant, 'Abdu'l-Bahá, to carry the Faith of Bahá'u'lláh to the Indians of North America evoked wholehearted response from Ethel Murray. If obedience to the Centre of the Covenant in this world is the source ofjoy to Bahá'ís in the AbM Kingdom, she is now reaping that eternal harvest; for Mrs. Murray, in her many years as a believer, enthusiastically supported the teaching plans of the beloved Guardian, built on the foundation of the Tablets of the Divine Plan, and in the advanced years of her life found strength and purpose in teaching the Faith in the heart of the Cherokee Reservation in North Carolina where she lived under difficult circumstances as a lone pioneer from June, 1954, to November, 1970.1
1 Letter dated August 10, 1972, from the National Spiritual Assembly of the Bahá'ís of the United States.
Born in 1884, Ethel Murraywas the younger and weaker of twins, with such delicate health that her activities in childhood were restricted. From the time of becoming a Baha in the early 1920s, until her passing in 1972, her health improved markedly and she seldom saw a doctor.
After she became a Baha in Springfield, Massachusetts, Mrs. Murray, a photographer by profession, ardently devoted her abilities to the service of the Cause. When her marriage ended, she moved to Montclair, New Jersey, and for some time was in charge of "Fellow-ship House", a centre of Baha activities and hospitality. In a letter to Shoghi Effendi, she described her hope for the expansion of this house and upon receiving his reply to the effect that this was not the day for the friends to gather themselves together away from the world but rather this was the time for the believers to scatter and teach the Cause, she immediately relinquished the idea of the centre and pioneered to the nearby community of Bloomfield.
Constantly seeking opportunities to teach more actively, in 1936 she pioneered under the first American
Seven Year Plan (1937 � 1Here her economic circumstances were rendered more difficult because of lower rates of pay for her photographic work, but she remained at her post for several years.
The call for pioneers in the Ten Year Crusade (1953 � 1963) inspired Mrs. Murray to extend her service in a new field. The United States Bahá'í News of September, 1958, records: "Ethel Murray was among the first BaM is in this country to arise to pioneer among the American Indians in the beginning months of the Ten Year Crusade.
Leaving her home in Providence, Rhode Island, in November, 1953, Mrs. Murray settled first in Asheville, North Carolina, then in Bryson City, and finally in Cherokee, which she had chosen as her ultimate destination. This Reservation was of special importance to the Crusade, for the Cherokee language was the one chosen by the Guardian for the first American Indian translation of the Bahá'í
Writings."Since residence on the Reservation was restricted to Indians or those to whom the Indians would rent, Mrs. Murray felt her prayers were answered when she finally man
Page 521aged to establish herself in Cherokee, first in a house and later in a dilapidated shack which had not been habited for some time. She felt that this move, to a building without heat or plumbing, helped very much to draw her closer to the Cherokee people, many of whom lived in similar circumstances.
Although a slightly better home became available later, it was without running water until the very end of her stay.
Throughout those years she had to gather drinking water in a rainbarrel.
She walked four miles to a small general store to obtain food and provisions and felt that Bahá'u'lláh had showered His blessings on her when a new bridge was constructed, shortening the distance to the store by a mile and a half
Visiting Ethel Murraywas like a continuous deepening class. To observe her actions was to witness the movements of one totally centred in the propagation of the Faith. She gathered clothing to sell for a few pennies and with the proceeds purchased mattresses for Indian friends who were without. Over the years, through prodigious effort and spartan economies, she saved enough money to purchase twenty-three mattresses for the needy, though she herself slept on a thin quilt laid over a chest. She prayed ardently for waiting souls to come to her door and always had shelter and food for anyone who came. She answered the letters which reached her in increasing numbers as her service in the teaching field became known, always expressing her great happiness at the privilege of serving in Cherokee.
"It is difficult to summarize the varied experiences of the last five years, years when I have been wholly dependent on Bahá'u'lláh," Mrs. Murray wrote in 1958. "I felt that the first thing that should be done was to find someone to translate some of the Baha Teachings into the Cherokee language.
This took some time and effort, but finally two were selected who could work together As distances to most of the Indian homes are so great that it was difficult to reach many of these people, and some other doors were closed, I decided to 3 follow 'Abdu'l-Bahá'í example and try to get some people to come to me. My home was I open to all, and I soon became known as 'the Bahá'í lady'. I made it a point to follow Bahá'u'lláh's teaching in The Hidden Words, No. 30, from the Arabic: Deny not My servant should he ask anything from thee,Jbr his face is My face; be then abashed before Me."
For some time Mrs. Murray ~ub1ished a column of religious news and ideas in the local newspaper until the opposition of resident clergymen brought it to a halt.
But by then some of the newspaper personnel were her staunch friends and she had proclaimed widely the Message of Bahá'u'lláh.
She wrote again in 1958: "There have been many happy experiences, some humorous and some discouraging, but Bahá'u'lláh has gradually opened doors of service, and made it possible to establish a suitable place for a Bahá'í Centre, with a display in front, where many of the thousands of tourists from all over the country can stop if they wish and learn something of the Faith; or they will, at least, see the name 'Baha Faith.'
A few come into the Centre for literature almost every day I have callers and am able to say a few words for the Faith."
One who had the privilege of visiting Mrs. Murray a number of times at Cherokee has written: "On each visit there were fresh signs of sacrifice and selflessness on the part of Mrs. Murray.
I remember marvelling at the amount of space in her small home which she had set aside as the Bahá'í meeting room. Then, when
Page 522I came on a later visit, I noted that she had had a carpenter move the partition, thus reducing her small share of the space and increasing that of the meeting, room. It was always neatly arranged, with Baha books, pictures and posters, and in front of the small home was a large sign, 'Bahá'í Centre.'" The physical hardships she experienced were considerable, but she did not speak of them. At the end of her life she recalled: "I was satisfied, for I had as much and more than most of the Indians; I did not come to make them envious, and they knew I was not paid as a missionary."
Only the future can make clear the result of Ethel Murray's dedication; and each step taken on that Reservation must one day yield its fruit, for 'Abdu'l-Bahá has promised: One pearl is better than a thousand wildernesses of sand, especially this pearl of great price , which is endowed with divine blessing. Ere long thousands of other pearls will be born from it.' Mrs. Murray passed away on August 5, 1972, in Asheville, where she moved following a serious accident which she suffered one night when she fell into a ditch running alongside the unlighted road on which she was returning to her cabin from shopping in the general store.
BETH MCKFNTY191 1 � 1972 Paul Fred Thiele was born in Hamburg, Germany, on October 28, 1911. He was one of six children. The family came to America in 1923 and settled in Milwaukee, Wisconsin, where Paul graduated from
Milwaukee State Teacher'sCollege, now the University of Wisconsin. Paul had a versatile career in teaching, selling, building, and he served for a time in the Merchant Marine.
He married Helen Phillips of Kenjiwortli, Illinois, in 1937, and they have one daughter.
Paul became a Bahá'í in April, 1962, in Carmel, California, and in 1964 he moved to Honolulu where he was a member of the Local Spiritual Assembly for several years. He was very active in Baha community life and he 1 TabletsoftheDivinePlan,p. 52.
r served on many committees, including the Maintenance Committee, to which he made an invaluable contribution.
In February, 1967, he was engaged as supervising engineer for the construction of the Mother Temple of Latin America at Panama and worked assiduously for its completion. He became seriously ill three months before the formal dedication of the House of Worship which took place on April 29, 1972 � a date corresponding to his tenth Bahá'í birthday � and was unable to attend the event. At his passing on August 9, 1972, the
Universal House of JusticeIt was typical of Paul that his arrival in Panama on April 5, 1967, was quiet and unobtrusive; there was a courteous letter to the National Spiritual Assembly announcing his arrival, followed by a telegram confirming the time and date. He came and immediately set to work; within days of his arrival his first reports
Page 523523 on the building of the road giving access to the Temple were flowing to the Universal House of Justice. From the time of his arrival until illness terminated his activities, he was an outstanding example of devotion and unsparing dedication. His tall, strong figure and the quality of his faith became a symbol for us of dependability, of security for our growing Temple.
Those who knew him the best cannot speak of him without tears in their eyes; even those who knew him only through casual contact or by sight remark, "He was a wonderful man."
Those who knew him intimately speak of his many kindnesses, his unpublicized charity and his spontaneous generosity.
He had a deep understanding of the Faith and his explanations of its teachings were so clear and simple that the faces of his listeners lighted with comprehension and joy.
It is difficult to write about his personal life; he lived so quietly. Many times he slept at the Temple site; he worked day and night; he was always the first one there in the morning and the last one to leave. An occasional dinner at the home of his friends was his only recreation.
During the oppressive heat of the dry season, Paul never forgot the workmen labouring on the treeless hill in blazing sunlight; twice daily he carried to them plastic containers of ice cold drinking water.
A friend has written: "His vitality and total absorption in the work enabled him to succeed in bringing into reality the architect's design, and his talent was united with the highest sense ofresponsibility."
Paul was always happy to conduct visitors around the site and to offer lucid explanations as to the significance of the structure that was rising on Cerro Sonsonate. Not all the visitors were dignitaries, officials or Monseignors.
On one occasion a group of small boys from a nearby summer camp for underprivileged children emerged from the pampas grass at the Temple site; uncertain of their welcome and perhaps made timid by Paul's booming voice, they came waving a white flag on a stick. They explained that from their camp site, at a slightly lower level than the Temple land, they had watched the work for days and wondered what this strange new building was; they had finally gathered their courage to come and ask. Paul escorted them about the site and then sat with them on the wide steps and told them about the Faith of Bahá'u'lláh and the significance of the House of Worship, answering their eager questions with the utmost courtesy.
He told us later, with a wide smile, that they behaved beautifully and gave him their earnest attention; finally, they thanked him and asked if they might visit again.
When i1Ine~s first struck him, he returned to Hawaii for surgery, and within five weeks was back in Panama. He seemed annoyed by his illness, impatient with it. When it struck again and he felt his strength failing, he appeared to be driven, as though he must finish the work in a race against time. He drove himself and those working with him. He left Panama as silently as he came, attempting to conceal from his friends the seriousness of his condition. We felt deep grief that he was not able to see the consummation of his efforts. Mrs. Thiele and her daughter attended the dedication of the Temple in his stead; friends from around the world expressed their loving appreciation of Paul's efforts.
A moving moment occurred during the memorial service held for him in his beloved Temple.
While a young PersianBahá'í chanted the prayer for the departed all the lights in the House of Worship went out. Those sitting in the darkness, with that beautiful tenor voice soaring up into the dome, felt in the cool breeze blowing through the unlighted building a sudden peace and joy. We felt that Paul knew, and was happy, and with us.
MARION GOLDSTEINEthel Holmes, who was born on May 18, 1904, was a Roman Catholic when she married Maurice Holmes.
Professor Holmes was a Baha'i.He would relate to her the Teachings, and point out the beauty of the
Writings of Bahá'u'lláh.Once, during their discussions, he presented her with a copy of Gleanings from the Writings of Bahá'u'lláh and invited her to read it and then give him her opinion of the Faith. When he came home for lunch and later when he returned for dinner, she was reading the book, and was still engrossed when bedtime came.
Her intense absorption continued forabout a week. Finally she completed her study of the volume and announced her acceptance of the truth of the Baha Revelation.
She never doubted Bahá'u'lláh or His Teachings again.
Mr. and Mrs. Holmes left their home in Miami, Florida, to pioneer in the outer islands of the Bahamas, arriving at their goal in October, 1953,1 for which service they were accorded the title, Knights of
Bahá'u'lláh, by ShoghiThey settled in Hopetown, a village on a small island off the east coast of
Great Abaco Island. Therewere less than one hundred inhabitants at that time, Professor Holmes recalls, but there was a church, a library and a small elementary school with classes to the eighth grade. It was primarily a fishing village and boat building was the chief industry. The diet available on the island consisted, in the main, of conch meat, fish, turtles and lobster; there was no agriculture. Occasionally a ship would put in at the harbour, bringing supplies. As there was no electricity or refrigeration, meat was available only when a villager would kill a pig and divide it among the people.
For three years, Mr. and Mrs. Holmes remained at their post, holding many meetings, observing the
Bahá'í Feasts and HolyDays, but finding little response in the tradition-bound atmosphere of the island.
Rapidly deteriorating health required Mrs. Holmes to return to Miami for surgery.
Unable to return to the island because of Mrs. Holmes' health, the couple visited various centres and then settled in St. Augustine, Florida. While there, they were notified that their home in the. Bahamas had burned but their Baha library was saved. The Holmes donated their Bahá'í books to the public library on the island.
After a long illness Mrs. Holmes ascended to the24, 1972. Maurice, her constant companion, recited the prayer for the departed as she passed on. She is buried in Evergreen Cemetery in St. Augustine.
In Gleanings from the Writings of Bahá'u'lláh, xv, p. 36, we find: 0 My servant, who ban sought the good-pleasure of God and clung to His love on the Day when all except a few who were endued with insight have broken away from Him! May God, through His grace, recompense The Bahá'í World, vol. xiii, p.449.
thee with a generous, an incorruptible and everlasting reward, inasmuch as thou han sought Him on the Day when eyes were blinded.
EUGENIE MEYER1884 � 1972 Sometime in the early days of the Bahá'í Faith in the United States, Eugenie Meyer, while living in Miami, Florida, visited the public library in that city. While browsing among the books on religion she came upon a copy of Kitáb-i-Iqdn
(The Book of Certitude)by Bahá'u'lláh, a book described by Shoghi Effendi in God Passes By2 as" foremost among the priceless treasures cast forth from the billowing ocean of Bahá'u'lláh's Revelation."
Eugenie took the booktoher home and in a quiet moment opened its pages. Years later she told a friend that the contents of the volume went right to her heart; tears coursed down her cheeks as the Words of Bahá'u'lláh came alive for her. Thus she became one of the early believers of the Faith.
About 1945 Eugenie began pioneering in South Carolina, particularly in Columbia and Greenville. She remained in the south teaching the Faith until the death of her husband about 1960.
At this time she was 76 years of age. Again she became a pioneer, this time in the Ten Year Crusade, and took up a post in Biel, Switzerland. Biel is a city of two languages,
German (Bid) and French(Bienne). Eugenie had spoken German as a child but had long since forgotten the language; however, immediately after arriving at her post she started taking German lessons so that she could more effectively fill her role as a pioneer in the German-speaking section of the city. Later, in consultation with the National Spiritual Assembly of Switzerland, she settled in Thun to assist with the teaching work there.
Eugenie became ill about 1970 but wouid not give up her feeling that there was pioneer work for her to do. She made a good recovery and was able to resume the teaching work again. When a member of the Swiss National Teaching Committee asked her whether she could consider settling in Lugano in the southern part of Switzerland to be the ninth member of the p. 138.
Page 525Assembly in that goal area, Eugenie responded with gleaming eyes. With a look of sheer joy she explaimed, "I knew Bahá'u'lláh spared me for this." She moved to her new pioneer post before Rh$v6n, 1972, and was very happy there. Soon after this, she suffered a brief illness and passed away at the age of 88.
The Swiss friends remember Eugenie es~� pecially for her deep understanding of the Teachings and because, when she read a prayer or a passage from the Holy Writings, every word carried forth a power that was felt by every heart.
RICHARD BACK WELL1914 � 1972 "A stirring quest grows as it feeds anew Possession of a pure, kindly, radiant heart wins for him the promised sovereign state:
Ancient! Eternal! Everlasting!was born at Southsea, Portsmouth, on October 20, 1914, the first son of a distinguished colonial administrator, and spent his early years on the
Isle of Wight. An Exhibitionerfrom Charterhouse School, he entered King's College, Cambridge, where he took his degree in Classics.
He declined the invitation to pursue an academic career and went to Sarawak as a District Officer in 1938. lie left there in 1942 to return to England where he joined the Royal Air Force.
During his stay in England he renewed his friendship with John Ferraby' in London, a friendship dating from school and university days. Mr. Ferraby told him about the Bahá'í Faith and he attended a few meetings before being posted to Ceylon as an Intelligence Officer.
To Dick's surprise and delight, he found in the library of the liner-turned-troopship on which he travelled, a copy of the translation of Kitáb-i-Iqdn which he had been unable to obtain in England, and which he was allowed to keep as no one else had apparently manifested interest in it. After his arrival in Ceylon, Dick was put in touch with the National Spiritual Assembly of the Baha of India, then responsible for Ceylon. After concentrated study of the Teachings it was to that body he made his declaration of faith in 1944, this being, possibly, the first enrolment in Ceylon. Although he corresponded with Bahá'ís during this time, he did not again meet any for a period of eighteen months until he visited India on his way back to Britain after the war.
From 1946 to 1950 Dickdevoted himself almost exclusively to serving the Faith, pioneering successively to Nottingham, Newcastle,
Glasgow and Edinburgh.While in Nottingham, where he was a member of the Local Assembly, he took a diploma in Adult Education and had the degree of M.A. conferred upon him by his old college. As well as serving on the
National Spiritual Assemblyfrom 1947 to 1955 and filling, for a time, the office of treasurer, he served on Local Assemblies, was an invaluable member of the Assembly Development Committee and other national as well as local committees, and became part-time manager of the British Publishing Trust during which time he compiled
Principles of Bahá'íof Bahá'u'lláh, Pattern of Bahá'í lift and Bahá'í Prayers. During two separate periods he also served as editor of the British
Bahá'í Journal. Apartfrom this he 1 Appointed a Hand of the Cause in October. 1957.
Page 526contributed splendid articles, poems and compilations to the Bahá'í Journal, the Assembly Development Review, and the Bahá'í
Youth Bulletin.Year Plan (1944 � 1950) he introduced and taught the Faith to his parents, both of whom accepted it and became active and valued members of the
British community. Inthis period he travelled tirelessly from goal town to goal town and to already established communities serving as a public speaker "of compelling logic who never bored". as one friend expressed it; at fireside and informal meetings, "he spoke simply and was acutely sensitive to an enquirer's needs at summer schools, an evocative and brilliant teacher."
it should be mentioned that his participation in the programme of the first Baha Summer School of Scotland, held at St. Andrews in 1971, is a memory dear to the attendants from the mainland and the islands. It could be seen even then that he was far from well, though he was as radiant, gentle, brilliant in discourse and in humour as ever.
In 1951 he married a fellow Baha'i, Vida Johnston, in Leeds, Yorkshire, where they lived until they pioneered to British Guiana (now Guyana) where Dick worked as personnel manager of a sugar company and assisted greatly in improving conditions for the sugar workers.
The Spiritual Assemblyof Georgetown was formed and incorporated and extension teaching was undertaken elsewhere in British Guiana as well as in French Guiana and Surinan2l.
This work, in which the Bahá'u'lláh's played a significant part, laid the foundation for the formation in 1970 of the National Spiritual Assembly of Guyana, Surinam, and French Guiana.
Dick, Vida and their three children returned to England in 1961 � 62 where Dick helped in consolidating the teaching work in Liverpool before pioneering with his family, in 1963, to Northern Ireland, first to Bangor and later to Lame Rural District where they helped to found the first Spiritual Assembly. In 1963 he was again elected to the British National Assembly on which he served until 1968 when he was appointed a member of the Auxiliary Board for the propagation of the Faith in Europe � being responsible for the work in Ireland and Scotland � which task he executed with dedication and success until 1969 when he became seriously ill. After surgery his health improved for a time but the condition recurred and the last year of his life was spent in much pain and increasing weakness which he bore bravely and patiently, uncomplaining and cheerful, remaining in constant contact with the Baha friends and retaining his deep interest in the activities and progress of the Faith until his death on October 4, 1972. Relatives, Bahá'ís and many other friends from all parts of Ireland and the United Kingdom attended the deeply moving funeral service and burial in a beautiful hillside cemetery at Bahá'u'lláh.
Perhaps one of Dick's most outstanding qualities was his ability to listen patiently and attentively to one's difficulties, problems or doubts and then to assist in finding an answer in the Baha Writings. As has been written of him, "he exemplified.
nobility of character and disinterestedness of service to all human beings without any exception whatsoever; admirably versed in the Teachings, he was uncompromising and immediate when anything wobbly or unsure was propounded, courteously giving chapter and verse from the Writings to support his point."
The British Ba/nfl Journalof Richard Backwe]1 and a review of his last book, published posthumously.
Surely the final paragraph of that review is an echo from the hearts of all who had known him, worked with him and learned to love him: "Dick's permanent services to the Cause of God attain their zenith in his final book The Christianity of Jesus (Volturna Press, Porfiaw, Co. Waterford, Ireland, 1972) To read this book of one so recently passed on to the AbhA Kingdom is an enriching and lovely experience and for those who have known this charming, devoted and scholarly man, it is to recall his illuminating and refreshing conversations. His gift to us is the fruit of many years of loving thought and is very precious."
On October 5, 1972, the1910 � 1972 In 1955, in a quiet little town of Malacca, Malaysia, an event took place that was destined to affect the progress of the Bahá'í Faith throughout that country. Leong Tat Chee, a Chinese, learned of the Faith through the efforts of Dr. and Mrs. K. M. Fozdar, early pioneers to the area. As an official of a society which was a federation of five religions � Taoism, Confucianism, Buddhism, Christianity, and IslAm � Mr. Leong was intrigued by the new Teachings, but suspicious and defiant about Bahá'u'lláh's claims.
He finally accepted a challenge to read the Writings for himself, rook two full weeks leave from work and locked himself in his room with every available Bahá'í book.
When he finally emerged, he was a Baha, and from that day onward he never looked back for a single moment. His sincerity and steadfastness gradually won over
Leong Tat Cizeehis very orthodox wife and antagonistic family of seven grown children, each of whom accepted the Faith separately over a period of many years and became strong, active Bahá'ís in their separate home centres.
Mr. Leong was elected chairman of the first Spiritual Assembly of Malacca which was formed in 1955 and he filled the vacuum left by the departure that year of the resident pioneers.
The progress of the Faith in Malacca was exciting and dramatic at a time when there was very little activity in any other part of the country. As the community developed, however, opposition grew in many quarters and there was much confusion among the believers. in this period of growing pains, Uncle Leong, as he was lovingly called by everyone, stood out as a beacon light around whom the steadfast believers could rally and his wisdom steered the friends through the crisis. This was an important period in the history of the Cause in Malaysia, for from this group of believers arose many of the pioneers and travelling teachers who later influenced the growth of the Faith not only in Malaysia but in many other parts of the world.
Uncle Leong was himself beset with many personal problems which he overcame with
Page 528exemplary courage. He donated his house, which was the Baha Centre of Malacca, to the National Spiritual Assembly of Malaysia. Like many other conservative Chinese homes, there hung outside this house, a large traditional name-board, handed down through the generations; and when Uncle Leong replaced this with a sign board on which "Baha Centre" was boldly printed, his friends and relatives were convinced that he had definitely parted with his sanity.
Uncle Leong served as treasurer to the Regional Spiritual Assembly of South East Asia which functioned from 1957 until 1964; he had the priceless privilege of being the only Malaysian to attend the International Convention held in Haifa in 1963 to elect the first Universal House of Justice; and at the
World Congress in Londonthat year he was singularly honoured to represent the seven hundred million members of the Chinese race.
In 1964, Uncle Leong was elected to the National Spiritual Assembly of Malaysia, and in that same year was appointed to the Auxiliary Board, the first Malaysiafi to serve in this capacity.
In his new role Uncle Leong's services to the Malaysian community were intensified and his little car was always bursting with Baha being taken on regular teaching trips to near and distant places throughout the country. He was a valued employee of the government of Malaysia which bestowed upon him the Pingat Jasa Kastria award for outstanding services rendered to the country. As the demands of the teaching work grew he made an early retirement in order to devote more time to the Faith.
Although he was deeply involved in local teaching, Uncle Leong's vision was always world embracing.
In 1965, accompanied by Mr. Yan Kee Leong, he embarked on a teaching tour of Hong Kong, Macau and Taiwan, intensified his study of Mandarin, assisted in the translation and publication of Bahá'í literature into Chinese and, awakened the Malaysian believers to their great responsibility towards China.
Although he could not fulfil his great desire to pioneer to that region, he inspired others to do so.
Singapore was Uncle Leong'sother great love. Despite his failing health he and Mrs. Leong left their comfortable home in Malacca in 1969 when the Universal
House of Justicecalled upon Malaysia to prepare Singapore for the establishment of its
National Spiritual Assembly.Prior to this, his frequent visits to Singapore had resulted in the establishment of a second Local Spiritual Assembly; for approximately fifteen years only one Assembly existed on the island, and five were required to fill the goal.
A report written by Mr. Yan Kee Leong in December, 1969, illustrates how indefatigably Uncle Leong worked: "All goals will be accomplished Leong Tat Chee, in spite of his suffering, wakes up early in the morning, supplicates to the Almighty, and then we plan the day's work We get into Leong's car and return to the Centre only when the day's work is done...
In 1971, five Assemblieswere elected in Singapore largely through the assistance and inspiration of Uncle Leong who regretfully had to leave because of ill health before the election of the National Spiritual
Assembly of Singaporeat Rhjv~n, 1972. A lingering illness slowed down his physical activity, but he continued faithfully to discharge his duties as an Auxiliary Board member through extensive, loving and regular correspondence with pioneers, Assemblies, committees, editors of Baha bulletins, youth groups and isolated believers.
Many despondent friends were cheered by the warm encouragement flowing through his letters which often contained generous contributions to assist in their work. Not a murmur of complaint was ever heard by anyone through all his long months of physical agony; rather, his radiant spirit was a shining example to all who came in contact with him.
Uncle Leong passed away while saying his prayers a few minutes after midnight on October 9, 1972. Beside him was a cherished photograph of 'Abdu'l-Bahá and in his prayer-book was found a long list of names of those he remembered in his supplications.
Uncle Leong was, himself, one of Bahá'u'lláh's greatest gifts to the Baha of Malaysia � one whose deeds exceeded his words. At the time of his passing the Universal House of Justice cabled these words:
DEEPLY GRIEVED NEWS PASSING1897 � 1972 "Mrs. Mary Fantom is the first one of Hawaiian blood to accept the Cause.
Her great heart of]ove and pure spirit have enabled her to keep the friends together when Katlirine Baldwin was away. Her home in Sprecke]sville has been the centre where the meetings were held in love and unity." Thus wrote the Hand of the Cause Agnes
Alexander in PersonalMrs. Fantom served faithfully for many years as the recording secretary of the Local Spiritual Assembly of Maui which was established in 1928 and contributed generously of her efforts and resources.
She was among the first to hold children's classes on Maui. Each year, in June, Bahá'ís and their friends gathered in her spacious gardens for a special Unity Feast. Long confined to a wheelchair, but undeterred by this physical handicap, she was a devoted servant of the Faith to the end of her life.
Born in Lahaina on July 7, 1897, Mrs. Fantom lived in Spreckelsville until March, 1968, when she gave up her home and moved to Honolulu to spend her remaining years at a retirement centre. She ascended on October 24, 1972.
A letter she wrote to Miss Alexander in 1941, describing the observance of the birthday of Bahá'u'lláh, held at her home, captures something of the spirit of this radiant friend "It was a wonderful gathering.
I greeted everyone with A1L~h-u-AbM. Oh, everyone seemed so happy! Even before the meeting someone said, 'I am so happy that I carne~' I said, 'Yes, this is a special happy day for all of us because it is Bahá'u'lláh's birthday. Let us sing Tell the Wondrous Story, and as we sing, think that we are singing to the whole world!'" To each friend who attended she gave the gift of a plant, a symbol of the Faith, as one guest remarked, "for they bear seeds and will keep growing."
To all who knew her, she was "Aunty May". Although she and her husband, James, had no Mary Tilton Fan torn children of their own, she may truly be regarded as an "international mother", for her love and generosity extended to many now scattered across the face of the globe.
LILLIAN CHOUhad the honour of being named Knights of Bahá'u'lláh by the beloved Guardian as a result of their pioneering to the Bahama Islands in January, 1954.'
Andrew F. Matthisen was born on May 31, 1885. His mother, Hannah Matthisen, was one of the early American believers. Andrew accepted the Faith as a young man and was associated with Albert Windust in carrying out various projects in the early years of the establishment of the Faith in the United States, At the time ofhis marriage to Nina Z. Benedict.
The RaM'! World, vol.xiii,p.449.in 1922, Andrew was already a confirmed and active
Baha'i."Matty", as he was known to everyone, was a tall, well-built man with sandy hair and blue eyes which would glow with enthusiasm or twinkle with amusement.
Although retiring in social conversation, he was dynamic when speaking of the Bahá'í Teachings.
An excellent teacher, he had a thorough knowledge of Baha literature and a broad understanding of the religions of the world, resulting from his study of them and of ancient and modern philosophy. He seemed to know instinctively what an individual was seeking or needed, and was always able to approach one's spiritual, emotional or intellectual needs in a manner uniquely suited to the individual.
He seemed never at a loss to provide the well selected and applicable word, simile or analogy; a story drawn from the life of 'Abdu'l-Bahá illustrative of a point; a purely logical analysis of a problem; or even a bit of poetry to stimulate one's interest and lead the discussion to a spiritual level.
Once, as a very new Baha'i, I was confused about a problem and eager to find a response appropriate to a follower of Bahá'u'lláh.
I wrote to Many asking his guidance and clarification of certain of the Teachings which might be applied to the matter.
A few days later I received from him fifteen typewritten pages and in them, my answer. He had searched the Bahá'í Writings and made a wonderful compilation, logically assembled and embracing many facets, so that everything became clear. He had a great concern for all people and his private charities were many.
In the Matthisen home there was a warm welcoming hospitality and an atmosphere of harmony and spirituality; one was caught up in an aura of wide vistas of spiritual and intellectual vision, which was so much a part of both of them. I once mentioned to the Hand of the Cause Amelia Collins how much I missed this atmosphere in other places. She replied, "My dear, of course you will find it in this home; you will have to try to create it elsewhere."
When the Guardian called for pioneers in the Tenand Nina volunteered and with their daughter, Mary Jane, they settled in Nassau, Bahama Islands. They immediately established fireside meetings once or twice a week, with an average attendance of sixteen or seventeen people, many of whom had to be transported by automobile to their home.
The first one to accept the Cause was a young man from Barbados, a member of
Page 531the police force; after listening to a talk on prayer, he asked: "Teach me to pray." By April 20, 1955, there were enough believers so that the first Spiritual Assembly of Nassau was formed.
In March, 1955, Sunday afternoon meetings were started in Adelaide, a small community about fifteen miles from Nassau, but although the attendance averaged about sixteen, the Faith did not take root. In May of that year the Matthisens spent a week in a thatch-covered hut at Bluff, on the island of Eleuthera', and the name of Bahá'u'lláh was planted in the hearts of this completely native community. They also spoke at Current, another small community on Eleuthera island, going there without advance notice. They rang the school bell and within minutes a large audience assembled, people even standing outside with their heads in the windows. Although invited to return there, the way did not open before the Matthisens had to return to the
United States.enjoyed conducting a class attended by about twenty-five native children.
Nina frequently commented on the ease with which the children memorized prayers and quotations from the Sacred Writings.
Using the pen name "A. Channel", Nina contributed a weekly column titled "The Treasure Chest" to the Nassau Guardian.
As its popularity grew the editor asked permission to use her real name; from then on it was headed with her photograph. The column was a compilation of quotations on various subjects and the names of the Central Figures of the Faith, and of Shoghi Effendi, often appeared under the quotations.
During their stay in Nassau, the Matthisens were privileged to serve as members of the American Teaching Committee of the Greater Antilles from 1955 until 1959, when Nina's health made it necessary to return to the United States.
They left behind, for use by the community, a well-stocked library of Bahá'í books and study outlines. They settled in Fort Myers, Florida, and assisted in establishing the first Spiritual Assembly there.
Nina was advised by the family physician not to let Matty know that he was succumbing to a terminal illness and for a time she lived in private distress with that knowledge.
When she finally shared the knowledge with MalAy, he said with a smi1e, "You should have told me sooner; doctors don't understand Baha'is." On October 14, 1961, Andrew died, as radiantly acquiescent to that transition as he had always been to whatever life had brought him, this beloved servant and Knight of Bahá'u'lláh.
Nina Benedict Matthisenwas born on July 31, 1895 and became a Bahá'í six years after her marriage.
Long after that she was to say to me in a tone of chagrin, "Can you imagine! I walked around that house for six years with a Bahá'í book on every table, and refused to even open them!" Her later service made up for what she considered were those wasted years.
Nina composed a number of musical selections with Bahá'í themes and, with Many, served in various capacities at the House of Worship in Wilmette.
At various times, before leaving for her pioneering post, she was a member of the Spiritual Assembly of Chicago. She had a lovely speaking voice, but had never had occasion to use it on a public platform.
With a view to increasing her service to the Cause she took public speaking lessons and thereafter gave many talks at schools, clubs, the Bahá'í Centre in Chicago, the House of Worship in Wilmette, and over the radio. Perhaps the largest audience to hear her speak was the National
Convention of FederatedWomen's Clubs. Her friends were many and she conducted a wide correspondence; toward the end of her life her mail came from all over the world. After many years of heart trouble, her final illness was a short one. She passed away on November 9, 1972.
My final tribute to this devoted handmaiden andis this: I always felt nearer to the Kingdom when I was with her.
HAZFL MEESEBy one of those mysterious coincidences which we can never explain, the one whose memory
Page 532was honoured by this cablegram was borK exactly ninety-five years after Bahá'u'lláh, even to the hour of the day, at dawn on November 12, 1912. She was named by her grandfather, a Christian minister, quoting Psalms 30:5, "... Weeping may endure for a night, but joy corneth in the morning." And this verse seems to have been the keynote of her life, for although plagued with ill health from childhood, undergoing physical pain and successive operations during most of her adult life, for the more than thirty years that she served the Faith, Joy was a constant source of inspiration and illumination to all who knew her.
Of Negro background, with an admixture of American Indian and Scottish � Irish blood, she transcended the barriers which racial prejudice would attempt to place in her path by the deceptively simple expedient of ignoring them and proceeding on her way.
Her college training was in the field of music, at which she was so successful that in 1932 she was awarded the Nadja Boulanger scholarship for study at the Fontainebleau
Conservatory in France.made it impossible for her to take advantage of this opportunity, she retained her musical interest and artistry at the piano to the end of her life.
Attracted to the Faith in the late 1930s, Joy eagerly sought out older believers and engaged them in long conversations, drinking in everything they could offer. The one who had the greatest influence on her spiritual development was Louis Gregory.' He took a special interest in her, and she reciprocated with such love and admiration that soon she was calling him "Uncle Louis In the 1940s, Joy began public speaking, and went on many circuits under the auspices of the national
Race Unity CommitteeBahá'í Summer Schools, and in both Cleveland and Detroit she served on the Spiritual Assemblies and held unusually successful firesides.
In 1950, Joy and her husband moved to New York so that he could pursue studies at Columbia University preparatory to pioneering in Japan. Joy threw herself into the activities of 'Posthumously appointed a Hand of the Cause in 1951.
Joy Bill Earlthis area, helping Juliet Thompson2 with her fireside, serving on the Spiritual Assembly of New York, and spending much time at Green Acre. Thus it was that she was at Eliot,
Maine, when Louis Gregorypassed away in 1951, and because of the close tie between them, most of the arrangements for his funeral devolved on her. How thrilled and delighted she was when the cable from the beloved Guardian named her "Uncle Louis" a Hand of the
Cause!According to long-cherished ~Ians, Joy and her husband were to be in Japan by
Naw-RiP of 1952. Joy'shospitalization during the winter of 1951 � 52 made no difference. Her passport photograph had to be taken in the hospital, but she left on schedule.
After a storm-battered 17-day trip across the Pacific, the two new pioneers set foot on Japanese soil on March 14, 1952, and the Naw-RCiz feast was celebrated as planned with the Bahá'ís of Tokyo (at that time the only Bahá'í community in the entire Far East).
Joy's radiant spirit and deep knowledge of the Teachings soon began to bear fruit; there are still some active believers who were confirmed in her fireside during that first year in
2 See "In Memoriam", Thegrew from extension teaching in which she participated at that time. Then, in the spring of 1954, the Earls moved on a two-year assignment to Yamaguchi in western Japan, where they were completely isolated.
A fireside was soon started among largely agnostic college students, and from the efforts of one precious soul confirmed during that period has developed the present Spiritual Assembly of Ube. In addition to serving on the Spiritual Assembly of Tokyo at a later period, Joy found time for extensive teaching trips in Japan, Korea, Taiwan, Hong Kong, Macao and Malaysia, and was a frequent teacher at summer and winter schools in various communities.
In 1959, the SpiritualAsia asked theEarlsto live at the Hazfratu-'1-Quds (which also served as the Tokyo Baha Centre) and arrange all activities there. In fact, the responsibility fell on Joy, since her husband's work kept him away from Tokyo for four to six months of each year.
At Joy's hands, the Centre took on new life with a constant round of activities including firesides and deepening classes, musical programmes, parties, and eventually, even Baha weddings. Many were the souls attracted and confirmed during that period, lasting until the end of the Ten Year Crusade, in 1963.
Although Joy never completely mastered the intricacies of Japanese grammar, she developed an almost flawless accent in speaking the language. One wonders how she could possibly have found energy for anything outside the activities of the Faith, and yet in those six years Joy achieved considerable recognition in Tokyo women's affairs, filling such posts as Chairman of the Music Workshop, member of the Board of Directors of the Tokyo Women's Club, President of the Imperial Ball, and President of the College Women's Association of Japan. Her associates in these organizations all knew that Joy was a Baha and respected the Faith because of her.
After attending the World Congress in London in 1963, the Earls gladly accepted an opportunity to move to Korea, where mass teaching was just beginning to create urgent need for consolidation. Then, near the end of that year, Joy had the inestimable bounty of being included among the first group of p11-grims to Haifa scheduled after the election of the Universal House of Justice. Her pilgrimage, coinciding with the commemoration of 'Abdu'l-Bahá'í Ascension, was not only a glorious spiritual experience but one which sent her back to Korea with a feeling of awe and reverence for the newly-established
Divine Institution. Despitedeteriorating health, Joy made a significant contribution to the work of the Cause in Korea in the two years she spent there.
In the summer of 1965, the Earls returned to the homefront after thirteen years spent almost continuously in the pioneer field.
Some years later, following an operation, Joy's health had improved remarkably.
Accordingly, the Earls arranged a trip for the latter half of 1972, on which they would start with a visit to the grave of the beloved Guardian, continue with a pilgrimage to trio, and carry out teaching assignments in Malaysia, Japan and Korea, with briefer stopovers in the Philippines and Taiwan.
However, even in London, Joy was again experiencing difficulty in walking. Naturally, nothing deterred her from visiting the House of the BTh in Shiniz the House of the Martyrs in Bf&hAn, and the House of Bahá'u'lláh and the site of the SiyTh-Ch6i in Tihran. But by August 6, when she reached Malaysia, Joy was feeling serious weakness and pain, and walking any distance was impossible.
Nevertheless, she carried out the itinerary set up for her, with firesides, deepening classes and public meetings for two weeks in Penang, Butter-worth,
Alor Star and Kuala Lumpur.Her last public talk, a triumph over pain and illness, was given on August 18, at Kuala Lumpur.
Although unable to carry out her plans for the Philippines and Taiwan, Joy was surprised and cheered by a massive welcoming party at the Tokyo Bahá'í Centre on September 3, attended by over fifty friends, including some she had known for as long as twenty years.
Throughout her life, Joy had drawn her strength from invisible sources and poured her entire resources into the teaching work; but now her body could be pushed no further.
In November, her husband brought her back to Ann Arbor, Michigan, where she passed to her reward on November 27, 1972, exactly nine years after her first pilgrimage to Haifa. Her beautiful and inspiring funeral was attended by about 200 friends, Baha and non-Bahá'í She was laid to rest under a hawthorn tree at
Page 534Universal house of Justice The ascension of the Knight of Bahá'u'lláh Miss Gretta Lamprill on December 11, 1972, was an irreparable loss to the Bahá'í community in Tasmania. Her gentle nature, compassion and deep spiritual love for mankind attracted the hearts of all who came in contact with her. Known as "The Mother of Tasmania", she never failed to inspire the Bahá'ís of this island state to exemplify the Words of Bahá'u'lláh: Be unrestrained as the wind, while carrying the the Message of Him Who hath caused the Dawn of Divine Guidance to break.1 These words were engraved on her heart from the time she accepted the Faith in 1924 and became the first believer in Tasmania.
She was born in the capital, Hobart, on September 26,1890.
"This is what I've been waiting for!" Gretta was heard to remark when she first learned of the Baha Teachings at a meeting attended by Mr. and Mrs.
Hyde Dunn2 and Miss EflieBaker who made a teaching trip to Hobart in 1924. A few days later, in order to learn more about the Faith, Gretta attended an informal gathering sponsored by Mr. and Mrs. Hyde Dunn. Recalling that event in 1971, in her eighty-first year, Gretta recorded: "Mr. Hyde Dunn spoke passionately about the Faith. Then and there, with the whole of my inner and outer being, I dedicated my life to Bahá'u'lláh and the Bahá'í Faith Unknowingly, Gretta had initially heard of the Bahá'í Faith indirectly through her mother who, sometime between 1908 and 1912, drew to her daughter's atten-1 Gleaningsfrom the Writings of Bahá'u'lláh, CLXI, p.339.
2 Clara and John HenryHyde Dunn were appointed Hands of the Cause in 1952.
Gretta Stevens Lamprilltion a paragraph in a local newspaper stating that in the British Museum there were letters (Tablets) from a man in the East who claimed to be the Prophet for this age: this was the first known mention of the Cause in Tasmania.
In the latter part of 1924 Martha Root visited the lone Bahá'í in Tasmania and addressed a meeting in Hobart. A second visit was made by Mr. and Mrs.
Hyde Dunn in 1925. Theyfrequently wrote letters of encouragement to Gretta.
By 1939, when Martha Rootagain came to Tasmania, she met the Hobart Bahá'í community which had then three members.
With uniting effort, Gretta continued to teach the Faith throughout the state and planted seeds wheverever she went. Although possessed of a beautiful soprano voice, the economic circumstances of her family dictated that she choose another career. She entered the
Public Health Departmentas a nurse, served with distinction, and eventually was appointed Supervisory
Sister of School MedicalServices in Tasmania, a position she held until she retired. Her profession gave her the opportunity to travel to all parts of Tasmania and was a vital factor in the growth of the Faith there. By 1942, the Hobart community had six members; two years later, in
Page 535Centre was opened and dedicated by "Mother" Dunn, with Gretta as first secretary of the newly formed Local Spiritual
Assembly. On October20, 1949, Shoghi Effendi's secretary wrote on his behalf: "He appreciates your ceaseless service to the Cause of God very much, and feels that, in spite of the temporary setbacks in the work there in Hobart, the friends will succeed in holding the advantages they have gained after so many years of patient labour. The work throughout
Australia and New Zealandis now progressing at a much faster rate, and the foundations laid so faithfully and permanently by the dear Dunns are proving their strength and capacity to uphold the administrative edifice now erected upon them." Penned in the handwriting of the Guardian were the words: "The services you have rendered, and are rendering, our beloved Faith, deserve indeed the highest praise, and I feel deeply grateful to you Persevere in your noble endeavours, and rest assured that our beloved Master, whose Cause you serve with such devotion, will watch over you and reward you for your labours."
When the Guardian called for pioneers at the beginning of the Ten Year Crusade in 1953, Gretta was one of the five members of the National Spiritual Assembly to answer the call. She was, at that time, secretary of the National Assembly and her dearest friend, Knight of Bahá'u'lláh Miss Gladys Parke', was hostess at the former Ijaziratu'I-Quds in Paddington, Sydney.
They sent a cable to the Guardian which read:It is now Baha history what was achieved by these two dedicated women in Tahiti, the major island of the Society Islands group; yet it is little known that, although young in spirit, both were over sixty years of age when they set forth to serve as pioneers.
They arrived at their goal in December, 1953, and were named Knights of
Bahá'u'lláh by ShoghiEffendi. Three times they had to leave Tahiti when their visas expired. Each time this happened they continued to teach in New Zealand and Raro-tonga, Cook Islands, while waiting to return to their post.
Again the call went out in 1963 for a determined effort to fill the goals of the Ten Year ' See "In Memoriam", p.457.
Plan in Australia. Atthe time Gretta and Gladys were settled in Launceston in Northern Tasmania.
Without hesitation they left their home and settled in Devonport where they helped form the first Spiritual Assembly. They were then over seventy years of age. When the community had grown to twelve members the "Bahá'í Twins", as they were affectionately known by all the friends, returned to Launceston where they continued to teach unceasingly.
In September, 1969, Gretta was heartbroken when her dearest friend and co~worker, "Glad" Parke, ascended to the Abha Kingdom.
Her dearest wish was then to join her Baha sister in that world.
During the last two years of her life her memory began to fail and she had difficulty remembering people she knew well.
On one occasion she scarcely recognized wellknown friends who visited her hospital bedside; yet, when she glanced through the window and noticed the word "Baha'i" on a placard, her attention was arrested and she gave a most lucid and compelling talk on the
Faith.I can think of no better tribute to Gretta's memory than the words she spoke during a tape-recorded interview at Ravenswood in 1971 when she was eighty-one years of age. Asked if she had a message for the Bahá'ís of the future, she replied: "In the words of Bahá'u'lláh, Go thou straight on!
And that is what the Bahá'ís are surely doing everywhere and every day."
ALBERT BENSONOn December 17, 1972,.Matthew W. Bullock, a Bahá'í whose talents had won him distinction in many areas, died at the age of ninety-one years.
From the beginning of his life until his death, Matthew Bullock forged new trails, broke through old barriers, and fought for recognition of human worth and human dignity.
"A pioneer � all the way" might be a befitting epitaph for Matthew Bu]lock, for the period in which his life unfolded offered no substitutes for self-effort, self-discipline, and courageous faith in a future for mankind. The achievement and recognition he won had an
Page 536impact on the Bahá'í and non-Bah&i communities where he lived. He will be remembered as one who blended material and spiritual progress, and kept his life on the course of high and constant commitment to the oneness of God and the unity of mankind.
It was on September 11, 1881, that Jesse and Amanda Bullock of Dabney, North Carolina, first looked upon the face of the new son they named Matthew. They were humble parents, not too long out of the searing experiences of human slavery, struggling to raise their family against the backdrop of poverty, hostility and fear which had accompanied the drama of emancipation in the South. We have been left no record of what his parents experienced as they saw the life of Matthew unfold, but to them he must have been a hope and a promise, for even in the early years young Matt gave evidence of having distinctive gifts: a strong and well coordinated body, an inquiring militant intellect, the resonance of good and gifted vocal chords, and a sensitive, radiant, outgoing spirit.
Perhaps it was the atmosphere of promise in this son that impelled Jesse Bullock to move his family from Dabney when Matt was eight years old. He could not doom this child to the prevailing lifestyle of ignor ance and self-effacement which could enable him to survive the hostilities and prejudices so ingrained in the customs and sanctions of an old South dealing with its blacks. So it was that with hardships known only to God, Jesse Bullock took his family to Boston in 1889, arriving, as he later described it, "with seven children and a ten dollar bill".
Life in Massachusettshad its hardships, but it gave young Matt his first access to the kind of education which developed his talents. In 1900 he graduated from Everett high school with scholastic honours and with the historic distinction of being a black who was captain of four of his school's five athletic teams. School afforded him his first pioneer experiences, and it must be remembered that his victories were not easily won in the climate of that period.
High school had given Matt confidence and ambition, and he yearned to go on. His goal was that symbol of excellence,
Dartmouth College. JesseBullock, seeing the promise in his son, yearned to afford Matt that opportunity.
However, he had to face the reality that his menial wages could never finance a college education. They barely covered the necessities of his large family. Yet, with a love he could not express in words, Jesse gave Matt the painfully saved sum of fifty dollars and set his son free to try his wings and pursue his objective. One has only to realize how much Jesse needed the help of a working son to understand the love and sacrifice he made in giving Matt the freedom to choose and to strive on his own.
Matthew met the challenge of self-effort and discipline.
He enrolled in Dartmouth and raised funds for his expenses with his fine baritone voice. Accompanied by a classmate he gave concerts at churches and hotels and was billed as "the famous baritone singer of Dartmouth". Despite the pressure of working to get the funds he needed, he was a diligent student and further developed his athletic ability.
He was a member of the track team, distinguished himself in the broad jump and high jump, and brought fame to Dartmouth as a star football player. One sports historian, Edwin Henderson, in evaluating his performances during the critical games faced by Dartmouth from 1901 to 1903, observed that "Bullock was one of the brainiest men of football ability the game has ever had."
After completing his BA.Degree at Dartmouth in 1904, with scholastic honour dis
Page 537tinctions and with fame for his athletic achievements,
Mr. Bullock entered Harvard;college and high schodl coaching earned his tuition fees.
He was engaged by Massachusetts Agricultural College and achieved a double "first" as the first salaried coach and the first black to serve as a head coach at a predominantly white institution. Maiden high school also obtained his coaching services. He graduated from Harvard Law School in 1907, again with a distinguished record.
The struggle for opportunity, achievement and respect during these school years brought Mad Bullock into many bruising encounters with prejudice and hostility.
Opposing athletic teams had developed special strategies to "get the coloured player". Out of college he found that the doors usually open to well-qualified professional graduates were closed to him as a black American.
And even among his colleagues, he met grudging acceptance as a person. In his memoirs, Matt recounted that one ccilleague, after forty years of class reunions, finally condescended to introduce Man to his family. Thus Matt, early in his life's experiences, learned to pioneer against bitterness and rage in himself and in others.
Finding no suitable opportunity in Boston, Matt accepted an offer from Morehouse
College (formerly AtlantaBaptist College) to serve as an athletic director and teacher. This took him back into the South in 1908. His work there enabled him to develop some of the "cleanest and finest football teams in the South". In 1912 he opened his law office in Atlanta, Georgia, and although time has regrettably yielded no evidences of his pioneer experiences as a black lawyer in the deep South � which was the "old South" � they would probably make a poignant and interesting story. During this cha]lenging period in his professional career, romance somehow entered his life. His marriage to Katherine Wright was a long and stable one. They were eventual]y blessed with Iwo children, who in their lives and in their way have expressed the standards of achievement their parents afforded them. The son, Matthew W. Bullock, Jr., is a judge in the Common Pleas Court in Philadelphia, Pennsylvania. The daughter, Mrs. Julia Gaddy, is a librarian in Detroit,
Michigan.Mr. Bullock's professional career was interrupted by World War I. Refused active miii-tary tary service because of a heart condition, he went to Camp Meade as an educational secretary of the Young Men's Christian Association organization which served the military forces. He was sent to France with the 3 69th Infantry, becoming a part of the American Expeditionary Forces.
His vigorous opposition to certain racist policies he encountered in his overseas experience incurred the hostility of certain commanding officers; he served fifteen months in the front lines without being granted a leave and was reassigned when he applied for accommodations to return to the United States. He was recommended for the Croix tie Guerre medal for his leadership and bravery during his front line service but the colonel of the regiment refused to approve it for reasons of bias, an incident described in the autobiography of the black educator, Dr. John Hope. Mr. Bullock also received a letter from Army chaplain Robeson, brother of Paul Robeson, who referred to Matt as an "unsung hero of the battle of the Argonne After the war, Mr. Bullock settled in Boston where he soon became recognized as an outstanding citizen and leader and was encouraged to run for public office, and where he served in a career of law and public services spanning more than twenty years, constantly pioneering for social justice and human dignity.
As a distinguished leader and citizen his influence was never based upon the exploitation or maui-pulation of hostilities and tensions.
He was above hatred and bigotry, impelled by a love forjustice in behalf of all mankind.
Mr. Bullock's first encounter with the Bahá'í Faith came during this busy period of professional and civic responsibilities.
As president of the Community Church of Boston he attended a dinner for a Baha travelling teacher, Mrs.
Ludmilla Bechtold VanSombeek. There he asked many searching and dial-lenging questions about the Faith.
He was especia1~y interested in the racial attitudes of white members. He was answered in such a way that he was stimulated to read. He obtained a copy of Some Answered Questions and studied it; thereafter, he and
Mrs. Bullock visited GreenAcre Ba1A'i School. Mr. Bullock's contact with the Bahá'ís and his investigation of the Faith lasted many years during which the friends who knew him treated with great patience and kindness his reservations and
Page 538the issues that troubled him. Outstanding in influence among these friends was Mrs. Van Sombeek, his first teacher, who became a warm and understanding friend who stimulated him to study the Teachings and afforded him opportunities to broaden his experiences with the Baha way of life.
To her he paid the tribute of recognition as "spiritual mother" when he accepted the Faith in 1940 and throughout his life he expressed profound appreciation for her friendship and association.
As a Baha he gave unstintingly of his leadership skills and his devotion. He served as chairman of the Boston Spiritual Assembly, was appointed to many national committees, and in 1952 was elected to serve on the National Spiritual Assembly of the Bahá'ís of the United States.
A deep student of the Teachings, and an effective speaker, he travelled extensively and frequently at his own expense to promote the Faith. He visited Haiti, Costa
Rica and Mexico. Whereverhe went his deep commitment to the Bahá'í Faith stimulated interest in it. Mrs. Bullock's death in 1945 left a great gap in the personal life of Matt Bullock however, in that year of grief and loneliness, yet another honour came to him when the Secretary of the United States Navy invited him to join a special commission of distinguished citizens and participate in an inspection tour of naval installations in the Pacific areas.
In 1953 while Mr. Bullockwas a member of the National Assembly he was asked to join a representation from that body and attend the first Intercontinental Baha Conference in Uganda, East Africa, and received permission to visit the Holy Land on pilgrimage prior to attending the Conference. The visit to the Holy Shrines and the cordial reception given him by the beloved Guardian were profound experiences which had a great spiritual impact. He expressed it in these words: "The Guardian has cleared up many things for me. My visit to him and to the Holy Shrines are experiences beyond words. I don't think I will ever be able to express what it meant to me; nor do I think that any Baha is the same after being with the Guardian.
I wish every Bahá'í could have the bounty which has been mine."
What words could not express, Matt Bullock's life expressed thereafter. He was a careful observer at the African conference and a deeply inspired participant.
Filled with a special radiance of spirit, he left the conference and travelled to the Belgian Congo. Returning through West Africa he visited Liberia where he met the Liberian President and the American Ambassador and was able to broaden their understanding of the Bahá'í Faith, his presentation so affecting the President that he invited Mr. Bullock to a special dinner and presented him to twenty-five distinguished personages from Liberia and other countries.
Mr. Bullock spoke of the Bahá'í Faith and its programme for humanity, and stated that he was in Africa as a representative of the American National Assembly.
When he returned to the United States he found that the American community had received increasingly stirring messages from the Guardian urging Bahá'ís to pioneer in the World Crusade. Matthew was then seventy-two years old, an established and prominent citizen of his community, enjoying the fruits of a life of hard work and sacrifice. There was no doubt in his mind about the priority of spiritual service in pioneering.
Overcoming the reservations of his age and those near to him, wrenching himself free from the home community and land, Matthew Bullock was one of those who rose to his feet at the 1953 American Baha Convention and offered his life in pioneer service.
He was one of the fivemembers who resigned in that memorable year and went pioneering.
Matthew settled in Cura~ao, Dutch West Indies, and helped to establish the first Bahá'í Assembly there. He was one of the believers on whom the beloved Guardian conferred the distinction of being known as a Knight of Bahá'u'lláh As a pioneer he taught and travelled and extended his services to other areas of the West Indies in the formation and strengthening of other
Bahá'í Assemblies.In 1960, feeling the onset of extreme age and the disabilities it brings, Mr. Bullock returned to the United States. In the city of his former home, Boston, he remained for a while to teach and serve as best he could. Age and illness however, continued to trouble him. The Boston friends who had known him so long treated him with much love and sympathy.
Among them must be mentioned a long time Baha friend, Miss Bernice Ball, who with a special Bahá'í love and compassion helped him 1 See The Bahá'í World, vol. xiii, p.451.
Page 539through the dark days of pain and incapacity. How grateful and humble with loving appreciation Mr. Bullock's tired heart must have been. By 1967, illness had so weakened him that he moved to Detroit where his daughter lived and later entered a nursing home where he maintained his contacts with the Baha'is, and with Dartmouth and Harvard which contributed so richly to his early life. The colleges, equally committed to him, did not forget him in his declining years nor his outstanding accomplishments as a student and as an alumnus. In 1970 Harvard University conferred upon him an honorary degree.
In 1971, Dartmouth Collegecalled him back for their commencement programme and conferred upon him the honorary degree Doctor of Laws, including him in a distinguished group of honourees, among them
Gunnar Myrdal.Matthew Bullock was then ninety years old. As he stood for the presentation and the reading of his citation he received a standing ovation from the five thousand persons present. What poignant memories must have been his on that memorable day! How he must have rejoiced to hear the mention of his beloved Faith in that citation from Dartmouth. It read, in part: "Concern for your fellow man continued to occupy your energies after retirement.
You are a recognized leader of the Baha Faith, and you have travelled all over the world at your own expense in the interest of that religion. You believe very deeply that the establishment of universal justice and freedom requires the spiritual and moral awakening of all people..
Mr. Bullock returned to Detroit strengthened by so many memories of the great moments of his life and with a tranquillity of soul to wait upon the opening of that door to other existence. Death, that "Messenger of Joy", came for him on December 17, 1972.
With his customary orderliness in living, he left a will in which he provided for a flahA'i funeral and he had even selected the passages from the Writings he wished to have read. In death, as in life, spiritual dignity, love and unity distinguished the atmosphere.
A very great honour and tribute came to him from the Baha Faith he had so loved and served. The Universal House of Justice, the supreme institution of the Faith, cabled the following message to the National Spiritual Assembly of the Baha of the
United States:On February 17, 1973, the National Spiritual Assembly held that memorial gathering in the beautiful Bahá'í
Temple in Wilmette. Thusthe music of a life so devoted to serving the principles of a great Faith was caught up and amplified in the chords of eternity.
H. ELSIE AUSTINwas the son of Bahá'í parents and in 1910 had the bounty of attaining the presence of 'Abdu'l-Bahá in Alexandria, Egypt.
This experience became a determining factor in the course of his life and did much to dispel the sadness caused by the premature death of his father a few years earlier.
Accompanied by his mother and sister, 'Abdu'1-Vahh&b left Cairo and found a new life in Alexandria where he never failed to attend the meetings at which 'Abdu'l-Bahá spoke to the friends. The house of the Master was a magnetic centre to which were drawn many outstanding scholars and teachers of the Bahá'í Cause whose influence on the intelligent young RawbAni served to refine his agile mind. He had an extraordinary memory and an idealistic, poetic nature.
'Abdu'1-VahhAb felt irresistibly drawn to a young boy in the entourage of the Master. This child, he learned, was the grandson of 'Abdu'l-Bahá, named Shoghi Efi7endi. He related his first meeting with the youth to whom he felt so attracted in these words: "'Abdu'l-Bahá one day summoned me to His house.
I hastened there and when I knocked at the door, a small boy with a heavenly countenance opened the door and greeted me with words so compelling and profound that they were engraved on my heart forever. I sat on the upper seats of the room and he placed himself on the other side. He then asked me most gently as to the purpose of my meeting.
When I explained to him, he hurried to the Master's
Page 540room. Upon returning lie had the majesty of a king, sat on a higher seat and told me that the Master was ill-disposed and had delegated him to meet me on His behalf. He then showered me with such kindness that the roots of a lifelong love were deeply planted in my heart. This bond grew stronger with every passing day.
What a dignity that child possessed! What a stream of beautiful words he uttered! What a heavenly presence this small boy had!"
In 1919 'Abdu'1-YahhThreceived permission to make a pilgrimage to the Holy Land. Added to the joy of visiting the Holy Shrines was the bounty of again being in the presence of 'Abdu'l-Bahá and Shoghi Effendi who even at that tender age, 'Abdu'1-VahhAb often related later, was like a moth constantly circling round the light of his Grandfather; and even in his boyhood he attempted to alleviate the burdens carried by 'Abdu'l-Bahá for the sake of the Cause. One particularly cherished memory of his pilgrimage was an afternoon spent with the young Shoghi Effendi on the seashore at 'Akka where the young man recounted the sufferings of his Grandfather and the flood of difficulties which surrounded Him.
'Abdu'1-Vahh6.b's grief at the passing of the Master was softened by his love for Shoghi Efl'endi, the Guardian of the Bahá'í Faith, to whom he turned in absolute obedience and whose happiness he sought by striving to be of increasing service to the Cause.
One day soon after the Master's passing 'Abdu'1-VahhTh's heart impelled him to board a train for Port Said. Not knowing the reason, he followed the call of his soul. On his arrival he met one of the friends who was astonished to see him there, seemingly without purpose. The next day brought the joyful news to all the friends that the beloved Guardian would be aboard a ship that would dock briefly at Port Said en route to Haifa. 'Abdu'1-Vahh6b rejoiced, feeling that he understood the mysterious impulse that had prompted him to visit Port Said. This was his first and only meeting with Shoghi Effendi, as Guardian of the Faith, and the cordiality shown him by the Guardian was a sustaining memory that brightened his last years.
Mr. RawbAni served devotedly throughout the Heroic and into the Formative Age of the Faith, providing invaluable services in the teaching and administrative fields in the tern \
'Abdu'l-Vahlzdb Rawlidnitories of North Africa where his knowledge of Arabic and his profound grasp of the Teachings greatly assisted particularly in the education of the newly-enrolled Baha'is.
Although he lost his sight after an operation in 1962, he continued to serve devotedly and without relaxing his teaching activity until his death on December 31, 1972.
In accordance with his wish, he was buried in the Bahá'í cemetery of Rabat close to his wife.1
GRIEVED PASSING ABDUL1903 � 1973 Winston Gill Evans, Jr., was born in Shelby-viNe, Tennessee, on March 11, 1903. Evans Senior died in 1914, but Winston's mother, 'See "In Memoriam", p.499.
Page 541Carrie Frierson Evans Sandusky, lived on till 1963, aged ninety-one. Winston grew up in Shelbyville, and attended Sewanee Military Academy from 1917 till his graduation in 1919. That September he entered the University of the South at Sewanee, where he won three medals for scholarship, receiving his B.A. in 1923. After some months in a Shelbyville bank he obtained a position with the National City Bank in New York City and was then transferred to the
National City Company.Sent to Nashville, he was one of the company's top executives from 1926 to 1929, when he suffered severe losses in the stock market crash.
During World War II he was drafted into the army but was later released as over age.
Winston has written that following 1929 he was bankrupt not only financially but spiritually. He visited every denomination, "every-thing that came to Nashville".
In December, 1936, as he was leaving a Unity centre, he overheard a lady asking her way to the Hermitage Hotel: offering her a lift, he first learned, from Marion Little, "the Baha story".
He was soon helping her arrange a racially integrated meeting in Nashville, attended by members of the National Spiritual
Assembly. He became a BahaOnly the future can properly assess Winston's record-breaking accomplishment. He taught the Baha Faith to university audiences, to leading theologians, to authors who would then include the Faith in their writings, to celebrities of whom he chanced to read. He obtained remarkable press coverage for the Faith, and he sparked proclamation activities in Canada and throughout the United States. He pioneered "thirty-three months out of fifty", in the period 1960 � 1964, on Grenada, British West Indies, leaving behind some forty-five new believers. He represented the Faith at such distinguished gatherings as the World Council of Churches which met in Evanston in 1954, at which time he conducted some seventy-five delegates and visitors to the House of Worship at Wilmette; and again when that body met at Uppsala in 1968. Institutions of learning where he addressed classes on the Bah&iTeachings and/or visited leading scholars include the Massachusetts
Institute of TechnologyTheological Seminary; the Santa Barbara Center for the
Study of Democratic Institutions(as the guest of Bishop Pike); the University of Chicago;
Note Dame; Wellesley; Rutgers;His teaching projects, first devised by himself, then coordinated with Bahá'í administrative institutions, were basically of two kinds: they focused on communities, including areas or even countries; or they focused on outstanding individuals.
He attended many Christian retreats, like those of B. Stanley Jones who, although he did not personally embrace the Faith, wrote that he would never oppose it; and who, indeed, in The Way tells of a black porter, reading a Baha book on a train "because it teaches me brotherhood." Asked,
"Doesn't ChristianityWinston introduced the Baha Faith to many Christian leaders. After leaving Grenada, he contacted some forty of them. One who remained his friend for nineteen years, till death, and who more than once wrote well of the Bahá'í Faith was the noted professor of philosophical theology, Nels Ferr~, who used the
Baha book The DivineArt ofLiving in his morning devotions. Meeting and admiring Gabriel Vahanian, Winston was aware of the
Page 542"death of God" movement long before it became popular. He was often surprised to find that Christian scholars not only "knew nothing about Baha'i" but did not believe in such basic Christian tenets as Bible prophecy or the Advent, and he compared them to the virtuous but foolish virgins in Saint Matthew 25.
When fundamentalists, to audiences in the millions, began hammering on the Advent again, Winston felt they were opening doors to our Faith. Addressing Mormon friends he would say:
"What was Joseph Smith'sprimary mission? To prepare the world for the coming of the Lord. His timing was perfect."
Encouraged by DorothyBaker', Winston developed his first lay interview with Henry C. Link, religious writer. Other wellknown writers whose attention he directed to the Baha Faith include ilendrik Van Loon, who had seen 'Abdu'l-Bahá in Dublin, New Hampshire; and Aldous Huxley who received Winston at Palmdale, California, and passed him on to minister Allan Hunter (who averred Huxley was "a tough nut to crack.") Lloyd C. Douglas, author of The Robe, remarked of the Bahá'í Founders: "I cannot explain them � they must have been men of God. But what would my nice neighbours think if I got mixed up in this ?" Frank Laubach, worldwide literacy promoter, told Winston: "If I made any change, it would be to
Baha'i." At a Californiashowed little interest in the Faith, but Blanche Fields, impressed by Winston, invited him to meet Dimitri Marianoff, the former son-in-law of Albert Einstein.
"When you've been through two revolutions, you're not afraid of a Revelation," Marianoff responded.
"Dima" and his wife both became Bahá'ís and he began work on one of Winston's cherished projects, a life of TAhirih.2 Paul ilutchinson of the Christian
Century addressed a BahaBishop James Pike was, Winston believed, "the only Christian church leader to publicly urge his audiences to investigate the Baha 1 Appointed a Hand of the Cause on December 24, 1951. See "In Memoriam", The Bahá'í World, vol. xii, p. 670.
2 See "Thralls of Yearningand Marzieh Gail, World Order Magazine, vol. 6, no.4, Summer, 1972.
Faith." "Your coming is a blessing," Pike wrote him. In the Bishop's letters they were "Win" and "Jim". The Bishop addressed a historic Bahá'í gathering in Chicago in 1967~ and more than once visited the Baha
Shrines in Israel.Winston's crowning dream, pre-planned for years, was a North American tour by the Hand of the
Cause Tar~zu'11Ah Samandarb4This came to fruition late in 1967 when Mr. Samandari, with his son as translator, addressed audiences from coast to coast in the United States, including Alaska, and across Canada and into the
Yukon. Catching Winston'senthusiasm, writers including top religion reporters George W. Cornell, David Meede, and Dan Thrapp brought to millions of readers their accounts of the nonagenarian Hand of the Bahá'í Faith who had seen Bahá'u'lláh.
Winston, who electrified his audiences, was a born teacher, and his pamphlets, Lord of the New Age and Power to Renew the World, are attracting thousands.
"The Bahá'í story is very simple," he would say.Tell them the Manifestation has come to do two things: to regenerate the individual soul, and to establish a new world civilization."
He was partial to aphorisms, time-capsules of handed-down wisdom.
"I always try to find God's first choice," he would quote from Martha Root.5 "You can't call your shots" meant you must seize an opportunity when it offers. "Never change a winning combination" was his counsel when things were going right.
"All are His servants" (words from a Bahá'í prayer) suggested to Winston that nonBahá'ís are also helpers. And "God doeth whatsoever He willeth" was his daily guide. As age drew in, he often urged that this was "the last, irretrievable chance", and that time was "running out". His stories remained with the hearer, like that tale about geese flying south. They saw a comfortable farm and stopped to rest.
When they took off, one stayed behind, saying he would join them later.
They wintered down south, but he never showed up. When they honked to him on their way home in the spring, he tried to join them, but failed � too fat now to get off the ground.
The Bahá'í World, vol. xiv, p.233.Supporting himself haphazardly as a salesman of what were then avant-garde products (slant boards, yoghurt), Winston did not concern himself much with the practical side of life, but constantly taught, planned and travelled. His car, crammed with Baha books to give away (he favoured those of the Hand of the Cause George Townshend), texts by Christian leaders and the latest news magazines, was a sort of bachelor's ambulating pied-&-terre. Always an attraction, he was welcome everywhere. Crowds would gather, the local media came alive, new Bahá'ís appeared. His slight southern accent was often affectionately referred to, as were such individualisms as his offbeat diets, and the fact that, having studied eye training with W. H. Bates, he never wore glasses. Tall, elegant, in the old phrase "to the manner born", he is best seen as he issued from the Wilmette House of Worship in the Columbia Broadcasting System documentary film
His Name Shall Be One.Following a period of ill health, Winston died in Sewance on January 13, 1973. His survivors include a sister, Mrs. Harry G. Goelitz of Oak Park, Illinois, two brothers, Robert F. and N. Peyton Evans of Tennessee, and five nieces.
He is buried in Shelbyville. Thecabled its acclaim for his untiring devotion and outstanding service.
And the Guardian had written him, in a letter dated May 31, 1957, "This is the kind of work the Baha shouki concentrate on, because one soul of great capacity can set a continent ablaze."
MARZIEH GAILFrom the very beginning, Greta Jankko was destined to lead a wanderer's life.
Born in Suonenjoki, Finland, on August 18, 1902, she lost her mother at an early age. Greta's father was a railway station master and moving from place to place became a familiar pattern of life for the family. Greta was always a nonconformist, not possessing the nationalistic feelings of her contemporaries.
Her disgust with nationalism combined with her innate restlessness led her to emigrate to Canada in the I
Greta Janicko1930s. She returned to Finland for a visit, only to be prevented from leaving again by the outbreak of war. After the war she settled in the United States where she married.
Within a few months of her marriage her husband died. Greta has recorded that she became a Ilahd'f in San Francisco in 1951 through her friendship with
Gertrude Eisenberg. Ashas been the case with many outstanding Baha'is, Greta accepted the Teachings in all their depth very quickly and immediately set about teaching others.
She was living in West Vancouver, Canada, in 1953 when the Guardian's call was raised for pioneers in the Ten Year Crusade.
Greta writes of this: "I did not feel thatit concerned me at all. The beloved Guardian had earlier accepted that I translate Baha hterature into Finnish, and I had arranged my working conditions so that I was free a part of the day for this most important work." But after prayer and meditation on the subject, and at the moment of reading Bahá'u'lláh's description of the nature of true liberty, "the greatest joy and peace filled my soul, and I knew that I had to answer the call and go out. What a fool I was to have hesitated; naturally, the translation work could be done anywhere."
Page 544Mary Tuataga, then secretary of the Canadian pioneer committee, describes Greta's service in the Marquesas Islands; for opening this territory to the Faith, Shoghi Effendi named her a Knight of Bahá'u'lláh: "Armed with complete confidence in Bahá'u'lláh and the most meagre of material possessions, she set out for her goal, the least known virgin goal assigned to the Canadian community. Arriving in Tahiti she encountered many obstacles which she resolutely set about clearing away until finally the French Consul, amid war-flings and exhortations, granted her an eight months visitor's visa for the Marquesas.
Persistent inquiry was rewarded when a berth was obtained on a small supply ship calling at these remote Pacific islands, and in March, 1954, Greta raised the Call 'Yd Bahd'u'I-Abhd!'
in the Marquesas. The only accommodation available to her was a small room, primitively furnished.
Her diet consisted mainly of breadfruit and bananas; rarely were the luxuries of meat, butter, eggs or milk available. Letters took months to reach her and not being fluent in French she was unable to converse freely with the local people.
Despite this great obstacle, she discreetly mentioned the Faith whenever an opportunity arose. The tropical heat adversely affected her health and she lost weight rapidly, but these discomforts did not deter her from working daily on the project that had won the approval of Shoghi Effendi, the translation into her native Finnish of Gleanings from the Writings of Bahá'u'lláh. After a few months she was forced to make the difficult journey back to Tahiti to plead once again for a visa to remain in her goal. Miraculously permission was granted and again she returned to the Marquesas. This time she was required to leave before the expiry of her visa. One night a prowler broke into her rude hut; she was attacked and almost strangled to death. An immediate inquiry was held and she was advised by the Chief of Police that she must leave as quickly as possible, as he could not be responsible for her safety."
Writing from her goal, Greta said: "All the time on those islands I was very happy. I loved the people and we were very close to each other; they asked me many times never to go away from the islands.
My typewriter was a miracle to them; they would sit on the floor silently for long hours as I typed the translation.
An old seaman, who knew some English, was the interpreter, but how much he understood of what I was saying, I never knew. We would talk about the great happenings of this Day of God. They had their Bibles, and I tried to show them important prophecies which were fulfilled. The older generation could not read or write; they would nod their heads and were eager to listen. They felt something, I am sure, but how much they grasped I cannot say. They used to stand in awe before the Greatest Name, and the small children almost every morning brought fresh flowers 'for the Prophet', placing them before the picture of 'Abdu'l-Bahá.
I told them every time that it was the great Son of the Prophet, the Master; but each morning they would repeat, 'for the Prophet!'" Mr. Jean Sdvin has provided this tribute: "I had the privilege of meeting Greta in Papete, Tahiti. What struck me first was her very great spirituality; she was a soul who liked to pray and meditate, and thus to keep in constant touch with the divine source.
She had told me that she was teaching the small children of her island to say, 'hi Balui'u'1-A b/id' and 'Alldh-u-AbIui', and that they would place flowers before the Master's portrait in her room. She knew that sooner or later this seed of love would germinate, that the power of the divine Word would make known in future the results of that period of her life.
I think that she bore in herself the patience and wisdom of a saint."
Greta wrote: "I felt so sad to have to leave my post but our beloved Guardian had accepted that I go to Finland; all that happened must have been for the best.
I arrived in Finland in the beginning of February, 1955. Here I pioneered first in Helsinki, Hyvinkaa, Lahti and Tampere. In spite of our feebleness, our Beloved has graciously been with us all the time blessing this small community by leading some souls in, by and by, in spite of so many difficulties. In 1957, I had the great privilege to pioneer for one year in Oslo, Norway; then, in the period 1961 � 1963, in both the Swedish and the Finnish areas of Lapland, in Swedish Karesuando, and Finnish Karesuvanto, Ro-vanierni and Iltsjoki, after which I again pioneered in Helsinki and Lahti.
In all these years I have been tremendously happy; nowhere have I ever been lonely, only happy and grateful all the time. There is no greater joy
Page 545for a pioneer than to find a truly receptive soul �after having spoken to numerous souls without any seeming results, what a great joy it is to find one who really listens and feels the truth.
I can never be grateful enough for this great bounty, having been privileged, in spite of my nothingness, to work on a little corner in His Divine Plan. I would not change my share with anyone in the world!"
Within a ten year period, Greta served on all thewhich existed in Finland during the greater portion of the Nine Year Plan, a record which is thus far unmatched. These periods of living in different cities were punctuated by periods of residence in Lapland during which she spread the Faith among the Lapps.
She usually did not leave a place before she had found at least one soul who accepted the call of Bahá'u'lláh. She was artistic and although she had few possessions she was always able to set up housekeeping wherever she was. She had wooden boxes for her books and clothes, which were designed to serve, when empty, as a desk, chair or stool. Artfully wrapped in decorative paper or some inexpensive covering, her "furniture" looked very modern; needless to say, her home was always a true Bahá'í centre.
Indispensable to Gretawas her typewriter, which was usually the first "household" item to be taken out when she arrived at a new place, for one of her most outstanding achievements was her translation work. In addition to editing and retranslating sections for the second Finnish edition of Bahá'u'lláh and the New Era, she translated the first Finnish language editions of the following works: Gleanings from the Writings of Bahá'u'lláh,
Bahá'í Prayers, Some AnsweredQuestions, The Will and Testament of 'Abdu'l-Bahá, and The Dispensation of Bahá'u'lláh, to which must be added numerous pamphlets, booklets, prayers and essays. Her translations of The Seven Valleys,
Kitáb-i-Iqdn, Epistleto the Son of the Wolf and Release the Sun exist in manuscript form but have not yet been printed.
Although in very poor health during the last four years of her life, nearly blind despite an operation for the removal of cataracts, and weakened by several serious ailments, she nevertheless toiled for the fulfilment of the goals of the Nine Year Plan to the very day of her death on February 26, 1973. She had by then moved to Salo where she hoped to serve as a member of yet one more
Local Spiritual Assembly;however, only a few weeks before its formation she was released from her frail body. She longed with all her heart for ascension to the Abh~ Kingdom and it appeared that only the overwhelming needs of the Nine Year Plan enabled her body to keep functioning.
When Greta came to Finland, in 1955, there was only a handful of Baha'is, mostly elderly ladies in the Helsinki area.
When she was laid to rest at her last pioneer post, there were nearly a hundred friends, mostly youth, by her graveside. Truly, Greta Jankko's name will be for ever linked with the early annals of the history of the Faith in Finland.
On learning of her passing, the Universal House of Justice cabled:
GRIEVED NEWS PASSING VALIANT1892 � 1973 Mirza Badi' Bushrh'i, later given the honorific title "Badi' Effendi" by 'Abdu'l-Bahá, was born on December 15, 1892 at Bushrtiyih in the Province of KhurAs&n, Iran. He entered his first school in 'bhq&Md, while still very young. Even then his bright eye and sweetly modulated voice indicated a startling and lively intelligence.
His father died tragically early. Providence then ordained that his well of filial love and devotion should flow to a new "father" � 'Abdu'l-Bahá When Badi' arrived in Palestine at the age of ten, in trembling anticipation of meeting Him Whom he had long adored from afar, he was lovingly received.
Thereafter his course of life was determined by a pious submission to Him Who was the Father of All.
Page 546After three years of living in blessed proximity to 'Abdu'l-Bahá, Badi' Effendi returned to TibrAn in 1905 to visit his mother. From then on every stage of Badi' Effendi's life was shaped and ennobled by the guidance of the beloved Master. Accordingly he embarked almost immediately on a course of Persian and English studies in Iran. Less than a year later, however, intent on preparing this youth for "a great cause in the future", 'Abdu'l-Bahá sent him to the American
University of BeirutBadi' Effendi entered the preparatory Department in October, 1906. graduating on June 27, 1910, with first class honours.
'Abdu'l-Bahá was well pleased with this success and wished him to continue his studies. He accordingly studied for a further four years at the Syrian Protestant College, eventually graduating as B.A. with high distinction.
World War I brought 'Abdu'l-Bahá acute anxiety. He was greatly concerned for the safety of the believers resident in Haifa, then in danger of attack. These friends were all instructed by 'Abdu'l-Bahá to leave Haifa for a safer place far inland from the coast.
Badi' Effendi was sent to the Druze village of Abfl SinAn, situated to the east of 'Akka Here he was to run a school for the Bahá'í children, while his companion, Dr. Ijabib Mu'ayyad,1 was to take charge of the dispensary.
The two young men laboured under the supervision of the Greatest Holy Leaf, 'Abdu'l-Bahá'í sister and faithful companion. Accounts of the success of Badi' Effendi's school have been set down in Dr. Mu'ayyad's wellknown diaries of that period in the life of the beloved Master.
By May, 1915, it was possible for the two friends to return to Haifa. They were then entrusted with the delicate task of returning the portraits of the Báb and Bahá'u'lláh from the refuge of the Druze village to Haifa.
In 1916, 'Abdu'l-Bahá arranged for Badi' Effendi to continue his studies in Beirut.
He was appointed teacher in the School of Arts and Sciences at the University, while continuing his own studies in English and Philosophy. In June, 1917, he obtained his Degree of Master of Arts with distinction.
After the war, between 1918 and 1919, the British Mandate Government in Palestine was seeking qualified young men to help establish an efficient administrative system.
'Abdu'l-Bahá put forward the name Badi' Effendi who thus, in 1918, entered the service of the Civil Administration of the Government of Palestine. Few Arabs can have served the native people of Palestine with such love and devotion.
But these virtues, offered so freely and ungrudgingly, were manifestations of the will of 'Abdu'l-Bahá
Thus inspired, Badi'Effendi, first appointed Private Secretary to the Phoenicia District Governor at Haifa, was repeatedly promoted until finally appointed Acting
District Commissionerof Nablus, the highest rank a non-British subject could achieve under the Mandate Government, which he served for a period of thirty years in Haifa, Tiberias, Nazareth, Nablus and Jenin.
He helped to build roads, medical clinics and schools.
But, above all, he acted as a kind and loving father to the thousands of villagers and fellahin under his jurisdiction.
His name became a byword for justice and benevolence, and, when the history of that time is written, he will assuredly retain an honoured place among the great but silent reformers of society, a man of both courage and compassion.
In 1947, Badi' Effendiwas among those selected few who were still living in the Holy 1See "In Memoriam", p. 501.
Page 547Land and had remained faithful and steadfast and had won Shoghi Effendi's confidence and blessings, but the beloved Guardian advised him to select one of three countries to move to after May, 1948. It was in Alexandria, 'Abdu'l-Bahá'í city in
Egypt, that Badi' Effendiand his family found their new home. Badi' Fifendi found everywhere reminders of the beloved Master; he took long walks to the scenes visited by the Master, deriving comfort and strength from all that was remotely connected with Him.
'Abdu'l-Bahá had once told him: "Badi' Effendi, I need you for a great cause in the future."
These words, uttered forty years before, came true when in the path of service to the beloved Master and in strict obedience to the wishes of the beloved Guardian, Badi' Efl'endi led the Bahá'ís of Egypt during the darkest hours in the history of the Cause in that land, serving several times as chairman of the National Spiritual Assembly of Egypt and the Sudan during this last phase of his life.
On February 1, 1973, Badi' Effendi died in his sleep, mourned by all the friends in Egypt. From 1948 to 1973 he had been their faithful servant, their loving friend and father.
Even during the last six years of his earthly life, when paralysed and speechless, he was for the Bahá'ís of Egypt a symbol of that love and devotion which 'Abdu'l-Bahá had so deeply instilled in him. Both in his earthly life and in his illness he was what 'Abdu'l-Bahá wanted him to be � the humble servant of all.
On February 6,1973, the1891 � 1 973 Marion Little, with her characteristic radiance of spirit, and while reciting in a strong voice, "Thy Name is my healing.
Alhh-u-AbhA!" ascended to the Abh~ Kingdom on March 10, 1973, in Paris.
While pioneering in Metz, France, she had recently undergone three serious heart attacks, but only a month before her passing she had written a dear friend in Haifa that her health was much better and added, "All the prayers from the
Hands, the Universal Houseof Justice and all my friends everywhere have brought me back � there is something yet I must do!" Teaching the Message of Bahá'u'lláh was the central purpose of Marion's life to her last breath.
To her many devoted friends the following beautiful cable of March 12 from the Universal House of Justice brought comfort and happiness, expressing as it did, awareness and appreciation of the unique qualities and achievements which had endeared Marion to all:
ASCENSION ABBA KINGDOMMarion's heritage and upbringing seemed to be preparing her for the historic tasks she was to perform for the Baha Faith. Her birthplace, New Orleans, was in an area of the United States particularly known for its predominantly French influence and tradition. She was born on October 2, 1891, to Delos Carpenter Mellen, an attorney-at-law, and Corinne Castellanos Mellen, whose respective parents had been born in Paris and
Northern Spain. MarionFrancis, were brought up as Roman Catholics, and she was educated in the Sacred
Heart Convent of New Orleans.fluency in French, the household language of her grandmother, and her naturally sympathetic understanding of the culture and religion of the Latin people proved of inestimable value years later, especially in her teaching work in the Catholic areas of Europe.
Page 548It was in New York City, when in her twenties, that Marion met Mrs. Loulie Mathews1 and first heard of the Bahá'í Faith.
Her acceptance of Bahá'u'lláh was instantaneous. From that time until Loulie's death, these two beautiful souls, very much alike in their complete dedication to the Cause, their zeal and initiative, planned and carried out several unique and rewarding undertakings.
One of these was the highly successful Summer School at Mrs. Mathews' "Temerity Ranch" in Pine Valley, Colorado, established especially for the encouragement and deepening of pioneers for Latin America.
By 1928 Marion had entered actively into the national and administrative work of the Faith, serving as secretary of the Publishing Committee lQcated in New York, and becoming, in effect, its business and production manager.
She also served as a member of the National Teaching and the Inter-America Committees.
In the publishing field, one of Mrs. Little's first achievements was the production of The Bahá'í World, Volume in; winning "the unqualified gratitude" of Shoghi Effendi, "in producing such a noteworthy publication".
Her most outstanding contribution to the publishing efforts of this time was the highly important and successful publication of The Dawn-Breakers, a most challenging task carried out under the close guidance and direc-don of Shoghi
Effendi.For more than a year this undertaking demanded Marion's undivided attention, with the many exacting requirements and difficult problems being worked out in closest collaboration with Shoghi Effendi. Often he graciously accepted suggestions advanced by her. For instance, the use of an artists's rendition, rather than a photographic reproduction of the Inner Shrine of the Báb, was recommended by Marion and resulted in the delicate and lovely frontispiece to this book. The Guardian sent to New York for reproduction the priceless autographed Tabletsof the B~b to the Letters of the Living, including the one to Bahá'u'lláh Himself. These were satisfactorily reproduced photographically and the Tablets safely carried back to Haifa by Mrs.
Little.message was followed by his handwritten note of May 5: "It is a striking and abiding evidence of the efficiency, competence and exemplary devotion which characterize your work for the Cause. May success crown your inspiring efforts for the propagation of His Faith." Again on May 15 he wrote in his own hand: "The appreciations I have received from men of authority and eminence in both Europe and Asia regarding The Dawn-Breakers are highly encouraging and I am sure the reception it has been accorded is in no small measure attributable to your devoted and painstaking efforts."
The Guardian also praised the "really beautiful and exquisite workmanship" of the advanced limited edition bound in Moroccan leather which, he said, won the highest praise from the many distinguished men to whom he sent a copy.
Marion's husband, RaymondD. Little, a prominent publisher in New York, died suddenly in 1931.
About two years later Marion returned to the South, establishing her residence at first in Covington and later in
NewOrleans, Louisiana, and devoting herself to travel teaching. Her charm and extraordinary abilities in carrying the Message of Bahá'u'lláh to others attracied many people to the Faith throughout the southern United States, and she was affectionately designated by many Bahá'ís "a one-man teaching committee".
When the Guardian announced the Second Seven Year Plan (1946 � 1953) with one of its principal objectives the opening to the Faith of western Europe, Marion's activities became centred in this new field of service. In response to the Guardian's call for itinerant teachers to assist the pioneers serving in those wartorn countries, Marion departed in 1947 on a mission of travel teaching, but remained in Europe the rest of her life as a pioneer.
It is regrettable that the services which Marion Little performed for the Faith on that continent are too numerous to describe in any detail in an article of this length, for much encouragement and inspiration would surely be gained from them. Such noted pioneers as Honor Kempton and Virginia Orbison recall with loving and abiding gratitude her invaluable assistance to their work in Luxembourg arid
Spain respectively. Herjoy of service, her love and unusual abilities to accomplish victories for the Faith were equally praised in all the goal countries she visited.
After a teaching trip to Spain, during which she initiated activities leading to the formation, in face of the difficult circumstances obtaining in that country, of a second Local Spiritual Assembly, Marion went to Italy.
She began her first service as a resident pioneer in Florence. In 1949, through her devoted and concentrated efforts, the Local Spiritual Assembly was established and an outstanding community developed. It was there in 1953, with the Convention sessions held in her apartment, that the historic
Italo-Swiss Regionalcame into being, with Marion one of its original members. This was a very happy and productive time for Marion during which period she worked closely with Maude Bosio,1 the first believer in Florence who accepted the Faith through Marion, and who became an outstanding servant of the Cause.
Later, when a special need for pioneer assistance arose in Switzerland, Marion devoted several years in the administrative and teaching 1 See "In Memoriam", p. 443.
work there, centering most of her efforts in Vevey where she greatly strengthened that weakened community, and in Lausanne where a new community was brought into being.
It was a cherished experience and bounty for the members of the European Teaching Committee, in their close association with this precious coworker, to have a continuing opportunity of witnessing her unique qualities and achievements.
They came to know and value her marked abilities and gifts of organizing, and deeply appreciated her invaluable assistance so generously given in the preparation and carrying out of the yearly International Conferences for which the Committee was responsible.
In later years she was to use these skills in planning and organizing the very excellent Summer Schools and conferences in Europe.
France, which Marion had visited many, many times, was to receive the last of her pioneer services.
It was characteristic of her usual courage and zeal that she consented to settle in Metz, an exceptionally difficult teaching goal. With much sacrifice at a time in life when her health and strength were ebbing, this staunch pioneer was made happy by another victory for the Faith in the formation of a
Local Spiritual AssemblyTo one of her spiritual children from Florence, on pilgrimage in Haifa in January, 1957, the beloved Guardian spoke of Marion Little as a very spiritual person, exceptionally dedicated to the service of the Cause. He stated that her sociable nature attracted people to hear about the Faith and her qualities as a teacher helped to confirm these souls.
"The combina-don of these qualities," the Guardian added, "is very rare."
So, too, were Marion's other lovely characteristics; her warm, friend]y and compassionate nature, often finding expression in encouragement and assistance generously given to other pioneers; her wonderful sense of humour, joy and cheerfulness, a source of comfort and uplift to those around her; and her irresistible charm of personality. All combined to distinguish Marion Little as a "bright ornament" and "radiant pioneer" of the Faith of Bahá'u'lláh.
EDNA TRUE1932 � 1973 0 Son qf Being! Seek a martyr's death in My path, content with My pleasure and thankful for that which I ordain, that thou mayest repose with Me beneath the canopy of majesty behind the tabernacle of glory.
The Hidden Words, No. 45Luis Montenegro was born in ChocontA, Colombia on April 23, 1932. From the moment he accepted the Baha Faith, in 1951, he was a constant, sincere, firm and active worker. He was a man of marked capacity and conscientiousness and had a high sense of responsibility.
Mr. Montenegro participated energetically in the activities of the Spiritual Assembly of Bogot~i and later he was elected a delegate to the sixth annual convention of the National Spiritual
Assembly of South AmericaIn 1958, the company for which he worked moved to Cartagena and there he formed a Bahá'í group, and later assisted in the formation of the Spiritual Assembly. The marriage of Mr. Montenegro to Miss In~s Romero, in 1959, was the first Bahá'í marriage to take place in Colombia.
He was elected to the Nationaleach year from the time of its establishment in 1961 until the time of his death, holding the office of secretary on that body for six consecutive years. He also served on various national and local committees including the maintenance committee of the National Hazfratu'1-Quds, a function which consumed much of his time in the supervision of repair work and related activities. He devoted himself wholeheartedly to laying the foundation of the Baha administrative order and was very helpful in the establishment of Spiritual Assemblies. In addition to lending his support to the administrative work of the Cause he was a splendid teacher and he participated in institutes, summer schools, conferences, conventions and firesides.
His greatest pleasure was to dedicate his vacations, weekends and holidays to teaching the Faith in the cities and more particularly in the rural areas, What he enjoyed most was teaching the Indians and the peasants, as he perceived that their
Luis MontenegroAs RiQvin, 1973, approached, he again offered his services to go among the Motilon Indian believers to help them form Spiritual Assemblies.
While he was climbing the mountains of Casacara on Friday, April 20, to assist in the formation of Assemblies in the district of the Motilones, he experienced severe pain in the region of his heart. He told his companions, C~sar Vargas and Orlando Dang6n, to continue on to their destination, that he would rest for a while and then join them.
After a short time his companions noticed that his condition was worsening; they laid him on a hammock and after a few minutes he passed away. His friends, assisted by others they met on the way and who voluntarily offered to help, carried him in the hammock walking almost the whole night. At the hospital in Codazzi the doctor declared that his death had been instantaneous.
His passing was glorious for he ascended to the ANti Kingdom as a firm and faithful soldier of the Cause of Bahá'u'lláh, culminating his service by sacrificing his life. He is buried at Codazzi.
In his private life, Mr. Montenegro was distinguished for his sincerity, loyalty, humility, frankness, simplicity and for his spirit of ser
Page 551vice as a son, a father, a husband, a friend and a servant of the Faith of Bahá'u'lláh.
Expressions of sympathy were received from the members of the National Spiritual Assembly whose hearts were saddened by the loss of their coworker, and from the members of the Continental Board of Counsellors who wrote of their sorrow in losing a devoted collaborator the circumstances of whose death were a testimony to his spirit of service.
The cabled message of the Universal House of Justice read:
GRIEVED PASSING JAIlSAt a teaching conference held in Cali, on April 12 � 14, 1974, to launch the Five Year Plan of the Universal House of Justice, the assembled believers held a memorial service for Mr. Montenegro.
The most moving event of the conference occurred when Mr. Montenegro's ten year old son, Sergio offered to travel every weekend to teach the Faith and specifically pledged to visit Villavicenclo, a town where he and his father had travelled and taught together.
Page 552ON November 26, 1972, the Universal House of Justice addressed the following cable to all National Spiritual Assemblies:
WITH GRATEFUL JOYOUS HEARTS ANNOUNCE ENTIRE HAHAI WORLD ADOPTION PROFOUNDLY
SIGNIFICANT STEP IN UNEOLDMENT MISSION SUPREME ORGAN BAHAI WORLD COMMONWEALTH
LTH THROUGH FORMULATION CONSTITUTION UNIVERSAL HOUSE JUSTICE STOP AFTER OFFERING
ING HUMBLE PRAYERS GRATITUDE ON DAY COVENANT AT THREE SACRED THRESHOLDS
HABJI HAIFA MEMBERS GATHERED COUNCIL CHAMBER PRECINCTS HOUSE BLESSED MASTER
APPENDED THEIR SIGNATURES FIXED SEAL ON INSTRUMENT ENVISAGED WRITINGS BELOVED
GUARDIAN HAILED BY HIM AS MOST GREAT LAW FAITH BAHÁ'U'LLÁH STOP FULLY ASSURED MEASURE
URE JUST TAKEN WILL FURTHER REINFORCE TIES BINDING WORLD CENTRE TO NATIONAL
LOCAL COMMUNITIES THROUGHOUT WORLD RELEASE FRESH ENERGIES INCREASE ENTHUSIASM
ASM CONFIDENCE VALIANT WORKERS HIS DIVINE VINEYARD LABOURING ASSIDUOUSLY
BRING MANKIND UNDER SHELTER HIS ALL GLORIOUS COVENANT.
The text of the Constitution is set out below.flS~ THE NAME OF GOD, THE ONE, THE INCOMPARABLE, THE ALL-POWERFUL, THE ALL-KNOWING, NG, THE ALL-WISE.
The light that is shed from the heaven of bounty, and the benediction that shineth from the dawning-place of the will of God, the Lord of the Kingdom of Names, rest upon Him Who is the Supreme Mediator, the Most Exalted Pen, Him Whom God bath made the dawning-place ace of His most excellent names and theDayspring of His most exalted attributes. Through Him the light of unity hat/i shone forth above the horizon of the world, and the law of oneness hath been revealed amidst the nations, who, with radiant faces, have turned towards the Supreme Horizon, and acknowledged that which the Tongue of Utterance bath spoken in the kingdom of His knowkdge: "Earth and heaven, glory and dominion, are God's, the Omnipotent, nt, the Almighty, the Lord of grace abounding!"
WITH joyous and thankful hearts we testify to the abundance of God's Mercy, to the perfection of His Justice and to the fulfilment of His Ancient
Promise.of God's Word in this Day, the Source of Authority, the Fountainhead of Justice, the Creator of a new World
Order, the Establisherof the Most Great Peace, the Inspirer and Founder of a world civilization, the Judge, the Lawgiver, the Unifier and Redeemer of all mankind, has proclaimed the advent of God's Kingdom on earth, has formulated its laws and ordinances, enunciated its principles, and ordained its institutions. To direct and canalize the forces released by His Revelation He instituted His Covenant, whose power has preserved the integrity of His Faith, maintained its unity and stimulated its worldwide expansion throughout the successive ministries of 'Abdu'l-Bahá 555
Page 556and Shoghi Effendi. It continues to fulfil its life-giving purpose through the agency of the Universal House of Justice whose fundamental object, as one of the twin successors of BahA'u' -11Th and 'Abdu'l-Bahá, is to ensure the continuity of that divinely appointed authority which flows from the Source of the Faith, to safeguard the unity of its followers, and to maintain the integrity and flexibility of its teachings.
The /i.'ndamental purpose animating the Faith of God and His Religion, declares Bahá'u'lláh, is to sgkguard the interests and promote the unity of the human race, and to foster the spirit of love andfellowship amongst men. Suffer it not w become a source of dissension and discord, of hate and enmity. This is the straight Path, the fixed and immovable foundation. Whatsoever is raised on this foundation, the changes and chances of the world can never impair its strength, nor will the revolution of countless centuries undermine its structure.
Unto the Most Holy Book, 'Abdu'l-Bahá declares in His Will and Testament, every one must turn, and all that is not &pressly recorded therein must be rejkrred to the Universal House ojJustice.
The provenance, the authority, the duties, the sphere of action of the Universal House of Justice all derive from the revealed Word of Bahá'u'lláh which, together with the interpretations and expositions of the Centre of the Covenant and of the Guardian of the Cause � who, after 'Abdu'l-Bahá, is the sole authority in the interpretation of Bahá'í Scripture � constitute the binding terms of reference of the Universal House of Justice and are its bedrock foundation.
The authority of these Texts is absolute and immutable until such time as Almighty God shall reveal His new Manifestation to Whom will belong all authority and power.
There being no successor to Shoghi Effendi as Guardian of the Cause of God, the Universal House of Justice is the Head of the Faith and its supreme institution, to which all must turn, and on it rests the ultimate responsibility for ensuring the unity and progress of the Cause of God. Further, there devolve upon it the duties of directing and coordinating the work of the Hands of the Cause, of ensuring the continuing discharge of the functions of protection and propagation vested in that institution, stitution, and of providing for the receipt and disbursement of the ~uq6qu'11Ah.
Among the powers and duties with which the Universal House of Justice has been invested are: To ensure the preservation of the Sacred Texts and to safeguard their inviolability; to analyse, classify, and coordinate the Writings; and to defend and protect the Cause of God and emancipate it from the fetters of repression and persecution; To advance the interests of the Faith of God; to proclaim, propagate and teach its Message; to expand and consolidate the institutions of its
Administrative Order;to usher in the World Order of Bahá'u'lláh; to promote the attainment of those spiritual qualities which should characterize Baha life individually and collectively; to do its utmost for the realization of greater cordiality and comity amongst the nations and for the attainment of universal peace; and to foster that which is conducive to the enlightenment and illumination of the souls of men and the advancement and betterment of the world; To enact laws and ordinances not expressly recorded in the Sacred Texts; to abrogate, according to the changes and requirements of the time, its own enactments; to deliberate and decide upon all problems which have caused difference; to elucidate questions that are obscure; to safeguard the personal rights, freedom and initiative of individuals; and to give attention to the preservation of human honour, to the development of countries and the stability of states; To promulgate and apply the laws and principles of the Faith; to safeguard and enforce that rectitude of conduct which the Law of God enjoins; to preserve and develop the Spiritual and Administrative Centre of the Baha Faith, permanently fixed in the twin cities of 'Akka and Haifa; to administer the affairs of the Baha community throughout the world; to guide, organize, co-ordi-nate and unify its activities; to found institutions; to be responsible for ensuring that no body or institution within the Cause abuse its privileges or decline in the exercise of its rights and prerogatives; and to provide for
Page 557The members of the unIversal House of Just ice, elected at Ri4vcin, 1968. Left to right: Mr. H. Borrah Kavelin, Mr. Hushmand Fatheazam, Dr. David S. Ruhe, Mr. David Hofman, Mr. Ian Semple, Mr. Charles Wolcott, Mr. Hugh Chance, Mr. Amoz Gibson, Mr. 'All Nakh]avdni.
the receipt, disposition, administration and safeguarding of the funds, endowments and other properties that are entrusted to its care; To adjudicate disputes falling within its purview; to give judgement in cases of violation of the laws of the Faith and to pro-flounce sanctions for such violations; to provide for the enforcement of its decisions; to provide for the arbitration and settlement of disputes arising between peoples; and to be the exponent and guardian of that Divine Justice which can alone ensure the security of, and establish the reign of law and order in, the world.
The members of the Universal House of Justice, designated by
Bahá'u'lláh "the Menof Justice", "the people of BaM who have been mentioned in the Book of Names", "the Trustees of God amongst His servants and the daysprings of authority in His countries", shall in the discharge of their responsibilities ever bear in mind the following standards set forth by Shoghi Effendi, the Guardian of the Cause of
God:"In the conduct of the administrative affairs of the Faith, in the enactment of the legislation necessary to supplement the laws of the Kitáb-i-Aqdas, the members of the Universal House of Justice, it should be borne in mind, are not, as Bahá'u'lláh's utterances clearly imply, responsible to those
Page 558Site of the future seat of the Universal House of Justice (centre foreground) which will be erected directly above the central axis of the arc. To the right is seen the Shrine of the 13db; to the left, the Bahá'í international Archives building.
whom they represent, nor are they allowed to be governed by the feelings, the general opinion, and even the convictions of the mass of the faithful, or of those who directly elect them. They are to follow, in a prayerful attitude, the dictates and promptings of their conscience.
They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. 'God will verily inspire them with whatsoever He willeth', is Bahá'u'lláh's incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance dance which is at once the lifeblood and ultimate safeguard of this Revelation."
The Universal House of Justice was first elected on the first day of the Festival of Ridvan in the one hundred and twentieth year of the Bahá'í Era,1 when the members of the National Spiritual Assemblies, in accordance with the provisions of the Will and Testament of 'Abdu'l-Bahá, and in response to the summons of the Hands of the Cause of God, the Chief
Stewards of Bahá'u'lláh'sembryonic World Commonwealth, brought into being this "crowning glory" of the administrative institutions of Bahá'u'lláh, the very "nucleus and forerunner" of His World Order.
Now, therefore, in obedience to the Command of God and
121 April 1963 AD.with entire reliance upon Him, we, the members of the Universal House of Justice, set our hands and its seal to this
Declaration of Trustwhich, together with the ByLaws hereto appended, form the Constitution of the Universal House of Justice.
~AV7 L~~\6~A cd~/&~K Signed in the City of Haifa on the fourth day of the month of Qawi in the one hundred and twenty-ninth year of the Bahá'í Era, corresponding to the twenty-sixth day of the month of November in the year 1972 according to the Gregorian calendar.
ByLawsThe Universal House of dary and local, in which Justice is the supreme are vested legislative, executive institution of an Administrativeand judicial powers over Order whose salient features,the Bahá'í community whose authority and whose and, on the other, of principles of operation eminent and devoted believers are clearly enunciated appointed for the specific in the Sacred Writings purposes of protecting of the Bahá'í Faith and and propagating the Faith of their authorized interpretations.Bah~i'u'11~h under the This Administrative Order guidance of the Head of consists, on the one that Faith.
hand, of a series of electedThis Administrative Order councils, universal, is the nucleus and secon
Page 560pattern of the World Order adumbrated by Bahá'u'lláh.
In the course of its divinely propelled organic growth its institutions will expand, putting forth auxiliary branches and de~ veloping subordinate agencies, multiplying their activities and diversifying their functions, in consonance with the principles and purposes revealed by Bahá'u'lláh for the progress of the human race.
I. MEMBERSHIP IN THE BAHA'IThe Baha Community shall consist of all persons recognized by the Universal House of Justice as possessing the qualifications of Bahá'í faith and practice.
1. In order to be eligible to vote and hold elec-live office, a Bahá'í must have attained the age of twenty-one years.
2. The rights, privileges and duties of individual Bahá'ís are as set forth in the Writings of Bahá'u'lláh, 'Abdu'l-Bahá and Shoghi Effendi and as laid down by the Universal House of Justice.
H. LOCAL SPIRITUALWhenever in any locality the number of Bahá'ís resident therein who have attained the age of twenty-one exceeds nine, these shall on the First Day of Rh~vAn convene and elect a local administrative body of nine members to be known as the Spiritual Assembly of the Bahá'ís of that locality. Every such Spiritual Assembly shall be elected annually thereafter upon each successive First Day of Ri4v~n. The members shall hold office for the term of one year or until their successors are elected. When, however, the number of Bahá'ís as aforesaid in any locality is exactly nine, these shall on the First Day of RiQvAn constitute themselves the Local Spiritual Assembly by joint declaration.
1. The general powers and duties of a Local Spiritual Assembly are as set forth in the Writings of Bahá'u'lláh, 'Abdu'l-Bahá and Shoghi Effendi and as laid down by the
Universal House of Justice.shall exercise full jurisdiction over all Bahá'í activities and affairs within its locality, subject to the provisions of the Local Bahá'í Constitution.1
3. The area of jurisdiction of a Local Spiritual Assembly shall be decided by the National Spiritual Assembly in accordance with the principle laid down for each country by the
Universal House of Justice.Whenever it is decided by the Universal House of Justice to form in any country or region a National Spiritual Assembly, the voting members of the Bahá'í community of that country or region shall, in a manner and at a time to be decided by the Universal House of Justice, elect their delegates to their National Convention.
These delegates shall, in turn, elect in the manner provided in the National
Bahá'í Constitution2 abody of niqe members to be known as the National Spiritual Assembly of the Baha of that country or region. The members shall continue in office for a period of one year or until their successors shall be elected.
1. The general powers and duties of a National Spiritual Assembly are as set forth in the Writings of 'Abdu'l-Bahá and Shoghi Effendi and as laid down by the Universal [louse of Justice.
2. The National SpiritualAssembly shall have exclusive jurisdiction and authority over all the activities and affairs of the Baha Faith throughout its area.
It shall endeavour to stimulate, unify and coordinate the manifold activities of the Local Spiritual Assemblies and of individual Bahá'ís in its area and by all possible means assist them to promote the oneness of mankind. It shall furthermore represent its national Baha community in relation to other national Bahá'í communities and to the Universal House of Justice.
3. The area of jurisdiction of a National Spiritual Assembly shall be as defined by the Universal House of Justice.
4. The principal business of the National Convention shall be consultation on Bahá'í activities, plans and policies and the election
'ByLaws of a Local Spiritualand ByLaws for a National Spiritual Assembly. See p.653.
Page 561THE UNIVERSAL HOUSE OF JUSTI of the members of the National Spiritual Assembly, as set forth in the National
Bahá'í Constitution.shall consider that it is impracticable or unwise to hold the National Con~ vention, the said Assembly shall provide ways and means by which the annual election and the other essential business of the Convention may be conducted.
(b) Vacancies in the membership of the National Spiritual Assembly shall be filled by a vote of the delegates composing the Convernion which elected the Assembly, the ballot to be taken by correspondence or in any oilier manner decided by the National Spiritual
Assembly.Among ~he most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and coordinate the affairs of the Cause of God as members of its Spiritual Assemblies are: to win by every means in their power the confidence and affec-don of those whom his their privilege to serve; to investigate and acquaint themselves with the considered views, the prevailing sentiments and the personal convictions of those whose web fare 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 stilling atmosphere of dictatorial assertiveness and of every word and deed that may savour of partiality, self-centredness and prejudice; and while retaining the sacred right of final decision in their hands, to invite discussion, ventilate grievances, we]-come advice and foster the sense of interdependence and co~partnership, of understanding and mutual confidence between themselves and all other Baha'is,
V. THE UNIVERSAL HOUSEThe Universal House of Justice shall consist of nine men who have been elected from the Bahá'í community in the manner hereinafter provided.
I. ELECTIONThe members of the Universal House of Justice shall be elected by secret ballot by the members of all National Spiritual Assemblies at a meeting to be known as the International
Bahá'í Convention.shall be held once every five years unless otherwise decided by the Universal House of Justice, and those elected shall continue in office until such time as their successors shall be elected and the first meeting of these successors is duly held.
(b) Upon receiving the call to Convention eachshall submit to the Universal House of Justice a list of the names of its members.
The recognition and seating of the delegates to the
International Convention(c) The principal business of the International Convention shall be to elect the members of the Universal House of Justice, to deliberate on the affairs of the Bahá'í Cause throughout the world, and to make recommendations and suggestions for the consideration of the
Universal House of Justice.shall be conducted in such manner as the Universal House of Justice shall from time to time decide.
(e) The Universal House of Justice shall provide a procedure whereby those delegates who are unable to be present in person at the International Convention shall cast their ballots for the election of the members of the Universal
House of Justice.(f) If at the time of an election the Universal I-louse of Justice shall consider that it is impracticable or unwise to hold the International Convention it shall determine how the election shall take place.
(g) On the day of the election the baflots of all voters shall be scrutinized and counted and the result certified by tellers appointed in accordance with the instructions of the Universal House of Justice.
(h) If a member of a National Spiritual Assembly who has voted by mail ceases to be a member of that
National Spiritual562 THE BAHÁ'Í Assembly between the time of casting his ballot and the date of the counting of the ballots, his ballot shall nevertheless remain valid unless in the interval his successor shall have been elected and the ballot of such successor shall have been received by the tellers.
(I) In case by reason of a tie vote or votes the full membership of the Universal House of Justice is not determined on the first ballot, then one or more additional ballots shall be held on the persons tied until all members are elected.
The electors in the case of additional ballots shall be the members of
National Spiritual Assembliesin office at the time each subsequent vote is taken
2. VACANCIES IN MEMBERSHIPA vacapcy in the membership of the Universal House of Justice will occur upon the death of a member or in the following cases: (a) Should any member of the Universal House of Justice commit a sin injurious to the common weal, he may be dismissed from membership by the
Universal House of Justice.(b) The Universal House of Justice may at its discretion declare a vacancy with respect to any member who in its judgement is unable to fulfil the functions of membership.
(c) A member may relinquish his membership on the Universal House of Justice only with the approval of the Universal House of
Justice.If a vacancy in the membership of the Universal House of Justice occurs, the
Universal House of Justiceshall call a by-election at the earliest possible date unless such date, in the judgement of the Universal House of Justice, falls too close to the date of a regular election of the entire membership, in which case the Universal House of Justice may, at its discretion, defer the filling of the vacancy to the time of the regular election. If a by-election is held, the voters shall be the members of the National Spiritual Assemblies in office at the time of the by-election.
4. MEETINGS(a) After the election of the Universal House of Justice the first meeting shall be called by the member elected by the highest number of votes or, in his absence or other incapacity, by the member elected by the next highest number of votes or, in case two or more members have received the same highest number of votes, then by the member selected by lot from among those members.
Subsequent meetings shall be called in the manner decided by the Universal
House of Justice.(b) The Universal House of Justice has no officers.
It shall provide for the conduct of its meetings and shall organize its activities in such manner as it shall from time to time decide.
(c) The business of theshall be conducted by the full membership in consultation, except that the Universal House of Justice may from time to time provide for quorums of less than the full membership for specified classes of business.
5. SIGNATUREThe signature of the Universal House of Justice shall be the words "The Universal House of Justice" or in Persian
"Baytu'1-'Adl-i-A'zam"written by hand by any one of its members upon authority of the Universal House of Justice, to which shall be affixed in each case the Seal of the
Universal House of Justice.The Universal House of Justice shall provide for the recording and verification of its decisions in such manner as it shall, from time to time, judge necessary.
VI. BAHÁ'Í ELECTIONSIn order to preserve the spiritual character and purpose of Baha elections the practices of nomination or electioneering, or any other procedure or activity detrimental to that character and purpose shall be eschewed.
A silent and prayerful atmosphere shall prevail during the election so that each elector may vote for none but those whom prayer and reflection inspire him to uphold.
Page 563THE UNIVERSAL HOUSE OF J 1. Al] Baha elections, except elections of officers of Local and National Spiritual Assemblies and committees, shall be by plurality vote taken by secret ballot.
2. Election of the officers of a Spiritual Assembly or committee shall be by majority vote of the Assembly or committee taken by secret ballot.
3. In case by reason of a tie vote or votes the full membership of an elected body is not determined on the first ballot, then one or more additional ballots shall be taken on the perSons tied until all members are elected.
4. The duties and rights of a llah&i elector may not be assigned nor may they be exercised by proxy.
VII. THE RIGHT OF REVIEWThe Universal House of Justice has the right to review any decision or action of any Spiritual Assembly, National or Local, and to approve, modify or reverse such decision or action. The Universal House of Justice also has the right to intervene in any matter in which a Spiritual Assembly is failing to take action or to reach a decision and, at its discretion, to require that action be taken, or itself to take action directly in the matter.
VIII. APPEALSThe right of appeal exists in tbe circumstances, and shall be exercised according to the procedures, outlined below: 1. (a) Any member of a local Bahá'í community may appeal from a decision of his Local Spiritual Assembly to the National Spiritual Assembly which shall determine whether it shall take jurisdiction of the matter or refer it back to the Local Spiritual Assembly for reconsideration. If such an appeal concerns the membership of a person in the Bahá'í community, the
National Spiritual Assemblyis obliged to take jurisdiction of and decide the case.
(b) Any Bahá'í may appeal from a decision of histo the Universal House of Justice which shall determine whether it shall take jurisdiction of the matter or leave it within the final jurisdiction of the National Spiritual
Assembly.and if these Assemblies are unable to resolve them, any one such Assembly may bring the matter to the National Spiritual Assembly which shall thereupon take jurisdiction of the case. If the decision of the National Spiritual Assembly thereon is unsatisfactory to any of the Assemblies concerned, or if a Local Spiritual Assembly at any time has reason to believe that actions of its National Spiritual Assembly are affecting adversely the welfare and unity of that Local Assembly's community, it shall, in either case, after seeking to compose its difference of opinion with the National Spiritual Assembly, have the right to appeal to the Universal House of Justice, which shall determine whether it sha~1 take I uris-diction of the matter or leave it within the final jurisdiction of the National Spiritual
Assembly.2. An appellant, whether institution or individual, shall in the first instance make appeal to the Assembly whose decision is questioned, either for reconsideration of the case by that Assembly or for submission to a higher body. In the latter case the Assembly is in duty bound to submit the appeal together with full particulars of the matter. If an Assembly refuses to submit the appeal, or fails to do so within a reasonable time, the appellant may take the case directly to the higher authority.
IX. THE BOARDS OF COUNSELLORSThe institution of the Boards of Counsellors was brought into being by the Universal House of Justice to extend into the future the specific functions of protection and propagation conferred upon the Hands of the Cause of God. The members of these boards are appointed by the Universal
House of Justice.1. The term of office of a Counsellor, the number of Counsellors on each Board, and the boundaries of the zone in which each Board of Counsellors shall operate, shall be decided by the Universal
House of Justice.Interior view of Beit Harofr Auditorium, Haifa, where the general sessions of the second International Convention were held. The Hand of the Cause H. Coil/s Featherstone (left) presided at this session.
2. A CounseiJor functions as such only within his zone and should he move his residence out of the zone for which he is appointed he automatically relinquishes his appointment.
3. The rank and specific duties of a Counsellor render him ineligible for service on local or national administrative bodies. if elected to the
Universal House of JusticeIn each zone there shall be two Auxiliary Boards, one for the protection and one for the propagation of the Faith, the numbers of whose members shall be set by the Universal
House of Justice. Themembers of these Auxiliary Boards shall serve under the direction of the Continental
Board of Counsellorsand shall act as their deputies, assistants and advisers.
1. The members of the Auxiliary Boards sha]J be appointed from among the believers of that zone by the Continental Board of Counsellors,
2. Each Auxiliary Boardmember shall be allotted a specific area in which to serve and, unless specifically deputized by the Counsellors, shall not function as a member of the Auxiliary Board outside that area.
3. Art Auxiliary Boardmember is eligible for any elective office but if elected to an admini= strative post on a national or local level must decide whether to retain membership on the Board or accept the administrative post, since he may not serve in both capacities at the same time. If elected to the
Universal House of JusticeThis Constitution may be amended by decision of the Universal House of Justice when the full membership is present.
Page 565TI-IF UNIVERSAL HOUSE OF JUSTICE 565
2. THE SECOND JNTERNATJONAL CONVENTIONConvention of the Bahá'í Faith was held at the World Centre in Haifa, Israel, April 21 to 24, 1968. A total of 729 delegates from the eighty-one National Spiritual Assemb]ies then in existence were eligible to attend in person or to vote by mailed ballots.
Although the Conventionwas scheduled for four days, all delegates were invited to arrive three days early so that they might have opportunity to visit the Holy places, to pray at the Shrines, to become acquainted with the members of other National Spiritual Assemblies and to exchange ideas for the progress of the Cause throughout the world.
Besides electing the members of the Universal House of Justice, the basic purposes of the Convention, as explained at the opening session, were to bring to the lJniversal House of Justice and the believers in the world through their
National Spiritual Assemblyrepresentatives information on the scope of the Faith, and to create new dedication and inspiration from visits to the Jloiy Shrines and closeness to that Supreme Institution, the Universal House of
Justice.To generate the spirit which was to permeate the sessions, the delegates were given opportunity to visit and pray at the Shrines of the Báb and
'Abdu'l-Bahá on Mt. Carmelas frequently as they desired from early morning until late at night. Group visits were scheduled to the lloiy places in 'Akka associated with the life of Bahá'u'lláh and to pray at His Shrine. A visit to the International Bahá'í Archives to view the sacred relics of the Central Figures of the Faith was arranged for each group Ibl-lowing its visit to Baha.
The Convention was opened on the first Day of Rhjv6.n, April 21, by the Hand of the Cause of God Abdu'l-Bahá
Rfibiyyih KNi-num. Thereaftereach half-day session was chaired by a different Hand of the Cause who introduced the subject for consultation and summarized the discussion at the end of the session.
The roll call of National'Adapted from a report by Charlotte M. Unfoot, U.S. Bahd'iNews, June, 1968.
Assembly members by countries and depositing of their ballots occupied the remainder of the first morning. In the afternoon all delegates were transported to Babji to participate in the celebration of the Feast of RiQvTh in the beautiful Haram-i-Aqdas facing the Shrine of Bahá'u'lláh which they again visited for private prayers before returning to Haifa.
During the remaining three days the delegates discussed topics selected by the
Universal House of Justicevital to the progress of the Faith and particularly the Nine Year Plan. It was explained that this Convention, not patterned after nor a model for National Conventions, could make recommendations to the Universal House of Justice but no motions were made or voted upon, all recommendations being recorded for consideration by the Universal House of Justice following the
Convention.The topics for the second and third days were "Fmerging from Obscurity" and "Build-ing the Bahá'í Society", and included discussion of such subjects as "The Forces of Light and Darkness",
"Community Life", "TheThere were evening sessions for representatives of countries having special interests in common. It was clearly evident that each national Baha community has its particular problems and need for the assistance and cooperation of its sister communities throughout the world. Strong appeals were made by representatives of the newly established National Assemblies for pioneers, settlers, teachers, literature and visual aids. Both new and long established Assemblies voiced the urgent need for deepening the believers in the Faith, increased teaching activity and universal support of their national funds without which many of the home front goals of the Nine Year Plan cannot be achieved.
The Convention closed with a presentation by the Hand of the Cause Dr. Ugo Giachery on the Bahá'í World Centre and a beautiful slide programme showing the tremendous amount of work accomplished by the Universal House of Justice in its first five years in the develop
Page 566Delegates casting ballots for the election of the Universal House of Justice; April, 1968. The Hand of the Cause Arnatu'l-Balui R4hiyyih Klicinum is seen seated in the centre. To the kft are seen the three chi ef tellers; to the right, about to cast their ballots, some members of the National
Spiritual Assembly of Germany.Partial view of interior of Beit Haroje during a session of the International Convention; April, 1968. In the foreground are seen some of the Hands of the Cause and members of the Universal
House of Justice.567 The Hand of the Cause Enoch Olinga (centre) with delegates representing the National Spiritual Assemblies of the United States, Kenya and Nicaragua.
ment and beautification of the Bahá'í properties, especially at Babji surrounding the Mansion and Shrine of Bahá'u'lláh. Already the delegates had seen with their own eyes the indescribable beauty of the gardens and rejoiced that the hopes and plans of the beloved Guardian were being so dutifully and lovingly carried out by the Universal House of Justice. It is unlikely that any delegate will ever forget, or be able to adequately describe to his fellow Baha, the magnificence of the Shrines and the gardens by day, or the ethereal beauty of the lighted Shrine of the BTh and the International Archives Building at night shining across the Bay of Haifa to the Holy places associated with Bahá'u'lláh in 'Akka.
When all joined in singing "A]I&h-u-AbhA" at the close, one had the feeling that through their representatives the whole Bahá'í world was rejoicing in its blessings and was arising with new determina don to usher in with all possible haste the Golden
Age of Bahá'u'lláh.Upon the completion of the election on April 22, 1968, the Universal House of Justice sent the following cable to all National Spiritual
Assemblies:The membership of the Universal House of Justice was unchanged from the first election in 1963 save for the replacement by Dr. David S. Ruhe, who was formerly secretary to the
National Spiritual AssemblyDelegates representing the National Spiritual Assemblies of (left to right) Peru, Brunel,
Botswana and Alaska.Exterior view of No. 10 Haparsim Street, Haifa. This building which had formerly accommodated d western pilgrims was converted to temporary offices for the Universal House of Justice in 1963.
Page 569(Text of a letter from die Universal House of Justice to an individual believer, dated December 7, 1969).
YOUR recent letter, in which you share with us the questions that have occurred to some of the youth in studying The Dispensation of Bahá'u'lláh, has been carefully considered, and we feel that we should comment both on the particular passage you mention and on a related passage in the same work, because both bear on the relationship between the Guardianship and the Universal House of Justice.
The first passage concerns the Guardian's duty to insist upon a reconsideration by his fellow-members in the Universal House of Justice of any enactment which he believes conflicts with the nicaning and departs from the spirit of the Sacred Writings.
The second passage concerns the infallibility of the Universal House of Justice without the Guardian, namely Shoghi Effendi's statement that "With-out such an institution (the Guardianship).
the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn."
Some of the youth, you indicate, were puzzled as to how to reconcile the former of these two passages with such statements as that in the Will of 'Abdu'l-Bahá which affirms that the Universal House of Justice is freed from oIl error.
Just as the Will and Testament of 'Abdu'l-Bahá does not in any way contradict the Kitáb-i-Aqdas but, in the Guardian's words, "confirms, supplements, and correlates the provisions of the Aqdas", so the writings of the Guardian contradict neither the revealed Word nor the interpretations of the Master. In attempting to understand the Writings, therefore, one must first realize that there is and can be no real contradiction in them, and in the light of this we can confidently seek the unity of meaning which they contain.
The Guardian and the Universal House of Justice have certain duties and functions in common; each also operates within a separate and distinct sphere. As Shoghi Effendi explained, ". 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 interpretation of the Guardian, functioning within his own sphere, is as authoritative and bind-lug as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgement on such laws and ordinances as Bahá'u'lláh has not expressly revealed."
He goes on to affirm, "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." It is impossible to conceive that two centres of authority, which the Master has stated are both under the care and protection of the Abhd Beauty, under the shelter and unerring guidance of His Holiness the Exalted One, could conflict with one another, because both are vehicles of the same Divine Guidance.
The Universal House of Justice, beyond its function as the enactor of legislation, has been invested with the more general functions of protecting and administering the Cause, solving obscure questions and deciding upon matters that have caused difference. Nowhere is it stated that the infallibility of the
Universal House of Justiceis by virtue of the Guardian's membership or presence on that body.
Indeed, 'Abdu'I-KDah&in His Will and Shoghi Effendi in his Dispensation of Bahá'u'lláh have both explicitly stated that the elected members of the Universal House of Justice in consultation are recipients of unfailing
Divine Guidance.himself in The World Order of Bahá'u'lláh asserted that "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 Bahá'u'lláh in the Kitáb-i-Aqdas, and repeatedly and solemnly confirmed by 'Abdu'l-Bahá in His Will. It does not constitute in any manner a contradiction to the Will and Writings of Bahá'u'lláh, nor does it nullify any of His revealed instructions."
While the specific responsibility of the Guardian is the interpretation of the Word, he is also invested with all the powers and prerogatives necessary to discharge his function as Guardian of the Cause, its Head and supreme protector.
He is, furthermore, made the irremovable head and member for life of the supreme legislative body of the Faith. It is as the head of the Universal House of Justice, and as a member of that body, that the Guardian takes part in the process of legislation.
If the following passage, which gave rise to your query, is considered as referring to this last relationship, you will see that there is no contradiction between it and the other texts: "Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, assume the right of exclusive legislation. He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the meaning and to depart from the spirit of Bahá'u'lláh's revealed utterances."
Although the Guardian, in relation to his fellow-members within the Universal House of Justice, cannot override the decision of the majority, it is inconceivable that the other members would ignore any objection he raised in the course of consultation or pass legislation contrary to what he expressed as being in harmony with the spirit of the Cause.
It is, after all, the final act of judgement delivered by the Universal House of Justice that is vouchsafed infallibility, not any views expressed in the course of the process of enactment.
It can be seen, therefore, that there is no conflict between the Master's statements concerning the unfailing divine guidance conferred ferred upon the Universal House of Justice and the above passage from The
Dispensation of Bahá'u'lláhIt may help the friends to understand this relationship if they are aware of some of the processes that the Universal House of Justice follows when legislating. First, of course, it observes the greatest care in studying the Sacred Texts and the interpretations of the Guardian as well as considering the views of all the menibers.
After long consultation the process of drafting a pronouncement is put into effect. During this process the whole matter may well be reconsidered.
As a result of such reconsideration the final judgement may be significantly different from the conclusion earlier favoured, or possibly it may be decided not to legislate at all on that subject at that time. One can understand how great would be the attention paid to the views of the Guardian during the above process were he alive.
In considering the second passage we must once more hold fast to the principle that the teachings do not contradict themselves.
Future Guardians are clearly envisaged and referred to in the Writings, but there is nowhere any promise or guarantee that the line of Guardians would endure for ever; on the contrary there are clear indications that the line could be broken. Yet, in spite of this, there is a repeated insistence in the Writings on the indestructibility of the Covenant and the immutability of God's Purpose for this Day.
One of the most striking passages which envisage the possibility of such a break in the line of Guardians is in the Kitáb-i-Aqdas itself: The endowments dedicated to charity revert to God, the Revealer of Signs.
No one has the right to lay hold on them without leave from the Dawning-Place of Revelation. After Him the decision rests with the Aghsdn (Branches), and after them with the house of Justice � should it be established in the world by then � so that they may use these endowments for the benefit of the Sites exalted in this Cause, and for that which they have been commanded by God, theAlmighty, the All-Powerful.
Otherwise the endowments should be refrrredto the people of Babel, who speak not without His leave and who pass no judgernent but in accordance with that which God has ordained in this Tablet, they who are the champions of victory be
Page 571twixt heaven and earth, so that they may spend them on that which has been decreed in the Holy Book by Goc4 the Mighty, the Bountijul.
The passing of Shoghi Effendi in 1957 precipitated the very situation provided for in this passage, in that the line of Aglis~n ended before the House of Justicehad been elected.
Although, as is seen, the ending of the line of A2hs~n at some stage was provided for, we must never underestimate the grievous loss that the Faith has suffered.
God's purpose for mankind remains unchanged, however, and the mighty Covenant of Bahá'u'lláh remains impregnable. Has not Bahá'u'lláh stated categorically,
Tue Hand of Omnipotencehath established His Revelation upon an unassailable, an enduring ibundation.
While 'Abdu'l-Bahá confirms: Verily, God effecteth that which He pleas'eth; naught can annul His Ccvenant, naught can obstruct His favour nor oppose His Cause! Everything is subject to corruption; but the Covenant of thy Lord shall continue to pervade all regions. The tests of every dispensation are in direct proportion to the greatness of the Cause and as heretofore such a manifest Covenant, written by the Supreme Pen, has not been entered upon, the tests are proportionately severe. These aghations of the violators are no more than the foam of the ocean. this froth of the ocean shall not endure and shall soon disappear and vanish, while on the other hand the ocean of the Covenant shall eternally surge and roar.
And Shoghi Effendi has clearly stated: "The bedrock on which this
Administrative Orderis founded is God's immutable Purpose for mankind in this day.""... 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."
In the Bahá'í Faith there are two authoritative centres appointed to which the believers must turn, for in reality the Interpreter of the Word is an extension of that centre which is the Word itself. The Book is the record of the utterance of Bahá'u'lláh, while the divinely inspired Interpreter is the living Mouth of that Book � it is he and he alone who can authoritatively state what the Book means.
Thus one centre is the Book with its Interpreter, and the other is the Universal House of Justice guided by God to decide on whatever is not explicitly revealed in the Book.
This pattern of centres and their relationships is apparent at every stage in the unfoldment of the Cause. In the
Kitd b-i-Aqdas Bahá'u'lláhtells the believers to refer after His passing to the Book, and to Him Whom God hath purposed, Who hath branched from this Ancient Root. In the
Kitáb-i-'Ahdi (the Bookof Bahá'u'lláh's Covenant), He makes it clear that this reference is to
'Abdu'l-Bahá. In the AqdasBahá'u'lláh also ordains the institution of the Universal House of Justice, and confers upon it the powers necessary for it to discharge its ordained functions. The Master in
His Will and TestamentEffendi states was clearly anticipated in the verses of the Kitáb-i-Aqdas, reaffirms and elucidates the authority of the Universal House of Justice, and refers the believers once again to the Book:
Unto the Most Holy Bookevery one must turn and all that is not expressly recorded therein must be refrrred to the Universal House of Justice, and at the very end of the Will He says: All must seek guidance and turn unto the Centre of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error.
As the sphere ofjurisdiction of the Universal House of Justice in matters of legislation extends to whatever is not explicitly revealed in the Sacred Text, it is clear that the Book itself is the highest authority and delimits the sphere of action of the House of Justice. Likewise, the Interpreter of the Book must also have the authority to define the sphere of the legislative action of the elected representatives of the Cause. The writings of the Guardian and the advice given by him over the thirty-six years of his Guardianship show the way in which he exercised this function in relation to the Universal House of Justice as well as to National and Local
Spiritual Assemblies.The fact that the Guardian has the authority to define the sphere of the legislative action of the Universal House of Justice does not carry with it the corollary that without such guidance the Universal House of Justice might stray beyond the limits of its proper authority; such a deduction would conflict with all the other texts referring to its infallibility, and specifically with the Guardian's own clear assertion that the Universal House of Justice never can or will infringe on the sacred and prescribed
Page 572Assemblies can receive divine guidance if they consult in the manner and spirit described by 'Abdu'l-Bahá, they do not share in the explicit guarantees of infallibility conferred upon the Universal House of Justice. Any careful student of the Cause can see with what care the Guardian, after the passing of 'Abdu'l-Bahá, guided these elected representatives of the believers in the painstaking erection of the Administrative Order and in the formulation of Local and National Bahá'í
Constitutions.We hope that these elucidations will assist the friends in understanding these relationships more clearly, but we must all remember that we stand too close to the beginnings of the System ordained by Bahá'u'lláh to be able fully to understand its potentialities or the interrelationships of its component parts.
As Shoghi Effendi's secretary wrote on his behalf to an individual believer on March 25, 1930, "The contents of the Will of the Master are far too much for the present generation to comprehend.
It needs at least a century of actual working before the treasures of wisdom hidden in it can be revealed..
The Hands of the Cause and members of the Universal House of Justice gathering in the Bahá'í gardens surrounding the Shrine of the Báb where they met for prayers before proceeding to the Shrine of Bahá'u'lláh at Baha.
Page 573The standard bearers of this Nine Year Plan are those same divinely appointed, tried, and victorious souls who bore the standard of the World Crusade, the Hands of the Cause of God. Supported by their 'deputies, assistants, and advisers', the members of the Auxiliary Boards, they will inspire and protect the army of God, lead through every breach to the limit of available resources, and sustain those communities s struggling over intractable or stony ground, so that by 1973 the celebrations befitting the centenary of the revelation of the Most Holy Book may be undertaken by a victorious, firmly established, organically united world community, dedicated to the service of God and the final triumph of His Cause. The Universal House of Justice, Ridvan, 19641
Amatu'I-BaM R'M~iiyyih Kh~num'The Universal House of Justice, Ri~1v~n, 1964. Wellspring of Guidance,pp.26 � 27.
2 Deceased in the period Ridvan 1 968 � I 973.First Icelandic Bahá'í Summer School held near Reykiavik; August, 1972. The Hand of the Cause Ugo Giachery is seen in the centre of the photograph with Mrs. Giachery.
L ~ _ The Hand of the Cause Tardzu'lldh Samandari is seen in the centre of a group ojfriends attending the Bahá'í Summer School of Turkey, afrw weeks before his passing in September, 1968.
Page 577XV ITH the establishment of the Continental Boards of Counsellors by the Universal House of Justice, following consultations held with the Hands of the Cause at RiQvTh, 1968, and announced by cablegram on June 21 of that year,1 and with the assumption by those
Boards of Counsellorsof the "administration of the Auxiliary Boards",2 the Hands of the Cause of God, "one of the most precious assets the Bahá'í world possesses",3 were increasingly free to become ambassadors-at-large of the Faith of Bahá'u'lláh and "to concentrate their energies on the more primary responsibilities of general protection and propagation, 'preservation of the spiritual health of the Bahá'í communities' and 'the vitality of the faith' of the Bahá'ís throughout the world..
to undertake special missions on its (thebehalf, to represent it on both Bahá'í and other occasions, and to keep it informed of the welfare of the Cause and while retaining a "special concern for the affairs of the Cause in the areas in which they reside" they were enabled to "operate increasingly on an intercontinental level thus lending "tremendous impetus to the diffusion throughout the Baha world of the spiritual inspiration channeled through them � the
Chief Stewards of Bahá'u'lláh'sNo greater gift could have been given to the Bahá'ís of the world by the Universal
House of Justice. Nowfreed to travel to parts of the world outside their former spheres of responsibility, the Hands of the Cause, assisted by their deputies and advisers, joined the general body of believers in shouldering the responsibility of completing the goals assigned in the Nine Year Plan and brilliantly led the way to the resounding victory recorded at Ridvan, 1973.
It is beyond the capacity of these few pages of the international record, in a period that wit-Seep.
Seep. 611 for full text.of Justice, letter to all National Spiritual Assemblies, June 24, 1968. Wellspring of Guidance, pp. 140 � 143.
ibid., p. 142. ibid., pp. 142 � 143.nessed such a rapid expansion of the Faith, to chronicle in detail the richness, variety and diversity of the manifold activities of the individual Hands of the Cause in the latter half of the Nine Year Plan, activities so eloquently attested by the reports and photographs appearing throughout this volume and extensively reported in Bahá'í journals and newsletters around the world; nor is it equitable, by contrasting their individual contributions, to lead the Baha, whether veteran or novice, as well as the student of the Faith, into the error of drawing the unwarranted and mistaken conclusions about the relative scope and merit of those undertakings that such a catalogue might prompi. Indeed, little more can be done than to hint at the range and value of the impetus given the work of the Plan by the Hands of the Cause in the discharge of their primary duties of propagating and protecting the Faith through: their consultations when meeting in Conclaves of the Hands of the Cause, or with the Universal I-louse of Justice, the Continental Boards of
Counsellors, NationalSpiritual Assemblies and their committees concerned with the expansion and consolidation of the Faith; the essential work of those Hands of the Cause serving in the Holy Land whose function it was, as the body of "The Hands of die Cause of God Residing in the Holy Land" � and is now through their service as members of the International Teaching Centre � to "act as liaison between the
Universal House of Justiceand the Continental Boards of Counsellors" ;5 their example of self-sacrifice and devotion and through their travels to every corner of the globe � some of the Hands being under the handicap of impaired health or in advanced years � their increased mobility reinforcing the efforts of the believers to secure the unequalled expansion of the Faith; the vision and inspiration they imparted to individual believers through articles pub-ibid.,
ibid., p. 142.Bahá'í Conference sponsored by the Continental Board of Counsellors in North America, Anchorage, Alaska; September, 1969. The Hand of the Cause 'All-A kbar Furatan is seen seated second from the left with representatives of the Board of Counsellors, the Auxiliary Board and the National Spiritual Assembly of Alaska.
lished in BahA'fjournals, letters of encouragement to national communities, and through meeting them as pilgrims in the Holy Land, or serving side by side with them in every aspect of the teaching work � in whatever climate or terrain, on the homefront or in foreign fields, in the granite hearts of cities or in rural communities and villages, in areas of stony indifference to the Faith or those of enthusiastic mass acceptance, the Hands were there to lead and inspire, encourage and counsel; their participation, on occasion as representatives of the Universal House of Justice, in the Annual
Conventions of NationalSpiritual Assemblies, new and old; in conferences and institutes dedicated to expansion and consolidation or the training of children and youth; in summer schools and special teaching projects; the presentation of The
Proclamation o.f Bahá'u'lláhto Heads of State and other officials, and through the recognition and respect they won for the Faith, often in areas where the Bahá'ís were struggling to bring it from obscurity; the enhanced prestige their activities secured for it; the publicity their appearances and addresses achieved; the standard of dignity and reverence they exemplified and upheld among the Bahá'ís and the public; their inestimably valuable contribution in meeting the growing need to enrich, diversify and broaden the range of expository Bahá'í literature which now stands fully capable of arresting the attention of the erudite and the serious scholar, awakening the interest of the masses and introducing the Faith to the semiliterate; the assistance rendered the World Centre in making translations into English of passages from the Sacred Writings, and in identifying original Tablets from the Pens of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá and those Tablets written from Their dictation by Their amanuenses and, in the Cradle of the Faith, in collecting and classifying information related to sites associated with its early history; and through the vigilance they maintained and the wisdom they exercised in safeguarding the Cause from those who sought to strike at its Covenant, undermine its unity or pervert the pristine purity of its Teachings.
Page 579The thinning of the ranks of the Hands of the Cause in the last half of the Nine Year Plan through the lass of four outstanding and distinguished veterans was a source of profound grief to Bahá'ís everywhere.
Towards the end of his life Tar&u'1ITh Samandari, a nonagenarian, in a heroic last outpouring of physical energy, embarked on a magnificent and meteoric journey, visiting Bahá'í communities in Europe and throughout Alaska, Canada and the United States, thus providing a new generation of Bahá'ís an opportunity to meet one whose eyes were blessed by gazing upon the Blessed Beauty. His service to the Faith spanned the last years of the ministry of Bahá'u'lláh, the whole of the ministries of 'Abdu'l-Bahá and Shoghi Efi7endi and he lived to witness the election of the Universal House of Justice in 1963 and 1968, and passed on in Haifa during the commemoration of the cen tenary of the arrival of Bahá'u'lláh in the
Holy Land.llermann Grossmann was one of the early believers of Germany and a bulwark of the Cause in the dark hours of World War II.
He made compilations of the Writings in German and increased the literature available in that language by writing books. He was a "staunch defender promoter Faith", the
Universal House of Justicecabled at the time of his passing, whose "courageous loyalty during challenging years tests persecutions Germany" and "outstanding services South America are "immortalized annals
Faith".'It was Agnes Alexander, mentioned by name in the Tablets of the Divine Plan, who as a young woman planted the tree of the Cause in the Hawaiian Islands, tended and nurtured it, and lived to see the shadow of its branches spread Wellspring of Guidance, "In Memoriam", p. 157.
The Hand of the Cause Dhikru'lldh Khddern is seen surrounded by Jamaican BaIu-i'is during The Caribbean Conference, Kingston; May, 1971.
Page 580The Hand of the Cause Jaldi Khdzeh centre, participating in the Indian Ocean Conference, Rose Hill, Mauritius; August, 1970. To the right is Miss Guilda Nay/c/i; to the left, Mr. William Masehia, Auxiliary Board member.
to many parts of the Pacific."Witnessing beginning harvest seeds devotion planted by Hand Cause Alexander", cabled the National Spiritual
Assembly of North EastAsia, shortly after her passing in 1971, referring to the enrolment of an unprecedented number of believers in Japan.
MiasA BanAni, accorded by Shoghi Effendi the accolades "Father of Africa" and "Lion of Africa", whose very presence there the Guardian said was vital to the progress of the work throughout that continent, lay paralyzed and bedridden as the end drew near, his prayers, like a great beating heart, supporting and sustaining the teaching work. His passing occurred during the time when his daughter, Violette NakhjavAni was accompanying Abdu'l-Bahá Rti~iyyihK~inum on a tour of Africa that took them to more than thirty countries and extended over a three year period.
How dearly loved are the Chief Stewards of the Cause of Bahá'u'lláh! The love of the believers for the Hands of the Cause finds expres sion in a variety of ways, not least among them the spontaneously adopted practice of perpetuating their memories through the naming, in their honour, of schools and institutes where the Bahá'í Teachings are expounded � the latter an enterprise in which the Hands have been so wholeheartedly engaged. In recent years, on almost every continent, such institutes have been established commemorating the memory of distinguished Hands of the Cause such as Dorothy Baker, Mfis~ Ban6ni, Amelia Collins, Leroy Joas, Martha Root and Louis Gregory, to name but some.
How befitting a gesture that, following the dramatic entry by troops which commenced in 1969 among rural-dwelling Negroes throughout the southern states, but primarily in South Carolina, the first permanent teaching institute in the United States should have been established at Hemingway, South Carolina, not far from the birthplace (Charleston, S.C.) of "noble-minded, golden-hearted" Louis Gregory, "pride (and) example (to the) Negro
Page 581adherents (of the) Faith",' and should bear his name.
Equally befitting is the impulse which led the National Spiritual Assembly of Australia to publish, in April, 1970, To Follow a Dream-time, a brochure commemorating the fiftieth anniversary of the establishment of the Faith in that country, and "dedicated to 'Father' and 'Mother' Dunn, the Spiritual Conquerors of a Continent". With tender appreciation the booklet, subtitled "An account of the early days of the Bahá'í Faith in Australia", accords recognition to John Henry Hyde Dunn and Clara Dunn who brought the light of Bahá'u'lláh to the continent of Australia in 1919 in direct r& sponse to the Tablets of the
Divine Plan, whose Authorthey met during His sojourn in the United States, and from Whom they received a cabled mandate to their proposal to carry the Faith to Australia: ..... highly advisable".2
How striking the spectacle of the young corn-munity of the Republic of Ireland, whose task it was to broaden the base of the Cause there in preparation for the establishment of their
1 Shoghi Effendi, Citadelof Faith, p. 163. See Louis Gregory, "In Mernoriam", The Bahá'í World, vol. 2 xii, p.666.
National Spiritual Assemblyof Australia, To Follow a Dreamtime, pub. April, 1970, p.3.
National Spiritual Assemblyat RiQv4n, 1972, gathering for prayers at the graveside of "dearly loved, much admired, greatly gifted, outstanding Hand Cause George Townshend",3 during their summer school in 1970, in "pre-paration responsibilities fulfil goals" as they cabled on that occasion.4
No less affecting was the moment during the Northheld in Reykjavik, Iceland, during September, 1971, when it fell to the lot of the Hand of the Cause John Robarts to read to the 700 assembled friends the cable of the Universal House of Jus~ tice announcing the passing of MilsA Ban&ni. Mr. Robarts has written: "I told of the love our beloved Guardian and all of us who knew Mr. Ban~Thi had for him, and I related an incident from Mr. Ban6uff's life. When I spoke to Mr. Ban&ni on one occasion of the Guardian's love and high praise for him, Mr. Bahá'í said that he now understood what the Guardian had meant when he had said, many years before, that God could raise up and activate a stone so that it could serve His Faith. Mr. IBan~ni told
Shoghi Effendi, Messagesto the Bahá'í World (1950 � 1957), p. 174; Citadel of Faith, p. 170. See George Townshend, "In Memoriani", The Bahá'í World, vol. xiii, p. 841.
Bahá'í International NewsThe Hand of the Cause Adelbert Milk/schiegel and Mrs. Milk/schiegel accepting floral garlands from the Bahá'ís upon their arrival in Secunderabad, And/ira Pradesh, India; 1969.
Page 582God has activated me so that I have been able to perform some small service in His Name."" Vivid in memory is the teaching conference held in Seoul, Korea, in September, 1971, with approximately 500 Bahá'ís from thirteen countries attending, a conference called to commemorate the introduction of the Faith in Korea fifty years earlier by Agnes Alexander who received from 'Abdu'l-Bahá a Tablet in which He welcomed the first fifteen men who accepted the Cause in Korea.2
Perhaps nowhere more clearly than in the loving interaction of the Hands with the administrative institutions of the Faith and the general body of believers is there glimpsed an understanding of the significance of their achievement in advancing the interests of the Cause and propelling it towards victory. Let the believers, over whose destinies the Hands of the Cause exerted such a profound influence in the befitting discharge of the goals assigned them, and with whom they so intimately associated in every phase of the tasks confronting them, speak for themselves, in representative corn1
1 Bahá'í Internationalments drawn at random from reports and cables received from Bahá'í communities in every hemisphere: Africa. "It is impossible to describe our joy at having the Hand of the Cause here. He has infused all of us with a greater desire to teach and make firm the foundations of the Faith in this country.
He has given us all a lesson in generosity, selflessness and devotion, and our work must surely progress after his wonderful stay here." "Overjoyed presence
Hand Cause National Convention"The visit of the Hand of the Cause played a special role in the achievement of raising the number of Spiritual Assemblies and localities ..." "Teaching in the villages was greatly accelerated by the visits of the Hands of the Cause..."
"The visits of the Hands of the Cause and their consultation with the National Spiritual Assembly, the National Teaching Committee and with the community were the cause of great inspiration and a source of practical assistance in fulfilling our goals ...""As a result of a recommendation of the Hand of the Cause, we were able to formulate a teaching plan under which we opened six new areas...
The Hand of the Cause Paul Haney is seen seated third from the left with Jbur members of the Central and East African Continental Board of Counsellors (seated) and members of the National Spiritual Assembly of Uganda (standing). Kampala, 1970.
Page 583First National Convention of the Bahá'ís of the Central African Republic, Bangui ; Ridvan, 197].
The Hand of the Cause 'A li-Mukammad Varqd, who represented the Universal House of Justice, is seen standing in the centre.
"We feel that the visit of the Hand of the Cause contributed greatly to our success and particularly to the increase in the number of Bahá'ís ...""Only two weeks separated us from RhIv&n and we expected to raise up one new Spiritual Assembly; however, stimulated by the visit of the Hand of the Cause, we decided to take up the challenge he presented we were pleased to cable him at RhJvAn that eight new Spiritual Assemblies were formed..
."The Americas. "As a result of the visit of the Hand of the Cause, nearly one million people have heard the name of Bahá'u'lláh The presence of the Hand of the Cause ignited the love of God in some hearts and blew on the flame of others..."" Total believers now 13,000 under inspiration visit Hand Cau~e..
"Message Hand Cause spiritual racial international unity revived spirits degree unexperienced recent years ..." "Announce victories already sufficient achieve ten Assembly goals community doubled within month momentum continuing visit Hand Cause.
"The Hand of the Cause, though ailing and in poor health, inspired the friends to such heights of devotion that many were moved to far greater feats of dedication 155 new believers friends jubilant ...""All hearts were touched..."" Momentum of teaching generated recent visits Hands Cause more and more believers are rushing into the field of service.., hearts are very grateful for the institution of the Hands of the Cause of God.. "As a result of a conference called at the suggestion of the Hand of the Cause, a programme was successfully launched which resulted in thousands of members among the minorities becoming part of the Bahá'í world family. "Contributing greatly to the deepening of the new believers were the vistis of the Hands of the Cause..." "The prayers and closely-felt encouragement of the
Universal House of Justicemade our successes easier and morejoyous, as did the visits of the Hands of the Cause. the role of these visits is incalculable.
The Hands of the Cause charged the community with spiritual energy, inspired direction, and facilitated such achievements as the presentation of The
Proclamation of Bahá'u'lláhto the President as well as special projects such as the one under which thirty-six believers went to a mountain village, remained four days, and enrolled ninety per cent of the population.
Page 584The I-land of the Cause Enoch Olinga (seen towards the left) and Mrs. Olinga with some of the Bahá'í is, Stavanger, Norway, 1972.
The Hand of the Cause Enoch Olinga with some Bahá'ís of Fiji; 197].
Page 585"Words could never express our profound gratitude for the never-failing help of the beloved Hands of the Cause, ated in the musical programme.
639 his vast experience as a pioneer among the Indian tribes of that country.
Mr. Artemus Lamb of the Continental Board ofthe first step is to understand and accept that consolidation is a long, arduous and inevitable process, requiring patience, love, wisdom and a dogged perseverance.
The second step is to make systematic plans including activities whose purpose is to constantly encourage and train the new believers and communities to function actively."
The final messages were delivered by the beloved Hands of the Cause. "The greatest gift of God has been the spirit of sacrifice," the Hand of the Cause Dhikru'lhh KhAdem told the nearly four thousand believers filling the great auditorium. "The Messengers give the example.
Each of Them suffered for humanity." Sacrifice, it was explained, is an essential element in the establishment of the Cause throughout the world.
The Hand of the Cause Ugo Giachery in his farewell address recalled the life and wonderful work of Shoghi Effendi. "I cannot describe the Guardian to you," he said. "He was so gentle in appearance, ills handsome face was lit by luminous eyes; love flowed from them. His manner was noble, regal. He devoted his life to the redemption of humanity; he was the man of the century." Dr. Giachery reminded us that it was the Guardian who had called the first international conferences which mingle all the races and peoples together, creating this new race of men. "Let us maintain a high standard of dignity in presenting the Message of Bahá'u'lláh to mankind," he said.
In her closing remarks,Kh6num spoke on "The Joy of Serving the Faith", and emphasized that the most important matter in the pioneering field is to establish unity and harmony among the friends. When the people of the world see love and unity they will hasten to the shelter of the Cause of God, she commented.
Toward the end of the conference, in response to a jubilant cable sent to the Universal House of Justice, the following reply was received:
THRILLED BEAUTIFUL INSPIREDNowhere was the spirit of the conference more evident than at the Lions Club camp where approximately four hundred believers stayed � Indian and campesino Baha as well as the overflow of guests from the crowded hotels. It seemed most fitting that some of the friends should have gathered at this spot within sight of the queen of Sonsonate.
The facility is a summer camp standing on a hilltop close to but slightly lower than the Temple. At night the glowing Temple shone above them like a second moon; and, by day, facing the white dome and 'Akka, many of the friends said their morning prayers. The spirit in the camp prompted one friend to remark, "Here is the answer to those who say that this Faith is a beautiful dream, but it will never work." "Yes," replied another, "in these conferences we are living for a time in the world's future!"
There was no age barrier among the friends. The youth rushed forward to aid older or handicapped friends, reserving them seats on buses and volunteering to carry packages or bundles too heavy for them.
At the camp, Bahá'í guests assisted in preparing box lunches for the Indian friends to carry with them on their return journey, as many of them would travel on foot for one or two days after their return bus ride was completed, passing through mountains where there are no roads as yet, and no stores where food could be obtained.
TIlE BA}-IA'i WORLDThe last moments of the conference were given to an ovation for the friends of Panama who had arisen as one man to give their time and talents to the success of the dedication and conference.
Many performed outstanding services and worked long hours, in some cases sacrificing their own desire to enjoy the meetings in order that the visiting friends might have the full benefit of the historic occasion.
Tender farewells were said with embraces and an exchange of gifts, both Indian and visiting women taking off pieces of jewellery to offer to friends, old or new. Hearts were touched as the Guaymi rode off in the buses singing the Greatest Name, and as the extremely shy Choc6 approached, smiling and offering their hands in a gesture of farewell. One Guaymi friend asked a Choc6 believer, "How are you going home 2" Chuckling and gesturing toward his feet, the Choc6 Baha replied, "I'm going home in my car with two wheels!"
Looking back on those five days which were filled with activity from dawn until midnight and often long after, we recall not so much what was said, but the faces of the four thousand subjects of the Kingdom of Bahá'u'lláh, submerged in the sea of grace, rayed through and through by that mysterious quickening power of God through which His Kingdom on earth shall be established.
Note:of Justice commissioned a 16mm sound colour film of the dedication of the Panama Temple which was made available in Spanish and English through the International
Bahá'í AudioVisualof the Mention of God", an 80-frame slide or filmstrip programme in English covering the dedication and conference was made available, as well as various other visual aids including postcards, posters and slide sets relating to the
Panama Temple.(Translation of the Dedicatory Words Spoken by the Hand of the Cause Amatu'bBah~ Riiffiyyih KMnum at the Dedication of the Mother Temple of Latin America) (Las palabras de dedicaci~in pronunciadas por Ia representante de la Casa Universal de Justicia, Ia Mano de Ia Causa de Dios, Abdu'l-Bahá Rt~1iiyyih Khdnum) "Me cabe ci gran honor y privilegio de dedicar este, el segundo Mashriqu'l-Adhkar del
Hemisferio OccidentalLa concepci6n de este Templo Bahá'í se remonta a m~s de cincuenta aftos cuando 'Abdu'l-Bahá, el Hijo de Bahá'u'lláh, el Fundador de Ia Fe, ensalz6 ci destino de PanamA y anticip6 que por Ia difusi6n de las Ensefiafizas Bahá'ís en esta repi~ib]ica ci Este y el Geste, el Norte y el Sur serian reunidos.
"Hoy, cuatro afios y medjo desp~es de la colocaci6n de Ia piedra fundamental de este edificio hist6rico, atestiguamos el cumpli-miento de Sus palabras a travis de esta in-mensa reuni6n de Bahá'ís de todos los conti-nentes del globo quienes en esta encrucijada del mundo, han elevado sus voces en alabanza y gracia.
"Esta Casa de Adoraci6nlevantada por Ia contribuci6n amorosa y libremente ofrecida de los seguidores de Bahá'u'lláh en todos los paises, que abre ahora sus puertas de par en par a personas de todos los credos, todas las razas, naciones y clases, est~i dedicada a las tres verdades fundamentales que animan
Ia Fe Baki'i: Ia Unidad"Invito a ustedes a compartir junto con nosotros las palabras registradas en las Sagradas Escrituras, las cuales creemos son depositarias de las verdades b~sicas y eternas, reveladas por Dios en distintas ~pocas, para Ia guia y salvaci6n de toda Ia humanidad.
"Tengan a bien ponerse de pie mientras doy lectura a esta oraci6n escrita por el Autor de Ia Revelaci6n
Baha'i:~Oh Dios, quien eres el Autor de todas las man ifestaciones, Ia Fuente de todas las fuentes, elManantialde todas lasRevelaciones, elOrigen de todas las Luces! Atestiguc quepor Tu nombre el cielo del entendimiento ha sido adornado, el oc~ano de las palabras se ha levantado, y que las dispensaciones de Tu pro videncia han sido promulgadas a los seguidores de todas las reIigiones...
jEnsaizado y glorificado eres Th, oh Seilor mi Dios!
Th eres El que desde Ia eternidad ha sido investido con malestad, con autoridad y poder, y que siempre continuard siendo adornado con honor, con fuerza y gloria. Los instruidos, cada uno y todos, permanecen a&Snitos ante los signos y muestras de Tu obra, mientras los sabios se encuentran, sin excepckin, impotentes para descifrar el misterio de Aqueios quienes son las Manifestaciones de Tu poder yfuerza.
Todo hombre perspicaz ha confesado su im-potencia para escalar las alturas de Tu cono-cimien to, y cada hombre ilustrado reconoce su fracaso alsondear Ia naturaleza de Tu esencia.
Habiendo cortado el paso que conduce hacia Ti, por virtud de Tu autoridad ypor medic de la potencia de Tu voluntad, Tu Ilamaste a existir a Aquellos que son las Man ifestaciones de Tu Fe, y les conliaste
TLI Mensale para Tu pueblo, Izaciendoque sean las Auroras de Ta inspiraci6n, los Exponentes de Tu Revelaci6n, los Tesoros de Tu conocimiento y los Depositarios de Tu Fe, para que a travis de ellos todos los hombres puedan volver sus rostros hacia Ti, y acercarse al Reino de Tu Revelacitin y al cielo de Tu gracia.
Te ruego, entonces, por Ti Mismo ypor Fibs, que envies desde Ia diestra del trono de Tii gracia, sobre todos los que moran en Ia tierra, aquello, que les lavard de la mancha de sus transgresiones contra Ti, y que hagas que ellos se tornen entera-mente devotos a Tit Ser, oh Ti~ en Cuya mano estd la fuente de todos los dones, para que ellos puedan levantarse a servir Tu Causa, y se desprendan completamente de todo excepto de Ti. T~ eres el Todopoderoso, el Todo Glorioso, el Irrestringido.
Bahá'u'lláh.Workmen are seen placing reinforcing steel in the excavation in preparation for pouring the footing of the Temple; March, 1970.
Mr. Robert W. McLaughlin, appointed by the Universal House of Justice as its architectural consultant for the building of the Panama Temple, visiting the site in March, 1970.
Left to right: Mr. McLaughlin; Leota Locknian, Secietary of the National Spiritual Assembly of Panama; Mr. E.
Stevenson, Engineer; RaquelOsborne, member of the Central American Board of counsellors; Mr. Paul Thiele,
Supervising Engineer.Workmen spraying concrete on the Temple dome by the "Gunite"process.
This method of applying moist concrete had not been employed in Panama prior to the construction of the Temple.
Page 643VVHETHER our first glimpse of the Temple was from the air, the airport, the ocean, the highway, or the Canal, each of us here has ascended the road and arrived at the summit where the Temple stands.The experience is ours, universal as is the Temple, personal as is each of us. After the event, words are a poor second-best.
When a famous artist was asked to explain the meaning of one of his paintings, be replied that if he could have expressed it in words, he would not have painted it. But perhaps you will accept some comments about the process of arriving at the Temple as it stands today.
The Mother Temple of LatinAmerica, located in Panama, is a direct expression of the great forces of Bahá'í history. It was
Bahá'u'lláh Himself Whoconceived the institution of the Mashriqu'l-Adhkar' ordaining it, in the Kitd b-i-A qdas, as a House of Worship.2 It was 'Abdu'l-Bahá who envisaged it in closer detail, as He guided the development of the Wilmette Temple, and Who gave to America the Tablets of the Divine Plan, wherein He pointed out the special importance of the Republic of Panama.3
It was the Guardian who, in 1937, called for the establishment of a Baha group in Panama City,4 and as a goal of the
World Crusade, on Aprilin 1963, and the launching of the Nine Year Plan in 1964, Panama was named a city in which a Bahá'í Temple was to be constructed.6
We have just witnessed the dedication of that Temple, blessed by the presence of the representative of the Universal House of Justice, the Hand of the Cause Abdu'l-Bahá
R6I~iyyih Kh6num.stands in a great historical progression, as conceived by the *Mr. Robert W. McLaughlin, sometime member of the
National Spiritual Assemblyof Princeton University, served as a member of the technical advisory board for the construction of the interior of the Mother Temple of the west in Wil-mette, Illinois.
Mr. McLaughlin was appointed by the Universal House of Justice as its architectural consultant for the building of the Panama Temple.
Manifestation, envisaged by the Master, made possible by the Guardian, and consummated by the Universal
House of Justice.The specific undertaking began with the collection by the National Assembly of Panama of data on local building and environmental conditions.
A programme for the design of the Temple was then prepared and architects were invited to submit proposals. More than fifty submissions were forwarded to Haifa for decision by the Universal
House of Justice. Followingintensive study, technical explorations, and consultation with the Hands of the Cause in the Holy Land, the appointment of Mr. Peter Tillotson, A.R.I.B.A., as architect for the Panama Temple was announced in 1966 by the Universal
House of Justice.When the site, which had been acquired twelve years earlier, was looked at objectively as a piece of land on which to build, it was found to be inaccessible for construction purposes. The situation was so critical that a member of the Universal House of Justice, Mr. H. Borrab Kavelin, came to Panama, and measures were taken to exchange that site for a far better one in the same vicinity, consisting of 25,570 square metres (about 63 acres). In consideration of our advancing the cost of a road, we acquired an additional 92,160 square metres (about 227 acres) of land adjacent to the Temple site proper.
Mr. Tillotson proceeded to develop the design, retaining the services of Messrs. Flint and Neill of London as structural engineers. The Universal House of Justice had directed that the Panama Temple should recall the pre-Columbian architecture of America, and so have a character that would be within the
1 Shoghi Effendi, CitadelSeen at a reception held at the time of the dedication of the Panama Temple are (left to right) Mr. Robert W. McLaughlin, architectural consultant to the Universal House of Justice Jbr the Panama House of Worship; Mrs. Wendy Tillotson; Mr. Peter Tillotson, British architect who designed the Temple; Mrs. Leota Lockrnan, Secretary of the National Spiritual Assembly of the
Bahá'ís of Panama.tradition of and sympathetic to the indigenous peoples of the continent. Accordingly, Mr. Tillotson visited and studied Maya sites in Yucatan and national collections in Mexico.
Following completion of contract drawings and the receipt of competitive bids, a general contract was awarded to Messrs.
Diaz and Guardia of Panama, with construction starting in December of 1969.
The veneer facings and terrazzo floors have been executed by Corn-pafiia de Noriega, also of Panama. The marble chips for that work came from Italy, the tile on the dome from Japan, and the lighting equipment from the lJnited States.
The structure is of Panamanian cement, sand and steel, and the mahogany for the benches was cut in the forests of Darien.
Mr. Paul Thiele represented the National Assembly of Panama as project-engineer during the early phase of road building and site preparation and most of the construction.
When illness forced his departure, Mr. Francis Czerniejewski, who had been assisting Mr. Thiele during the past year, assumed full duties during the critical final months of construc tion. At the request of the Universal House of Justice, Mr. Ed Stevenson of the U.S. Corps of Engineers and now of the Panama Canal Company, has continued to stay in Panama throughout the project, and has been constantly available for advice and service.
These are the briefest notes of a history in which Bahá'ís the world over have, through services, contributions and prayers, been instruments for the consummation of this landmark in the Divine
Plan.Perhaps you will be interested in a few comments about the architecture of the Temple. At this time, when the old order is dying and the World Order of Bahá'u'lláh is coming into being, a Baha architecture does not exist, any more than do other Bahá'í arts.1 We use those technical resources and art forms of our time which seem suitable and useful.
While techniques for building have been developing at a revolutionary pace, and while there are notable examples of fine buildings, the modern From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States, dated July 20, 1946.
Page 645movement as a whole has been extremely uneven and chaotic in its divergent aims.
As Bahá'ís we know where we are going. We welcome these vast new resources of material and technique, aware as we are of the source of the bounties that have come to the world over the past century and more.
Much has been learned in the practice of architecture during this period of scientific and technological explosion. In 1844, the architecture of the western world was entering the last phases of an eclecticism that had dominated since the close of the Middle Ages and the dawn of the Renaissance. A century later, the period of slavish copying was over and the modern movement was looking with a fresh eye at the possibilities of architecture. Principles on which the finest buildings of the past were based are now beginning to find new and wondrous expressions through the vastly increased resources of the contemporary world. What are some of these premises and how do we find them expressed in our Temple?
One principle involves the unity of the function and form of a building.
How well this is achieved in the Panama Temple is indicated by the clarity of its visual expression.
The three stipulations of the Universal House of Justice were that the Temple should be nine-sided and surmounted by a dome, should seat between five and six-hundred peopk, and have a character sympathetic to the indigenous peoples of America. The majestic dome is there for us to see. Its clear, uncomplicated form carries visually for miles, as does its off-white tone that relates so well to every change of sunlight or clouds.
The parabolic shape rests easily and gracefully on the nine abutting walls that define the nine entrances. The form of the Temple is universal in its reasonableness and distinguished in its subtleties.
Another principle involves the relation of technical means to art form. The dome of the Temple is an exceedingly sophisticated piece of structural design, invcilving a type of mathematical calculation that is practicable oniy with the resources of computer technology.
It stands with a simplicity and with a grace that comes with the accomplishment of "the most with the least". The dome is only about four inches thick, engineered by Mr. Flint on the principle of a shell. A few decades ago such a dome would have been impossible.
Instead we would have had a far heavier and less efficient construction and probably would have had to follow the precedent of St. Peter's in Rome and Sixteen Indian tribes from the Americas, some of whose members are pictured here, were among the Bahá'ís from twenty-six countries who attended the Temple dedication and International national Teaching Conitrence.
Page 646St. Paul's in London by building both an inner and an outer dome. Here there is a single dome with both surfaces exposed to the eye; a splendid example of integrity of design. The interior ribs rise and interlace in a fine bit of mathematical expression.
Still another principle involves the relationship of a building to its environment. Variations of climates and natural resources over the world can evoke a variety of building solutions that not oniy enhance human comfort, but enrich architecture through a reasoned diversity. With its generous openings through which breezes can pass, and with its wide overhangs that shelter from beating sun and torrential rain, the Temple is superbly suited to the warm, humid climate of Panama. It takes full advantage of its dramatic site, as its simple form reads clearly from great distances and presents a medley of varying angles as we approach. From within, the space beneath the dome reaches out to become one with the world of nature.
The nine panels of landscape framed by the nine series of openings could not be rivalled by stained glass or mural paintings.
I know of only one other use of site suggesting a similar spatial concept, at Monte AlbAn in Mexico.
Here in Panama, the sea, as well as sky and mountains, are united into a oneness with architecture.
Materials that are indigenous to a region have a special appropriateness. Those basic to Panama are largely plastic in nature, and the Temple is of a form that could be executed only with plastic materials: reinforced concrete for the structure, precast panels for surface treatment, terrazzo for the floors.
The seating is made of fine native mahogany and suggests in its construction and in the beauty of the wood the furniture in Maya houses whose hospitality we have experienced.
An obvious but superficial response to the challenge of expressing the character of pre-Columbian architecture in the Temple, would have been to reproduce the detail of a Maya or Inca building. What Mr. Tillotson did, in the facings of the wing walls and interior balcony, was to capture the spirit of the indigenous architecture, without literal imitation. Moreover, this was accomplished with full awareness of modern means of producing cast elements in volume. Thus the spirit of pre-Columbian America is logically executed within the contemporary idiom.
The Indians of America, after centuries of suffering the destruction of their own highly developed architecture and the imposition of foreign styles, at long last have a House of Worship that expresses the great love in which the Universal House of Justice holds them and its admiration for their history.
Anyone who has been privileged to serve the Universal House of Justice on this project longs to convey something of the utterly unique nature of that experience. It cannot be described, because it is beyond us, but perhaps a few notes would be indicative.
So often, when dealing with technical problems in human, professional terms, we found, on turning to the Universal House of Justice, an already encompassing awareness of the direction the solution must take. We learned that if we tried to meet each situation as we felt the
Universal House of Justicewould wish, simply trying to do what it wanted done, we stayed on the beam. We also learned that if we followed our own lights, assuming that the Universal House of Justice would set us straight if we got off the beam, we often did get off the beam, and the Universal House of Justice did set us straight, but the Plan was delayed and precious time was consumed at the World Centre.
We learned that the clarity and disarming simplicity of the communications from the Universal House of Justice are evidence that the truth is not complicated, and if we would know the truth we had better not just read, but study and meditate on those communications.
And we came to know, as each Baha can know, the love of the Universal
House of Justice. Itswords are never matters of fact alone. How happy it must have been when it could write to the Baha world this RKIvdn: "The imaginative and inspiring concept of the architect, Peter Tillotson, has been wonderfully realized and we extend to the
National Spiritual Assemblyof Panama on behalf of the entire Baha world, loving congratulations on their achievement."' 'TheUniversal House of Justice, Message to the Bahá'í World, Ri~v~n, 1972.
Page 6471. Location: Seven miles north of centre of Panama City off the Transisthmian
Highwayin the area known as Ojo de Agua (Eye of Water), or more specifically atop Cerro
Sonsonate (Singing Mountain).Its elevation is 225 metres (738 feet) above Panama City.
2. Site Information: Thesite of 25,804 square metres (617 acres) was purchased in 1954 under an assignment in the Guardian's Ten
Year World Spiritual Crusadegiven to the Bahá'í Community of the United States.
In 1966, it was determined that this site, because of its high elevation and inaccessibility, was unsuitable for the construction of the Panama Temple, and following extensive negotiations, an exchange was effected for the present site, without any increase in the original cost, for an equal area of land. At the same time, in consideration of the National Spiritual Assembly of Panama advancing the funds to cover the cost of the access road from the Transisth-mian Highway to the site, an additional plot of 92,160 square metres, adjacent to the Temple site, was acquired, at a cost based on the original price of the Temple site.
This gave the Panama community a total area of 117,964 square metres (28 73 acres).
3. Access Road: A road 1,800 metres (1 11 miles) long from the Transisthmian Highway to the site was constructed in 1967.
It was extremely difficult to build as the sides of the basalt rock hill had to be excavated and this material had to be used to fill in the interlocking deep ravines. It took almost three months to construct this road.
The contractor was Ro~ando Arango U. of Panama.top of Cerro Son-sonate originally came to a sharp peak. In order to create a flat area large enough for the Temple and surrounding garden area, the hilltop had to be lowered 11 metres (36 feet). Dynamite and heavy earth moving equipment was used as this hill is composed of basalt rock. A total of 75,000 cubic yards of material was moved and Another view of the Mashriqu'l-Adhkar (Dawning-place of the Praise of God) atop Cerro Sonsonate near Panama City, Panama.
Page 648Normal seating capacity 550 people Diameter at base 61 metres (200 feet) Overall height 28 metres (92 feet)
Diameter of Auditorium5 metres (16 feet) Opening each of 9 entrances Height 48 metres (15 feet) Width 5 metres (16 feet)
648 THE BAHÁ'Í WORLDdeposited along one of the slopes to create a level shelflike area.
This area will be used for parking and locating of the Temple Lodge, public rest rooms and meeting-room. The work was done by Rolando Arango U and was completed in five months.
5. Design and Engineering:Spiritual Assembly of the Bahá'ís of the Republic of Panama, at the request of the Universal House of Justice, solicited architects from all over the world to submit their designs for the Temple. Fifty-four architects responded.
After careful deliberation, the design of a youngTillot-son, was selected and a contractual agreement was executed. At the architect's recommendation the firm of Flint & Neill, London, was engaged to do the structural engineering work. Architect Guillermo
Palma and Engineer RolandoArango were selected as their Panamanian representatives.
Engineer 1. 0. Noriega Panama, was engaged to do the Spanish translations of the drawings, specifications and calculations. All of this work was completed in August 1969.
Five of the outstanding contractors in Panama were asked to submit bids for the construction of the Temple. On October 20, 1969, before TV cameras, a contract was signed with Diaz y Guardia, SA. Construction began on December 1, 1969, with a completion date of December, 1971.
Mr. Robert W. McLaughlin, who had served as a member of the technical advisory board for the construction of the interior of the Mother Temple of the West in Wilmette, Illinois, was appointed by the Universal House of Justice as its architectural consultant for the building of the
Panama Temple.Mr. Paul Thiele was engaged by the Panama National Spiritual Assembly as the supervising engineer for the Temple construction.
6. Temple Data: The building is composed of two distinct units. One is the base which is an elongated nine-pointed star in the centre of which is located the auditorium area. Connecting the nine-pointed star at its inner diameter are nine ornamental iron gates which provide nine entrances to the Temple auditorium. A balcony covers the nine-pointed star and also connects the areas in between so that visitors can on the one side, look down on the audi-toriurn toriurn and on the other side, enjoy the panoramic view of the surrounding area for considerable distances in every direction.
The second unit is the parabolic dome which begins at the balcony level and covers both the auditorium and balcony areas.
The whole Temple, except for the decorations, is constructed of reinforced concrete. The concrete for the dome was applied by the "Gunite" process; that is, dry sand and cement are forced through a rubber hose to the nozzle where just enough water is added to get a barely moist concrete mixture.
This is the first time that this method has been used in Panama. The advantages over normal concrete casting are that there is no shrinkage, it is extremely strong and compact and minimizes the danger of cracks and leaks.
The beauty of the Temple is achieved by two methods � one, through the use of goemetric patterns in the design and second, by the application of fabricated materials.
The geometric beauty and harmony is achieved through the curves of the perimeter arches, the curves of the outer balcony balustrades, the angles of the star points, inner balcony balustrades, entrance stairs and gates, and outer boundaries of the auditorium. The geometric harmony is again used in the eighteen interconnecting ribs which rise from the bal
Page 649cony level to a nine-pointed star suspended from the interior dome apex.
The use of a harmonious decorative motif is used in the outer facing of the star points by using exposed Verona red marble chips to create a relief pattern based on pre-Columbian design. The nine gates again are unique in that a threedimensional geometric design is used. The underside of the dome will be covered with acoustical plaster while the surface of the outer dome will be covered with mosaic tile. The floor area, both auditorium and balcony, will use a unique cast in-place terrazzo design except for the seating area where terrazzo tiles will be used. There will be no windows as all open areas will remain without restrictions of any kind, thereby making the indoor and outdoor one unified complex.
Because of the uniqueness and extremely complicated geometric pattern of the structure, construction was very difficult and it taxed the engineering and construction capacity of the contractor to the utmost. However, they have constructed a building of the highest quality.
Mr. Flint of the London engineering firm, after a recent visit, had this to say: "the contractors have produced work of high quality by any standard."
The friends gathering for the dedication of the Mother Temple of Latin America. The Hand of the Cause Arnatu'I-Bahd Rz4ziyyih Khdnurn is seated in front at the centre.
Page 650The first Local Spiritual Assembly of Savolinna, Finland, the easternmost Local Assembly in Europe; Ridvan, 1972; one member absent. Mr. Valde Nyman, a Gypsy, is seen standing first on the left.
The first Local Spiritual Assembly of the Falkiand Islands; October, 1972.
Page 651i. INTRODUCTION THE sacred Writings of the Bahá'í Faith create organic institutions having a membership elected by the Bahá'í community.
Bahá'u'lláh called these institutions into being; their establishment, definition, training and development came later, in the ministry of 'Abdu'l-Bahá and in that of the Guardian appointed in 'Abdu'l-Bahá'í
Testament.Since the passing of 'Abdu'l-Bahá in 1921, the formation of Local Spiritual Assemblies has multiplied in East and West, and the institution of the National Spiritual Assembly has become firmly established. Concerning this national administrative body Shoghi Effendi has provided clear information and direction. Its purpose, its power, its responsibility and its functions and duties are definitely prescribed.
"Its immediate purpose is to stimulate, unify and coordinate by frequent personal consultations the manifold activities of the friends (be-lievers]
as well as the Local Assemblies; and by keeping in close and constant touch with the Holy Land Bahá'í World Centre],
initiate measures, and direct in general the affairs of the Cause in that country.
"It serves also another purpose, no less essential than the first.. .in conjunction with the other National Assemblies throughout the Bahá'í 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 [Faith]
throughout the world.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 [Faith]
in general."Vital issues, affecting the interests of the Cause in that country 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..,to a special Committee, to be elected by the members of the National Spiritual Assembly, from among all the friends in that country...
"With it, too, rests the decision whether a certain point at issue is strictly local in its nature or whether it should fall under its own province and be regarded as a matter which ought to receive its special attention."1 "The need for the centralization of authority in the National Spiritual Assembly, and the concentration of power in the various Local Assemblies, is.. manifest."2 "The authority of the
National Spiritual Assemblyis undivided and unchallengeable in all matters pertaining to the administration of the Faith [throughout its country]."3 The individual Bahá'í has spiritual citizenship in a world community of believers acting through local, national and international bodies.
There is no division of interest or conflict of authority among these institutions, for ever since the ascension of
Bahá'u'lláh in 1892 HisFaith has possessed infallible guidance by virtue of His Covenant, which specifically provides it. The action of a Bahá'í administrative body, therefore, while rationally determined by constitutional principles, operates in a spiritual realm revealed by the Manifestation of God and maintained free from political pressure and the influence of materialism.
Apart from the appointedDecisions are confined to the sphere of action and are made by a body of nine persons.
The advice and direction clarifying the nature and operation of a National Spiritual Assembly have been compiled by the American Bahá'ís from letters written them by Shoghi Effendi 'Ba/id' (Administration (1960 edition) pp. 3 940.
2 ibid., p.42. 3Bahd'fProcedure(1949), p. 63.and ByLaws of the National Spiritual Assembly of the Baha of the United
States.During the ministry of 'Abdu'l-Bahá, after He had approved the petition submitted to Him by the American Bahá'ís expressing their desire to construct a House of Worship, these Bahá'ís formed a national body known as Baha Temple Unity, incorporated for the purpose of gathering funds and coordinating plans to erect the Temple in Wilmette. That body, though national in scope and elected by delegates representing the various local Baha communities, was not a National Spiritual Assembly. It is interesting to note that in Bahá'í Temple
Unity the American Bahá'ísestablished a body reflecting their own national historical experience.
The local communities preceded the national body in time and each exercised an independent authority in the conduct of its own affairs. When their representatives agreed to form a national Bahá'í body with full jurisdiction over Temple matters, they transferred to it powers which vested final decision not in its directors but in the
Annual Convention. Thevital distinction between Temple Unity and the National Spiritual Assembly when later established lay in this field of ultimate authority. The National Spiritual Assembly possessed original authority, powers and functions of its own.
It came into existence through election of its nine members at a National Convention but constituted a continuing authority derived from the Baha Teachings and not conferred by any action of the believers, whether as local communities or as delegates. This authority emerged supreme in relation to Bahá'í matters within the national community but subject to the higher authority of the Guardian and also of the future International
House of Justice.is an institution created by the Teachings of the Faith independent of the Bahá'ís who elect its members and of the Baha composing its membership. In no way does this institution reflect either the political or the ecclesiastical influences of its environment, whether in America, Europe or the East. This fact has paramount importance.
On the one hand it reveals the existence of an organic religious society; on the other hand it demonstrates the freedom of this new community from the legalisms and devices acting within every human institution.
While the transition from Bahá'í Temple Unity toin North America emphasizes certain principles inherent in Baha institutions, the formation of a National Spiritual Assembly in a new area represents more profoundly the creation of a new type of society.
Every national Bahacommunity has gone through some evolution reflecting its historical background before its National Assembly was established.
The functions of a National Spiritual Assembly are manifold: the publication of Baha literature; national teaching plans; supervision of local communities; encouragement and direction of all the Bahá'ís in their service to the Faith; and representation of the Bahá'ís in relation to the civil authorities.
Each national body prepares and adopts its own constitution, formulated on the basis of the model approved by the Guardian of the
Bahá'í Faith. All the Nationalcollectively, under the title of The Bahá'í International Community, constitute an international nongovernmental organization whose delegates are accredited by United Nations for attendance and participation in its regional conferences.1
Through the institution of the National Spiritual Assembly, Bahá'ís are enabled to carry out plans of considerable magnitude, collaborate with Baha of all other lands in matters of international interest, maintain common standards of administrative principle, and take advantage, in the appointment of committees, of particular talents and aptitudes possessed by individual believers.
The National SpiritualAssembly stands as one of the pillars supporting the Bahá'í world community.
Participation in national BaWi'i activities serves to insulate the individual Bahá'í from infection by the psychic ills which afflict modern society as result of its lack of faith and spiritual direction. Within the shelter of this emerging order the storms of partisanship cannot engulf the soul.
HORACE HOLLEYCommunity and the United Nations � 19681973", p.366.
Page 653THE 1926 � 27 National Spiritual Assembly of the Bahá'ís of the United States and Canada completed a task which, while pertaining to the outer and more material aspects of the Cause, nevertheless has a special significance f6r its spirit and inward sacred purpose. This task consisted in creating a legal form which gives proper substance and substantial character to the National Spiritual Assemblies and the administrative processes embodied in the Baha Teachings by a form of incorporation recognized under common law. This Declaration of Trust, with its attendant ByLaws, became the model to be followed, with adaptations as local laws and circumstances required, by other National Spiritual Assemblies. The years following the election of the Universal House of Justice witnessed a great increase in the number of National Spiritual Assemblies (from fifty-seven in 1963 to 113 by Rhjv~n 1973)' and the House of Justice itself provided a model document, , largely based on the one devised by the National Spiritual Assembly of the United States, to be followed as closely as possible by all new National Spiritual Assemblies as they became incorporated, which they were required to do under the Nine Year Plan.
Careful examination of the Declaration and its ByLaws will reveal the fact that this document contains no arbitrary elements nor features new to the Bahá'í Cause. On the contrary, it represents a most conscientious effort to reflect those very administrative principles and elements already set forth in the letters of the Guardian, Shoghi Effendi, and already determining the methods and relationships of Bahá'í collective association. The provision both in the Declaration and in the ByLaws for amendments in the future will permit the National Spiritual Assemblies to adapt this document to such new administrative elements or principles as may at any time be given forth.
The Declaration, in fact, is nothing more nor less than a legal parallel of those moral and spiritual laws of unity inherent in the fullness of the Baha Revelation and making it the fulfilment of the ideal of Religion in the social as well as spiritual realm. Because, in the Baha Faith, this perfect correspondence exists between spiritual and social laws, the Bahá'ís believe that administrative success is identical with moral success, and that nothing less than the true Bahá'í spirit of devotion and sacrifice can inspire with effective power the worldwide body of unity revealed by Bahá'u'lláh.
DECLARATION OF TRUSTBy the NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ'Í s
WE, duly chosen by the representatives of the Bahá'ís of. at the Annual Meeting held at. , on ... , to be the National Spiritual Assembly of the Bahá'ís of. , 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 of � by Bahá'u'lláh, Founder of the Bahá'í Faith, by 'Abdu'l-Bahá, its Interpreter and Exemplar, 'SeeDirectory, p. 702.
Page 654by Shoghi Effendi, its Guardian, and by the Universal House of Justice, ordained by Bahá'u'lláh in His Sacred Writings as the supreme body of the Baha religion, shall be exercised, administered and carried on by the above-named National Spiritual Assembly and their duly qualified successors s 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 of... , does so as the administrative e body of a religious community which has had continuous existence and responsibility for ... Inconsequence of these activities the National Spiritual Assembly is called upon to administer such ever-increasing diversity and volume of affairs and properties for the Bahá'ís of. , that we, its members, now feel it both 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 relationship thereby created. We acknowledge in behalf of ourselves and our successors in this Trust the exalted religious standard established by Bahá'u'lláh for Baha 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 fulfil that exhortation.
(Signatures of the nine members)The name of said Trust shall be the "National Spiritual Assembly of the Bahá'ís of
ARTICLE IISharing the ideals and assisting the efforts of our fellow Bahá'ís 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 � and given renewed creative energy and universal l application to the conditions of this age in the life and utterances of Bahá'u'lláh � we declare the purposes and objects of this Trust to be to administer the affairs of the Cause of Bahá'u'lláh for the benefit of the Bahá'ís of. according to the principles of Bahá'í affiliation and administration n created and established by Bahá'u'lláh, defined and explained by 'Abdu'l-Bahá, interpreted d and amplified by Shoghi Effendi, and supplemented and applied by the Universal House of Justice.
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, unifying, promoting and generally y administering the activities of the Bahá'ís of in the fulfilment 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 testamentary instrument in connection 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 ; 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 Bahá'u'lláh, 'Abdu'l-Bahá. and Shoghi Effendi, and enactments of the Universal House of
Page 655Justice, 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 Assembly of the Baha of. , are necessary, proper and advantageous to promote the complete and successful administration of this Trust.
ARTICLE IIISECTIoN 1. All persons, firms, corporations and associations extending credit to, contracting 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 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 IVThe 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 Bahá'ís of not inconsistent with the terms of this instrument and all in accordance with the instructions and enactments of the Universal l House of Justice.
ARTICLE VThe central office of this Trust shall be located in
ARTICLE VIThe seal of this Trust shall be circular in form, bearing the following inscription: National Spiritual Assembly of the Bahá'ís of.
ARTICLE VIIThis Declaration of Trust may be amended by majority vote of the National Spiritual Assembly of the Baha of. 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 member of the Assembly by the Secretary.
BYLAWS OF THE NATIONAL SPIRITUAL ASSEMBLYTHE National Spiritual Assembly, in the fulfilment of its sacred duties under this Trust, shall have exclusive jurisdiction and authority over all the activities and affairs of the Bahá'í Cause throughout , including paramount authority in the administration of this Trust. It shall endeavour r to stimulate, unify and coordinate the manifold activities of the Local Spiritual Assemblies (hereinafter defined) and of individual Bahá'ís in and by all possible means assist them to
Page 656promote the oneness of mankind. It shall be charged with the recognition 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 Bahá'í comnMttees and shall supervise the publication n and distribution of Bahá'í literature, the reviewing of all writings pertaining to the Baha Cause, the construction and administration of the Mashriqu'1-A~hk6r 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 body is in question. It shall furthermore represent the Baha of... in all their cooperative and spiritual activities with the Bahá'ís of other lands, and shall constitute the sole electoral body of.. in the election of the Universal House of Justice provided for in the Sacred Writings of the Baha Cause. Above all, the National Spiritual Assembly shall ever seek to attain that station of unity in devotion to the Revelation of Bahá'u'lláh 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 Bahá'u'lláh: "It behooveth them (i.e., members of Spiritual Assemblies) 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."
ARTICLE HThe Bahá'ís of.. for whose benefit this Trust is established shall consist of all persons of the age of 15 years or over resident in... who are accepted by the National Spiritual Assembly as possessing the qualifications of Bahá'í faith and practice required under the following standard set forth by the Guardian of the Faith: Full recognition of the station of the BTh, the Forerunner, of Bahá'u'lláh, the Author and of 'Abdu'l-Bahá, the True Exemplar of the Baha religion; unreserved acceptance of, and submission on to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of 'Abdu'l-Bahá'í sacred Will; and close association with the spirit as well as the form of Baha Administration throughout the world.
Those residing in the area of jurisdiction of any Local Spiritual Assembly recognized by the National Assembly may declare their faith to, and be enrolled by, the Local Spiritual Assembly; those living outside any such area of local Bahá'í jurisdiction shall be enrolled in such manner as shall be prescribed by the National Assembly.
Upon attaining the age of 21 years, a Bahá'í is eligible to vote and to hold elective office.
ARTICLE IIIThe National Assembly shall consist of nine members chosen from among the Bahá'ís of.
who shall be elected by the said Bahá'ís in manner hereinafter provided, and who shall continue for the period of one year, or until their successors shall be elected.
ARTICLE IVThe 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 entire membership of the Assembly taken by secret ballot.
Page 657The first meeting of a newly-elected National Assembly shall be called by the member 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 Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly shall be held at a time and place to be fixed by a majority vote of the Assembly, as hereinafter provided.
ARTICLE VIFive members of the National Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting a quorum shall be sufficient 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 of a Spiritual Assembly. The transactions and decisions of the National Assembly 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 VIIWhenever in any locality of. ,the number of Bahá'ís resident therein recognized by the National Spiritual Assembly exceeds nine, these shall 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 Assembly of the Baha of that community. Every such Spiritual Assembly shall be elected annually thereafter upon each successive 21st day of April. The members shall hold office for the term of one year or until their successors are elected and qualified.
When, however, the number of Bahá'ís in any authorized civil area is exactly nine, these shall 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 these ByLaws to the election of its officers, who shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers 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 Bahá'u'lláh, 'Abdu'l-Bahá and Shoghi Effendi, and as laid down by the Universal
House of Justice.SECTION 3. Among its more specific duties, a Local Spiritual Assembly shall have full jurisdiction of all Bahá'í 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 Bahá'í 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 Bahá'í community before such members shall be admitted to voting membership; but where
Page 658an individual is dissatisfied with the ruling of the Local Spiritual Assembly upon his Bahá'í 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 November 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 Bahá'í community for the information and approval of the National
Assembly.SECTION 8. All matters arising within a local Bahá'í 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 Bahá'í body shall rest with the National Spiritual Assembly.
SECTION 9. Any member of a local Bahá'í 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 findings shall be final.
SECTION 10. Where any dissension exists within a local Baha 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, shall 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 ofjurisdiction of a Local Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in any Baha community, shall be the locality included within the recognized civil limits.
All differences of opinion concerning the sphere of jurisdiction of any Local Spiritual Assembly or concerning the affiliation of any Bahá'í or group of Bahá'ís ... shall be referred to the National Spiritual Assembly, whose decision in the matter shall be final.
ARTICLE VIIIThe members of the National Spiritual Assembly shall be elected at an annual meeting to be known as the National Convention of the Bahá'ís of.. 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 Baki'fs of each 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 Bahá'ís resident in each such unit, to a total number of.
delegates for the Bahá'ís of....SECTION 1. All delegates to the Convention shall be elected by plurality vote. Bahá'ís 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 for the election of delegates shall be called by the National Spiritual Assembly and conducted by the Bahá'ís 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 Bahá'ís and residents of the represented by them.
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.
Page 659SECTION 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 Assembly.
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 the 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 Bahá'í 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 Assembly. All action by the delegates, , other than the organization of the Convention, the transmission of messages to the World Centre of the Bahá'í Faith, and the election of the National Assembly, shall constitute advice and recommendation for consideration by the said Assembly, final decision in all matters concerning g the affairs of the Baha Faith in.. 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 Bahá'í Faith introduced 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 11. 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.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 Cause in , it is understood that any decision made or action taken upon such matters shall be subject in every instance to ultimate review and approval by the Universal
House of Justice.Whatever functions and powers are not specifically attributable 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.
ARTICLE XIIn order to preserve the spiritual character and purpose of Bahá'í elections, the practice of nominations or any other electoral method detrimental to a silent and prayerful election shall not
Page 660prevail, 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 the affairs of the Cause as members of Local or National Spiritual Assemblies are: 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 stifling atmosphere of dictatorial assertiveness and of every word and deed that may savor of partiality, seif-centredness and prejudice; and while retaining the sacred right of final decision in their hands, to invite discussion, ventilate grievances, welcome advice, and foster the sense of interdependence and copartnership, of understanding and mutual confidence between themselves and all other Ba1A'fs.
Alternative "A" ARTICLE XIIThese ByLaws may be amended by majority vote of the National Spiritual Assembly 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.
Alternative "B"These ByLaws may be amended only by majority action of the National Spiritual Assembly, which, in making amendments, does so for the ByLaws of all Local Spiritual Assemblies through out 'Name of country or region.
The first Local Spiritual Assembly of Shaft, Irdn; Ricjvdn, 1972.
Page 661Assembly determines the date, duration and place of the Annual Convention and provides for such meetings in connection with the Convention as it may feel are desirable.
II. CONVENTION PROCEDUREConvention [of the Bahá'ís of the United States and Canada], held in 1934, voted a recommendation calling upon the National Spiritual-Assembly to supply a parliamentary procedure for the conduct of the Annual Convention, and the present material has been prepared to meet the need indicated by that recommendation.
Order of BusinessPrayer and devotional readings, provided by the outgoing National Spiritual
Assembly.Opening of the Convention by Presiding Officer of the National Spiritual
Assembly.Roll call of delegates by the Secretary of the National
Spiritual Assembly.Election by secret ballot of Convention Chairman and Secretary. The Convention Officers are to be elected by the assembled delegates from among the entire number of delegates who are present at the Convention.
Annual Report of Nat jonalThese are to be considered as part of the Report of the National Spiritual Assembly. They are whenever possible published in Bahá'í News in advance of the Convention date, for the information of the delegates.
Subjects for Consultation:Any delegate may, before the Convention convenes, recommend to the National Assembly such topics as he deems of sufficient importance to be included in the Convention agenda; and the National Spiritual Assembly, from the list of topics re ceived from delegates, and also suggested by its own knowledge and experience, is tb prepare an agenda or order of business as its recommendation to the Convention.
This agenda may include, as part of the National Assembly's Annual Report, the presentation of special subjects by well qualified members, committee representatives or nonBahá'í experts whose exposition is necessary or desirable for the information of the delegates.
On motion duly made, seconded and voted, any such subject may be omitted, and also on motion duly made, seconded and voted, any other subject may be proposed for special consultation.
Annual Election: The election of members of the National Spiritual Assembly is to take place approximately midway during the Convention sessions, so as to enable the delegates to consult with both the outgoing and incoming Assemblies, in accordance with the Guardian's expressed desire.
Conduct of BusinessEvery deliberative body, to fulfil its functions, must conduct its deliberations in accordance with some established rules of order. The parliamentary procedure here set forth for the Convention is based upon the procedure already adopted for meetings of Local Assemblies and communities. It accordingly extends to sessions of the Annual Convention, the same procedure under which the delegates, in their other Baha activities, are accustomed to conduct discussions and consultation.
The purpose of consultation at the Annual Convention is threefold: to arrive at full and complete knowledge of the current conditions, problems and possibilities of the Faith in America; to give the incoming National Assembly the benefit of the collective wisdom, guidance and constructive suggestions of the assembled delegates, and to contribute to the unity, in spirit and in action, of the entire American Baha community.
The freedom of each and every delegate totake part in discussion and to initiate motions is untrammeled save as the undue activity of one delegate might hamper the rights of the other delegates. Any necessary limitation to be placed upon individual discussion shall be determined by the Chairman in the absence of any specific motion duly voted by the delegates themselves.
It shall be the duty of the Chairman to encourage general consultation and make possible the active participation of the greatest possible number of delegates.
The Chairman has the same power and responsibility for discussion and voting upon motions as other delegates. Members of the outgoing and incoming National Assembly who are not delegates may participate in the consultation but not vote.
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 motion. An amendment must be relevant to, and not contravene, the subject matter of the motion.
The Chairman shall call for votes by oral expression of ayes and nays, but where the result of the vote is doubtful then by a show of hands or a rising vote. A majority vote determines.
Discussion of any matter may be terminated by motion duly made, seconded and voted, calling upon the Chairman to bring the matter to an immediate vote or proceed to other business.
The transactions of the Convention shall be recorded by the Secretary, and when certified by the Convention officers shall be given to the National
Spiritual Assembly.The electors in the Annual Election shall consist of those delegates included in the Roll Call prepared by the National Spiritual
Assembly.Ballots and tellers' report forms shall be provided by the National Assembly.
The election shall be conducted by the Convention, but delegates unable to attend the Convention shall have the right to vote by mail.
The Chairman shall appoint three tellers, chosen from among the assembled delegates.
The electoral method shall be as follows:shall call the roll of delegates, whereupon each delegate, in turn, shall place his or her ballot in a ballot box; and as the names are called ballots received by mail shall be placed in the ballot box by the Secretary of the National Assembly.
2. The ballot box shall then be handed to the tellers, who shall retire from the Convention Hall to determine the result oftheelection.
3. The result of the election is to be reported by the tellers, and the tellers' report is to be approved by the Convention.
4. The ballots, together with the tellers' report, certified by all the tellers, are to be given to the National Spiritual Assembly for preservation.
III. THE CONVENTION RECORDThe permanent record of each successive Annual Convention shall consist of the following : � (1) Convention Call as issued by the National Spiritual Assembly; (2) list of accredited delegates; (3) Annual Reports of the National Spiritual Assembly and of its Committees; (4) Messages sent to and received from the
World Centre; (5) Resolutionsand other transactions of the assembled delegates; (6) the result of the
Annual Election.i. THE INSTITUTION AND ITS SIGNIFICANCE THE institution of the Spiritual Assembly was created by Bahá'u'lláh and is an integral part of His Revelation, together with the teachings, principles, supplications, truth, and laws written in the
Books and Tablets. Itis the foundation stone of the new World Order, the establishment of which is the essential aim of the Baha Faith.
Through the loyalty of the believers who assist in the unfoldment of its ]atent attributes and powers, divine guidance and reinforcement is promised, and the forces of unity, justice, affection and fellowship are made to prevail over the negative elements which prey upon and destroy the civilization of an unbelieving age.
.... To it (Local Assembly) all local matters pertaining to the Cause must be directly and immediately referred for full consultation and decision. 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 Willis to be reared in future."
BA., p. 37."In order to avoid division and disruption, that the Cause may not fa~1 a prey to conflicting interpretations, and lose thereby its purity and pristine vigour, that its affairs may be conducted with efficiency and promptness, it is necessary that every one should conscientiously take an active part in the election of these Assemblies, abide by their decisions, 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 disregard 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 Bahá'í Community and promote the common weal." BA., p.41.
1 From The BaIzd'iCommunity, B.P.T., Wilmette 1963.
Formation of a Local SpiritualWhen the requisite conditions exist, the local group of Baha is obligated to establish an Assembly.
It is not an optional matter.The requisite conditions are simple. They include the following: 1. There must be nine or more adult Baha in good standing resident in the community.
2. These Bahá'ís are to be declared and recognized believers, all meeting qualifications of faith laid down by the Guardian.
If one or more members of the group are such newly-confirmed Bahá'ís that they are not yet recorded as believers by the National Spiritual Assembly, these new believers are to take a full part in the formation of the Assembly, subject to later determination of their Bahá'í status.
3. Each Local Assemblyhas a definite area of jurisdiction. In most cases the area is that of the civil boundaries of an incorporated village, town or city. An Assembly may also be formed by nine or more Bahá'ís who reside in the same township or county or unincorporated village.
Where the area of jurisdiction is a township, there must be nine or more adult Bahá'ís resident therein outside the limits of any incorporated town or city in the township, as each Bahá'í civil area must be separate and distinct from other areas where an Assembly might later be formed.
Where the area ofjurisdiction is a county, the county itself must be small enough to permit all the believers to meet regularly.
The county unit constitutes a Baha area of jurisdiction only when in it there are nine or more Baha who have access to no smaller civil area such as township or permanent electoral district. Postal areas and school districts do not represent areas of jurisdiction for Bahá'í
Assemblies.4. At the present time there is only one date when Local Assemblies can be formed � April 21 of any year. As the Baha calendar consists of days which begin and end at sunset rather than midnight, the time to form an Assembly 663
Page 664is after sunset on April 20 and before sunset on April21.
5. Where there are more than nine adult Baha'is, they form an Assembly by electing the nine members of the Spiritual Assembly. Where there are exactly nine adult Baha'is, they establish an Assembly by joint declaration, and all nine members must participate. The National Spiritual Assembly provides different types of report forms for these two methods and the group should apply for the proper form in advance.
(For further information refer to the following section on "The Annual
Election and Organization.")Assemblies will have to be elected directly by the friends, and every declared believer of 21 years and above, far from standing aloof and assuming an indifferent or independent attitude, should regard it his sacred duty to take part conscientiously and diligently, in the e]ection, the consolidation and the efficient working of his own Local Assembly."
B.A., p. 39."Pending its (the Universal House of Justice) establishment, and to ensure uniformity throughout the East and throughout the West, all Local Assemblies will have to be reelected once a year, during the first day of RijIv~n, and the result of polling, if possible, be declared on that day." B.A., p. 41.
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 Bahá'í passages bear-rng upon the subject of the election Appointment of tellers Distribution of ballots Prayers for the spiritual guidance of the voters The election by secret ballot Presentation of annual reports Tellers' report of the election Approval of the tellers' report Assembly members are elected by plurality vote. The believers receiving the nine highest votes on the first ballot are elected, unless two or more are tied for ninth place. In case of a tie, a second ballot is cast by those present, and on this ballot the voter is to write the name of one of those who are tied in the first ballot.
Contrary to the ways of the world, Bahá'í elections are approached in a spirit of prayer without preliminary electioneering or nominating of candidates. Before the ballots are cast, prayers should be read and all participating ask for guidance in selecting those best fitted to serve.
In this regard the Guardian wrote: Let us recall His explicit and often-repeated assurances 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."
B.A., p.65.the elector is called upon to vote for none but those whom prayer and reflection have inspired him to uphold.
Moreover, the practice of nomination, so detrimental to the atmosphere of a silent and prayerful election, is viewed with mistrust Should this simple system (based on plurality) be provisionally adopted, it would safeguard the spiritual principle of the unfettered freedom of the voter, who will thus preserve intact the sanctity of the choicehefirstmade BA., p.136.
"The newly elected Assembly is called together by the believer who received 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 chairman is chosen." ByLaws of a L.S.A., Art. VIII.
It is preferable to have the election of the officers of the Assembly immediately following the annual election or formation by joint declaration; however, all nine members of the Assembly must be given an opportunity to vote for the officers.
In rare instances a meeting for the election of officers cannot be called because of inability on the part of one or more members to attend. In such cases, the best procedure is to elect or appoint immediately a temporary chairman and secretary to serve until such time as all members of the Assembly can be present to vote in person.
Page 665Permanent officers are elected by secret ballot and by majority rather than by plurality vote. (Plurality is the largest number; majority is the number greater than half, which, in this case, is at least five out of the nine.)
When an Assembly is organized, it is to report its formation and election of officers to the National Spiritual Assembly, together with whatever relevant facts may be necessary for recognition of the Assembly.
Dissolution ofaLocalSpiritualAssemnbly Once elected or formed by joint declaration, an Assembly continues to exist until the next annual election or until the
National Spiritual Assemblyacts to declare the Assembly dissolved. This decision is not to be made by the members of the Local Assembly itself nor by any regional or national committee.
If the number of adult Bahá'ís in the community becomes less than nine, or other conditions arise which make it impossible for the Local Assembly to function, the facts should be reported to the National Assembly for final determination of the status of the
Assembly.are "invested with an authority rendering them unanswerable for their acts and decisions to those who elect them; solemnly pledged to follow, under all conditions, the dictates of the 'Most Great Justice' that can alone usher in the reign of the 'Most Great Peace' which Bahá'u'lláh 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 Bahá'í activity is assigned for study and actions; supported by local funds to which all believers voluntarily contribute.
G.P.B.,p. 331.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 more definitely defined in the ByLaws of a Local Spiritual Assembly approved by the National Spiritual Assembly as recommended by the Guardian.
Each Local SpiritualAssembly of the United States, whether or not legally incorporated, is to function according to those ByLaws, and all members of the local Baha community shall be guided and controlled by their provisions.
An essential function of Local Spiritual Assemblies is to act as intermediaries between the local communities and the National Spiritual
Assembly. The Local Assemblyis, therefore, the proper medium through which local Bahá'í communities can communicate with the body of their national representatives.
Appointment of CommitteesIn the appointment of committees, only those committees needed to carry out the activities of the community are necessary. Such committees are appointed by the Assembly from among the entire membership of the community, have specific functions to perform, and are responsible to the Assembly who will exercise constant and general supervision over their work. Before making appointments, it is usually beneficial to discuss the special abilities, aptitudes and personal wishes of the members under consideration in relation to the tasks which are to be performed by the committees.
MeetingsA meeting of the Spiritual Assembly is valid only 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 meeting throughout the Bahá'í 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 of the chairman, or, in his absence or incapacity, of the vice-chairman, or of any three members of the Assembly, should send due notice to all the members.
The procedure for the calling of the Annual Meeting is outlined in Article XI of the ByLaws of a
Local Spiritual Assembly.~ � J L ~ The first Local Spiritual Assembly of Mathibatsela, Botswana; Riq'vdn, 1973; one member absent. This is one of several Local Assemblies in Botswana whose membership is composed entirely of Bushmen. Enrolments among the Bushmen were first reported in May, 1971.
The first Local Spiritual Assembly of Cayenne, French Guiana; Ri4ilvdn, 1968.
Page 667"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 Baha 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." BA.,
p.21."The 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 nonexistent, that gathering shall be dispersed and that Assembly be brought to naught.
"The second condition � They must when coming 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 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 honoured 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 honoured 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 Should they endeavour to fulfil these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that assembly shall become the centre of Divine blessings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of spirit." BA., pp. 22 � 23.
RecommendedAgenda andProcedure Since order is an important characteristic of the
Bahá'í Faith, Bahashould conduct their business in an orderly manner.
The following agenda is suggested for meetings of the Local Spiritual
Assembly:Reading and approval of minutes of previous meeting Report of Secretary (or
Corresponding Secretary)including correspondence of interest and concern to the body of the believers, and any and all recommenda-dons duly adopted by the community at the last Nineteen Day
Feast.Unfinished business New business, including conferences with members of the community and with applicants for enrolment as members of the community Closing prayer 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 responsibilities foi initiating action and making decisions.
Its meetings, therefore, revolve around various definite matters which require deliberation and colledtive decision, and it is incumbent upon the members, one and all, to address themselves to the chairman on the subject under discussion and not introduce matters irrelevant to the subject.
Bahá'í principles of consultation and majority rule are requisite characteristics in Bahá'í Administration, and represent radical departures from the generally accepted rules of parliamentary procedure. In Bahá'í Assembly action, the chairman takes part in the discus
Page 668sion, and a majority decision becomes unanimous and binding upon all. There is no minority opinion in Baha Administration; the decision of the majority is the decision of all.
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 principle which is involved; 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.
Only one motion should be considered at a time.The procedure for handling motions is: 1. Statement of motion
2. Second5. Announcement of the result of the voting. Amendments are to be voted on before the main motion. Motions can be amended oniy once, by one of the following actions; adding, striking out, inserting, striking out and inserting, substituting, dividing.
An action may be agreed upon by the Assembly without going through the formality of making a motion and voting upon it; however if the agreement is not unanimous the question must be put to a vote.
The chairman, or other presiding officer, has the same right and responsibility as other members of the Assembly for discussing and voting upon all matters being considered by the Assembly.
Discussion of any subject 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 unnecessarily prolonging the discussion beyond the point at which full opportunity has been given all members to express their views.
A motion to adjourn is always in order and has priority over all other motions except the motion to fix the time of the next meeting. The motion to adjourn is not debatable and cannot be amended.
It requires a majority vote. Before voting, however, the presiding officer should point out items of unfinished business on the agenda, so that the members will know whether to vote for or against adjournment at that moment.
A motion may be withdrawn by the mover, provided no one objects, and before a vote has been taken.
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 "minor ity" 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.
Vacancies on AssemblyThe Assembly has a responsibility in filling a vacancy caused by the inability of any member to attend the meetings. "It is only too obvious that unless a member can attend regularly the meetings of his Local Assembly, it would be impossible for him to discharge the duties incumbent upon him, and to fulfil 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 Bahá'í activities, and ability to attend regularly the sessions of the Assembly."
Letter from Shoghi Effendi, Feb. 16, 1935.When a vacancy on an Assembly involves also one of its officers, the Assembly vacancy
Page 669669 is filled in the usual manner by election at a special meeting of the local Bahá'í community, after which the entire Assembly elects the new officer.
MinutesThe Spiritual Assembly, as a permanent body, is responsible for maintaining all minutes of its meetings, important records and correspondence, and financial records throughout its existence as a Baha institution.
Each officer, therefore, on completing his or her term of office, shall turn over to the Assembly all records and files pertaining to the business of the Assembly. A permanent record of minutes is of special importance and necessity when an Assembly is incorporated, because situations could arise which would make it necessary to produce the minutes for inspection by state authorities.
Other items which would be of historical interest in the future should be kept in the local archives.
It is vitally important that each Local Spiritual Assembly maintain a complete file of 13 ahd'i News and the US. Supplement for reference on various directives regarding laws and procedures, teaching suggestions, and other pertinent information.
It should also maintain and keep up to date a file of all special instructions and statements from the National Spiritual Assembly dealing with matters of permanent value.
Minutes are the permanent official record of the meeting taken by a secretary.
If the community is large and the Assembly handles a great amount of business, a recording secretary may be elected to record the minutes. The minutes should include all essential details such as the election of the Assembly and its officers at the beginning of each year, by-elec-tions for filing vacancies on the Assembly occurring during the year, attendance of all members at its meetings, new enrolments and transfers, marriages and deaths.
All carried motions are recorded in the minutes.The minutes should be written in such a way as to provide sufficient background to understand the reason for the motions and decision, but the entire discussion does not need to be recorded.
It is not necessary to record names of individuals making and seconding motions or making comments during the dis cussion. Names are of importance, however, when the minutes record reports given on special assignments or situations, or when assignments are given to particular individuals.
If a decision is adopted by common consent without the formality of a motion, even this decision should be clearly stated by the chairman and recorded in the minutes so that there is no question as to what action was agreed upon by the group.
Correspondence should be listed in the minutes.Copies of important outgoing correspondence, in addition to the incoming letters, should be kept for the files.
Record should be made in the minutes of consultation with individuals meeting with the Assembly, whether requested by the individual or the Assembly.
Minutes should be written or typed legibly. They should be corrected and approved by the Assembly before they become a matter of permanent record.
Records of Nineteen-DayFeasts need include oniy the recommendations made by the community to be presented to the Local Spiritual Assembly, with the background necessary for understanding them.
Minutes of Assembly meetings are not read at the Nineteen-Day Feasts; only the actions taken by the Assembly which concern the community affairs are reported at Feasts. The judgement of what should be shared at the Feasts belongs to the Local Spiritual
Assembly.Local Assemblies having fifteen or more active adult believers in the community are authorized to effect legal incorporation.
To do so the matter should be presented at a Nineteen-Day Feast and a recommendation adopted which expresses the desire of the community that the Spiritual Assembly be legally incorporated.
The Bahá'í World volumes reproduce many local Certificates of Incorporation which supply models for consideration by the Assembly's attorney.
What is incorporated is the Spiritual Assembly, not the entire community.
The community is associated with the instrument through the annual election of the Local Assembly and the Spiritual Assembly's authority to enrol new believers and determine the membership list.
Page 670are to make proper reference to the Central Figures of the Faith and to the
National Spiritual Assembly. Ifnecessary, the National Assembly on request will provide an example of how this is to be done.
Before the Incorporationpapers are recorded, a copy is to be sent to the National Spiritual Assembly for final approval. After recording, three photostatic copies of the recorded Articles are to be sent to the National Spiritual Assembly, together with a photograph of the nine Assembly members.
Incorporation must be preserved in accordance with the manner prescribed by state law.
THE NINETEEN-DAY FEASTThe 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-Bahá,was inaugurated by the BTh and ratified by Bahá'u'lláh, in His Holy Book, the Aqdas, 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." B.W., Vol. XII, p. 298.
The Nineteen-Day Feasthas been described by the Guardian as the foundation of the World Order of Bahá'u'lláh. It is to be conducted according to the following programme: the first part, entirely spiritual in character, is devoted to the reading of Bahá'í Prayers and selections from the Bahá'í 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.In selecting the readings for the devotional part of the Feast the friends may be guided by the instructions printed in Bahá'í News quoting the following excerpt from a letter to a believer from the Guardian through his assistant secretary dated April 27, 1956, "The Writings of the Nib and Bahá'u'lláh can certainly be read at any time at any place; likewise the Writings of 'Abdu'l-Bahá are read freely during the spiritual part of the Feast. The Guardian has instructed that during the spiritual part of the Feast, his own writings should not be read. In other words, during the spiritual part of the Feast, readings should be confined to the Writings of the BTh, Bahá'u'lláh and to a lesser extent, of the Master; but during that part of the Feast the Guardian's writings should not be read. During the period of administrative discussion of the Feast, then the Guardian's writings may be read. Of course, during the administrative part of the Feast there can be no objection to the reading of the Writings of the BTh, Bahá'u'lláh or 'Abdu'l-Bahá)' Bahá'í News, Jan. 1959.
Baha 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.
AttendanceOnly members of the Baha I community and visiting Bahá'ís from other localities may attend these meetings.
Young people between fifteen and twenty-one years of age, who have declared their acceptance of the qualifications of membership in the Faith are considered as members although they are referred to as Baha youth. Children up to age fifteen, of Baha parents, may also attend the Nineteen-Day Feasts.
Regular attendance at the Nineteen-Day Feast is incumbent upon every Baha, illness or absence from the city being the only justification for absence. Believers are expected to arrange their personal affairs so as to enable them to observe the Bahá'í calendar.
Order of Business for the Consultation Period The chairman or other appointed representative of the Spiritual Assembly presides during the period of' consultation.
Page 671reports to the community whatever communications have been received from the World Centre and the National Spiritual Assembly, as well as other correspondence of concern to all believers of the community. This does not necessarily mean that all communications must be read in full at the
Feast.A matter of vital importance at this meeting is consideration of national and international Baha affairs, to strengthen the capacity of the community to cooperate in promotion of the larger Bahá'í interests and to deepen the understanding of all believers concerning the relation of the local community to the Bahá'í
World Community.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 shares with the community all matters that concern the Faith.
These reports are to be followed by general consultation.
Provision is to be made for reports from committees, with discussion of each report.
The meeting is to be open for suggestions and recommendations from individual believers to the Local Spiritual Assembly on any matter affecting the Cause. Such recommendations must be adopted by majority vote of the community members present before constituting a resolution to be considered by the
Local Spiritual Assembly.Through this means individual Bahá'ís 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 recommendations to the National Spiritual Assembly accompanied by its own considered view.
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 inspired with one spirit and concentrating upon the one aim to further the interests of the Faith.
Bahá'í visitors attending a Feast do not take part in the consultation of the community unless invited to do so. The secretary of the Assembly records each resolution adopted by the community, as well as the various suggestions advanced during the meeting, 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.It should be borne in mind that the consultation period of the Nineteen-Day Feast is not the time for the Local Spiritual Assembly to consult and make decisions.
Matters of a personal nature should be brought to the Spiritual AssemNy 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, before you enter."
CONSULTATION"In this Cause, consultation is of vital importance; but spiritual conference and not the mere voicing of personal views is intended.
Antagonism and contradiction are unfortunate and always destructive of truth..
The purpose is to emphasize the statement that consultation must have for its object the investigation of truth.
He who expresses an opinion should not voice it as correct and right but set it forth as a contribution to the consensus of opinion; for the light of reality becomes apparent when two opinions coincide.
." P.U.P., pp. 68 � 69."The principle of consultation, which constitutes one of the basic laws of the Administration, should be applied to all Bahá'í activities which affect the collective interests of the Faith for it is through cooperation and continued exchange of thoughts and views that the Cause can best safeguard and foster its interests. Individual initiative, personal ability and resourcefulness, though indispensable, are, unless supported and enriched bythe collective experience and wisdom of the group, utterly incapable of achieving such a tremendous task."
Shoghi Effendi, Bahd'iNews, Nov. 1933."Shoghi Effendi firmly believes that consultation must be maintained between the NSA and the entire body of the believers, and that such consultation, while the Convention is not in session, can best be maintained through the agency of the Local Assemblies, one of whose essential functions is to act as intermediaries between the local communities and their
Page 672The main purpose of the Nineteen-Day Feast is to enable individual believers to offer any suggestion to the Local Assembly which in its turn will pass it to the NSA. The Local Assembly is, therefore, the proper medium through which local Baha communities can communicate with the body of the national representatives." Letter on behalf of Shoghi Effendi, Nov. 18, 1933.
"Let us also remember that at the very root of the Cause lies the principle of the undoubted right of the individual to self-expression, his freedom to declare his conscience and set forth his views.
"Let us also bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Baha can hope to reconcile the principles of mercy and justice, of freedom and submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor, and courage on the other."
B.A., pp. 63 � 64.At this crucial stage in the history of our Faith it seems advisable to emphasize to each Local Assembly an important principle of administration which has been too frequently overlooked.
This principle establishes the National Assembly as the court of appeal from decisions of Local Assemblies when protested by one or more members of the community as unjust or as not conforming to the actual facts.
A court of appeal is not responsible for determining the facts but only for reviewing the local decision based upon the facts assembled by the Local Assembly itself. On receiving an appeal the National Spiritual Assembly will send a copy of it to the Local Assembly and request its opinion. When this is received the case will be studied in the light of the facts presented to the National Assembly and a final decision made. The National Assembly can decide only upon the facts presented to it; therefore, when a matter is submitted to it, all obtainable facts, together with supporting documentary evidence should be included.
The National Assembly'sdecision, whether approving or disapproving the original decision of the Local Assembly, will be communicated to both the Local Assembly and to the person or persons who made the appeal.
This procedure is in accordance with both the national and local ByLaws.
Any complaint received by the National Assembly from a member or members of a local community who have not first submitted their complaint to the Local Assembly will be returned to those making the protest, with a copy of the letter being sent to the Local Assembly for its information. In such a case the Local Assembly is to call the person or persons in for consultation and act upon the complaint.
An essential function of the Local Spiritual Assembly is the maintenance of unity and devotion among the believers. As "Trustees of the Merciful" the Spiritual Assembly must be selfless and impartial, considerate of the rights of the individual, but firm and steadfast in upholding the vital truths of the Revelation and obedience to its institutions.
Therefore, they must discriminate between situations which are transient and trivial and those which threaten to disrupt the community.
A distinction is to be made between personalities who cause disturbances because they lack grounding in the basic Teachings and attitudes of the Baha life, and those who deliberately cause trouble because in their hearts they do not accept the principle of authority as vested in the Manifestation, or in the institutions of the Baha World Community.
The Local Assembly is responsible for dealing with all local problems, but can call upon the
National Spiritual AssemblyThe National Assembly, in any case involving two or more local communities, however, acts directly and deals with the problems as the court of original jurisdiction, since no Local Assembly has authority outside its own civil area.
"The authority of the NSA is undivided and unchallengeable in all matters pertaining to the administration of the Faith throughout the United States, therefore, the obedience of individual Baha, delegates, groups and Assemblies to that authority is imperative and should be wholehearted and unqualified. lie is convinced that the unreserved acceptance and complete application of this vital provision of the Administration is essential to the main
Page 673tenance of the highest degree of unity among the believers, and is indispensable to the effective working of the administrative machinery of the Faith in every country." Letter from Shoghi Effendi through his secretary. Bahá'í News, July, 1934.
THE BAHÁ'Í FUND"As the progress and extension of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of Local as well as National Spiritual Assemblies, a Baha Fund be established, to be placed under the exclusive control of the Spiritual Assembly. All donations and contributions should be offered to the treasurer of the Assembly, for the express purpose of promoting the interests of the Cause, throughout that locality or country. It is the sacred obligation of every conscientious and faithful servant of Bahá'u'lláh who desires to see His Cause advance, to contribute freely and generously for the increase of that Fund. The members of the Spiritual Assembly will at their own discretion expend it to promote the Teaching Campaign, to help the needy, to establish educational Baha institutions, to extend in every way possible their sphere of service. I cherish the hope that all the friends, realizing the necessity of this measure will bestir themselves and contribute, however modestly at first, towards the speedy establishment and the increase of that Fund B.A., pp. 41 � 42.
"We must be like the fountain or spring that is continually emptying itself of all that it has and is continually being refilled from an invisible source. To be continually giving out for the good of our fellows undeterred by the fear of poverty and reliant on the unfailing bounty of the Source of all wealth and all good � this is the secret of right living."
Shoghi Effendi, Bahd'iNews, Sept. 1926."As the activities of the American Bahá'í community expand, and its worldwide prestige correspondingly increases, the institution of the National Fund, the bedrock on which all other institutions must necessarily rest and be established, acquires added importance, and should beincreasingly supported by the entire body of the believers, both in their individual capacities, and through their collective efforts, whether organized as groups or as Local Assemblies.
The supply of funds, in support of the National Treasury, constitutes, at the present time, the lifeblood of these nascent institutions you are labouring to erect. Its importance cannot, surely, be overestimated.
Untold blessings shall no doubt crown every effort directed to that end." M.A., p. 5.
"In connection with the institution of the National Fund... I feel urged to remind you of the necessity of ever bearing in mind the cardinal principle that all contributions to the Fund are to be purely and strictly voluntary in character.. ." BA.,
p. 101."Moreover, we should, I feel, regard it as an axiom and guiding principle of Bahá'í administration that in the conduct of every specific Bahá'í activity, as different from undertakings of a humanitarian, philanthropic, or charitable, character, which may in future be conducted under Baha auspices, only those who have already identified themselves with the Faith and are 'regarded as its avowed and unreserved supporters, should be invited to join and collaborate."
B.A., p. 182.A statement from the National Treasurer is included in an issue of the Bahá'í News each year, setting out the various funds � international, national, and local � with instructions for making contributions to each of them.
ABBREVIATIONS USED IN THIS SECTIONThe first Local Spiritual Assembly of San Pablo Jocopilas, Guatemala, Ri~Iv~n, 197].
A The first Local Spiritual Assembly of Bhutan, Eastern Himalayas, Rklvdn, 1972. Mr. K. S. Sisodia, centre front, is the pioneer to Bhutan.
Page 675We, the undersigned members of the Spiritual Assembly of the Bahá'ís of. , desiring to incorporate this body do hereby adopt the following ByLaws:
ARTICLE ITHE Trustees, i.e., the members of the Spiritual Assembly, recognize that this action has been taken in full unanimity and agreement. They acknowledge for themselves and on behalf of their successors the sacred meaning and universal purpose of the Bahá'í Faith, the teachings and principles of which fulfil the divine promise of all former revealed religions.
ARTICLE ILIn administering the affairs of the Bahá'í religion under this Corporation for the benefit of the Baha of... in accordance with the religious teachings and administrative principles of this Faith, the Spiritual Assembly shall act in conformity with the functions of a Local Spiritual Assembly as defined in the ByLaws adopted by the National Spiritual Assembly and published by that body for the information and guidance of Bahá'ís throughout...'
ARTICLE IIIThe Spiritual Assembly, in the fulfilment of its obligations and responsibilities under this Corporation, shall have exclusive jurisdiction and authority over all the local activities and affairs of the Bahá'í community of. , including paramount authority in the administration of this Corporation. It shall be responsible for maintaining the integrity and accuracy of all Bahá'í teaching, whether written or oral, undertaken throughout the local community. It shall make available the published literature of the Faith. It shall represent the community in relationship to the National Spiritual Assembly, the Universal House of Justice, other local Baha communities and the general public in.. It shall be charged with the recognition of all applicants requesting membership in the local Bahá'í community. It shall pass upon the right of any and all members of the community whose membership is in question to retain their status as voting members of the community. It shall call the meetings of the community, including the Baha Anniversaries and Feasts, the Meetings of consultation, and the Annual Meeting at which the members of the Assembly are elected. It shall appoint and supervise all committees of the Bahá'í community.
It shall collect and disburse all funds intended for the maintenance of this Corporation. It shall have full and complete custody of the headquarters or meeting place of the Bahá'í community.
It shall have exclusive authority to conduct Baha marriage ceremonies and issue Bahá'í marriage certificates within the area of its jurisdiction. It shall report to the National Spiritual Assembly annually, or when requested, the membership roll of the Bahá'í community, for the information and approval of the National Assembly. The Spiritual Assembly, however, shall recognize the authority and right of the National Spiritual Assembly to declare at any time what activities and affairs of the Bahá'í community of. are national in scope and hence subject to the jurisdiction of the National Assembly. It shall likewise recognize the right of any member of the community to appeal to the National Spiritual Assembly for review and decision of any matter in which the previous decision of the Local Spiritual Assembly is felt by the member to be contrary to the explicit teachings of the Baha Faith or opposed to its best interests. It shall, on the other hand, have the authority and right to appeal from the decision of the National Assembly to the Universal House of Justice for review and final decision of any matter related to the Faith in
ARTICLE IVThe Spiritual Assembly, in administering this Corporation, shall ever bear in mind the ideals upheld in the Sacred Writings of the Baha Faith respecting the relationships of a Spiritual 1 Name of country or region.
Page 676Assembly to its Baha community, respecting the relations of flah&is to one another in the community, and the relationships of Bahá'ís to all non-BaM'is, without prejudice of race, creed or nationality. The Assembly shall therefore above all recognize its sacred duty to maintain full and complete unity throughout the Bahá'í community, to relieve and comfort the sick and distressed, , to assist the poor and destitute, to protect the orphans, the crippled and the aged, to educate the children of Bahá'ís according to the highest religious and intellectual standards, to compose differences and disagreements among members of the community, to promulgate the principles of Divine Civilization revealed by Bahá'u'lláh, and to promote in every way possible the Baha aim of the oneness of mankind. It shall faithfully and devotedly uphold the general Baha activities and affairs initiated and sustained by the National Spiritual Assembly. It shall cooperate wholeheartedly with other Local Spiritual Assemblies throughout 3 in all matters declared by the National Spiritual Assembly to be of general Baha importance and concern.
It shall rigorously abstain from any action or influence direct or indirect, that savours of intervention on the part of a Bahá'í body in matters of public politics and civil jurisdiction. It shall encourage intercourse between the Bahá'í community of and other recognized Bahá'í communities, issuing letters of introduction to Bahá'ís travelling from.. and passing upon letters of introduction n issued by other Baha Assemblies. It shall regard its authority as a means of rendering service to Baha and nonBahá'ís and not as a source of arbitrary power. While retaining the sacred right of final decision in all matters pertaining to the Bahá'í community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the community, keep the community informed of all its affairs, and invite full and free discussion on the part of the community of all matters affecting the Faith.
ARTICLE VThe Bahá'ís of... for whose benefit this Corporation has been established shall consist of all persons of the age of 15 years or over resident in. who are accepted by the National Spiritual Assembly as possessing the qualifications of Bahá'í faith and practice required under the following standard set forth by the Guardian of the Faith: Full recognition of the station of the Báb, the Forerunner, of Bahá'u'lláh, the Author and of 'Abdu'l-Bahá, the True Exemplar of the Bahá'í religion; unreserved acceptance of, and submission n to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of 'Abdu'l-Bahá'í sacred Will; and close association with the spirit as well as the form of Bahá'í Administration throughout the world.
Upon attaining the age of 21 years, a Bahá'í is eligible to vote and to hold elective office.
ARTICLE VIThe Spiritual Assembly shall consist of nine Trustees chosen from among the Baha of.
who shall be elected by these Bahá'ís in a manner hereinafter provided and who shall continue in office for the period of one year, or until their successors shall be elected.
ARTICLE VIIThe officers of the 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 entire membership of the Assembly taken by secret ballot.
ARTICLE VIIIThe first meeting of a newly-elected Assembly shall be called by the member elected to membership p 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 Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in 'Name of country or region.
Page 677his absence or incapacity, of the Vice-Chairman, or of any thee members of the Assembly; provided however, that the Annual Meeting of the Assembly shall be held on April 21, in accordance e with the administrative principles recognized by all Baha'tAssemblies.
SECTION 1. Five members of the Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting a quorum shall be sufficient 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 of a Spiritual Assembly. The transactions and decisions of the Assembly shall be recorded at each meeting by the Secretary, who shall have the minutes adopted and approved by the Assembly, and preserve them in the official records of the Assembly.
SECTION 2. Vacancies in the membership of the Spiritual Assembly shall be filled by election at a special meeting of the local Bahá'í community duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the Spiritual Assembly impossible, the election shall be under the supervision of the National Spiritual Assembly.
ARTICLE IXThe sphere of jurisdiction of the Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in the Bahá'í community, shall be the locality included within the civil limits of.
ARTICLE XSECTION 1. In the event that any decision of the Assembly is unacceptable to any member or members of the community, the Assembly shall after endeavouring to compose the difference of opinion invite the said member or members to make appeal to the National Spiritual Assembly and notify that body of the condition of the matter and the readiness of the Assembly to become party to that appeal.
SECTION 2. In the same manner, if any difference arises between the Assembly and another Local Assembly, or Assemblies, in.. .~, the Assembly shall report the matter to the National Assembly and inform that body of its readiness to make joint appeal together with the other Assembly or
Assemblies.SECTION 3. If, however, the result of such appeal is unsatisfactory to the Spiritual Assembly, or the Assembly at any time has reason to believe that actions of the National Spiritual Assembly are affecting adversely the welfare and unity of the Bahá'í community of... , it shall, after seeking to compose its difference of opinion with the National Assembly in direct consultation, have the right to make appeal to the Universal House of Justice.
SECTION 4. The Assembly shall likewise have the right to make complaint to the National Spiritual Assembly in the event that matters of local Bahá'í concern and influence are referred to the national body by a member or members of the local community without previous opportunity for action by the Local Assembly.
ARTICLE XIThe Annual Meeting of the Corporation at which its Trustees shall be elected shall be held on April 21, at an hour and place to be fixed by the Assembly, which shall give not less than fifteen days' notice of the meeting to all members of the local Bahá'í community.
SECTION 1. The Assembly shall accept those votes transmitted to the Assembly before the election by members who by reason of sickness or other unavoidable reason are unable to be present at the election in person.
SECTION 2. The election of members to the Spiritual Assembly shall be by plurality vote.
SECTION 3. All voting members of the local Bahá'í community are eligible for election as members of the Spiritual Assembly.
SECTION 4. The Assembly shall prepare an agenda for the Annual Meeting in which shall be included reports of the activities of the Assembly since its election, a financial statement showing of country or region.
Page 678all income and expenditure of its fund, reports of its committees and presentation of any other matters pertaining to the affairs of the Bahá'í community. The Assembly, both preceding and following the annual election, shall invite discussion and welcome suggestions from the community, , in order that its plans may reflect the community mind and heart.
SECTION 5. The result of the election shall be reported by the Spiritual Assembly to the National
Assembly.In addition to the Annual Meeting, the Assembly shall arrange for regular meetings of the Bahá'í community throughout the year at intervals of nineteen days, in accordance with the calendar incorporated in the teachings of the Bahá'í Faith.
ARTICLE XIIIThe seal of the Corporation shall be circular in form, bearing the following inscription: The Spiritual Assembly of the Bahá'ís of.
ARTICLE XIVThese ByLaws may be amended by majority vote of the Spiritual Assembly 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.
Alternative "B"These ByLaws may be amended oniy by majority action of the National Spiritual Assembly, which, in making amendments, does so for the ByLaws of all Local Spiritual Assemblies through1 1 'Name of country or region.
t~j The firvt Local Spiritual Assembly of Kimo, New Guinea, Ri4vdn, 1968. This is one of many
Local Assemblies in the Highlands District of Northeastern New Guinea.
Page 679THE Baha principles clearly define and explain the nonpolitical character of the Faith, and serve as a guide for conduct in the relations of Baha with one another, with their fellow men, and in their relations with different departments of the civil government.
A brief summary of excerpts from the Baha Writings will show that nonparticipation in political affairs is one of the basic axioms of Baha action.
The keynote to this theme may be found in the Writings of Bahá'u'lláh. He has stated: "That one is indeed a man who, today, dedi-cateth himself to the service of the entire human race.
The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. In another passage He hath proclaimed: It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens."' "Sow not the seeds of discord among men, and refrain from contending with your neighbour.
Open, 0 people, the city of the human heart with the key of your utterance...
"That which beseemeth you is the love of God, and the love of Him Who is the Manifestation of His Essence, and the observance of whatsoever He chooseth to prescribe unto you, did ye but know it. "Say: Let truthfulness and courtesy be your adorning.
Suffer not yourselves to be deprived of the robe of forbearance and justice, that the sweet savours of holiness may be wafted from your hearts upon all created things.
Say: Beware, 0 people of Baha, lest ye walk in the ways of them whose words differ from their deeds. Strive that ye may be enabled to manifest to the peoples of the earth the signs of God, and to mirror forth His commandments. Let your acts be a guide unto all mankind, for the professions of most men, be they high or low, differ from their conduct. It is through your deeds that ye can distinguish yourselves from others.
'Gleanings from the Writings of Bahá'u'lláh, p. 250.
Through them the brightness of your light can be shed upon the whole earth..
The aim of the Faith is to produce the reality of virtue in souls 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 partisan civil institutions.
'Abdu'l-Bahá counselled the Baha from the early beginnings of the American Bahá'í community not to discuss political affairs.
All conferences (i.e., all consultation and discussion) must be regarding the matters of benefit, both as a whole and individually, such as the guarding of all in all cases, their protection and preservation, the improvement of character, the training of children, etc. "if 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 souls 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 interefere with (political) matters, but only in that which is commanded."3 With the development of a worldwide administrative structure within the Bahá'í Faith, institutions have been set up in national and local areas which assure the unity and integrity of the Faith.
In unfolding these administrative institutions Shoghi Fifendi has reiterated the importance of the nonpolitical character of the Bahá'í teachings in a letter written March 21, 1932, to the Bahá'ís of the United States and
Canada:"I 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 2 ibid.. pp. 303305. Bahá'í World Faith, p.407.
679to 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 Bahá'u'lláh, 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 vital 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.
"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 programmes 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. Let them rise above all particularism and partisanship, above the vain disputes, the petty calculations, the transient passions that agitate the face, and engage the attention, of a changing world. 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 undei 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 Bahá'u'lláh, 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.
"It should be made unmistakably clear that such an attitude implies neither the slightest indifference to the cause and interests of their own country, nor involves any insubordination on their part to the authority of recognized and established governments. Nor does it constitute a repudiation of their sacred obligation to promote, in the most effective manner, the best interests of their government and people.
It indicates the desire cherished by every true and loyal follower of Bahá'u'lláh to serve, in an unselfish, unostentatious and patriotic fashion, the highest interests of the country to which he belongs, and in a way that would entail no departure from the high standards of integrity and truthfulness associated with the teachings of his Faith.
"As the number of the Baha communities in various parts of the world multiplies and their power, as a social force, becomes increasingly apparent, they will no doubt find themselves increasingly subjected to the pressure which men of authority and influence, in the political domain, will exercise in the hope of obtaining the support they require for the advancement of their aims.
These communities will, moreover, feel a growing need of the goodwill and the assistance of their respective governments in their efforts to widen the scope, and to consolidate the foundations, of the institutions committed to their charge. Let 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.
Let 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 Bahá'u'lláh, they will, unhesitatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their
Page 681Theirs is not the purpose, while endeavouring 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 allow the machinery of their administration to supersede the government of their respective countries.
"It should also be borne in mind that the very extension of the activities in which we are engaged, and the variety of the communities which labour under divers forms of government so essentially different in their standards, policies, and methods, make it absolutely essential for all those who are the declared members of any one of these communities to avoid any action that might, by arousing the suspicion or exciting the antagonism of any one government, involve their brethren in fresh persecutions or complicate the nature of their task. How else, might II ask, could such a far-flung Faith, which transcends political and social boundaries, which includes within its pale so great a variety of races and nations, which will have to rely increasingly, as it forges ahead, on the goodwill and support of the diversified and contending governments of the earth � how else could such a Faith succeed in preserving its unity, in safeguarding its interests, and in ensuring the steady and peaceful development of its institutions?
"Such an attitude, however, is not dictated by considerations of selfish expediency, but is actuated, first and foremost, by the broad principle that the followers of Bahá'u'lláh will, under no circumstances, suffer themselves to be involved, whether as individuals or in their collective capacities, in matters that would entail the slightest departure from the fundamental verities and ideals of their Faith.
Neither the charges which the uninformed and the malici-Gus may be led to bring against them, nor the allurements of honours and rewards, will ever induce them to surrender their trust or to deviate from their path. Let their words proclaim, and their conduct testify, that they who follow Bahá'u'lláh, in whatever land they reside, are actuated by no selfish ambition, that they neither thirst for power, nor mind any wave of unpopularity, of distrust or criticism, which a strict adherence to their standards might provoke."' 1 The WorldOrder of Bahá'u'lláh, pp.6467.
And again: "The BahaFaith as it forges ahead throughout the western world and particularly in lands where the political machinery is corrupt and political passions and prejudices are 4ominant among the masses, should increasingly assert and demonstrate the fact that it is nonpolitical in character, that it stands above the party, that it is neither apathetic to national interests nor opposed to any party or faction, and that it seeks through administrative channels, rather than through diplomatic and political posts to establish, beyond the shadow of a doubt, the capacity, the sane patriotism, the integrity and high-mindedness of its avowed adherents.
This is the general and vital principle; it is for the National representatives to apply it with fidelity and .vigour."2 These instructions raised the question whether Baha should vote in any public election.
A Tablet revealed byChase was sent to the Guardian, and the following reply was received, dated January 26, 1933: "The Guardian fully recognizes the authenticity and controlling influence of this instruction from 'Abdu'l-Bahá 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 Bahá'í vote for an officer nor Baha participation in the affairs of the Republic shall involve acceptance by that individual of a programme 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 Bahá'í should necessarily constitute acceptance, by the voter or office holder, of the entire programme of any political party. No Baha can be regarded as either a Republican or Democrat, as such. He is, above all else, the supporter of the principles enunciated by Rah&u'llAh, with which, I am firmly convinced, the programme of no political party is completely harmonious.
2 U.S. Bahd'iNews, December, 1932.In a letter dated March 16, 1933, the Guardian sent these further details: "As regards the nonpolitical character of the Baha
Faith, Shoghi Effendifeels 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 certain person does enter into party politics and labours 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 elections."' That this principle, as do all Bahá'í principles, has worldwide application is made clear by Shoghi Effendi in a letter dated March 11, 1936.
"The Faith of Bahá'u'lláhhas assimilated, by virtue of its creative, its regulative and ennobling energies, the varied races, nationalities, creeds and classes that have sought its shadow, and have pledged unswerving fealty to its cause. It has changed the hearts of its adherents, burned away their prejudices, stilled their passions, exalted their conceptions, ennobled tbcir motives, coordinated their efforts, and transformed their outlook. While preserving their patriotism and safeguarding their lesser loyalties, it has made them lovers of mankind, and the determined upholders of its best and truest interests.
While maintaining intact their belief in the Divine origin of their respective religions, it has enabled them to visualize the underlying purpose of these religions, to discover their merits, to recognize their sequence, their interdependence, their wholeness and unity and to I U.S. Bahá'í News, January, 1934.
acknowledge the bond that vitally links them to itself. This universal, this transcending love which the followers of the Bahá'í Faith feel for their fellowmen, of whatever race, creed, class or nation, is neither mysterious nor can it be said to have been artificially stimulated. It is both spontaneous and genuine.
They whose hearts are warmed by the energizing influence of God's creative love cherish His creatures for His sake, and recognize in every human face a sign of His reflected glory.
"Of such men and women it may be truly said that to them 'every foreign land is a fatherland, and every fatherland a foreign land.' For their citizenship, it must be remembered, is in the
Kingdom of Bahá'u'lláh.Though willing to share to the utmost the temporal benefits and the fleeting joys which this earthly life can confer, though eager to participate in whatever activity that conduces to the richness, the happiness and peace of that life, they can, at no time, forget that it constitutes no more than a transient, a very brief stage of their existence, that they who live it are but pilgrims and wayfarers whose goal is the Celestial City, and whose home the Country of never-failing joy and brightness.
"Though loyal to their respective governments, though profoundly interested in anything that affects their security and welfare, though anxious to share in whatever promotes their best interests, the Faith with which the followers of Bahá'u'lláh stand identified is one which they firmly believe God has raised high above the storms, the divisions, and controversies of the political arena.
Their Faith they conceive to be essentially nonpolitical, supranational in character, rigidly nonpartisan, and entirely dissociated from nationalistic ambitions, pursuits, and purposes.
Such a Faith knows no division of class or of party. It subordinates, without hesitation or equivocation, every particularistic interest, be it personal, regional, or national to the paramount interests of humanity, firmly convinced that in a world of interdependent peoples and nations the advantage of the part is best to be reached by the advantage of the whole, and that no abiding benefit can be conferred upon the component parts if the general interests of the entity itself are ignored or neglected."2 The unity of Bahá'í action throughout the 2 The World Order of Bahá'u'lláh, pp. 197198.
Page 683world is further emphasized in a letter from Shoghi Effendi to the Bahá'ís of Vienna, written in 1947 through his secretary, in which he said in part "We Bahá'ís are one the world over; we are seeking to build up a new world order, divine in origin.
How can we do this if every Baha isa member of a different political party � some of them diametrically opposite to each other? Where is our unity then? We would be divided because of politics, against ourselves and this is the opposite of our purpose.
Obviously if one Bahá'í in Austria is given freedom to choose a political party and join it, however good its aims may be, another Bahá'í in Japan or America, or India, has the right to do the same thing and he might belong to a party the very opposite in principle to that which the Austrian Bahá'í belongs to. Where would be the unity of the Faith then? These two spiritual brothers would be working against each other because of their political affiliations (as the Christians of Europe have been doing in so many fratricidal wars). The best way for a Bahá'í to serve his country and the world is to work for the establishment of Bahá'u'lláh's World Order, which will gradually unite all men and do away with divisive political systems and religious creeds.
In the Will and Testament of 'Abdu'l-Bahá the Bahá'ís are instructed to "obey and be the well � wishers of the governments of the land, regard disloyalty unto a just king as disloyalty to God Himself and wishing evil to the government a transgression of the Cause of God."2 In explanation of this statement the Guardian wrote, in a letter dated July 3, 1948: "Regarding your question about politics and the Master's Will: the attitude of the Baha must be twofold, complete obedience to the government of the country they reside in, and no interference whatsoever in political matters or questions. What the Master's statement really means is obedience to a duly constituted government, whatever that government may be in form. We are not the ones, as individual Baha'is, to judge our government as just or unjust � for each believer would be sure to hold a different viewpoint, and within our own Bahá'í fold a hotbed of dissension would spring up and destroy our unity. We must build up our 1 U.S. )Jahd'iNews, April, 1949.
2 Bahá'í AdministrationBahá'í system, and leave the faulty systems of the world to go their way.
We cannot change them through becoming involved in them; on the contrary, they will destroy us."3 Another application of this principle concerns the right, propriety or usefulness of exerting Baha influence for the enactment of legislative measures reflecting more or less the purpose of some Baha principle or teaching. For example, should a Bahá'í community, local or national, lend the name of the Baha Faith to support legislation 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 SpiritualAssembly of the Baha of the United States has stated that, "as a general policy subject to the Guardian's specific direction in special cases, Baha and their administrative institutions should not feel obligated to adopt a 'Baha'i' attitude or course of action on matters of 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 sustaining 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 Bahá'u'lláh. 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 Bahá'ís 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 Bahá'u'lláh upon every Baha Shoghi Effendi points out, as a guiding principle of Bahá'í conduct, that "in connection with their administrative activities, no matter how grievously interference with them 3U.S. Bahd'iNews, January, 1949.
'The Bahá'í World, vol. x, p. 278 � 279.might affect the course of the extension of the Movement, and the suspension of which does not constitute in itself a departure from the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their responsible rulers must, if they be faithful to Bahá'u'lláh's and 'Abdu'l-Bahá'í express injunctions, be thoroughly respected and loyally obeyed. In matters, however, that vitally affect the integrity and honour of the Faith of Bahá'u'lláh and are tantamount to a recantation of their faith and repudiation of their innermost belief, they [the Bahá'ís are convinced, and are unhesitatingly prepared to vindicate by their lifeblood the sincerity of their conviction, that no power on earth, neither the arts of the most insidious adversary nor the bloody weapons of the most tyrannical oppressor, can ever succeed in extorting from them a word or deed that might tend to stifle the voice of their conscience or tarnish the purity of their faith."' "Small wonder if by the Pen of Bahá'u'lláh these pregnant words, written in anticipation of the present state of mankind, should have been revealed: 'It is not for him to pride himself who loveth his own country, but rather for him who lovetli the whole world. The earth is but one country, and mankind its citizens.'
And again, 'That one indeed is a man who today dedicateth himself to the service of the entire human race. 'Through the power released by these exalted words,' He explains, 'He bath lent a fresh impulse, and set a new direction, to the birds of men's hearts, and hatli obliterated every trace of restriction and limitation from God's
Holy Book.' "22 World Order of Ba/ia ii liak p 198 A The first Local Spiritual Assembly of Kirkwall, Orkney Islands; Ri~vcin, 1969.
Page 685i. THE BAHÁ'Í VIEW OF PACIFISM I Naletter published in U.S. Bahd'iNews, January, 1938, Shoghi Effendi, the Guardian of the Bahá'í Faith wrote through his secretary: "With reference to the absolute pacifists or conscientious objectors to war: their attitude, judged from the Bahá'í standpoint, is quite antisocial and due to its exaltation of the individual conscience leads inevitably to disorder and chaos in society. Extreme pacifists are thus very close to anarchists, in the sense that both of these groups lay an undue emphasis on the rights and merits of the individual.
The Bahá'í conception of social life is essentially based on the subordination of the individual will to that of society. It neither suppresses the individual nor does it exalt him to the point of making him an antisocial creature, a menace to society. As in everything, it follows the 'golden mean.' The oniy way society can function is for the minority to follow the will of the majority.
"The other main objection to the conscientious objectors is that their method of establishing peace is too negative.
Noncooperation is too passive a philosophy to become an effective way for social reconstruction.
Their refusal to bear arms can never establish peace. There should first be a spiritual revitalization which nothing, except the Cause of God, can effectively bring to every man's heart."
2. THE BAHÁ'Í POSITION ON MILITARY SERVICE(A Public Statement issued by the National Spiritual Assembly of the Bahá'ís of the United States) IN view of the increasing importance of a clear understanding of the details of the Baha position on military service, the National Bahá'í Assembly presents the following statement of general principles for the information and guidance of the members of the Bahá'í Community in the United States and others who may have an interest in the Bahá'í viewpoint.
The Bahá'í teachings require that followers of the Faith obey the laws of the government under which they live, and this requirement includes the obligation for military service which rests upon all citizens. However, Bahá'ís are also required to apply for noncombatant service whenever the opportunity to do so is legally provided by their government on the basis of religious training and belief.
While the religious convictions of Bahá'ís require them to seek whatever exemption from combatant duty may be granted by their government on the grounds of religious belief, they definitely are not pacifists in the sense of refusal to cooperate with and obey the laws of an established government.
Thus Bahá'ís do not, on the grounds of religious conviction, seek to abandon their obligation as citizens in time of war or national emergency. Neither do they attempt to avoid the dangers and hardships which are inevitable in time of war, and to which all citizens of military age are liable.
Thus Baha who are citizens of the United States are able to reconcile their fundamental spiritual convictions and their civil obligations as citizens by applying for noncombatant service under the existing Selective Service law and regulations.
The members of the Bahá'í Faith make no reservations in claiming that they are fully obedient to all provisions of the laws of their country, including the constitutional right of the Federal government to raise armies and conscript citizens for military service.
685Statement Prepared by the National Spiritual Assembly of the Bahá'ís of the United States of America WHEN a great social crisis sweeps though a civilization, moral values become impaired.
In the crisis of our own time, members of the Baha Faith go on record as firmly upholding the principle of loyalty to government.
Bahá'u'lláh Himself set forth this cardinal principle: "In every country or government where any of this community reside, they must behave toward that government with faithfulness, trustfulness, and truthfulness."
Loyalty to government, in the Baha view, is an essential spiritual and social principle. "We must obey and be the well-wishers of the government of the land ...""The essence of the Baha spirit is that in order to establish a better social order and economic condition, there must be allegiance to the laws and principles of government."
This allegiance is part of the strong emphasis on integrity of character found in the Bahá'í teaching.
"Let integrity and uprightness distinguish all thine acts." "Beautify your tongues, o people, with truthfulness, and adorn your souls with the ornament of honesty. Beware, o people, that ye deal not treacherously with any one. Be ye the trustees of God amongst His creatures, and the emblems of His generosity amidst His people."
Without integrity of character in its citizens and without loyalty to government, a nation will find itself torn asunder and unable to function as an organic society. Not oniy do the Bahá'í teachings obligate members to be loyal to their government � they also specifically forbid them from taking any part in subversive political and social movements.
1 4/1/ The first Local Spiritual Assembly of Fort Qu'Appelle, Saskatchewan, Canada; Ridvan, 1968.
Page 687The Local $piritual Assembly of Bohicon, Dahomey, Ridvan, 1970.
4. SUMMARY OF THE GUARDIAN'S INSTRUCTIONSDURING World War lithe Baha position on military training and service, and the obligation of individual Bahá'ís to apply for and maintain a noncombatant ~tatus when this is possible under the laws of their country, were outlined specifically in a series of instructions and bulletins issued by the
National Spiritual AssemblySince 1945, two items on this subject have been published in Bahá'í News, one in the October, 1946 issue (pp. 9 � 10), and the other in the September, 1948 issue (p. 6). Both of these articles quoted the Guardian's instruction contained in a letter to the National Assembly dated July 20, 1946, written in reply to a question as to whether the existence of the United Nations in its present form should change the attitude of Baha toward military duties which might require the taking of human life. The Guardian's answer to this question is again quoted below: "As theie is neither an
International Police Forcenor any immediate prospect of one coming into being, the Bahá'ís should continue to apply, under all circumstances, for exemption from any military duties that necessitate the taking of life. There is no justification for any change of attitude on our part at the present time."
These words indicate that the Guardian still felt that a Bahá'í cannot voluntarily enter any form of combatant military duty, and must seek exemption from such service if this is possible under the laws of his country.
The instruction given in the July 20, 1946 letter was confirmed once again in a cable received from the Guardian by the National Assembly on January 17, 1951.
The Guardian, in these and earlier communications, has made it clear that it is obligatory and not an optional matter, for all Bahá'ís to apftly for and maintain a noncombatant status if this is possible under the law. When such a law exists, as is the case in the United States, Baha cannot voluntarily enlist in any branch of the armed forces where they would be subject to orders to engage in the taking of human life.
Page 688A MONO different peoples and at different times many different methods have been adopted for the measurement of time and fixing of dates, and several different calendars are still in daily use, e.g., the Gregorian in
Western Europe, the Julianin many countries of Eastern Europe, the Hebrew among the Jews and the Muhammadan in Muslim countries.
The Báb signalized the importance of the dispensation which He came to herald, by inaugurating a new calendar. In this, as in the Gregorian Calendar, the lunar month is abandoned and the solar year is adopted.
The Bahá'í year consists of 19 months of 19 days each (i.e. 361 days), with the addition of certain "intercalary days" (four in ordinary and five in leap years) between the eighteenth and nineteenth months in order to adjust the calendar to the solar year.
The Báb named the months after the attributes of God. The Baha New Year, like the ancient Persian New Year, is astronomically fixed, commencing at the March equinox (March 21), and the Bahá'í era commences with the year of the DAb's declaration (i.e., 1844 A.D., 1260 AM.).
in the not far distant future it will be necessary that all peoples in the world agree on a common calendar.
It seems, therefore, fitting that the new age of unity should have a new calendar free from the objections and associations which make each of the older calendars unacceptable to large sections of the world's population, and it is difficult to see how any other arrangement could exceed in simplicity and convenience that proposed by the flAb.
2. BAHÁ'Í FEASTS, ANNIVERSARIES AND DAYSFeast of Ridvan (Declaration of Bahá'u'lláh), April 21 � May 2, 1863.
Feast of Naw-Rflz (New Year), March 21.Fasting season lasts 19 days beginning with the first day of the month of 'AlA', March 2 � the Feast of Naw-Rtiz follows immediately after.
688The first day of Ri4lv&n, The ninth day of RiQvAn, The twelfth day of RiQv&n, The anniversary of the declaration of the Báb, The anniversary of the birth of Bahá'u'lláh, The anniversary of the birth of the Báb, The anniversary of the ascension of Bahá'u'lláh, The anniversary of the martyrdom of the Báb, The feast of Nawruz.
NOTE: 'Abdu'l-Bahá, in one of His Tablets addressed to a believer of Nayriz, Persia, has written the following: "Nine days in the year have been appointed on which work is forbidden.
Some of these days have been specifically mentioned in the Book. The rest follow as corollaries to the Text.. Work on the Day of the Covenant (F&e Day of 'Abdu'l-Bahá), however, is not prohibited. Celebration of that day is left to the discretion of the friends.
Its observation is not obligatory. The days pertaining to the AbM Beauty (Bahá'u'lláh) and the Primal Point (the Báb), that is to say these nine days, are the only ones on which work connected with trade, commerce, industry and agriculture is not allowed. In like manner, work connected with any form of employment, whether governmental or otherwise, wise, should be suspended."
As a corollary of this Tablet it follows that the anniversaries of the birth and ascension of 'Abdu'l-Bahá are not to be regarded as days on which work is prohibited. The celebration ration of these two days, however, is obligatory.
Bahá'ís in East and West, holding administrative positions, whether public or private, should exert the utmost effort to obtain special leave from their superiors to enable them to observe these nine holy days.
4. ADDITIONAL MATERIAL GLEANED FROMCalendar) has been taken by me from the Kitáb-i-Aqdas', one of the works written by the Bait. As I have observed in these days that certain believers are inclined to regard the year in which Bahá'u'lláh departed from Baglid~d to Constantinople as marking the beginning of the Badi' Calendar, I have requested Mirza Aq~ JAn, the amanuensis of Bahá'u'lláh, to ascertain His will and desire concerning this matter. Bahá'u'lláh answered and said: "The year sixty A.H. (1844 A.D.), the year of the Declaration of the Báb, must be regarded as the beginning of the Badi' Calendar."
The Declaration of the Rib took place on the evening preceding the fifth day of Jam6Aiyu'1-Avval, of the year 1260 An. It has been ordained that the solar calendar be followed and that the vernal Equinox, the day of Nawruz, be regarded as the New Year's Day of the Badi' Calendar. The year sixty, in which the fifth day of Jam&diyu'1-Avval coincided with the sixty-fifth day after Naw-Rtiz, has accordingly been regarded as the first year of the Badi' Calendar. As in that year, the day of Nawruz,
Page 690the vernal Equinox, preceded by sixty-six days the date of the Declaration of the Báb, I have therefore, throughout my history, regarded the Naw-Rtiz of the year sixty-one AR. (the Naw-RiP immediately following the Declaration of the BTh) as the first Naw-Rtiz of the Badi' Calendar.
I have accordingly considered the Naw-Rtkz of this present year, the year 1306 A.H., which is the 47th solar year after the Declaration of the Báb, as the 46th Nawruz of the Badi' Calendar.
Soon after Bahá'u'lláh'Akka and was dwelling in the house of Malik, in that city, He commanded me to transcribe the text of the Badi' Calendar and to instruct the believers in its details. On the very day in which I received His command, I composed, in verse and prose, an exposition of the main features of that Calendar and presented it to Him. The versified copy, being now unavailable, I am herein transcribing the version in prose. The days of the week are named as follows:
English Nameindependence The names of the months, which are the same as the days of each month, are as follows:
Month1st 2nd 3rd 4th 5th 6th '7th 8th 9th 10th 11th 12th 13th 14th 15th 16th 17th 18th 19th
Arabic NameAyy~m-i-H~ (Intercalary Days) February 26 to March 1 inclusive � four in ordinary and five in leap years.
The first day of each month is thus the day of sisting of 19 months of 19 days each, with the Baha and the last day of each month the day addition of certain intercalary days. He has of'Ah'. named the New Year's Day, which is the day The Báb has regarded the solar year, of 365 of Naw-Rflz, the day of Baha, of the month of days, 5 hours, and fifty odd minutes, as con-BahA. He has ordained the month of 'A1& to be
Page 691HAHA'I CALENDAR AND FESTIVALS the month of fasting, and has decreed that the day of Nawruz should mark the termination of that period. As the BTh did not specifically define the place for the four days and the fraction of a day in the Badi' Calendar, the people of the Baydn were at a loss as to how they should regard them. The revelation of the Kitáb-i-Aqdas in the city of 'Akka resolved this problem and settled the issue. Bahá'u'lláh designated those days as the "Ayy~m-i-H&' and ordained that they should immediately precede the month of 'Ah', which is the month of fasting. He enjoined upon His followers to devote these days to feasting, rejoicing, and charity.
Immediately upon the termination of these intercalary days, Bahá'u'lláh ordained the month of fasting to begin. I have heard it stated that some of the people of the Baydn, the followers of Mirza Yahy6, have regarded these intercalary days as coming immediately after the month of 'Alt thus terminating their fast five days before the day of Nawruz. This, notwithstanding the explicit text of the Baydn which states that the day of Nawruz must needs be the first day of the month of Baha, and must f&llow immediately after the last day of the month of 'AlA'. Others, aware of this contradiction, have started their fasting on the fifth day of the month of 'Ah', and included the intercalary days within the period of fasting.
Every fourth year the number of the intercalary days is raised from four to five. The day of Nawruz falls on the 21st of March only if the vernal Equinox precedes the setting of the sun on that day. Should the vernal Equinox take place after sunset, Naw-Riiz will have to be celebrated on the following day.
The 13Th has, moreover, in His writings, revealed in the Arabic tongue, divided the years following the date of His Revdation, into cycles of nineteen years each. The names of the years in each cycle are as follows:
1. AlifEach cycle of nineteen years is called Viihid. Nineteen cycles constitute a period called Kull-i-$4~ay'.
The numerical value of the word "V6ijid" is nineteen, that of "KulI-i-Sliay"' is 361. "VAlid" signifies unity, and is symbolic of the unity of God.
The BTh has, moreover, stated that this system of His is dependent upon the acceptance and good-pleasure of "Him Whom God shall make manifest". One word from Him would suffice either to establish it for all time, or to annul it forever.
For instance, the date of the 21st of April, 1930, which is the first day of Rig1v~n, and which according to the Kitáb-i-Aqdas must coincide with the "thirteenth day of the second Bahá'í month," and which fell this year (1930) on Monday, would, according to the system of the Badi' Calendar, be described as follows: "The day of Kam~1, the day of Qudrat, of the month of Ja1M, of the year Baha, of the fifth VAbid, oF the first KuIl-i-Shay'."
Page 692NARRATIVE (VOL. II), REG A. BAGHDAD Houses Occupied During this Period Arrival latter part JamAdiyu'th-Th~ni, 1269House of
All. TrThji 'All-MadadMarch 12 � April 10,1853 (in old BaghdAd) AD. House of Departure for SulaymAniyyihSulaym6.ni-Ghann6m on Wednesday, April 10, 1854 A.D. � Rajab 12,1270 A.H.
B. SULAYMANIYYIHBefore reaching SulaymThiyyih, He lived for a time on the Sar-Gal6 mountain.
During His absence from Bagbd6d His family transferred their residence from House of HAji 'Ali-Madad to that of SulaymTh-i-Ghann&m. Nabil arrived at BaghdAd 6 months after Bahá'u'lláh's departure for Su1aym~niyyih.
C. BAGHDADArrived from Sulaym6.niyyih on Wednesday, March 19, 1856 AD. � Rajab 12,1272 A.H.
Departure from Baghd6.dfor Constantinople, Wednesday afternoon (first day of Ridvan), April 22, 1863
AD.� Dhi'1-Qa'dih3, 1279 A.H. Short stay in Mazra'iy-i-Va~lish~sh during above period to celebrate Naw-Rtiz ended with departure on Thursday, March 26, 1863 AD. � ShavvAl 5,1279 A.H.
Works Revealed During ThisC. BAGHa&D � continued Arrival at Garden of Najibiyyih (Garden of Ri~1v~n), April 22, 1863 A.D. � Dhi'1-Qa'dih 3,1279 A.H.
Arrival of Bahá'u'lláh'sFamily at Garden of Ri~1v~n on eighth day after first of Ri~v~n
Departure from Gardenof Ri~lv~n for Constantinople last day of Ri~1v~tn at noon on Sunday, May 3, 1863 A.D. � Dhi'1-Qa'dih 14, 1279 A.H. Length of overland Garden of Ridvan Black Sea: 110 days.
journey from to S~msi'in onFirayj~t (arrived early afternoon � stayed seven days) arrived on Sunday, May 3, 1863 A.D. � Dhi'1-Qa'dih 14, 1279 A.H. (Firayj~it is about 3 miles distant from Baghdad) Judaydib, Dili-'AbMs, Qarih-Tapih, SalM2iyyih (stayed 2 nights), Diist-KhurmAti[i, TAwuq, Kark~k (stayed 2 days), Irbil, ZTh River, Bahá'u'lláh, Mosul (stayed 3 days),
Z~ikhi2iJazirih, Ni~ibin, Ijasan-Aq~t, M~rdin, Diy~r-Bakr, Ma'dan-Mis, KbArpiit (stayed 2 or 3 days), Ma'dan-Nuqrih,
Dilik-ThshSivas, Amasia (stayed 2 days), II~hiyyih (while approaching S~mshn, "LawlA-Hawadj" was revealed), (last day of overland journey), Samsiin (stayed 7 days), Black Sea port. Sailed in a Turkish steamer about sunset for Constantinople, Sinope (arrived next day about noon), Black Seaport: stayed few hours, AnyAbuif (arrived next day).
D. CONSTANTINOPLEWorks RevealedHouses OccupiedDuration
Dur-Dur DurBig month Sunday, August Lawti-i-'Abdu'1-'Aziz (near the 16, mosque of
1863 AD. � Va-Vukah Khirqiy-i-~harif)
Rabi'u'1-AvvalD. CONSTANTINOPLE � continued Length of sea voyage from
SAmsfln to Constantinople:1. Ki~chik-Chakmachih (3 hours from Constantinople � spent one night) 2. Btkytik-Chakmachih (arrived about noon) 3. Salvari 4. BirkAs E. ADRIANOPLE Works Revealed
During ThisArrival on Saturday, December 12, 1863 A.D. � Rajab 1, 1280 A.H. Lawii-i-Hajjl Length of stay: 4 years, 8 months, 22 days. Lawh-i-Ijlaj
I ILLength of overland journey from Constantinople Kit6.b-i-Badf' to Ad-rianople: S6riy-i-Mulflk 12 days. (Tablet of the
Departure from Kings)A.D. � Rabi-'u'th-ThAnf AlvAb-i-Laylatu'1-22, 22, 1285 A.H. Quds
Mun~JAthAy-i-SfyAm (Prayers1. Kh6n-i-'ArTh (caravanserai, two-story, near house of 'Jzzat-Aq~) 2. House in
MurAdjy-yihquarter, near house 2 4. Kh4niy-i-Amru'lIAh (several stories, near
Sull4n-SaIim Mosque)7. House of'Izzat-Aq~ 3 nights 1 week 6 months 1 year 3 months?
11 months2. Kash~nih (arrived about noon. Lawh-i-Ra'is [Tablet of Ra'is] was revealed in this place) 3. Gallipoli (length oflourney from Adrianople to Gallipoli about 4 days) (after a few days' stay sailed before noon in Austrian steamer for Alexandria, Egypt) 4. Madelli (arrived about sunset � left at night) 5. Smyrna (stayed 2 days, left at night) 6. Alexandria (arrived in the morning, transshipped and left at night for Haifa) 7. Port Said (arrived morning, left the same day at night) 8. Jaffa (left at midnight) 9. Haifa (arrived in the morning, landed and after a few hours left on a sailing vessel for 'Akka F. 'AKKA Arrival on Monday, A~ugust 31, 1868 A.D. � Jain~diyu'I-Avval 12,1285 A.H.
Purest Branch6. DATES OF HISTORICAL SIGNIFICANC Birth of Bah&u'116hNovember 12, 1817 Birth of the BtibOctober 20, 1819 Declaration of the Mission of the Báb in
Shfr6z May 23, 1844Birth of 'Abdu'l-Bahá 23, 1844 Departure of the 13Th on His pilgrimage to
Mecca September, 1844Arrival of the 13Th in MTh-Kfl AdhirMyjAn Summer, 1847 Incarceration of the Báb in Chihriq, Adhir bayjan April, 1848 Conference of BadashtJune, 1848 Interrogation of the Báb in Tabriz, Adhir b6yj&n July,1848 Martyrdom of the flAb in Tabriz, Adhir bayjan Ju]y 9, 1850 Attempt on the life of
N64ri'd-Din ShAhin the SiyAh-ChAL of TihrAn August, 1852
Banishment of Bahá'u'lláhto Kurdistan April 10, 1854 Return of Bahá'u'lláh from
Kurdistan March19, 1856 Declaration of the Mission of Bahá'u'lláh April 22,1863
Arrival of Bahá'u'lláhin 'Akka August 31, 1868 Death of the Purest Branch
June 23, 1870Ascension of Bahá'u'lláh May29, 1892 First public reference to the Faith in Ameiica
September 23, 1893Arrival of the UTh's remains in the Holy Land January 31, 1899 Reincarceration of 'Abdu'l-Bahá in 'Akka August 20, 1901 Commencement of the construction of the Mashriqu'l-Adhkar of 'Ishqabad November 28, 1902 Release of 'Abdu'l-Bahá.
from His incarcera tion September, 1908 Interment of the Báb's remains on Mt. Carmel
March 21, 1909non March 21, 1909 'Abdu'l-Bahá'í departure from Egypt September, 1910 'Abdu'l-Bahá'í arrival in London September 4,1911 'Abdu'l-Bahá'í arrival in America April 11, 1912 Laying of the cornerstone of the Mashriqu'l-Adhkar in Wilmette, Ill., by
'Abdu'l-Bahá May 1, 1912Second visit of 'Abdu'l-Bahá to Europe and tour through the United Kingdom, France, Germany,
Hungary and Austriato June, 1913 'Abdu'l-Bahá'í return to the Holy Land
December 5,1913Unveiling of the Tablets of the Divine Plan April, 1919 Passing of 'Abdu'l-Bahá.
November 28, 1921 Verdictof the Islamic Court in Egypt pro-flouncing the Faith to be an independent religion May 10, 1925 Martha Root's first interview with Queen Marie of Rumania
January 30, 1926Resolution of the Council of the League of Nations upholding the claim of the Baha community to the House of Bahá'u'lláh in
Bag~d6d March 4, 1929Passing of the Greatest Holy Leaf. July, 1932 Inception of the First American
Seven-YearCelebration of the Centenary of the Declaration of the Báb May 23, 1944 Inception of the Second
American Seven-YearCentenary of the Martyrdom of te Báb July9, 1950 Completion of Arcade and Parapet of the Shrine of the Báb on Mt. Carmel
July 9, 1950Inauguration of the Centenary Celebrations of the birth of Bahá'u'lláh's Prophetic
Mission October, 1952Teaching Conference, Kampala, Uganda, Africa February 12 � 18, 1953 Inauguration of the Ten-Year
International Bahá'í Teachingand Consolidation Plan ... RhjvAn, 1953 Bahá'í dedication of the Mashriqu'l-Adhkar in
Wilmette, Illinois MayOctober 7 � 15, 1953 Completion of the construction of the Shrine of the Báb October, 1953 Expansion of the Faith to 100 additional countries and islands by settlement of the
Knights of Bahá'u'lláh 1953 � 1954Completion of exterior of International Arch ives Building 1957
Passing of Shoghi Effendi.November 4, 1957 The holding of five Intercontinental Teaching Conferences successively in Kampala, Sydney, Wilmette,
Frankfurt, Djakarta;Singapore1958 First dependency of a Mashriqu'l-Adhkar, the Bahá'í Home for the Aged, opened in Wilmette, Illinois, U.S.A
January, 1959Dedication of the Mother Temple of Africa, Kampala, Uganda January, 1961 Dedication of the Mother Temple of the Antipodes,
Sydney, AustraliaCelebration of the Centenary of the Revelation of the
Sflriy-i-MuZPkSeptember/October, 1967 Opening of period of proclamation of the Cause, inaugurated by the presentation by the
Universal House of Justiceto 140 Heads of State of a special edition of The Proclama tion of Bahá'u'lláh October, 1967 The holding of six Intercontinental Conferences October, 1967 Laying of the foundation stone of the Mother Temple of Latin America, Panama City .... October 8, 1967
Second International BahaConvention Ri~1vTh, 1968 Extension and development of the gardens at Baha surrounding the Most Holy Shrine ... 1963 � 1968 Establishment by the Universal House of Justice of the Continental Boards of Counsellors June 21, 1968 First Oceanic Conference,
Palermo, Sicily August23 � 25, 1968 Commemoration of 100th anniversary of arrival of Bahá'u'lláh in the
Holy Land AugustCommunity accredited with consultative status to the United Nations
Economic and Social CouncilCommemoration of 100th anniversary of the death of Mirza Mibdi, "The
Purest Branch" June 23,1970The holding of eight Oceanic and Continental Conferences August 14, 1970 �
September 5, 1971Commemoration of 50th anniversary of the passing of 'Abdu'l-Bahá November 26 � 28, 1971 Completion of erection of Obelisk, Mt. Carmel
Decemberl9,1971America, Panama April 29 � 30, 1972 Adoption by the Universal House of Justice of its Constitution November 26, 1972 Publication by the Universal House of Justice of "A
Synopsis and Codificationi. THE UNIVERSAL HOUSE OF JUSTICE Address: 10 Haparsim Street, Haifa 35 055, Israel (P.O. Box 155, Haifa 31 000)
2. THE HANDS OF THE CAUSEAddress: 7 Haparsim Street, Haifa 35 055, Israel (P.O. Box 155, Haifa 31 000)
THE HANDS OF THE CAUSE RESIDING IN*Current post office addresses of the offices of the Continental Boards of Counsellors are available from Bahá'í World Centre, P0. Box 155, Haifa, Israel 31 � 000.
701Dr. Victor de Araujo, 345 East 46th Street, Room 809, New York, NewYork 10017, U.S.A.
5. NATIONAL SPIRITUAL ASSEMBLJES*The following list shows those one hundred and thirteen countries and areas in which National Spiritual Assemblies were established 1. AFGHANISTAN, Kabul 2. ALASKA, Anchorage (1957) 3. ARABIAN PENINSULA, Bahrayn 4. ARGENTINA, Buenos Aires (1964) 5. AUSTRALIA, Sydney (II 938) 6. AUSTRIA, Vienna 7. BANGLADESH, Dacca(1972) 8. BELGIUM, Brussels (1962) 9. BELIZE, Belize(1968) 10. BoLIVIA, La Paz (1963) 11. BOTSWANA, Gaborone (1973) 12. BRAZIL, Rio de Janeiro (1962) 13. BURMA, Rangoon (1967) 14. CAMEROON REPUBLIC,
Victoria (1967)15. CANADA, Toronto (1949) 16. CENTRAL AFRICAN REPUBLIC,
Bangui17. CHAD, N'Djam6na (1971) 18. CHILE, Santiago (1964) 19. COLOMBIA, BogotA (1962) 20. CONGO REPUBLIC, Brazzaville (1972) 21. COSTARICA, San Jos&(1963) 22. CUBA, Havana (1 962) 23. DAHOMEY, loGo AND NIGER,
Cotonou (Dahomey) (1973)24. DENMARK, Copenhagen (1963) 25. DOMINICAN REPUBLIC,
Santo Domingo (1962)28. ECUADOR, Quito (1963) 29. EL SALVADOR, San Salvador (1962) 30. Fm ISLANDS, Suva (1971) 31. FINLAND, Helsinki (1963) 32. FRANCE, Paris (1959) 33. GERMANY, Frankfurt (1935) 34. GHANA, Accra (1969)
35. GILBERT AND ELLICE36. GUATEMALA, Guatemala (1961) 37. GUYANA, SIJRINAM AND
FRENCH GUIANA, Georgetown38. HAITI, Port-au-Prince (1962) 39. HAWAIIAN ISLANDS, Honolulu (1964) 40. HONDURAS, Tegucigalpa (1961) 41. ICELAND, Reykiavik (1973) 42. INDIA, New Delhi(1933) 43. INDONESIA, Djakarta 44. IRAN, TihrTh 45. IRELAND, REPUBLIC OF,
Dublin (1973)46. ITALY, Rome(1966) 47. IVORY COAST, MALI AND
UPPER VOLTA, Abidjan (Ivory48. JAMAICA, Kingston (1971) 49. KENYA, Nairobi (1966) 50. KOREA, Seoul (1966) 51. KUWAIT, Kuwait 52. LAOS, Vientiane (1971)
53. LEEWARD AND VIRGIN(1973) 54. LESOTHO, Maseru (1 973) 55. LUXEMBOURG, Luxembourg (1963) 56. MALAGASY REPUBLIC,
Tananarive57. MALAWI, Limbe (1973) 58. MALAYSIA, Kuala Lumpur (1967) 59. MAURITIUS, Port-Louis (1966) 60. MExico, Mexico (1959) 61. NEAR EAST, Beirut (Lebanon) 62. NEPAL, Katmandu 63. NETHERLANDS, The Hague (1963) 64. NEW ZEALAND, Auckland (1958) 65. NICARAGUA, Managua *Current post office addresses are available from Bahá'í World Centre, P.O. Box 155, Haifa, Israel 31 � 000.
Page 70366. NIGERIA, Lagos (1970) 67. NORTH EAST AFRICA,
Addis Ababa (Ethio-pia)71. NORWAY, Oslo (1963) 72. PAKISTAN, Karachi (1958) 73. PANAMA, Panama (1962) 74. PAPUA AND NEW GUINEA,
Lae (New Guinea) (1970)75. PARAGUAY, Asunci6n (1963) 76. PERU, Lima (1962) 77. PHILIPPINES, Manila(1967) 78. PORTUGAL, Lisbon 79. PUERTO RICO, Santurce (1972) 80. R~UNION, Saint Pierre 81. RHODEStA, Salisbury (1963) 82. RWANDA, Kigali (1973) 83. SAMOA, Apia (Western
Samoa) (1971)85. SIKKIM, Gangtok (1968) 86. SINGAPORE, Singapore 87. SOLOMON ISLANDS, Honiara (1971) 88. SOUTH AND WEST AFRICA,
Johannesburg (South Africa)(1971) 90. SPAIN, Madrid (1968) 91. SRI LANKA, Colombo (1972) 92. SUDAN, Khartoum 93. SWAZILAND AND MOZAMBIQUE,
Mbabane (Swaziland) (1969)94. SWEDEN, Stockholm (1964) 95. SWITZERLAND, Bern (1962) 96. TAIWAN, Taipei (1970) 97. TANZANIA, Dar-es-Salaarn (1966) 98. THAILAND, Bangkok
99. TONGA AND THE COOK(1972) 101. TUNISIA, Tunis 102. TURKEY, Istanbul 103. UGANDA, Kampala (1964) 104. UNITED KINGDOM, London (1939) 105. UNITED STATES, Wilmette (1929) 106. UPPER WEST AFRICA,
Bathurst (The Gambia)107. URUGUAY, Montevideo (1973) 108. VENEZUELA, Caracas (1961) 109. VIETNAM, Saigon (1964) 110. WEST AFRICA, Monrovia
(Liberia) (1966)(1972) 112. ZKfRE, Kinshasa (1972) 113. ZAMBIA, Lusaka(1968)
6. BAHÁ'Í PUBLISHING TRUSTSMaison d'Editions Bah~i'ies, 26, rue Saint-Quentin, 1040 Brussels,
Belgium.BaM'i-Verlag, Eppsteiner Str. 89, 6238 Hofheim-Langenhain,
Germany.Dr. 'Ali-MurAd D6v~di, Shirkat-i-Nawnah~hn, Manuchehri Avenue,
Page 704Casa Editrice Baha'i, CirconvallazioneNonientana, 484 � A/i, 00162 Rome,
Italy.Mr. Labib Shaheed, P.O. Box 8115, Beirut, Lebanon.
PAKJSTANBahá'í Publishing Trust, P.O. Box 7420, Karachi 3,
PAkistTh.Bahá'í Publishing Trust, P.O. Box 2662; Kampala, Uganda.
UNITED KINGDOMBahá'í Publishing Trust, 2 South Street, Oakbam, Rutland LEII5 6HY, England.
UNITED STATESBahá'í Publishing Trust, 415 Linden Avenue, Wilmette, Illinois 60091, U.S.A.
SWEDENi. BAHÁ'U'LLÁH'S BESTKNOWN WOR A1v~b-i-Lay1atu'1-Quds.
Az-BAgli-i-Il6hi.Lawl2-i-Mall6ip.u'1-Quds (Tablet of the Holy Mariner).
Law1~-i-Maq~tkd.(Note: The works of Bahá'u'lláh, translated into English by Shoghi Effendi, are listed on p. 708 under the subheading, "Translations".)
2. THE Báb's BESTKNOWN WORKSSahifiv-i-MakhdhPmiyyih. Tafsfr-i-Nubuvvat-i-KhAssih.
Sal4fiy-i-Radavfyyih. Ziy&rat-i-ShTh-'Abdu'1-'Azim.
(Note: The Báb Himself states in one passage of the Persian BayAn that His writings comprise no less than 500,000 verses.)
3. 'ABDU'L-BAHÁ'Í BESTKNOWN WORKSOriginally published by Cope & Fenwick, London 1910, under the title The Mysterious
Forces of Civilization.Subsequently published by Baha Publishing Society, Chicago, 1918.
Some Answered Questions.First printed by Kegan, Paul, Trench, Trubuer and Co. Ltd., London, 1908. Subsequently published by Bahá'í Publishing Society, Chicago, 1918, and other
Bahá'í Publishing Trusts.Tablet to the Central Orgdnisation for a Durable Peace,
The Hague. I3ahA'i PublishingTablets of the Divine Plan. Baha Publishing Trust, Wilmette, Illinois, 1959.
A Traveller's Narrative.by Edward Granville Browne under the title A Traveller's Narrative written to illustrate The Episode of the 13db.
Cambridge University Press, 1891. Baha Publishing Committee, New York, 1930.
Will and Testament. Baha'iBahá'í Publishing Trust, Wilmette, Illinois, 1944, 1968, and other Bahá'í Publishing
Trusts.Translated from the original Persian and annotated by Marzieh Gail. Bahá'í Publishing Trust, Wilmette, Illinois, 1971.
COMPILATIONS IN ENGLISHFoundations of World Unity; Subsequently published a selection of letters by Baha Publishing and public addresses. Trust, London, 10th Bahá'í Publishing Trust, edition 1961; and in Wilmette, Illinois, 1945. the Paris Talks; a compilation United States under of His addresses in Paris. the title The Wisdom G. Bell and Son Ltd., of London, 1923. 'Abdu'l-Bahá; Brentano's, New York, 1924.
Page 708Peace, vols. I, II; a compilation of His addresses in Canada and the United States in 1912.
Bahá'í Publishing Society,Tablets of 'Abdu'l-Bahá, vols. I, II, III; a compilation of His letters to individual believers in America.
Baha Publishing Society Chicago, 1909,1915, 1916.Publishing Committee, Wilmette, Illinois, 1943, 1956.
The Covenant of Bahá'u'lláh.Bahá'í Publishing Trust, London, 1950;revised, 1963.
The Divine Art of Living.Bahá'í Publishing Committee, Wilmette, Illinois, 1944; revised, 1960.
Gleanings from the Writings of Bahá'u'lláh.Wilmette, Illinois, 1939, 1952, and other Bahá'í Publishing
Trusts.by Bahá'u'lláh. Bahá'í Publishing Committee, Wilmette, Illinois, 1938, 1954, and other Bahá'í Publishing Trusts.
The Reality of Man. Bahá'íPublishing Committee, Wilmette, Illinois, 1931 ; revised, 1962.
(Note: A large number of Prayer Books compiled of prayers revealed by Bahá'u'lláh, the BTh and 'Abdu'l-Bahá has been published by Baha Publishing Trusts and National Spiritual Assemblies throughout the world).
~. SHOGHI EFFENDI'S BESTKNOWN WORKSThe World Order of Bahá'u'lláh. February, The Golden Age of the Cause of Bahá'u'lláh.
1929. March, 1932.The World Order of Bahá'u'lláh, Further Con-America and the Most Great Peace. April, 1933.
siderations. March, 1930. The Dispensationof Bahá'u'lláh. February, 1934, The Goal of a New World Order. November, The Unfoldment of World Civilization. March, 1931. 1936.
(Note: The above seven essays have been published in one volume entitled The World Order of Bahá'u'lláh. Baha Publishing Trust, Wilmette, Illinois, 1938. Revised edition, 1955; second printing, 1965).
The Advent of Divine Justice.Bahá'í Publishing Trust, Wilmette, Illinois, 1941.
God Passes By. Baha PublishingTRANSLATIONS (see note p. 706) The Dawn-Breakers, by Epistle to the Son of Nabil-i-Zarandi. Bahá'í Publishingthe Wolf, by Bahá'u'lláh. Bahá'í Committee, New York, Publishing Trust, Wilmette, 1932, and other Bahá'í Illinois, 1941, 1953, Publishing Trusts. and other Bahá'í Publishing Trusts.
Page 709Gleanings from the Writings of Bahá'u'lláh. Bahá'í Publishing Trust, Wilmette, Illinois, 1939, 1952, and other Bahá'í Publishing Trusts.
The Hidden Words of Bahá'u'lláhYork, 1924. Bahá'í Publishing Committee, London, 1932, and other
Bahá'í PublishingBahá'í Publishing Trust, Wilmette, Illinois, 1931, 1950, and other Bahá'í
Publishing Trusts.by Bahá'u'lláh. Bahá'í Publishing Trust, Wilmette, Illinois, 1938, 1962, and other
Bahá'í Publishing Trusts.Peace, The Hague, by 'Abdu'l-Bahá, dated December 17, 1919. Published as a leaflet by Baha Publishing Trust,
London.Tablet to Dr. Forel, by 'Abdu'l-Bahá. Published in Star of the West, vol. XIV, no. 4, July 1923, p. 101. Subsequently published as a leaflet by various
Bahá'í Publishing Trusts.Tablet of the Holy Mariner, by Bahá'u'lláh. Published in Star of the West, vol. xiii, no. 4, May 1922, p. 75. Subsequently published in Prayer Books and other compilations.
The Will and Testamentof 'Abdu'l-Bahá. Baha Publishing Committee, New York, 1925, 1935.
Bahá'í Publishing Trust, Wil-mette, Illinois, 1944, 1968, and other Bahá'í Publishing
Trusts.Bahá'í Publishing Committee, Wilmette, Illinois, 1928, 1960.
Messages to America (1932 � 1946).Bahá'í Publishing Trust, Wilmette, Illinois, 1947.
Messages to the Bahá'íSpiritual Assembly of the Bahá'ís of Canada, 1965.
Letters from the Guardian to Australia and New Zealand
(1923 � 1957). Nationalto India (1923 � 1957). Bahá'í Publishing Trust, New Delhi, 1970.
Directives from the Guardian.* Some variant names and spellings appear in brackets.
Page 71042. Haida: Alaska, Canada 43. Iroquois: Canada,
United States49. Main: Guatemala, Mexico 50. Mapuche: Argentina,
Chile167. Th6: Burma, Vietnam 168 Tibetan: Burma, India,
Sikkim, Tibet175. Turkoman: Turkmenistdn, 'Jrdq 176. Urdii: India,Pdkistdn
177. Vietnam Banar: Vietnam1. Esperanto 2. Interlingua Baha literature for the blind and partially-sighted is available in various languages and scripts.
G. TOTAL BY CONTINENTSI bear witness, 0 my God, that Thou hast created me to know Thee and to worship Thee. I testify, at this mo-~nent, ~nent, to my powerlessness and to Thy might, to my poverty and to Thy wealth.
There is none other God but Thee, the Help in Peril, the Self-Subsisting.
I3AHA IBIBLIOGRAPHY 717ABOVE is the original Arabic and its translation into English of one of the prayers revealed by Bahá'u'lláh and prescribed for fulfilment of the daily obligatory prayer. It is known as the Short Obligatory Prayer, and when used is recited once in twenty-four hours, at noon.
Following are translations of this prayer in 293 additional languages, dialects or scripts listed according to the continents to which those languages are indigenous. Included d are some recent translations which are not reflected in the preceding statistical listing.
Africa 87; The Americas 63; Asia 76; Australasia 24; Europe 42; Invented 2; Braille 1;
Total 295.Akcs daa gbi kcdzs Jwane ijmclc nya~ma ks enyo ksyafi fwane ijmsls kome.
Miiye odase, Oo mi-Nyo~mo, aks Obo mi ni male Ho ni madza 0. Miye~ he odase ijmslcts-waa nes.
Miiye migb~dmmo Is kv Ohewak Is, mihia ks Oninam~ Is he odase.
Nysflm3 kroko ko be Osc~ Dza Ho. Báb ye fimo beiaij ke mn ni ys ha Ls-disntss ehe.
AFRIKAANS (South Africa)Ek getuig, 0 my God, dat U my geskape bet om U te ken en U te aanbid.
Bk bely op hierdie oomblik my magdeloosheid en U mag, my armoede en U rykdom.
Daar is geen ander God buiten U, die Helper in gevaar, die Self-bestaande.
CHOKWE (CHI-OK WE) (Angola,Yami nguli chela die, 0 Yihova, Zambi yami wangutangile mumu ngukuningike ni ngukuha-use. Ngunatawiza ha shimbu line, kulela chami ni tachije, ushwale wami ni upichi we. Kushi Zambi mukwo ngwe yene, Yoze wa kupulula atu mu lamba ha ufwe, ni Yaze uli ni mwono wa mutolo mull lye mwene.
CICEWA (CHICHE WA) (Malawi,wanga, kuti munandirenga me kuti ndikudziweni ndi kukupembedzani. Nditsimikiza pa nthawi mo, kufooka kwanga ndi kukula kwa mphamvu Zanu, kusauka kwanga ndi kulemera Kwanu.
Palibe Mulungu wina koma mu nokha, Wothandiza pa tsoka, Wodzithandiza
Nokha.hrAW 0'?.! W}'U7 ?vMen4q ?aV'WAtLP' 1159; 7~55~ LmCWV 2w'qih4.Au� ~fl'J PC fl7'~:nc'FI~ flitti4 WLlL v~ AW'7*~ fl'V) ~yAFi-i vr rhh5fls fl,v '/ii*r9� hep'vqAu Ir}t qg2 zn ~ hr~#r~wq flvl d4inr hrTh'rea~ j~jOj~)j OM'4'c AA ~r41i VAr!
ATESO (Uganda)Arai eog ikajenan, Wu Ekadeke, ebe Ijo ibu kosub cog alien Ijo kakukonokin Ijo. Etogogo-git kapak kana, akalogwau ka agogong Kon, ikabakor ka amio
Kon.Emamei bobo Edeke ece dimaral Ijo, Ekesigalikinan kotoma Amudiaro, elopet-Aijar.
BEMBA (CIBEMBA) (Zambia) Ndesininkisha, Mwe Lesa wandi, ukuti Nimwe Mwa nengele uku Mwishaba ku Mpuepa. Nde sumina, pa kashita aka, kulubuiwa amaka yandi nakubukulu Bwenu, kubupabi bwandi naku bukankala Bwenu.
Takuli Lesa umbi kanofyc Imwe, Kafwa mu Buchushi,Nti, ti Duma Nawuni yeda, kaman nyini n Nam ma, ni n ml Nawuni, ka dzemdi nuni Na ti-tam lana. N ti yeda punpno, kaman Naa n kani n pahi nuni Na P tam lana; nun tin nira fara ni buni.
Shell kam n kani n pahi la nuni Nawuni Nati tam lana; nuni yihiri mira fukunsi ni, kao nam saxinria o ko.
DJERMA (Togo)Al Koy-B&o! Ai ga saida ni naY taka aY mi ni bay-sd, aT mini b6rey di mo. AX tabatandi aT hinabana-ga dini gabo-ga, aY tabatandi-mo aY djang-a dm1 dura-ga.
Koy-si kan nin daru, nin kan tchi faba-ko, nin kan nini hon taka.
Page 719Ne mbon, A Loba lam, n~ o weki mba o bia oa na o numea oa mabofigo.
N'embi nin ngedi, oAola wolca lam na oiiola ngiiia figo, oiiola tue am na oiiola mbwai~i mQngQ.
Loba dip~p~ di titi buka oa, musungedi o ndutu, flu dongamen na momen~.
EJAGHAM (Cameroon Republic,Njim~ nties.~ Atta Obasi, br~ WTh otur~me s~ nding Wah na nyub~ Wah.
M~h nwoh otti kah njgim~ nyih, kah ogong ohom~ na kah ikonm Baha, kah okpagk ohom~ nah kah effonome
Obah.Kpeh Obasi ettat chang br6h W~h, nyoh anyangan~ Kpekpe nah Nfon~h arringeh l3ejih
Eb~h.Mwenzem, me lengyuy: Nze oweng me ongir eyu, ongir eboyl, LaId owu kapah, me ngy eyu obets onze, ngol anze, ompur ome, obwel onze.
Nze mur kab~ fan, kadz~ Nzem asa n~ Nze, Nze okolume bar engots, Nze oye kabewang.
EWE (EFE) (Ghana, Togo)Mccli c~ase, 0 nye Mawu, be Ew3m be manya Wb eye masub~, w~. Mecli 4ase le yeyiyi sia me le nye lJuseman3lJu kple Wo g~inyenye ijuti, Ic nye hia kple w6 kesiwinuwo
Uuti.Mawua deke megali wu Wo o, Kpe4cleI)ut3 Ic Xaxame.
Amesi Ii 4aa!0, m'Ewuradze, midzi dase d6 3W0 ab~ me d~ munhu Wo na monsom Wo. Midzi dase sesei ds mennyl aho~dzen biara na Dwodze Ey6 Otumfo, midzi hia neminemi na Dwo EyE adzefo.
Ewuradze, obiara nnyi h3 k~ wo ho, chaw mu Dboafo,
Jwo a Jwoara Etse W'ase.Ijeri no Mahu ch~, d0 y~w~ dami do gb~m~ bQ wa tu. Mahu ch~ unt d6 t~ nou hou~ do houi w~ s~ mi do b~ me b6 ni na d6 tun hou~ b6 na non sin hou~. Unt do gb~ gni nou trou~ w~ d6 hon lonhon ion ch~ s6 nou a gna ch~ kpo do dokou mi ton kpo.
Nou d~ bou so d~ bo hou hou~gna houi m~ ~ non houin un gb~ gan b6 ka non sous sous hoyt nou m~ houin d~ sous non.
FULA (Nigeria)Mohal berde di labbinta ha dir berde an Allah an, a kesuna kala ku ml wadata dir herde an, wala wadowo bo sai an mo hisin-tammi. Der berde ma di labbinde a usatan ko dume ha berde am, ya an mo yidiyam hedi labbinde mangol ma, a holijyam gidol ma, de ni an on timitorde ku'a yidi.
Defte warol ma di vonnatako waddi beldum ha dir berde an, an mo timminta be bo yokkowo do yukkol.
FULA TORODO (Nigeria)Mi sedi, Ala, a'tagi lang mi andu mi julane. Mijabi heh wasude dole ang de heh mountinare ma, heh wasude am heli kebal ma ang.
Wode Ala godo sina mada, walo wo fowu darani do hore mung. (O'do julde foti halade nyarol ma wo nyarolma.)
GOUN (Dahorney)Yin w~ yi kpaj1~, oklu non ton, d~ da na dQ yon in bQ na do sin. Yin w1~ to w~nin nou d6 ma do gan tch~ kpQ houhion tQ we kpo wa mon non gni gni tch6 po adO koun tg w~ kpo.
Y~ d6 kpQ non w~ gni ii w~ y~ w~, y~ m~ non d6 m~ son ahou fi~ssa m~, y~ d~ kQ gni nou da honad~w~.
HAUSA (Ghanian dialect)Ya u~angiji Allah, na shakfa, kai ne ka halicceni, don in san ka, in kuma bautata maka. Yanzu, na tal5fiata Baha da wani iko sal kai ne me iko, kuma ni bawanka ne, gare ka, nike rokon arziki.
Ba~u wani a5in bauta, sai Kai Allah, me ceton rayuka, kuma kai ne wadataccen
Sarki.HAUSA (Nigerian dialect) (Chad, Niger, Nigeria) Na shaida, Ya Allah na cewa ka halicce ne domin in yi maka sujada. ma furci a wannan lokacin cewa ni mara iko ne ta wajen ikon ka domin patara ta ta wurin yalwarka.
Babu wani Allah sai kai domin ka yi taimako cikin wahala. Kal da kake mal riko.
Page 720MLI c~, 'Am ~t iGama b~, ~ ~'~5 'A m~ ~ In& ma ct '~ ~tI k~ n In~ ~t ~CO-~6 ~O. Mit qh~i7c~, k'i Ih&e h~ kt Wi ~S'I kt-gb'oa Ifl '~ku4t k~ 'ii ~t kt-II'6. H ~hm ~t ki-g&oa ki jkWa qA k~ ~fl ~t kt-jAa
Y~i gb'oa IjG~ma OktiFetan fet, aw Atty Jamet, mate aw tepan mm emanji de pop ne kobe. Kabajati oum sembe ku fetanfet nyemi momay, de sambaye yourley yamakaye, kabajatiyoum waif de fu bajafoley famakafu.
Bajut Atty Jamet ake a wujumi aw, aranbay nawu de bu gall aw akum fange.
JOLOF (WOLOF) (Gambia,Sedenane, Yow Suma YalIa, neh dangama SOS ngirr hamla teh jamu la. sedena chijamano ii chi suma nyaka katan ak chi sa magal, chi suma mbadola ak suma am-am.
Benen Yalla amut ku moye you, ndimbal gi chi musiba ki dul danu.
KALANGA BOTSWANA (Botswana)Ndo pa malebeswa, mu Ndizmu, kuti makandi eta kuti ndi mu zibe ne ku Mu shingila.
Ndo tendeka mu tjibaka i tjetji, kuti shaya masimba kwangu ne simba Lenyu, Bushayi gwangu ne fumwa Yenyu.
A kuna mwe Ndzimu kuzhe Kwenyu. Ntjidzi mu magwadzi, ntj iii muli Moga.
KANURT (Chad, Niger, Nigeria) Wuye shadang9na, Ya Ala, nyiga not9ga abatt~ga garo wuga alakkamro.
Wuye sa allan tabatk9sk9na nem duno banyiga duno n~mgaro n~m denyiga n~m qwowa n~m garo.
Nyilan nguron Ala gade ba, banama yim banna'be, k~nd9ga k9Ia n~mbe1an kargam.
KENYANG (Cameroon Republic)Ntei ntis6 o ta Mandem, be me kewoke W6, ndu beringe Wo ne besepti Wo, ntei ntis6 tete ne, ndu bepab ebah ne betang Ebe, ndu nchep eya ne kefor Eke, Mandem achek apu ane acha Wo, Mpeme ndu esongeri ane atei chi ndu metyi.
KIKUYU (Kenya)Ndi muira Ngai ati niwanyumbire niguo ngumenye na ngugocage wee Mwathani Ngai. Ninjui kahinda-ini gaka ni wa unini wakwa han Wee na uthini wakwa ni undu wa utonga waku.
Gutiri Ngai ungi thengia Niwe han uteithio waku mathina-ini na Uhoti
Waku.Nakwabija, 6 Leza wami, wampangiLe mwanda wa kukuyuka ne kukutota. Pa kifuko kino, n&sama kyakanwa kyami, kukulombola bunkomo-nkomo bobe, kulandapala kwami, ne buipeta bobe.
I Kutupu Leza mukwabo enka abe, wita-banga mu bya maiwa, kudi yewa ukulupie mudi aye mwine.
KILUWA (Zaire)Nakumbula ha mesu matshu akhima eni ayi Nzambi wonguhangidi mu sambu die kukwi-zika ni kukufukimina.
Kikitsudi eki, nezika eni ami nidiku ni ngolu, Ayi Nzambi Pungu, ami nidi musuyi, Ayi mvwama.
Nzambi Pungu mweka kadiku, Ayi wokut-susadisanga mu yigonsa, Ayi Fumu wodifuka.
KIMANIANGA (Za he)ami, i Ngeye wa mvangampasi vo yakuzaya ye kuzitisanga mpe. Ye buabu, ngieti zaya vo lebakana kuami lulendo luakb, bumputu buami I kimvuama kiaku.
Kakuena Nzambi ya nkaka ko, ye mu ntangu a mpasi Ngeye wusadisanga, kadi Ngeye wena mu Ngeye kibeni.
KLMBUNDU (Angola)Ngabana umbangi uami u Nzambi jami, mukonda eje ua ngi bange pala ku kuijia ni kukubeza.
Ngadifisala mu kitangana kiki o kubuila kuami ne kutena kuS, uadiama uami ni Un-vuama uS. Kanaku Nzambi lengi kikale Pie ng6, u Mubuludi bu i bidi, u Lenda-di& lenda.
Page 721Kierek, a Nz~m ami, Nze Ic mandoen umuin mukukuyebanga ti mukukufukiminanga.
Tan ali&, ekis bumol ba ml ti bungol ba Nze, busui ba mi ti bunvam ba Nze. Kukitene, ~o kufuyirxi ti Nz~m amb~n, kaka Nze mbwes Nz~m, u useresa band mu bigonz, u uzing a mumpil e nzi~n mbwes.
KINANDE (Zaire)mdi kyimisho, 0 Nyamuhanga waghe Ngoko wanyihangika okwikuminya n'okwik-wanza n'olwanzo lunene Ngaminya okon-dambi'eno ovolo vwaghe n'ovutoki vwaghu Ovusama vwaghe n'ovungi vwaghu.
Sihali wundi Nyamuhangaoyuti'iwe Oyuk-asavula omonavi, oyuliho okwiye musa.
KINTANDU (Za&e)0 Nzambi ame, ngina mbangi bonso unganga mu kuzaya ye mu kuzitisa. Yi kuzeyi bungangi mu ngolo zaku ye bumolo bumunu, mu kimvuama kiaku ye kimputu kiamu. Ga nkatu Mfumu nkaka bonso Ngeye, Yu ukun-katula mu kigonsa, Mfumu yani mosi ukiganga.
KINYARWANDA (Rwanda, Zaire)Ndemera Mungu wanjye, ko wandemeye kukumenya no kugusenga. Mull aka kanya, nemeye amagara make yanjyc n'ubushobozi Bwawe, ubukene bwanjye n'ubukungu Bwawe. Ntayind'Imana ibaho hail wowe, Umufasha mu byago, Ubaho kubwe wenyine.
KISONGE (Zake)Efile Mukulu ngi bampangile bin kukujuka na kukuuma.
Kano kapindji nambuela bobofule buande na Wi-kome buobe, bulanda buande na bulolo buobe.
Takui mungi Efile bu Obe ni nya, anka Obe apasana ku masaku, Obe namene shi mukit-shibue na mungi.
KIZOMBO (Angola, Zaire)�Nzambi 'ama, nsidi 'e kimbangi vo Ngeye wa mpanga mukuzaya ye kukunda.
Ewau ntambuluidi 'e nbovok 'ama ye ngoio zaku, kimputu kiama ye kimvuama kiaku.
Kavena Nzambi 'e nkaka ko vo ka Ngeye ko, Ona unanga usadisi muna sumbula, Ona unanga muna Yani kibeni.
KONDE (NYAKYUSA-NGONDE)wangu, doni undingumba nikumanye nikupambedye Wako. Niku-kumanyia kwa wakati hau, kudidimanga kwangu na chakulula Chako, na umasikini wangu na uhumu
Wako.ame, vo wan-vanga mu kuzaya ye mu kufukamena. Yisun-gamena mu ntangu yayi kiwayi kiame ye kimfumu kiaku, ki sukami kiame ye kimvuama kiaku.
Ngeye mosi kaka I Nzambi, Ngeye wusa-disanga muna sumbula, Ngeye wuzinganga muna Ngeye masi.
KUANJAMA (KUANYAMA) (Southwest Africa)Ondi sisi, Kalunga kange, no ku tia ove ua sitange ndi ku sive, ndi ku linjongamene.
Oha. ndi, hokolola, pe fimbo eli, mo ku hena enono kuange ndelene mo lu enono Doje, moluhepo lange no mo luo upuna Uoje.
Kapena nande Okalungava mue ndelene Ove, Omukuafi, uopoupatekedi, Ou mu
Ow Muene.!KWI (Ba tswana) Tse xo sa khe khoa ha, jKama kha khi di be, kha tsae qxo khe a ts'ao ta tsa a kha, ta tsa tsaoama kha. Khe khoa dtkum n ngi Ikam, khi kha tsaa sa isa kha khedi se he, khi kha jxo m xa tsa kha khobe se he.
JKama hka hi be ha be tsa kwi 'e, xwe kxam tsa se 'ua, qx'oe kha tsa Jkwidi s kha.
LINGALA (Congo Republic,wa ngai, 'ta okeli ngai mpo nayeba Yo mpe natondo Yo; nakondima bebe na bolembo bwa ngai mpe bokasi bwa Yo, na bobola bwa ngai mpe bokumi bwa Yo.
Nzambe mosusu lokola Yo azali te, ozali oyo akosalisa otango ya mpasi, oyo akotikala se Ye moko.
Page 722o Djuka, miba ta ma ami nizo mpe amia-kumbamelizo.
Andro konidi, mali mivo amitada ma ngufwa yo, ami ngufu lavu lavu ama tiza mpe ami mosoro.
Djuka azia yo paka mi, api mondia alunguli ta mabi a, api adrile ise.
LOKELE (Zaire)o Mungu wami, isoens mbo okelimi eoka iluweke la iinelek'Ac. Iswimela nda eye mbile-ye bowandu wami Ia bofoka w'Ac; iuw'ami Ia lifoka has.
Angocns Mungu wasi sakoloko Ac, oyo atosungaka nda mbile ya tale, oyo ayali laya laya.
LUBUKUSU (LUHYJA) (Kenya)Esendi ne bung'ali, 0, Wele wase, sikila Ewe wanonga khumanye ne khu khusikamila Ewe. Nga ndola luno luri, khu mani kase kamakekhe khu bunyali Bwowo, khu butambi bwase, khu buhinda Bwowo.
Saliho Wele okundi nokhali Ewe, Omuyeti mubutinyu, Oliyo yeng'ene.
LUGANDA (Uganda)wange, nti wantonda okukumanya n'okukusinza. Nkak-kasa mu kiseera kino obutesobola bwange, n olwobuyinza bwo, mu bwaavu bwange, ne mu bugagga bwo.
Tewali Katonda mulala okugyako, Ggwe, Omuyambi mu kabi,
Eyemalirira.Fyi Nzambi yami, eyi inkeni wankefleli kulonda nikiwluki kulonda nikulombeleli. Nacheseki, hampinji yinu, ha kubula inovu jami, mukulema kweyi muwuzweni wami muku heta kweyi.
Kosi Nzambi ii kwawu ja chefiiku china eyi hohu.Nidi kambaji keyi 0 Nzambi yami, netu yeyi wanlefieli mulofla wakukwiluka ni kuku hameka. Nashimuni chalala lelu dinu kuzeya kwami ni fiovu jeyi, uzwefli wami ni ktiheta kweyi.
Kosi Nzambi mukwau china yeyi hohu, ona wakulafia mu maiwa, ona wahaya nyaka kudi eyi aweni.
LUO (Kenya, Uganda)Ai Lubanga, aye ni In icweya me ngeno In ki me woro In. Anyutu kombedi ni tekona pe ento diti tyc, ni an lacan In lalonyo.
Pe tye dok Lubanga mukene kono In, Lakony ican, dok Ikwo gin keni.
MAKHUWA (Mozambique, Swaziland)Mulukwaka, wera wi Nyuwo Mokipatusha wi miyo Nyuwo Kosuweleni ni wokokhorani. Kinnilapa mwa chuhu yela ethu yohiwereya mene ikuru sanyu, muthonyero aka ni muhakhwanya.
Khavovo Muluku Mukina opwaha Nyuwo, okikhunela mu sawopiha yowo onikhala Mwa yowo
Mekhaiye.Toviko, Andriamanitro 6, fa Ianao no namorona ahy, mba hahal&la Anao sy ho tia Anao. Tsaroako amin' izao fotoana izao fly fahalemeko miolotra amin'ny herinao, sy fly fahantrako manoloana fly harenao. Isy misy Andriamanitra afa-tsy Ianao, dia flay miaro amin'ny loza, hay misy tokoa amin'ny maha-Andriamanitra
Azy.N'sedeya, n'mari ko I'ye n'da le ke I'long aning ka I'batu.
N'sonta n'na sembeng tang ya Ia aning I'te Ia bungba ya, N'fua re ya anina I'la bana ya. Ala koleng mang soto fo I'te, I'dembari la, I'meng ye I'fang tarandi.
MASHI (ZaWe)Neci Yagirwa Nnamahanga, manyirire oku wandemire mpu nkumanye na nkuharamye. Bunola nyemire obuzamba bwani n'Obuhashe bwawe, obukenyl bwani n'Obugale bwawe. WSne Nnamahanga nta wundi, we burhabale omu mbaka, we Nnamubaho.
MASHING OLI (Somalia)Nan wi touanou nan sama souloukna Launa vanou narig Ia non, a nan wangou grivangou.
Will ni nan wala toutga vanou ti denota vangou, haouta vanou nan tia tangou.
Lau mara meidi kouta kan nangou samara ma soua meidi.
MAURITIAN CREOLE (MauritiusMo t6moign~, Bon Di6, qui to fine cre6 moi pour conne toi et adore tol.
Mo confess~ maintenant mo impuissance divan to puissance et mo pauvret6 divan to richesse.
Na p&na dne lote Bon Dhi qui tol, celul qui aide dans danger et exist6 par Ii m~me.
MENDE (Liberia, SierraSelimo lo a nge. 0 nya Yewoi ke Bia mia Bi nya gbatsni k33 ngi Bi ~33 ngi yaa a hcs Bi ma. Nyaa gayema kiahuna, kc kpaya gbi ii nya wc, kc leke
Wa kpaya Maha Wal a Bie;Bia mia Ba gin mu ma kpunde gbi hu. Bia yakpe mia Ndcvui i Bi hu kunafn va. MINA (POPO/GE) (Dahomey,
Niger, Togo)Mougni dass6, o gn~ Mawu, odom bd madjessign& eyd massomony6. Mougnan Ou&-1~b6 k6a ap6 hounsin mado, Coudo apo hounsin dodo apd aya coudo opo tchikpokpo.
Noud~kp6 mougbad6 ouwo, am6 k~ hona na am~o b6 afocoum6 am~k6M 6dokesia.
NDEBELE (SINDEBELE) (Rhodesia)wami, ukuthi wangidala ukuthi ngikwazi, njalo ngikukhonze. Ngiyafakaza kathesinje, ngingelamandla kuwe OMkhulu, ebumpofini bami lekunotheni kwakho.
Akakho omunye UNkulunkulungaphandle kwakho. UnguMgcini eziNgozini UNgo-Ncedayo.
NGAMBAI (NGAMBAYE) (('bad)Ei Allah 1cm, mam'too jee naige tarde, I ya ram kam geri lem mba kam mosso kul noin'g lem.
Mayan missi noin'g basin6, ma m'to nje rem I too j~ singa mon'g, ma m'to nj~ ndoo I too nj~ n~ kinga.
Allah I ya ge kari ba, I ya too # Ia ge doj~ lo g toobel g I ya too deou dorol.
NGONDE (CITIKHONDE) (Malawi)Kyala wangu, ukuti walimbelile une ukuti ngumanye, nuku-kwiputa yuyuwe. Ngwitikisya akabahlo aka, nensita maka, kangi Mmaka gliako amaku-lumba, mbutolwe bwangu na mbukabi
Bwako.Akayako Kyala uyungi loll yuyuwe popapo, We ntuli mbutolwe, Uliko kubumi wi Mwene.
NYAMWEZI (Tanzania)wane ati warn-bumba kigele nkumanye na kukwisenga B'eb'e. Ndizumilizya, henaha ku vugayiwa nguzu kwane na kuvusondo wako, kubapina wane na kuvusavi wako.
Kuduhu Mulungu ungi sumbwa B'eb'e wakisa mumaluduko na wa kuhola kuhanya.
NYANJA (CHINYANJA) (Malawi , Zambia) Ndicitila umboni, 0 Ambuye, Mulungu wanga, kuti munandilenga kuziwa mu ndi kukondani mu. Ndibvomela panthawi mo kulefuka kwanga ndi kukula kwa mphamvu zanu, kusauka kwanga ndi kulemela kwanu.
Kulibenso Mulungu wina koma mu nokha Muchinjilizi, Mwini zonse.
'NDONGA (OCHINDONGA) (Southwest Africa)Gena okutumbuiwa lumwe mootundi Omi-longo mbali na ne, Omutenya.
Ongame otandi hempulula Kalunga Kandje, kutya ongoye wa shiti udje ndi ku tseye ngame ndi ku longele nokukugalikana.
Otandi hem-pulula mpaka uunjengwi wandje moonkondo dhoye noluhepo lwandje mUuyamba woye. Kakuna Kalunga guiwe ponto yoye, Ongoy Omukwathi rnUudhigu, Ongoye Omuyapuki.
Page 724Xore e rapeiwe xa tee ka moraxo za masome a mabedi le mentso e merie ya di hi, Xoba mosexare o moxolo.
Ke nea bohlatse, 0 Modimo waka, xobane 0 mpopile xore ke xo tsebe, Ke xo o khunamele.
Ke ineela mo nakong e, bofokodi byaka maatleng a Xaxo, bohumanexing byaka
Khumong ya Xaxo. XaxoModimo e mong xa c se Wena. Mothusi melekong, Wena E o tijieng.
PHIKAHNI (Mozambique)Ndzi maha a fakazi, oh Xikuembu xa mina. Le�uaku hambi leThi u ndzi Wumbeke aku ku tiva ni kuku khizamela.
Ndzi maha fakazi hi xikhati xai �uo~ui. Agomeni Ta mina, mintan-wini yaWena.
Aussiwanini La mina awumpfund-zini Ia wena.Akuna Xikuembu xinwana handihe ka wena mumpfuni wa tinkarhato ni nwinhi
Wamin-tamu.Ni hamba bumboni Oh! Sikwembu ~anga. Le�aku nambi 1e~i uni bumbiki akuku tiba niku ku nkhinsamela, ni yent~a bumboni hi nkama wa ~o�i agomeni danga anM ntanwini yaku, abusiwanini bya nga abu pfundini byaku.
Akuna Sikwembu ~imbe handle kwaku, mupfuni wa ntikarato nwinyi wa mintamu.
RUNYORO RUTORO (Uganda)wange, ngu niwe wampangire nkuramye kandi nkumanye, nindanga omukasumi kanu, mu bugara bwange kandi mu buguuda bwawe.
Busaho Ruhanga ondi, KwihahoMbi y~k& t~moin, 0 Nzapa ti mbi, biani Mo sala mbi, si mbi lingbi P hinga Mo, ti vuro Mo, mbi fa sioni ti mbi na ngo~ so na gb~16 Mo, passi P mbi na ndoy~ P Mo. Mbtni Nzapa nd~ ay6k~ p~p6, gui Mo oko Mo J0 ti bata ajo na ya ti ngangou, Mo ydk& Iakou~ lakou&.
SARA NUAMA (SAR) (Chad)Me guer go Allah yam, Kad yi r&m Kad m'gu&io m'doi o. M'guer go rotam, tam ri wa togoum goto ngang Yai o, nd6 yam o I yan kingu6 Yal.
Allah krang ki tol goto, Yi ngu~ korjiko kern yah ki madjal guetio, Yi kba tel roi yi Allah.
SHONA (Mozambique, Rhodesia,Ndinopupura, 0 Mwari wan gu, kuti makan-disika kuti ndimuzivei nokukunamatal.
Ndine umboo panguva mo, mukushaya simba kwan-gu nesimba Renyu, kuurombo hwangu nekuup-fumi Hwenyu.
Hakuna mumwe Mwari kunze Kwenyu Muhatsiri mumatambudziko, Uyo asingade rubatsiro.
SHUA (Botswana)Tse hu se re o k6 ta kO, ti T6ra to, tsa ta 'a se nya aha, ti tsa 'a '& na tsa 'a hyaA ma tia. Ta ke ~ kam an lI'Au, ta ci o lhoa tsa kArl hoa ta ye o lhoatsa j'ai hoa.
TOra ka ny:e hA tsam se, TM ke hu 'a kwAra kwe, kOi se hk'6~ kwe.
SOMALI (Somalia)Waxaan marag ka ahay, Eebbow, inaad ii abuurtay aqoonsigaaga iyo caabudidaada. Waxaan hadderba marag ka ahay tabar-darridayda iyo karitaankaaga, cayrnimadayda iyo hodaniniadaada.
Lebbow, Ilaah kale majiro adiga mooyee, dhibkabixiye, weligijire.
SUKUMA (Tanzania)wane, giki ukanisumba nakumane Báb na kukulemilija. Dmzunya ung'wi ikanza iii, ubusunduhazu bone na kunzu jako, mubihabi bone na usabi boko Bab.
Hatiho Mulugu ugi hambunuKe paki, U Molimo oa ka, Uena U mpopet-seng bore ke be le iseho ea Hau, 'me ke U khumamele.
Page 725Kea itThatlhoba, rnotsotsong ona, ho hiokeng matla hoaka ho Ea matla 'ohie, bofumeng ba ka ho ea ruileng tsohle.
Ha ho Molimo o mong hape haese Uena, Mothusi lit Iokotsing, Ba iphelisang � ka � Boeena.
SWAHILI (East and CentralAfrica)mimi kukujua Wewe na kukuabudu Wewe. Nahakikisha, katika wakati huu, juu ya unyonge wangu na uwezo Wako, juu ya umasikini wangu na utajiri Wako.
Hakuna Mungu mwingine ila Wewe,Msaada katika Mashaka, Aliyepo-Mwenyewe.
THEMNE (TEMNE) (SierraI scnj m~seri OKuru kami, mun~ij po bempa mi t~k tara mu; yi k~batho mu r~m~ lompi. I lan8 ka a13k3 aIje. I teba aysthc mi k~ mun~ij kaba af~js~: ka am~nc mami yi munarj ka rayola ramu. Ukuru ul3m ~yi y~s~ thambe mun~. Ka mar mi ka masibo, munc,1J I yi gbora t~kbatho.
TIGRINYA (Eritrea)Ndime kamboni mwami Leza wangu, kuti wakandilengelakuti nkuzibealimwi nkukombe. Ndazumina cino ciindi kuti ndimuteteete webo ndiwe singuzu, mebo ndimucete pele webo ulimuvubi.
Kunyina umbi Leza zunze kwako ndiwe mugwasyi mumapenzi esu, ulapona muku-yanda kwako.
TSHILUBA (Zaire)wanyi, ne wakamfuta bua kukumanya ne bua kuku-tendelela.
Ndi niadika mu tshitupa tshihi emu, bufuba buanyi ne bukole Buebe, bupele buanyi ne bubanji Bab.
Kakuena Muidi-Mukulu mukuabo buWewe, M-Muambuluishi wa mu Dikenga, Nyeye udi wikalaku anu Yeye-Nkayende.
TSWANA (CHUANA/SETSWANA)Ke supa bopaki, 0 MOdimo wa me, gore ke Wena yo 0 ntlhodileng go Go itse le go Go direla. Ke paka, mo motsotsong o', bokowa ba me go matleng a Gago, khumanego ya me go khumong ya Gago.
Ga gona ope o mongwe Modimo ga ese Wena, Mothusi mo
Botihokong, Motshidiwane, kuti muli kundilenga me kuti ndimumanyani imwe, na kumusopani imwe.
Nkupanikizga panyengo iyi, kwambula nkongono kwane na kwa nkongono zinu zikuru, ku wukavu wane na kuwusambazi
Winu.Kulive Ciuta munyakhe kweni ndinwe pera, Muvwiri muvisuzgo, MuEko bamoyo
Mwekha.W3bo saa mpae~ yi daa awia nn~ndu mmienu ne d~nko ntam.
"0 meNyame, medi adanses s6Woab~mess menhu Wo na mensom Wo. Medi adanses seesei ss menni aho~den biara na Wo de8 Woy6 Otumfoo, mcdi hia buroburo na Woy6 cdefo3.
Onyame fofor3 biara nni h3 ka Wo ho, 3haw mu Boafoo, Wo na wote Wo hone W'ase."
!XO (Botswana)I~.I e Ku-~e, ma d'ha ka g~Jkqon I te: Jnga ~di Inga i-ga. Ma I'ha cen kona Va: te: nga ih 'ha ka kona i te: Inga, 'r' I'h& cen a t'hani jui te: Inga ib j'ha ka a t'hani d'ali te: nga.
Ku4e te'e i~4,'a ka le an ti, ah'a: kai~ gubi uhi :, ah'a: !ngoa ka tam.
XOSA (!XHOSA) (Botswana)Ndiyangqina 0 Thixo warn ukuba Un-didalele ukuba ndikwazi ndikunqule.
Ngako oko ndiyangqinisisa ngalo eli thuba ngokunga
Page 726binamandla kwam, nobungangamsha Bakho, ngobuglwempu barn, nangobutyebi Bakho. Akukho Thixo ngaphandle kwakho Oluncedo emngciphekweni Ozimele ngokukokwakhe.
ZANDE (Sudan, Zaire)Mi ni gamu bob, ai Mboli, wa ma vungule tipa hinolo, tipa hilisolo. Mi idi, ti ku Iogbo le gimi nangala na gamu ngulu, gimi lungo na gamu hiliso.
Meinongo kula Mboli balo 'te, Kuko na hundo a bob ]o lungo yo, Kuko nala na a gala nitiko.
ZULU (Republic of Southwami ukuthi ungidalele ukuba ngi kwazi nokuba ngi Ku konze. Ngi ya qinisa, kulo mzuzu, ukuthi angi namandla wena u namandla onke, nokuthi ngimpofu mina u cebile Wena.
Amukho omnye u Nkulunkulungaphandle Kwakho, U wu Msizi e ngozini, U zimele ngo Kwakho.
THE AMERICASTIKICHIK AMEA IBAUK ATSAWAI,ISHAMA-INUMVAIJATMAINUK,
AMEKETNIE PUJUT SUKAGTINMEX.ALEUT (Cyrillic script) (Alaska, Aleutian Is.) HMHH~ A~rH~ s~I(L.
F~J1H~ &r&iii~ THH~H%~HUZ~ KNN~rNKHt17i~, 4II& V&C~MZi H ~NHZ iM,~Z~ TN Hb~rNCC%i1bt-L 1AAHN'ANe~NHb.t1Z~
XF.~bKHA~HMZ ~r~r~xz~Bikeguindan ne na sha; Bik~eguindan nibika' nshin~tj, negus~j, ashi ni clii itedishd~if binka. Dakugu adishdi, shi shin dzi~eyaedj.
Ndi ni dzilegulj, shi te'nsjjne, aku ndi yafa diyj diI~e ni~ shi jash.
Na'shi duhan kaf6 bik'egu dahin-dada, dandina nik~egu dahinda, naicliudanne. Ha'a duguzhuda a agueegu dandi nik'eguinda.
ARAWAK (N. Guyana, Surinarn) A baa bekotol gia ka de Wathinathie bie wa maritana da de dci thien bia be goe nang da sika da-ka-ke-wa gowe babong. Tataa-go da-mong ka sjoko dja rong, bee wa tataa abo-na, rnatho damoeneka dja ko mahto baboewa djako. Abathie go sabona, Adajaali bie rong kie, bie rong kie boeroewata na ma da de damoeneka loko de bie tong kie.
ARHUACO (Panama)Matuni gukui naji Ghalaghwasha ma naghwamaI~ m~ natunanamighzeja (y adorarte) matuni gukwa ghaika gw~su nituku, m6. ghamamekwa y~ daznada nashi dazna gh6wia, ayzc nadaki y~ Ghalaghwasha y6nagholija niashi y6nghwapa.
ATHABASCAN (Ft. Yukondialect) (Alaska, Canada) Osi vittekueichanchyo, netitinihsha, Nit tsut. Kititihchya tenitenitutula Kenjit, kuikit sid-hatsei choog.
Izut-nikuelnidhut. Suttel, Kkuea ei tzut. Sinersitkwichachyo, nitsi, nichile Kitinichi.
Nekhe, vittekwichanchyo Koolikkua, nunrzi, kookontrhi. Tei, kwutsut thitihndul. Kokwadhun.
ATHABASCAN (Kutchin dialect)Set kekwadhut nitsut kthutkikhechya kenjit sidhantsei kkashudei.
Ako nun nuttie kooli. She suttei kkwa Ako nitkwikhele kooli. Ako she kettun tesichya ako nekhe kekwadhut kooli kkwa. Nunrsi kukootri tei. Kwutsut trikhendul kindhun.
Page 727Nayaj unjtua, Dios tatay, Jumau lurista nayaru jumar ufithafiataqui yupaychafia-taquimpi.
Nayaj unjtua anchichaj chamama, nayanja unjasiractua jan chamanit uca, Nayaj unjtua anchichaj juman utjatama nayanstijan utjataja.
Janiu yaka Diosanacastiujquiti juma sapaquitahua, jumahua yanaptirita taque jan hualinacana, jumahua utjta jurna pachpata.
BAUR~ (Bolivia)Di reshit6u, to vekiyir, piti kern shok6vi kesko vichipti ash vekiyichip.
Di reshir6u nerekike, doka nas~ rejen ash piti as&okon, di pohour (o povor o pubor) ash piP k6tir6n.
Do kat kap6np6u ponshohu6 piti. Piti as inkor6bi ash chapch6vi doka kans~rpou tikuer ti.
BRIBRI (Costa Rica)kurn, amoro puascanenpo amoro mana adupu'ustoome ~rome 6seguachoome. Au pu'uneauwa co'ol-lene ~ropo, au pior~smaba ~rome amoro tu paripiin, au poreauwa &ome amoro tu caballero.
Lla'aba Lioso amu b~tuman abi?ioscopore, abapune Ilapiopunta adasta, am~ntoto aseque tu cugijentarumue.
CARIB (Galibi dialect)Che aicu~i ma che Tumpa, de che apoaba rocua baera jare romboete baera.
Che aicua ma afia ye che chepuer6a coba jars depuere, che cheparabete jare.
De denbaeyecou. Baetijimru Tumpama De gUi ba, Poromborij icabibaepeba, jare iyeu guif~o oicoba.
CHEROKEE (United States)DB 14&W, ~?, h~ '~WO?~, o~~LO~ D~ hA ~AfY DB EhH. hEA ~2? A.~ nrri~r.
D~ e:'WhE~8 lI~T, hA CfTiEL @TiE~. DS DyeiT. h~ V~TG~ HI @hET,.
D.~ OVYG~6&O~Y hSiT DSNeen dibaindaun kikaindamowin 0 neend Gitche Manitou, tchi keen ge gezhetod neend tehiway kikaindjigay keen gahyay tchiway aunamiaytahwah keen, Neen megiway debaud-jimowin, tchigayi malindan ningopassang-waubiwin, tehiway neen kawween gashkiyay-wisiwin gahyay tchiway ke maslikauwisiwin, tchiway neend kitimaugisiwin gahyay tchiway ke dauniwin.
Eemahgay kauwsen bahkaun Gitche Manitou, anishaydask keen, wido-kaugaywin pindie bapinisiwaugan, tebinahway aupidanisiwin yegibimadis.
cijocO (dHOCOE) (Colombian)Mi march, en bern, ma criabu~t ma criamA tachi afuni. mi marchi empera muena, quema quinupineabua mu tru~*, paratani quirni em-pera patabarabia. tachi sese audubua, care facia pea bodota tachi sese ituba bua.
CHOCO (CHOCOE) (Panamanian)Mirza testigua tayhi Ancor~ bedea devena buja od~ivera inj~tsita biM cavavai carea y biXi carea triabaya.
Mirza testigua nahua enda fuerza nec biMmina y buira necua bilimina, pobre bi~imina y biiira nejom~i in b~imina, Dayhi Ancorera ab~buiri biji iimera neca, Tayhi care b~varira porque biai~bira pue~biri jom~ mana bijibera.
Page 728Mie e kotoigie � o mie Gado � datie Joe mekie mie foe sabie en aanbedjie Joe. Mie e kotoigie na tapoe na momenti diesie, mie zwatjie en Joe maktie, mie potiefasie en Joe goedoe. No wang tra Gado no de lekie Joe, na Helpiemang mi notoe, na
Wang-Die-De-Na-Hing-Srevie.Mom temoin, 0 mon Dieu, que ou cree urn pou mom reconnait ou, pou mom Adore ou, mom gin conscience ya de impuissance mom avec pouvoir, grandeur ou et richesse ou tou.
Pa gin lot bon Dieu cancou ou, ce ou qui secouri nan tout mauvais moment ce Ou qui fort passe tout.
CUNA (KUNA) (Colombia,Be nuga an nudakedi, Be an Bab, Pc pins~di anudakdgala.
Pe purba anuaIic~gwa, per-�guinanmala �guinanmala an bendake.
Pe purba anse ogflaegala, neitirpim~kar abdaibugua.
Pe do di napiraguad tule tumad, percuable per car-madi.
DIEGUENO (KUM-YIY) (UnitedWh~. N~& mat-e-k~n6p n~-p&1 spTr-m~uw M~h& qu&w-tfe, ti-pOll Shin ne& wii qu~n-&-whch quaw-de.
NeA ma-eye neA 5tch tApA m~uw MyhA Shin, MyhA na-ik Ni~mb~ n~A w~ MA-ife me-t6y-y6m,
Yike nA Mitch-pash6w.Uvanga qauyititsivunga tapsuma Gutip sanala ursimamanga imminik qauyimaqupluni tugsiavigiqublunilu.
Tukisititsivungalu mana-mit pitguniqanginimnik tapsuma pitguniqanin-ganut, akslunimnutlu aksluinirnut.
Asingnik Gutitaqangilaqigvit kisiuit, ikay-uqtauyargiaqaniptinit ilingnit ayugaqangitu-mit.
ESKIMO (Eastern Arctic4.)~-JnC6rLC~ 6ACaDC~,c-fl CL.., &r41' ADr Ab~~Jj)~fl-ESKIMO
(Keewatin) (Canada)�Pd,eclcyct,.U JnL ~c~c~--t~L bt'r'LdnL )r'4Arc)~,u &~d&u L4a.. AJabPaL AJCd5LAA I~UL cW\,bPaA 4rW
JflcbCL AA Pr'd\ A6-'KflDUAOokauheieah, aungayootmang, elivich einik-taheima cilichoheilotin sooli.pikhaheitcoplotin. Ookauheieach ahkoovuk syaktoiliah sungeep-mine; nohleiliah oomalholiknune.
Autlamik aungayotachuke ahvatipcoon, ekahyokti nuv-aynami, engmik pityi.
FLATHEAD (CHEYENNE) (UnitedStates)Quin Kolinstuten, lu til Anawee U ko kolintwhu lu que ks soohum U que ks putenem. Ku yes konkonstinum yetllwha lu ye til eas s.hopt U jasyoyit, U ye P1 eas konquint U jas s.koyoleewhu.
Tat suewet wes olkosheetums oopen es olkosheetwhu lu es yapastenee. Lu ta epi chinaks Kolinstuten, e.chimish
Anawee.Tatuja auch, pid Makfwaa, plain ainjin taya zupflla terr~juin piA ma aijachin tapula pi~ Tatuja auch jolucho, marchin taya ma piainja katchin, mulieshtayA pumA plainja washirin.
N6joish wane mal6iwa makaika pi6,ja makai junThin ekai mojain mukuwaipa, chi ekai numOinwa.
GUARANI (Argentina, Brazil,She aikua'a she Tup6~, Nde she jap6 hagUe, roikua'a hagila, har6 Tupa'itu hagUa.
Aikua'a avel koaga, Ia she kangy ha, ha Nde, Nde mbaret~ha, Ha she Mboriah6, ha Nd, Nde riko ha.
Ndai pori ambu'&shagUa, &andejara, Nde ~oite pytyvoh6.ra roim6 va'i jav& Nde floite reik6
Ndejehev&Miibe itib~ ma Ara d~ migAga ma &a ni nob& bidiga.
HAIDA (Alaska, Canada)HIaa, weiyat suus uu dii dung TL'aahlaany; cihi uu saa dungeng dii guudengaan.
Uhi giisluu wy'aat tiji dii xaagaas k'an uu, is sils dii k'ungisgdygaas k'ang till dung iitlaa gadaas. Dung squun nuueitl dung klaaiidunggung. Dung kil Eihl ging gets sqwaagu saang.
JICAQUE (Honduras)0 Dios Mand! An timnon ni na may&, si suanda was ten iga. Po qui noi es sun. Dios, te qua Ia U way, na poira monse sa a ti qui Dios pa ha Ii cum. Pan u hay Dios, in oy le Dios, Un ving baten Dios.
LOUCHEUX (Alaska, Canada)Sit ye tte kwut cha chyoo nya Ic sen dci ako nit tsut ki Ic P chya choog.
Kwe tha zit te let ti nja.Sit tei kkwa, kwit zit nun nit chi tei, sit ne rsil kwit cha chyoo kwi zit. Ako nit kwit chilee chi zyoo kkwa nun zi.
Vitte kwh cha chyoo kouko nyoo, kwut tsut tri clii iii.
MACHIGUENGA (Peru)Naro noncamantaqueteria, Aparioshi, cami-ctitaqeria Viro pitomidAkena narunocama t~queri naroUqui noneaquit$mbira y nunga-magitaqu6mbira Viro.Pineaqu~nari oca maicca teranag6be pagabeAquena teranonsanmaite Viro pashe.
Mameri pashiniacpari6shi payoyabisaqui-vim irirori ymectacut~queri notsarogan~que, iriori ictimira por irirori.
MAPUCHE (Argentina, Chile)Ng~nechen, Eimi tremlimen tami kimafiel tafijijillatuacl.
Ifiche w9]d~uun feula tami neweuen, ifiche yafU~ehn; tami ilimenuen, ii�che weshacheuen. Ngelai ka Ng~nechen Eimi m~ten, kellukelu kuflin men, kishu mouelnieu]u. MATACO (Argentina, Bolivia,
Paraguay)Ohap okalethtayajwo, oka Dios, Ta Am ta enekno yamlek otajwueth amej wet ochaame. Ohap okelethtayajwo hapet atana ta tek okajfiayaj ihi wet Am akajnayaj, hap opatlit-seyaj wet Am aniyatyaj.
Tsi tek iche eth Dios thamet Am, o-eth ta lchow ta owitay ihinya, o-eth Tek latunjwua-ihi.
MAYA (Lowlands) (Mexico)Ten 116, oh, in Jajal-Dios, tech dzaen yolal in kajoltquech yo]al kuiquech. Ten ihe ti junzut&j, minaan in muk, tech~ yan a muk, otzilen; teche ayiklech yetel yacunail. Minaan u laak Jajal-Dios, chen tech, tech ca antaj can anac baal kaz, cu cuxtal chen led.
MAYA/QUICIIP (Guatemala)In xin wil6, oh nu Dios, chi ri at xinaq'uisaj rech quin weta'maj awach y quin lok'ok'ej awach Weta'am quin ri camic ri' na c'o ta ri flu chok'ab y ru, nimal ak'ij ri at, ri flu meba'li in ri ak'inomal ri at. Maj jun chi Dios xew ri at, at ri cat tob pa ri jun c'ax, y rica c'aslic chi rilic rib.
MICMAC (Canada)Oeligtjitjito, 0 NISGAM, Gil gisiitepotjit gisi nenolin a gepmitelmolin.
Oelnimito, enge asma, nin mnag6tim ag Gil migignOtim, nineolegeagnin ag Gil milsotim. Mo cimog piloci Nisgam pasig Gil tan Apognimasoti metoegigtog ag Gil Iaptjoei.
MOHAWK (Canada, UnitedWa-geh-ni-wha-gwa-risi, Ook Niyo, Neli Ihse d~i-ki-dis-son ne &-gon-yen-d&rih-hok ta-non dA-gon-non-wha-ra-don-sek.
w6-geh-ri-wha-ni-rot, nook-non-wa, ji-niab-teli-geb-suts-teb ta-non Ihse, ji-ni-seh-sots-tens-seh-ro-waneh, ii-ni-wd-ki-den ta-non ji-ni-sah-gwe-nya-tsa-ro-wa-nen.
Ihya-gonega oya ne niyo n~ok Ihse, ne-gah-yeh-na-wa-tsdM neh-yo-da-ri-hok, ne-ihse sa-ri-wha-gwa-noh.
Page 730Won lal kat praiska: Yang witnisna 0 God man yangra paskatma man kaikaja bara man mayunaia. Yang nan witnisna naha pyua sip apia kapri bara man karnikamra; yang umpira lakasna bara man ailalka.
Bahara God apusa man bamansma.Aue cutr~ Papachi yupune, amo sanuta tacomena c~ntopo yopone, auc cutr6 amicha yarsna I muquepe, aue camisique i amo apeny6ntaca.
Gu~neque conipa Papachi, cumarco Papachi agii6yabo a'n'tace anipape gu~neque y6ntaca.
MOTILON/YUKPA (Colombia,Aunene, ol Camoco, ouncat auyune tope o~nepe, 6.apera ayampo auy~ t6cshinco. Aunene, juarket6n, y6itpai auvia, amor-cotipshin, aumer&jera'y~ amori mavarejaapera ma. Oloco mak am6roco 6lmak, Cumoco t6cshinco, 6lok oy6mer6can6 cup~tu6coyo, to6panoperAm.
NAVAJO (United States)slid beehozin ~i aihi-nAhodiilzjjh biniigh~ Ashjjnlaa ~Ad66 Niji' sod jizin do. T'6A k'ad bee haszii', h&tdA shich'j' nahwii'nA ~Ad66 Ni t'diyA Nidziil, t6'6'i shidaah ndahkai ~Ad66 Ni t'~iyA t'6A altsoni Ni holi.
T'Aa Ni t'~iyA A1~adi Diyinii testigueska, oh juchiti tatA diosi-, eskarini t'u kueraska parakini mitini ka k'eri ambd arhinguini.
ii testigueska ia jasi, juchiti jukap6rhakueri ka chiti ui~~pikueri para iAmindu ambd uni,juchiti kornujMjgueri ka no ma jatsikuarhikueri ka chiti k~nikua jakapfr-hakueri jimbokari iAmindu amb& jaisiska.
No jarhasti rnAteru tat~ diosi-ei~ga sAnderu k'erika eska cha, ema~ga jarh6ajpka eijga k6nikua u~tarhUka, ema~ga jarhaika mentku isinAjkiru no nemAjarh6ataka.
PAPIAMENTO (Spanish Creole)(Aruba, Bonaire, Curagac) Mi ta doena testimonjo, o mi DIOS, coe Bo a cria ml pa mi concoc Bo y pa mi adora Bo. Mi ta testigo na e momento aki di ml flaqueza y di Bo poder, di ml pobreza y di Bo rikeza.
No tin ningun otro DIOS, sino Bo, e auxilio den Peliger, Esun coe ta subsisti di su mes.
PUKINA (Bolivia)Wertre Yooz distike amchuaweke pachamke paj zapa, amkin Mayziz zapa, anzchiruktra tee urake, wuer am azizaricha, wer anachulichica, amke thapa chulltakchichmcha, mazek yakha Yooz zalizzie, yanapt'icha anawalinakista, amzestra personkistra.
QUECHUA (Bolivian) (Bolivia)ccan jatarichihuanqul rejsinasuypaj y munacun-asuypaj; nocca ricuni cunanpacha, juchuy casccaita, jatun cascaikita, huajcha casccaita, kapaj casccaikita.
Mana huaj Dius Wiraccochacanchu ccan kikin, sairapi yanapaj ccan raicu ccansapa.
QUECHUA (Ecuadorian) (Ecuador)~uca dius tistigu cani fiucaman vihachis-cangui Canman sirvingapa alabaringapa.
Tis � tigu cani cay ratuta fiuca, mana ushay cani, Canmi tucuy ushay Cangui, iXuca pubri cani Quiquin chari cangui Mana Tianpash shug Dius ashta yali hurmana huraspi yanapangui Canmandallatami causangui.
QUECHUA (Peruvian) (Peru)Noqan yachani, D osniy, qampaq kana-waskayquita recsinaypaq, yupaychanaypac. Yachanitaqul kunan pachapi, nana atiyniyoq qqaskayta, qampaq jatun atiyniyoq kaskayta, waqcha kaskayt, kcapaq cayniquita.
Manan joc Diosniy kanchu qanmanta astawan nana allinkunamanta yanapaqniykun, qqanllan Diosniy kausanqui qqanllamanta.
Page 731%stAiIdxW ~3d, ~q si9ah, d3bad dxW~)aI kWi t(u)adshuyuc dxW9aI WI gW~ds9s(h)ay.
dubicid. gW~) %skw~dicut kwi gw3dsiiwi4 dxw9at ~ggWj9� I~cut ~d "al tiTh9 9a1 Ii ~Wj9 gW~dsqWi~W 'N t(i) adsgwa9 adsqWic~W, dxW9aI ti9%9) ds3s9u~babdxWiI 9j t(i) adsgwa9 91+qah.
xfl9 kwi b~kIi9 ~q si9ab dxW9aI dogWiQ, dxwskWaxwaxw "at s~akii, WI ckwaqid Ths9ista
SAULTEAUX (Canada, UnitedGee Kayne dah mah zon, Ke shay Manito, die ke kayne ne me nan, Shegwah die mah wim we to nan, Che mean ego e ze yan.
Che ke kayne ne me nan ke kaye da ma zon ke zong e ze win she quah neen aye pee dice nay sou e ze yan, shegwa ka ape chee we note e ze yun. She gwah neen apee chee ke tee mak e ze anne.
Keen aye ta go ka Manito win, ka we che tas so win, Apee saig e ze an, kah ke kay kah ah yayin.
SHOSI-LONE (United States)Wakan Tonka mitawa slol ceye na ceyo onihau kta ca maya gage.
Mahon ke sni na neye ni waski, onma si he na naye nejinca, leT owape hin el epin kte.
Okokipe na ni som onyanki yapi, Wakan Tonka ni some towa Wi sin.
SIRIONO (Bolivia)EBji aba ch~6 dau ch& SA dau abatu ch6~, ima-ch6~ chulan Sande imach~ chian
Sande.de-quiran cuantuchil mbia chii. Tendam fiandeliti taua de-aygue ch~ chaura nyebe eirach6d rache-equja d6jera denin-gue Dios-ra.
De-aygue ch~d dea-catura.Matu nakkat prernias: Yang witninis yang Papahnki yang yamus naman yang matilik man kul makulnini. Akaminit yang witninis yang sip awas sai yangki man paun makaupak sipki, yang minikun yangkat man yankli mankat.
Papahn ukdiska man waliki, patkaupa ilk maiat~man, witin sUp sanka litki.
TACANA (Bolivia)He marda ml que testig6, oh mia dada Diush6, mia dada ye peitia Diushh eshenapa puji. He marda mi que testig6 ye orash4 mi que poder mi que impotencia, que ma puff que ma ml que riqueza. Hay ma ye pia Diushd, mi dabal ejejefia, ml dabai Diusfrii ejejefia.
TEWA (Santa Clara Pueblo)wi Jo sii a mi tee (naa o TUUNI) (Naa bo) Navi Ka bi ni gati He taUUVE(Kaa-in ga ta) Nave CHE Win in gata He ta uuvi CITE IN GATA wiaa wi na aan pi wi Taa Jo sii UU TAH;
KHA GA TE Di Khun WO DATEA5em naq'tananeq, oh 'alamx&t' Dios, ye 'am a5em ad'onataq savotaique da 'am savat'-ton qataq' shioqden. Saq'taxan vetoigui nagui da iqaulaxa qataq' da ad'amxaq', 5#achoqyic qataq' da ad'sallxA.
Page 732Qaica ca IS'a Dios napacaleq' 'am, Nimay~ detaunaxan da souqapoigui ca ichic, ~Timay~ qaica ca iben'a.
TRINITARLO (MOXOS) (Bolivia)N~ti n~choy6re, oh Viya, piti pepyakn6'i tay~'~ nimotviraviyre 6ne njiruchviyre.
Necho-v6yre t~ fuiti naripu tahina ntumayvina.Ene piti tiimevijch'~, mlii p6vr6no ~ne piti ricovi'i.
Nahina -pon~na Viyapk6vorichu piti, p'~yudachvok6wi t6' to vyAtahib6no, ~ma mak&-vorichu kj6wrik6wri.
YAQUJ (Mexico)Inapoon~ testic6 in Dios, enpoori6 y6turiac paqu6ne enchitallane. Paquet~ enchiwatane. Inapone t~stico en lautipo, caemo beki jume in ute~m caen utean bequi impovea poovetana
AGUSANON (AGUSAN) (PhilippineAko motindog nga saksi, oh akong Dios, nga Thaw nagbuhat kaniko para magkila kanimo hasta magsimba kanimo. Ako mosaksi mi do-on, sa ako pagka wa do-oy gahum, sa akong pagkapobre, hasta sa ako bahandi.
Wa nay lain iban Dios kondi Ikaw, ang panabang sa kalisud, aug nagkaugalingon nangabuhi.
AKLAN (Philippine Islands)May pagtestigo aco, 0 Guino-o, nga Icao ro nag hirno cacon para magquilala kirno cag mag ampo sa atubang mo. Nagtestigo aco sa sining momento, sa acon buya cag sa imong ng ca cusog, sa acon ca pobrehon cag imong mangad.
Owa Ion it ibang imong Dios con mdi Icao, emporitoorico. Cabe intok Dios, ji~ Ileaniame, enpo jibap6 be cli jibo jiaps~.
YARURO (Venezuela)Mend cua ja no r~ d~rr~r dab6icreine. DaMici~eine cua j~mene d~rr~r. D~icre ud&cre uch&cre. Guardem&cre guarn~rene chere-gu~merenene.
A~me v~i opt~edi kan~medi opt~edi.Ruti steh dad loh yeb lu, ni rak ne flu re che ca-yac nadzin, ni nabahn shteb tis.
ASIAmananabang sa tanan capiligrohan cag ang mainantuson.
ANTIQUE~$4O (PhilippineMay pag testigo aco, 0 Guino-o co, nga icao ang nag himo canacon para mag quilala canimo, cag mag ampo sa atubang mo. Nag testigo aco sa sining momento, sa acon caluya cag sa imong ca cusog, sa acon ca pobrehon cag sa imong manggad.
Wara ron it iba nga Dios con mdi icao, mananabang sa tanan capilogrohan cag ang mainantoson.
ARABIChwb Arm fh~ �w1~7Juipu.. A. Pb,1 aqw~u1b1#IL 4zuduq' a lips 4w,p~ 4&uA/w 4~ /.unnmaa~w~w/~f W4~h51pSJLPj1L~U & fIlL VfOpaVLPf1L~IU,t, J4 wq1pwaIDI.L~/uL~1Iu IL IZnL 4wpuLnDIc~~LL~IqL 1~h,1d4 quauy ILuuuu.~auh j4wj, ~JJm~muju4naj & I"b,~iwir,nJ~:
Page 733hppine Islands) Monna 0 nama ko, ngo poggali no ogo para kohaddon asta nikko. MalIo-o kioni mismo ngo hago lomilomit nikko keng kollos, ngo ogo keng kaayo-ayo, hikko keng malikoddo anda ottad ngo nama, hikko na eng kotawang neng hirap eng boy-yottow neng naw-wo mo.
BAHÁ'ÍS BADJAO (Philippineku, dah bay hinang aku ni katoo-nan maka ni duwaahan. Aku nulay ma kadjapan iti ni kalunaan maka ni karniskinan ku maka dayan.
Mahananiya saddi Tuhanko, na linalang Mo ako na mamidbid Ika asin sambahon Ika. Nagpapatotoo ako, sa oras na mi, sa pagka dai ko nin kapangyarihan asin sa Saimong Kusog, sa sakuyang kadukhaan asin sa Saimong kayamanan.
Dai nin ibang Dios kundi Ika, an Tabang sa Peligro, an Mismong Nagdadanay.
BIDAYUH (Sara wak) Aku jaji saksi ndug tanpa aku, akam mbuh ngundah supaya aku empuan akam serta Ialu nyembah akam.
Aku besaksi ndug iti seh, minan semoa pengurang kuasa aku ndug semoa pengagah akam, serta dingan pinyiranta aku dengan pingiraja akam.
Anyap tanpa da bekun masu akam, pinulung masa susah, pinulung adup.
BILAAN (Philippine Islands)Fnanglut go 0 Duwata na ge i ftabo deg na mimo deg agmade ge na mangamfo de ge. Gade go de kagkahon ani de kiande gnagan go, dee c~e akgaganam de kablasok go na dee de kalgadom. Lande dame Duwata ko lalohge de lande sen kafyem na tabongam di kat sato de gami.
Page 734Testigosan ko, 0 Magbabaya ko, ha jyan ka nigtul-tul kanak ho pagkilala imo daw pag-simba a imo. Matun-an ko ha laus taini ha gutlo-a a ha hura ko agkabaloy daw sa gahum no, sa ka pobre ko da sa Bahá'í no. Hura un lain ha Magbabaya; kodi Ynaka, magbubulig ho Katalagman; nagkinaugalin-gun-ho o Pagpanginabuhi.
CAMBODIAN (KHMER) (Khmer Republic)u1~n:i1~ fl1flrnfi'IrnU~i~ fl U~8~IM~J UCdfJ1iI~ 1 ~ ~ 1
CEBUANO (CEBUANO/VISAYAN)Saksihan ko, 0 Diyos ko, nga Ikaw mao ang naglalang kanako sa pag-ila Kanimo ug pagsimba Kanimo. Matud-an ko niining gutloa, sa akong kawalay mahimo ug sa Imong gahom, sa akong kakabus ug sa Imong bahandi.
Wala nay laing Diyos kondili Ikaw, ang tabang sa katalagman, ang Nagkinaugalin-gong � Pagkinabuhi.
CHHATTISGARHI (India)~W Tf~ ~ ~ w~r~ ~ ~ ~r I ~w ~ fTh~ ~ I CHINESE (Hokkien dialect) ~ r~ L'~ X ~~
~ I~~4'A~ ~A~f%~:t4:t Fr~ ~M+ + o _ - - - ~ -4'~,,.4Z rz~'-2,~4~ rz~'2,~4~ ~ .4 c c-c~;h~ c� 0 ~ -ld~~'ZA\~ ld~~'ZA\~ �~R: ~IQ~ I ' � JtAThc r~{\ ~L S2ict~tc.rt:7. � 41~j ~ ~&~ -~A15t~it Hi 7~' _ � ~.. ~ A'~ I r;4:r:Y1fl4~..2M ~~ ~ A ~7L.A --~~-F'~ 0 ~mf+c& ;-Z � ~ LA c.c~. A � A
~ m \IY~~1Y '2 Th. r � "-rN UNaga testigo aco Dios co nga icao ang may buat canaquen, nga kilala ta cao ig ing guegueg-man.
Naga testigo aco mga oras nga dia Dios co nga inde sarang macacomparar ang aqueng keseg sa canimo ig ang aqueng caused sa imong manggad. Icaco lamang ang Dios, ig icao lamang ang sarang macabawi canamen sa tanang cacorian.
GADDUNG (GADDANG) (Philippineco, sepinaratunac ta quesi maamuan ta Ca e -idayadayo ta Ca. Taddanggan cu, sitoya ya quinacafec e ya pacapanguam, ya diyariyat co e ya quinama-yamannu.
Awan a corhuan a Diosflu baccan a Icca, na Acquisesalacan si Quetaggacan, na Acqui-taronan.
GARHWALI (India)~ ~urwri f~ dY qrwq~ r~qr~ ~ fE fk~ rrnr ~wt uh it r~ wur rjnjt flri~ 4t~ ~ wf I ?rnW I1~NT fl 4fl -~urur ~t~r i I ~Uii iT rip: 4iflUf ~ ~ v-TI ~ ~T~IT ;~mr ~ i~ I
GONDI (India)~ PPfTW-W~T ~ ~ rj~4�~y ;~~r I4T~ f~ 4~ wwt ~qwr~q~ aw Tin ~ ~t! I ~t qwitw 8lTWPT aiw furr 9 w~i fw~rvr q#tw, wr N~nr wr ~m tri wrr irfN aWrpr I f~w ut~ ~r~r w'rwn ft, f~wr~1 ~t ~ ~rn Nwn ~nru f~et~ui~r~!
GUJARATI (India)�1L(awu ct?41 cut it flr4j 't:l a&nu.tM~Irft, 'u4I 4~cu ut;I cut ~q &n~u.Q ct2u 'u41 'ttQct wti uzu 'RMttLMULM1 ~ attj j'
GURMUKHI (India)a~ 3mi4ft r~Tah ~1* ~ #Y �~T !i~IT w~rn WT WRY I 4t% t~ Th u~r 4t#t #i iw f~fuu~ 1* Fk~Tq, arr~ ~t ~*
WW UT~ ~!TfY wa~ WWIPE1TW~ 3!T~T, ~Tfl !rTr#t W~i
~PTW STIR Iifl! �Th ~rqwpr ~ra, auft fw'r ~ ~ at �TI-r#t-rT ~jqq~ 3Tfl I
HEBREWko, nga guina-himo Mo ako agud makakilala Icao cag makahalad sa Imo.
Naga pamatu-od ako sa subong nga ti-on sang akon kakabus cag sa Imo gahum, ang akon kapobre, cag sa Imo nga mangaranon.
Wala iban nga Guino-o kondi Icao ang bulig sa katalagman ang mabinuhaton.
HINDI (India)Aku nyadi saksi ka Petara Aku, Nuan udah ngaga awak ka aku nemu Nuan sereta
Ialu nyembah Nuan. Akubesaksi ka diatu, ngena samoa pengurang kuasa aku, ka samoa pen-gering Nuan, sereta enggau penyeranta aku enggau pengeraja Nuan.
Nadai bisi Petara kalimpah an Nuan, Penu-long leboh Tusah, Penulong Din.
ILOCANO (ILOKANO) (Philippine Islands) Ipanecnecco, 0 Dios ko, a Sica ti namarsua caniac nga umammo Kenca ken mangiday-dayaw Kenca.
Panecnecac, iti daytoy a canito, ti kinacapuyco ken awan bilegco ken P kinabilegmo, ti kinapanglawco ken ti kina-bacnangmo.
Awan ti sabali a Dios no di Sica laeng, ti Catulong iti tiempo ti peggad, ti puon ken gubbuayan dagiti isu-amin.
JAHAI (Malaysia)Yek tanggongkan ley sa-bagai saksi1 Mei Tuhan yek, Pai yei menjadik-kan yek ney gelong yek kenej Pai dan bersembahyang Pai. Yek luck saksi bahawa peryam ta'ah, ok lemeh yek dan ok et et Pai maken basat yek dan Kayak Pal.
Berak Tuhan peu chan Iebah Pai, Tulung keleng Bahayak, yang Henjan Belak.
JAKUN (Malaysia)H'ma m~na-ngongkan dirik sabagai saksi, 0 Tuhan h'ma, bahawak Ajeb t~1ah m~nJadikan h'ma ontok m~ng~noo Ajeli dan s~mayang Ajeh.
H'ma naik saksi, pada masa ka, akan k~homan h'ma dan kudrat Ajeb, padah k~papaan h'ma dan k~kayaan Ajeh.
H~mpak Tuhan lain daripada Ajeh, M~nu-lung dalamnga Sicaw y namaravvu ta niacan tape nu ammuattaca anna dayawattaca. Testguaccu ta sangaw y cawacdil tu awa-awayya anna y clacal nga pacawayyam; ta quinapobre anna ta quinaridum.
Awatta tanacuan nga Dios nu ari laman Sicsicaw; y Cabbag ta tiempo na ziga anna Mangyawa ta ngamin nga mawmawag.
KALINGGA-APAYAO (PhilippineApo Kabunian, inuman ko un Sika din nangwa kan Sakon tan matagammuak kan mapadayawak Sika.
Testigoak sinsaton, maid kabkaboolak kan Sika, kamas dan!
Bilongno, kinakapus ko kan kina Bahá'í no. Maid udom si apowok no adi Sika, Katu-lungan di makasapul, Sika din
Mannakabalin.BAHÁ'Í Báb KHALKA (MONGOLIAN) (Mongolia)
Tarn'ap Ta! Ta HaMafirTaHaac eep Tanrap 6aiixrxii, Ta 6~px 3OBJIoHFIII4H j~orop ~angaa a~pan Tyc 6ailHa j~aa. Ta oepee ~Mb ~yyr~ T~nrap mM.
KOREAN~ YA4Y~h erAS] 4~tVP n4r ~Th 4t4otpine islands) Ako ay sumasaksi, 0 Diyos ko, na ako ay Tyong nilikha upang Ikaw ay kilalanin at sambahin. Aking pinatutunayan, sa mga san-daling ito, and aking kawalan ng kapang-yarihan at ang Jyong lakas, sa aking karukhaan at and Tyong kayamanan.
Walang ibang PanginoongDiyos maliban sa Iyo, ang Siyang Tumutulong sa lahat ng panganib at ang Walang Kawakasan.
TAGBANWA (AI3ORLAN) (PhilippineTaksi ako, 0 Dios ko nga pianak manan mo ako nga sumonod Kanimo baw ikaw e nag buat kanaum.
Natandaan ko kayte nga yon kiarotan ko nga sabap, kanimo baw kat Kakorongan ko daasi kat ka doonan ko baw yan Kadoonan mo. Uga nay bakun ng Dios ekaw lamang, nga mananabang et Kakorean baw Ka gayonan et usa baw usa. Br~a ~ .6. JG.caoC4 ~ 80vS.
r~e,6~ z3~'r�A )3 a~5) 4o1~r ~&.Yeeq rnenanggongkan din yeeq-deh re saksi, 0 Tuhan yeeq, naq Haaq-top menteqelkan yeeq untok neh-neh Haaq wab ber~embahyang Haaq, Yeeq naik saksi, ma-mentar-deli, akan teq bersil yeeq wab bersil I{aaq, kapada kemiskinan yeeq wab kekayaan Haaq.
Hoi Tuhan yang moi num Haaq, Pembeseh dallam Bahaya, yang Ehtet tet tenaq.
TEMUAN (Malaysia)~rr aejQar, ,Et5I&&yr AGYt~~ elM9 u~Dapp~ Qaewtk m4Lv5 ~t ~6TU*J~ t~~ aer *rLL~.
~i mJGGve)w5{sLh 6107 6u.5m0w4(5Li3 tawjs#4~ Q*~cuSp~ #6 L~QuJw ~ .8uA,i~o &&ff tim, &uJ 2~/ ~ 1 1j~I A selection of Bahá'í literature in some of the 589 languages in which it is available.
Bahá'í exhibition and literature display, Basel, Switzerland; Ma)', 1969.
Page 7532,3,5,6 ESSLEMONT, J. E. Bahá'u'lláh and the New Era: 1, 2,3,4,5,6, 7
FAI)L, MIRZA ABU'LThe Bahá'í Faith: 2, 4, 7 Fire on the Mountain Top: 2
FATHEAZAM, HUSHMANDCommentary on the Will and Testament of 'Abdu'l-Bahá: 2
The Renewal of Civilization:2,4,6,7 ThePricelessPearl: 2, 3, 5, 7 SABET, HUSCHMAND
Der Gespaltene Himmel:Release the Sun:2,6 Thief in the Night: 2,3,4,6,7 The Wine ofAstonishinent: 2,3
The Flame: 2 (with RobertChrist and Bahá'u'lláh, 3,4,6,7 The Heart of the Gospel: 2,3
The Mission of Bahá'u'lláhand Oilier Literary Pieces: 2,7 ThePromise ofAllAges: 1,2,3
WOOLSON, GAYLEEffendi): 1,2, 3,4,5,7 (Note: Bahá'í Publishing Trusts and National Spiritual Assemblies throughout the world constantly antly issue pamphlets and leaflets on various aspects of the Teachings.)
Page 754Dawn Breakers":1,2, 3,4,7 TRUE, MARGUERITE Living Today/or
Tomorrow's World:2 Published by the National Spiritual Assembly of the Bahá'ís of the United
States. Editorial Office:Published by the National Spiritual Assembly of the Bahá'ís of Switzerland. Editorial Office: P.O. Box 175
1260 Nyon, SwitzerlandHerald of the South: 2 Published by the National Spiritual Assembly of the Bahá'ís of Australia. Editorial Office: P.O. Box 285,
Mona ValePublished by the National Spiritual Assembly of the Bahá'ís of Germany. Editorial
Office: 7 Stuttgart-Zuffenhausen(Note: There are, in addition, numbers of domestic organs, issued by National Spiritual Assemblies blies or their Committees, for use by the Bahá'í communities.)
D. INTERNATIONAL RECORD'Abbas 'Abdu'l-Bahá 'Abdu'1-Hamid 'Abdu'1-Jjusayn 'Abdu'11Th
AbliAAqA Aqdas 'ArabistAn Asm4' 'Av&~~iq A%di Azal 'Azamat
'AzfzII 'Jim ImAm Imdm-Jum'ih 1m~im-ZAdih Iqan Jr6n 'IrAq
'IrAqi'I~~qThad I~rAqAt Ishtih&rd Isl&m Islamic IsmA'iliyyih Istar&b~d 'Izzat
JaiMThe '1" added to the name of a town signifies "belonging to." Thus Shir&i means native of
ShfrAz.The emphasis in Persian words is more or less evenly distributed, each syllable being equally stressed as in French. For example, do not say Tabriz or Tabarsi; stay as long on one syllable as on the next; Tabriz; Tabarsi. (While there are many exceptions to this rule, it is the most generally correct method of treating the question of stress.)
A frequent mistake is the failure to distinguish between broad and flat "a's." This differentiation makes the language especially musical and should be observed: in the word AfnAn, for example, pronounce the first "a" as in account, and the second syllable to rhyme with on. Americans are apt to pronounce short "a" plus "r" like the verb form are; this is a mistake; "ar" should be pro nounced as in the word hurry � cf Tarbiyat.
The same differen tiation should be observed in the case of long and short "i" and long and short "u". As the guide to the transliteration indicates, short "i" is like "e" in best, and long "I" like "ce" in meet; for example, IbrAhim is pronounced Eb-r~heern; Is1~m is Ess-lahm. Short "u" being like "o" in short, and long "ii" like "oo" in moon, the following would be
Page 758Pronounce "aw" to rhyme with low, or mown; Naw-Rtiz is Now-Rooz.
The following consonants may be pro-nouncedlikez:dh z z d The following consonants may be pronounced like ss: th s s Zh is pronounced like the "s" in pleasure. Kb is pronounced like "ch" in Scottish loch or German nacht. Do not pronounce it as Westerners often experience difficulty pronouncing "gli" and "q"; a guttural French "r" will serve here; otherwise use hard "g" as in good.
H and ]i, approximately like the English aspirate "li", should never be dropped. TihrAn is Teh-ron; madrisih is mad-res-seh;
Mibrttb is Meh-rob.In the case of double letters pronounce each separately: 'Abbas.
The character transliterated (') represents a pause; it is not unlike the initial sound made in pronouncing such a word as every.
The word Bahá'í is phonetically as follows: "a" as in account; a asin hail; ('), pause; "F' as ee in meet.
The character transliterated (') may also be treated as a pause.
NM. As Persian often indicates no vowel sounds and as its pronunciation differs in different localities throughout Persia and the Near East as well as among individuals in any given locality, a uniform system of transliteration such as the above, which is in use by Baha communities all over the world, is indispensable to the student.
Mishkin-Qalam ("musk-scented pen"), described by 'Abdu'l-Bahá as "the leading calligrapher of Persia" who "en]oyeda special position among the court ministers of Tihrdn" and who served both Bahá'u'lláh and 'Abdu'l-Bahá in 'Akka.
Page 7594. DEFINITIONS OF SOME OF THE ORIEN Ab: Father
AbA, Abft, AlA: Father of. 'AbA: Cloak or mantle. 'Abdu'l-Bahá:
Servant of Baha. AbhA:AdhAn: Muslim call to prayer. Adib: literally "the learned". AfnP~n: literally "twigs". Denotes the relations of the Báb.
Ag~~An: literally "branches".A.H.: "Anno Hejirae". Year of Mubammad's migration from Mecca to Medina, and the beginning of the Muslim era.
'Ahd: Covenant.Ahsanu'1-Qisas: One of the commentaries on the Qur'an revealed by the B&b, on the Silrih of Joseph, translated by flhirih.
Akbar: "Greater", "greatest".MostExalted One", a title oftheBTh. 'AlA': "Loftiness".
Nineteenth month of the Badi' calendar.'Au: The first Imttm, the rightful successor of Mul2ammad; also the fourth Caliph.
AllAh: "God".The Greatest Name, adopted during the period of Bahá'u'lláh's exile in Adrianople as a greeting among Baha.'
AIJAh-u-Akbar: "God is the Most Great". Superseded by "AII&h-u-AbhA" during the Adrianople period.2
Al-Madinab: The city to which Muhammad migrated.Trustee. Amir: "Prince", "ruler", "commander", ''governor''.
Aq~i: "Master". Titlegiven by Bahá'u'lláh to 'Abdu'l-Bahá. Also "Mister" when preceding a name.
Aqd as: "The Most Holy".B~b: "Gate". Title assumed by Mirza 'All-Muhammad, after the declaration of His Mission in Shfr~z in May, 1844 AD.
&bi: Follower of the B&b.of the Gate". Title of MuIl& ilusayn, the first Letter of the Living.
Badi' literally "the wonderful".Baha: "Glory", "splendour", "light". Title by which
Bahá'u'lláh (Mirza Ijusayn-'Ali)of God". Title of Mirza Ijusayn-'Ali; born Tihran, Persia, Nov. 12, 1817; ascended Baha, Palestine, (now Israel) May 29, 1892.
Baha: literally "delight".Bani-HAshim: The family from which Muijam-mad was descended.
Bahá'u'lláh: "RemnantTitle given by the BTh to His Revelation, and to two of His Writings, one in Persian the other in
Arabic.Big: Honorary title: lower title than Kh~n. BishArAt: literally "Glad-tidings".
Title of one of the Tablets of Bahá'u'lláh.Caravansary (also "caravanserai", "caravan-sera"): An inn for caravans.
DArtighih: "High constable".Dhikr: "Remembrance", "commemoration", "mention"; praise or glorification of God; recital of His Names; religious exercise or ceremony; (plural a4hkAr).
EI-AbhA: "The Most Glorious".FatvA: Sentence orjudgement by Muslim mufti. Ghusn: "Branch". Son or male descendant of Bahá'u'lláh.
H~, (Days of): AyyAm-i-H6~The Intercalary Days, so named by Bahá'u'lláh in the Book of Aqdas, where He also ordained that they should immediately precede the month of 'AI&, i.e. the month of fasting which closes the Bahá'í year. Every fourth year the number of the Intercalary Days is raised from four to five.
Ijadith: Tradition. Thewhole body of the sacred tradition of the Muslims is called the badith.
(Plural atiAdlili.)Courtesy title sometimes translated as "His Holiness".
ljtiji: A Muslim who has performed the p11-grimage to Mecca.
~aram-i-Aqdas: The MostHoly Sanctuary, a designation given by the Guardian to the northwestern quadrant of the garden surrounding the Shrine of Bahá'u'lláh.
Ua4ratu'1-Quds: "The SacredFold", official title designating headquarters of Baha administrative activity.
Hijrat (also "Hijra", "Hegira".): literally "migration".
The basis of Islamic chronology. The date of Mubammad's migration from
Mecca to Medina.Howdah: A litter carried by a camel, mule, horse or elephant for travelling purposes.
Jjuqiiqu'IIAh: "Rightof God"; payment by believers instituted in the Kitáb-i-Aqdas.
Ijusayniyyih: Place where martyrdom of tiusayn is mourned, or where Muslim passion plays may be presented.
Designation given by ShPahs to Bahá'u'lláh's Most Great House in Baghdad, forcibly occupied by them.
Ibn: "Son".Im~m: Title of the twelve Shi'ah successors of Muliammad.
Also applied to Muslim religious leaders.IlmAm-Jum'ih: Cbief of the mu]hs, who recites the Friday prayers for the sovereign.
Im~m-Z6Aih: DescendantInshA'alhh: "If God wills it". Iqan: literally "certitude".
The title of Bah6'u'-liTh's Epistle to one of the uncles of the BTh lshrAqAt: literally "splendours".
Title of one of the Tablets of Bahá'u'lláh.IsrAfil: The Angel whose function is to sound the trumpet on the Day of
Judgement. NJ6hiliyyih: The dark age of ignorance among the Arabs before the appearance of Mu1~am-mad.
JalAI: "Glory". SecondJam6i-i-Mub6rak: literally "the Blessed Beauty", applied to Bahá'u'lláh.
Jam6l-i-Qidam: literally "the Ancient Beauty", applied to Bahá'u'lláh.
Jih~id: Holy war, as specified in Qur'an.Jinab: Courtesy title sometimes translated "His Honour".
Jubbili: An outer coat.Ka'bih: Ancient shrine at Mecca. Now recognized as the most holy shrine of Ishm.
Kabir: literally "great".Kad-khudA: Chief of a ward or parish in a town; headman of a village.
Kahntar: "Mayor".Kalimu'lhh: "One Who converses with God". Title given to Moses in the Islamic dispensation.
KalimAt: "Words". SeventhKarbil&'i: A Muslim who has performed the pilgrimage to Karbih.
Kawthar: A river in Paradise, whence all the other rivers derive their source,
Kh6Aimu'116h: "ServantKhtrn: "Prince", "lord", "nobleman", "chief-tain".
Kb An: similar to a caravansary.Khutbih: Sermon delivered on Fridays at noon in Islamic religion.
KitTh: "Book".KuI&h: The Persian lambskin hat worn by government employees and civilians.
Madrisih: "Seminary", "school", "religious college".
Man-Yuzhiruhu'lhh: "HeMashhadf: A Muslim who has performed the pilgrimage to Mashhad.
Mashiyyat: "Will". EleventhMashriqu'l-Adhkar: literally "the dawning place of the praise of God". Title designating Bahá'í Houses of Worship.
Masjid: Mosque; MuslimMihdi: Title of the Manifestation expected by Isltim.
MihrAb: The principal place in a mosque where the imAni prays with his face turned towards Mecca.
Mi'r6j: "Ascent". UsedMirza: A contraction of "Amir-ZAdih", meaning son of Amir. When affixed to a name it signifies prince; when prefixed, simply mister.
Mishkin-Qalam: literally "the musk-scented pen~~.Mu'adhdhin: The one who sounds the AdhAn, the Muslim call to prayer.
Mufti: Expounder of Muslimlaw; gives a fatvA or sentence on a point of religious jurisprudence.
Muharram: First month of the Muslim year, the first ten days of which are observed by Shi'ahs as part of their mourning period for the ImAms.
The tenth day, 'AshiirA' is the day of the martyrdom of Ijusayn.
Mulk: "Dominion". EighteenthMost of the mujtahids of Persia have received their diplomas from the most eminent jurists of Karbih and Najaf.
MulIA: Muslim priest.is invoked"; the numerical value of which has been assigned by the BTh as the limit of the time fixed for the advent of the promised Manifestation.
Muti~arrif: "Governor".applied to the Bahá'í New Year's Day; according to the Persian calendar the day on which the sun enters Aries.
Nuqtih: "Point".N'.k: "Light". Fifth month of the Badi' calendar.
PahiavAn: "Athlete", "champion"; term applied to brave and muscular men.
PAshA: Honorary title formerly given to officers of high rank in Turkey.
Pishkish: "Present", "tip", "douceur".Q~Wf: "Judge"; civil, criminal and ecclesiastical.
QA'im: "He Who shall arise".prayer-direc-tion toward which the faithful turn in prayer. The Most Holy Tomb of Bahá'u'lláh at Bahá'í is "the Heart and Qiblih of the Bahá'í world".1
Qur'an: "Sacrifice"."that which ought to be read". The Book revealed by Mul2ammad.
Rabb-i-A'Ia: "ExaltedRi4vAn: "Paradise"; also the name of the custodian of Paradise. The holiest and most significant of all Bahá'í festivals commemorating Bahá'u'lláh's
Declaration of His Missionto His companions in 1863, a twelve-day period beginning on April 21st and celebrated annually.
Sadratu'1-Muntah4: Theof the Age"; one of the titles of the promised Q&im.
SaIdm: "Peace", "salutation".Shaykh: Venerable old man; man of authority; elder, chief, professor, superior of a dervish order, etc. Shaykhi: School founded by Shay~~-A1~mad-i-Aljs6.'i.
Among his doctrines, in addition to the imminent dual Advent, was that the Prophet Mul2ammad's material body did not ascend on the night of the Mi'rAj.
$haykhu'1-Ishm: Head of religious court, appointed to every large city by the ShAh.
Shi'ah SliPib Shi'ite:Party (of 'Au). Partisan of 'All and of his descendants as the sole lawful "Vicars of the Prophet". The Shi'ahs reject the first three Caliphs, believing that the successorship in Ishm belonged rightfully to 'All (first Im~m and fourth Caliph) and to his descendants by divine right. Originally, the successorship was the vital point of difference, and Isl6m was divided because Muhammad's (albeit verbal) appointment of 'All was disregarded.
Sir6t: literally "bridge" or "path"; denotes the religion of God.
SiyTh-CMI: Black Pit in TilirAn where, in August 1852, Bahá'u'lláh was chained in the darkness three flights of stairs underground, with some 150 thieves and assassins.
Here He receix ed the first intimations of His world Mission.
Holiest place in Persia's capital.(the Way or Practice of the Prophet, as reported in the hadith.) By far the largest sect of Is1~m, this includes the four socalled orthodox sects: Hanbalites, Hanafites, Malikites, Shaflites.
S6rih: Name of the chapters of the Qur'an.of Kings"; Tablet revealed by Bahá'u'lláh in Adrianople.
TA: Letter "T", standing for TilirAn.T~j: literally "crown"; tall felt headdress adopted by Bahá'u'lláh in 1863, on the day of His departure from His Most Hoiy House.
Tajalliyttt: literally "effulgences". Title of one of the Tablets of Bahá'u'lláh.
Takyili: Religious establishment: usual place of observance of the martyrdom of Jm6m IJusayn.
Tar&At: literally "ornaments".'U1am~: Plural of "one who knows"; "learn-ed", "a scholar".
'Urvatu'1-Vu~bqA: literally "the strongest handle"; symbolic of the Faith of God.
VAhid: 1. A "unity" or section of the BayAn. The Persian Bay4n consists of nine VAhids of nineteen chapters each, except the last, which has only ten chapters. 2. The eighteen Letters of the Living (constituting the BTh's first disciples) and the Báb Himself. 3.
Each cycle of nineteen years in the Badi' calendar.
The word, signifying unity, symbolizes the unity of God. The numerical values of the letters of this word total nineteen.
Vabid: "Unique".Varaqiy-i-'U1y6~ literally "the Most Exalted Leaf", applied to Bahá'u'lláh (Baha'i) KhAnurn, sister of 'Abdu'l-Bahá.'
Varq6i literally "the dove".Waqf: Muslim endowments; in Persia, the landed property of the expected ImAm.
"White Path": Symbolizesthe religion of God. Y~Y: "O"---e.g., YA Bah&u'1-AbM (0 Thou the Glory of the
Most Glorious!)Zaynu'1-Muqarrabfn: literally "the Ornament of the favoured".
Zamzam: Sacred well within the precincts of the Great
Mosque at Mecca. Thoughsalty, its water is much esteemed for pious uses, such as ablutions, and drinking after a fast.
'The Bahá'í World, vol. v, p.205 "Genealogy ofThe first and last verses of Bahá'u'lláh's The Hidden Words (Arabic) arranged and written in three different styles of calligraphy by Mi~izkin-Qa1am.
Page 764i. THREE MOMENTOUS YEARS OF THE HEROIC AGE � i868-i87o
By ADiB TAHIRZADIHA T this particular juncture in the history of the Formative Age of the Faith, when the fob lowers of Bahá'u'lláh inmost parts of the world have, under the unerring guidance of the Universal House of Justice, embarked upon extensive programmes of proclamation designed to bring the Faith out of obscurity into the notice of the generality of mankind, it is most appropriate that we turn our hearts and souls to the events of a century ago when the King of Kings was issuing the remainder of His majestic summons to the kings and rulers of the world from the prison of 'Akka.
In the summer of 1868, through the intrigues of the Persian Ambassador in Turkey and the hostility of 'AII PAshA, Grand Vizir of the SultAn (of Turkey), Bahá'u'lláh was imprisoned in the barracks of 'Akka and confined to a small room which looked desolate and depressing. This room, the interior of which today is kept in good condition and is visited by innumerable pilgrims from all the world over, was, in the days of Bahá'u'lláh, uninhabitable and dilapidated. He Himself mentions in a Tablet that its floor was covered with thick dust, and what plaster remained on the ceiling was often falling down.
A number of officials, ill disposed, hateful, and unaccommodating, were commissioned to guard and isolate Him from the outside world.
Thus Bahá'u'lláh, theof God � He at Whose advent "the hearts of the entire company" of God's "Mes-sengers and Prophets were proved",
"Whose presence" Moses"hath longed to attain", for "Whose love" the spirit of Jesus "ascended to heaven", "the beauty of Whose countenance" Mubammad "had yearned to behold", and "for Whose sake" the BTh had "sacrificed" Himself � the Bearer of such a mighty Revelation, fallen into the hands of a perverse generation, being wronged and afflicted with calamities was now secluded within the walls of a barracks designated by Him as the "Most Great Prison,,.
The Cause He revealed, however, had by then been well established in the land of His birth. His followers after years of misfortune and uncertainty were reinvigorated, their faith strengthened and their souls galvanized.
At the time of Bahá'u'lláh's arrival in the prison city of 'Akka well nigh six years had elapsed since the Most Great Festival had been ushered in through Bahá'u'lláh's declaration in the Garden of RhJvAn, when the whole crea-hon was "immersed in the sea of purification" and the splendours of the light of His countenance broke upon the world.
The Cause of God had by then witnessed a prodigious outpouring of divine Revelation for five years in Adrianople, culminating in the historic proclamation of His Message in that land. The Shriy-i-Muhik (S6rih of the Kings) had been revealed in a language of authority and power; through it the clarion call of a mighty King had been sounded and His claims fully asserted.
The Tablet described by Him as "the rumbling" of His proclamation, addressed to NAsiri'd-Din Sh&h of Persia, had been revealed though not yet delivered.
His first Tablet to Napoleon III, in which the sincerity of that monarch concerning His statement in defence of the oppressed among the Turks was tested, had been dispatched and received.
The SViriy-i-Ra'is (Arabic), in which 'Mi PAsha had been severely rebuked, and about which Bahá'u'lláh had testified that from the moment of its revelation "until the present day, neither hath the world been tranquilized, nor have the hearts of its people been at rest," had been revealed and the prophecies it contained had been noted with awe and wonder.
767Now in 'Akka, though confined to a cell and cut off from the body of the believers, the outpourings of Bahá'u'lláh's Revelation did not cease. The ocean of His utterance continued to surge, and the "Tongue of Grandeur" spoke with authority and might.
The Pen of the Most Highdirected its warnings and exhortations first to His immediate persecutors and then to some of the more outstanding monarchs of the world at that time.
BAHÁ'U'LLÁH WARNS 'ALlpAsHA Soon after His confinement in the prison barracks in 1868, Bahá'u'lláh addressed another Tablet of trem6ndous importance to 'Mi P6sM who had been an implacable enemy and the prime instigator of His banishment to the prison of 'Akka, and who previously had been addressed by Him as RaMs (i.e. Chief).
In this second Tablet (Persian), known as the Lawii-i-Ra'is, Bahá'u'lláh recounts with much tenderness and resignation the hardships and sufferings to which He and His companions had been subjected on their arrival in 'Akka describes very movingly the cruelties perpetrated by the guards in the prison; reminds the Grand Vizir that the
Manifestations of Godin every age had suffered at the hands of the ungodly; narrates a story for him of His own childhood, portraying in a dramatic way the instability and futility of this earthly life; counsels him not to rely on his pomp and glory as they would come to an end soon; reveals to him the greatness of this Revelation; points out his impotence to quench the fire of the Cause of God; admonishes him for the iniquities he had perpetrated; emphatically warns him that God's chastisement would assail him from every direction and confusion overtake his peoples and government; and affirms that the wrath of God had so surrounded him that he would never be able to repent or make amends.
On this last point Mirzaamanuensis, asked Bahá'u'lláh what would happen if 'All P6shA changed his attitude and truly repented. Bahá'u'lláh's emphatic response was that whatever had been revealed in the Lawlyi-Ra'is would inevitably be fulfilled, and if the whole world were to join together in order to change one word of that Tablet they would be impotent to do so. A majestic contrast took place one hundred years later when passages from this very Tablet, depicting the rigours and hardships of the Most Great Prison, were chanted in the vicinity of Bahá'u'lláh's Most Holy Tomb, in the presence of over two thousand of His followers gathered from every corner of the world to commemorate the centenary of the arrival in 'Akka of the One Whom the world had wronged.
THE TABLET OF FU'ADAnother Tablet of great significance, the Tablet of Fu'6d, was revealed in 1869, soon after the premature death in Nice,
France, of Fu'6A P6sMthe foreign minister of the Sult6in and a faithful accomplice of the Prime Minister in bringing about the exile of Bahá'u'lláh to 'Akka. It was revealed in honour of one of Bahá'u'lláh's most devoted apostles, ShayRli K64m Samandar (father of the late Hand of the Cause of God Tar&u'116h Saman-darb. The following passage from it contains the clear prediction of the downfall of 'All PAsM and the Sul;6n himself: "Soon will We dismiss the one who was like unto him (i.e. 'Aif PATh6j, and will lay hold on their Chief (i.e. the Su1t~n) who ruleth the land, and I, verily, am the Almighty, the All-Compelling." Soon after the revelation of the Tablet, 'All PAsM was dismissed from his post, and two years later he died.
In those days the believers in Persia often referred to Bahá'u'lláh's newly revealed Tablets to the kings and rulers of the world, and many non-Bah&is made their acceptance of the Faith conditional upon the fulfilment of the warnings they contained.
MIRZA ABU'L-FA~L'S SEARCHA notable example is the case of Mirza Abu'1-Facjl, the greatest of Bahá'í scholars. He was renowned for his knowledge and learning among the divines of Jshm, and was the head of the Theological
College in TibrAn. Hisfirst contact with the Faith was through meeting a blacksmith who was a Bahá'í at his shop in the outskirts of Tihr~n.
Never before had Mirza Abu'1-Fa4Il been so humiliated as on this occasion, when, with all his knowledge, he was utterly confounded by the amazing force of the argument of this illiterate Baha'i. The black
Page 769smith immediately reported this whole episode to a Baha friend, 'Abdu'1-Karim, who, although he did not belong to the learned class, pursued Mirza Abu'I-Fa4l and eventually succeeded in bringing him to his house to discuss the
Faith.At this meeting, and subsequent ones, Mirza Abu'I-FaQ1, confronted with some simple Bahá'ís who were not of his calibre, found himself over and over again incapable of refuting the clear proofs and arguments put forward by his uneducated Bahá'í teachers. He marvelled at these men who answered his difficult and abstruse questions so simply and so brilliantly. From there on he visited more often the house of 'Abdu'1-Karim.
He read many of the Writings of Bahá'u'lláh and met many learned Baha'is, but his immense knowledge was a barrier and a veil.
One day in 1876 he met UAji Mul2ammad Ism~ti1, surnamed Anis. Mirza Abu'1-Fa4l was handed the original copy of this Stirili in the very handwriting of Mirza
Aqa J&n, Bahá'u'lláh'samanuensis; the Tablet wherein Bahá'u'lláh foretells that Adrianople will pass out of the Sul{6n's hand and that confusion will overtake his kingdom.
He was also given the Tablet of Fu'Ad, in which the downfall of the Su1{~n is clearly prophesied.
Upon seeing these two Tablets Mirza Abu'1-FaQJ made his acceptance of the Faith conditional upon the fulfilment of these prophecies.
His Bahá'í friends pursued him no longer. A few months passed and the news of the assassination of
SultAn 'Abdu'1-'AzizHis soul was yearning for confirmation of the truth of this Cause, and yet his heart was not touched by the light of faith. He sat the whole night, read some Tablets of Bahá'u'lláh, and prayed with absolute sincerity until his eyes were opened and he knew the truth of the Cause of God.
At the hour of dawn he went to the house of that faithful friend 'Abdu'1-K6rfm, and when the door was opened he kissed the threshold of that house and prostrated himself at the feet of the man who, through perseverance and love, had given him the gift of the Faith and led him to the truth.
It is no exaggeration to say that among the apostles of Bahá'u'lláh there was rio one who surpassed Mirza Abdu'l-Bahá in his knowledge, his humility and self-effacement, 'AlI-Kuli KhAn a wellknown and learned Bahá'í who was commissioned by 'Abdu'l-Bahá to serve Mirza Abu'1-Fa~11 in America and act as his interpreter, has described him so well in these few lines: "If I had never seen 'Abdu'l-Bahá and Shoghi Effendi, I would consider Mirza Abu'I-Faj1 the greatest being I ever laid eyes on.
THE DOWNFALL OF A MONARCH ANDThough captive in the hands of His enemies and cut off from the outside worM, the Supreme Pen wrote many more Tablets in the prison of 'Akka.
In the year 1869 two important Tablets were revealed and delivered; one addressed to Napoleon III, in which Bahá'u'lláh explicitly foretells his extinction; the other to
Pope Pius IX. Withinalmost a year's time Napoleon, the most powerful monarch of his time in Europe, was driven into exile and suffered an ignominious death, while in the same year the supreme Pontiff's temporal powers which had existed for many centuries, were seized frern him and his vast dominion was reduced to the tiny Vatican State.
Parallel with these events and indeed, ever since Bahá'u'lláh had been sent to the prison of 'Akka the believers in Persia were desperately trying to establish contact with Him. Many travelled on foot all the way, but could not gain admittance to that city. The officials had taken many precautions in order to prevent the Bahá'ís from entering.
The few Azalis, headed by the notorious Siyyid M4xammad Isf~hAni, who is described by the beloved Guardian as the "embodiment of wickedness", were housed in a certain room overlooking the landgate. One of their functions was to watch for any Bahá'í who might wish to enter the city and to inform the guards.
This they did with great zeal and enthusiasm.Many believers, even though they had disguised themselves, were recognized by these men and were not allowed to enter.
Every day a party consisting of a small number of Bahá'u'lláh's companions, including 'Abdu'l-Bahá, was allowed out of the barracks in order to purchase food and other necessities in the markets of 'Akka.
The first time that the people of 'Akka took notice of 'Abdu'l-Bahá
Page 770While waiting to be served He noticed that a Christian and a Muslim were discussing their faiths, but the Muslim was being defeated. Thereupon, 'Abdu'l-Bahá simply and eloquently proved the authenticity and truth of Is16~m for the Christian. The news of this spread and warmed the hearts of many people of 'Akka towards the Master; this was the beginning of His immense popularity among the inhabitants of that city.
During these daily visits, the people of 'Akka came in touch with the person of 'Abdu'l-Bahá. They felt His genuine love and compassion and were attracted to His magnetic personality. Gradually their fear and animosity towards Bahá'u'lláh and His followers were removed, and many became sympathetic to the Faith and its Founder.
Some of these people who were attracted to the Faith tried, at times to help the believers, who were refused entry, by lowering ropes and pulling the believers up over the walls of the city � attempts which however were foiled by the guards.
The first two believers who managed to get into the city were }j6ji SIPh Mul2ammad and 1J611 Abu'1-Uasan, both from the province of Yazd. The former was the first Trustee of Bahá'u'lláh, and was martyred. The latter, known also as lJ6ji Amin who succeeded him, lived to an old age and continued to be the Trustee of the ljuqaqu'lhh during the ministry of 'Abdu'l-Bahá and part of that of the Guardian. The dominating factor in the lives of these two heroes of the Faith was a passionate love for Bahá'u'lláh. In order to enter the city they bought some camels and disguised themselves as Arabs. No one recognized them as Baha'is, and they were allowed in. In the city they met 'Abdu'l-Bahá, and the news of their arrival was conveyed to Bahá'u'lláh.
Arrangements were made for them to meet Bahá'u'lláh in the public bath, but with the strict instructions that they show no signs of recognition or emotion.
However, on beholding the face of his Beloved, 13611 Amin was so overwhelmed that his body began to tremble. He fell to the ground and hit his head on a stone, was badly injured, and was hurriedly carried out by his friend.
The arrival in 'Akka of these two souls, and a few others who managed to get in afterwards, established a vital link between the
Corn-munitymunity of the Most Great Name and its exalted Founder, from Whom they were so cruelly cut off. Letters from the believers began to pour in, and Tablets were sent out. This process, which called for acts of sacrifice and heroism on the part of the many believers who risked their lives in order to maintain a twoway communication channel, continued throughout Bahá'u'lláh's life. Men like Shaykh SaIm6n, honoured by the appellation of "the Messenger of the Merciful", who in previous years had carried Bahá'u'lláh's Tablets from 'Iraq and Adrianople, continued in this arduous task, travelling on foot between 'Akka and Persia, and, in the utmost poverty, eating mostly bread and onions for sustenance. This great hero of the Cause, though illiterate, stands out among the disciples of Bahá'u'lláh as one of the spiritual giants of this Dispensation.
BADI' � THE HANDFUL OF DUSTAbout a year after Bahá'u'lláh's arrival in 'Akka, a young Persian, aged seventeen, by the name of Aq~ Buzurg, disguised himself as an Arab and entered the city.
Although his father, a survivor of the upheaval of ~haykh Tabarsi, had been a devoted Baha, AqA Buzurg had shown no interest in the Faith until he met Nabil in the city of Ni~li~pflr, in northeast Persia, and was converted. He then decided to go and attain the presence of Bahá'u'lláh.
Upon his arrival in the city of 'Akka in 1869 he began to roam around until he came to a mosque where he saw a few Persians and recognized the Master among them. He wrote a note, in which he declared his faith, and handed it to 'Abdu'l-Bahá, Who greeted him warmly and took him along with the party straight to the barracks, where he was ushered into the presence of Bahá'u'lláh.
In a Tablet Mirza Aq~ J6nmentions that Aq~ Buzurg was summoned twice to meet Bahá'u'lláh alone.
It was in the course of these momentous audiences that the hands ofBahA'u'-11Th created a new being and bestowed upon him the title of Badi' (i.e. wonderful).
For more than two years Bahá'u'lláh had been waiting for a devoted soul to' arise and deliver His Tablet to NAsiri'd-Din ShTh of
Persia. While in AdrianopleHe had written some passages on the cover of the Tablet, anticipating that the Almighty would cause one of His servants to
Page 771arise, detach himself from all earthly things, adorn his heart with the ornament of courage and strength, take the Tablet, walk all the way to the capital of Persia, hand it in the manner described by Him to the King, and in the end be prepared to give his life, if necessary, with great joy and thankfulness.
"We took a handful of dust," is Bahá'u'lláh's own testimony referring to Badi', "mixed it with the waters of might and power and breathed into it the spirit of assurance."
In a Tablet revealed in honour of the father of Badi', who was also martyred a few years later, the Pen of the Most High, in great detail, portrays the manner in which this new creation came into being. He describes that when the appointed time had arrived the Tongue of Grandeur uttered "one word" which caused his whole being to tremb]e, and that were it not for God's protection he would have been dumbfounded.
Then the Hand of Omnipotence began creating the new creation, and "breathed into him the spirit of might and power". So great had been the infusion of this might, as attested by Bahá'u'lláh, that, single and alone, Badi' could have conquered all that is on earth and in heaven. Bahá'u'lláh mentions that when this new creation came into being, Badi' had smiled in His presence and manifested such steadfastness that the Concourse on high was deeply moved and uplifted.
In the same Tablet, referring to the loftiness of the station of BadP, He states that no Tablet can convey its significance nor any pen describe its glory. Badi' left the Most Great Prison and went to Haifa. Bahá'u'lláh entrusted t~i~ ShAh Muhammad Amin (His Trustee) with a small case and a Tablet to be delivered into the hands of Badi' at Haifa.
The following is the story as recounted by this Trustee to an eminent Bahá'í historian.
"I was given a small case and was instructed to hand it to Badi' at Haifa together with some money.
I did not know anything about the contents of the case. I met him at Haifa and gave him the glad tidings that he had been honoured with a trust.. we left the town and walked up Mount Carmel where I handed him the case. He took it into his hands, kissed it, and knelt with his forehead to the ground; he also took the sealed envelope, walked twenty to thirty paces away from me, sat down facing 'Akka, read it, and again knelt with his forehead to the ground. The rays of ecstasy and the signs of gladness and joy appeared on his face.
"I asked him if I could read the Tablet also. He replied, 'There is no time'. I knew it was a confidential matter.
But what it was I had no idea � I could not imagine such a mission.
"I mentioned that we had better go to Haifa, in order that, as instructed, I might give him some money. He declined to go with me, but suggested that I could go alone and bring it to him.
"When I returned, in spite of much searching, I could not find him. He had gone.. We had no news of him until we heard of his martyrdom in TihrAn.
Then I knew that the case contained the Tablet of Bahá'u'lláh to the ShAh, and the sealed envelope, a holy Tablet containing the glad tidings of the future martyrdom of the one who was the essence of steadfastness and strength."
The same chronicler has written the following account given by a certain believer who met Badi' on his way to Persia and travelled with him for some distance.
he was very happy and smiling, patient, thankful, gentle, and humble. All that we knew was that he had attained the presence of Bahá'u'lláh and was now returning to his home in KhuiisAn. Many a time he could be seen to have walked about a hundred steps, leaving the road in either direction, turning his face towards 'Akka, kneeling with his forehead to the ground and could be heard saying, '0 God! Do not take back, through Thy justice, what Thou hast vouchsafed unto me through Thy bounty, and grant me the strength for its protection.'" Thus Badi' travelled on foot all the way to Tihr~n and did not meet with anyone there. On arrival he discovered that the King was staying at his summer residence. He made his way to that area and sat on the top of the hill overlooking the SIPh's palace at NiyAvarAn. The King on successive days, looking through his binoculars, saw the same man dressed in white, sitting in the same position on the hill. He ordered his men to find out who he was and what he wanted.
Radii told them that he had a letter from a very important personage for the ShAh and must hand it personally to him.
After searching him they brought him to the King.Only those who are well versed in the history of Persia in the nineteenth century can appreciate the immense dangers which faced an ordinary person like Badi' wishing to meet a palace official, let alone the King. For at that time the King enjoyed absolute power and was surrounded by ruthless officials who would put to the sword anyone who would dare to utter one word, or raise a finger, against the established institutions of that oppressive regime. The loud voice of the "herald" who announced to the public in the streets the approach of the King's carriage, shouting, "Everyone die! Everyone go blind!" would strike terror into the hearts of the citizens who, with eyes cast to the ground, stood motionless and still as their King and his men passed by.
Being invested by Bahá'u'lláh with tremendous powers, this young man of seventeen, assured and confident, stood straight as an arrow, face to face with the King. Calmly and courteo&sly he handed him the Tablet and in a loud voice called out the celebrated Arabic phrase: "0 King! I have come to thee from Sheba with a weighty message."
The King sent the Tablet to the divines of TihrAn and commanded them to write an answer to Bahá'u'lláh.
Finding themselves incapable of doing so, they evaded the issue and put forward some excuses which displeased the King immensely.
Badi' was arrested, and brutally tortured. His endurance and fortitude amazed the executioner and other officials. They took a photograph of him as he sat in front of a brazier containing hot bars of iron with which he was branded. Eventually his head was beaten to a pulp and his body thrown into a pit. This was July 1870.
For three years after the martyrdom of Badi', Bahá'u'lláh referred in His Tablets to his steadfastness and sacrifice, extolled his station, and bestowed upon him the title "Pride of
Martyrs".For over two decades the people of Persia had witnessed memorable acts of heroism performed by a small band of God-intoxicated heroes, whose devotion and self-sacrifice had lit a great conflagration throughout that country.
The Message of the BAlm the accounts of His martyrdom, and the transforming power of His Cause had already reached to every corner of that land; and from there its reverberations had echoed to the Western world, And yet, as attested by Bahá'u'lláh, not until this momentous Tablet was delivered to the King had the nature of the Cause of God or the claims of its Founder, or its principles and teachings, been clearly enunciated to those who held the reins of power in their hands.
In the annals of the Faith, Badi' stands out among the first heroic souls to arise for the proclamation of the Cause of Bahá'u'lláh.
He joyously sacrificed himself in His path.This sacrifice was not in vain. The Cause of Bahá'u'lláh � which, from the time of its inception, had been suppressed; whose adherents in the land of its birth had been so cruelly persecuted and at times mowed down in thousands; whose very name, as anticipated by Nttsiri'd-Din SMh and the divines of Persia, was to have been obliterated from the pages of history � has, in spite of much opposition, tremendously expanded during the last hundred years. Its light has been systematically diffused to all the continents of the world. The army of its pioneers and teachers, recruited from every race, class and colour, proclaiming to mankind the advent of the Lord of Hosts, has encircled the globe. The rising institutions of its divinely guided Administrative Order have been established, and within its World Centre, in the vicinity of its Iloiy Shrines, the crowning Edifice of that same Order
(The Universal Houseof Justice) � the only refuge for the world's tottering civilization � has been majestically erected.
This glorious unfoldment of the Cause in the Formative Age and its future sovereignty in the Golden Age are the direct consequences, on the one hand, of the outpourings of Bahá'u'lláh's Revelation and, on the other, of the mysterious power generated by the sacrifice of countless martyrs, whose precious blood has flowed in great profusion during the Heroic Age of the Faith.
Page 773GLOBAL revolution is the dominant fact of life in our age. Throughout the world men are rebelling against the dead weight of the past. Typically, the challenge to traditional institutions and assumptions now insists on the need for changes which reach to the very roots of the social order. Typically, too, it manifests an increasing readiness to resort to force to achieve such changes.
The origin of this vast upheaval has been the subject of unending academic and public discussion.
In seeking to comprehend a phenomenon which clearly goes far beyond demands for specific political, social and economic reforms, social scientists have felt compelled to formulate a new vocabulary. They depict the crisis as a "cultural" revolution, a challenge to the "quality" of modern life, a search for "relevancy" and "authenticity".
However suggestive such terminology may be, it remains tragically inadequate to grasp the reality of human experience in the second half of the twentieth century. It is apparent that we in fact are witnessing a massive revulsion on the part of mankind against ways of life that, in their nature and their goal, are seen as anti-life.
In so sweeping and profound a reaction violence is incidental.
The essential revolution advances quietly, often for a time unnoticed, in the hearts of millions of people who spiritually "drop out" of a world they have found meaningless.
The routine tasks may or may not be done; laws may be obeyed or flouted; but the roots of faith � without which no society can long endure � have been severed.
This is the first thing that can with confidence be said about the revolution of our times; it is in essence spiritual.
The first voice to make this statement, a century ago, was that of Bahá'u'lláh, Founder of the Bahá'í Faith. In announcing Himself to be the Messenger of God awaited by all the world's religions, Bahá'u'lláh declared the unification of mankind in one people and one universal social order to be the Will of God in this age. He asserted that the revelation of this divine purpose had set in motion forces within both man and society that will in time transform human existence: I testify that no sooner had the First Word proceeded, through the potency of Thy will andpur-pose, out of His niouth...
than the whole creation was revolutionized, and all that are in the heavens and all that are on earth were stirred to the depths.
Through that Word 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...,1 Bahá'u'lláh's declaration of His Mission was rejected by the rulers of society to whom lie addressed it in the latter half of the nineteenth century.
Humanity was therefore left to struggle with those forces of which He had spoken, but left to do so in a context not of search for global unification, but rather of attachment to national, racial, cultural, class or political loyalties.
The fruit is the world we live in. There is not on earth today a social system which can be said to serve man's needs.
There is none in which human identity does� not seem endangered. There is none which appears to possess real moral authority. This is as true of socialistic societies as it is of capitalistic ones, as true of cultures based on Christian values as it is of those founded on IslAm or Buddhism.
In briefly tracing the course of mankind's struggle over the past century,
Shoghi Effendi, the Guardianof Bahá'u'lláh's Message, underlined a further characteristic of the resuhing crisis: Every system, short of the unification of the human race, has been tried, repeatedly tried, and been found wanting. Wars again and again have been fought, and conferences without number have met and deliberated. Treaties, pacts and covenants have been painstakingly negotiated, concluded and revised.
Systems of government have, been patiently tested, have been continually recast and superseded.
Economic plans of reconstruction have been care1 Bahá'u'lláh,
Bahá'í World Faith: Selectedand 'Abdu'l-Bahá, 2nd ed. (Wilmette, Ill.: HaM'i Publishing Trust, 1956), p. 93.
Page 774fully devised, and meticulously executed. And yet crisis has succeeded crisis, and the rapidity with which a perilously unstable world is declining has been correspondingly accelerated. A yawning gulf threatens to involve in one common disaster both the satisfied and dissatisfied nations, democracies and dictatorships, capitalists and wage-earners, Europeans and Asiatics, Jew and Gentile, white and coloured.1
The second feature of the revolution is that it is universal.
The elements of society most keenly sensitive to the crisis are the underprivileged, the youth and the minorities. Unlike those who are deeply involved in the existing order, they do not have the emotional commitment to the status quo which past habits or considerable personal investment bring. In their eyes pre-sent-day civilization stands or falls on its own record.
In a technological age that record is coldly exposed for all to read.
The evidence is now overwhelming that Western civilization like its older counterparts in other areas of the world has failed the test of such an examination.
That is to say, its values have been largely rejected by the people on whom those values must depend for their survival. One may or may not feel that the examination has been adequate or fair. What demands attention is the almost deafening verdict expressed in the spreading apathy and withdrawal of our times. We are being told that presentday civilization, morally speaking, is not one in which human beings can live and grow.
This fact throws into sharp relief a third feature of the modern crisis which is implicit in what has already been said: the revolution is entirely out of man's control.
Nor is there any prospect that it can in some way be brought under human control. The history of the hundred years since
Bahá'u'lláh declared HisMission provides whatever evidence is needed to support Shoghi Effendi's judgement that: Humanity has, alas, strayed too far and suffered too great a decline to be redeemed though the unaided efforts of the best among its recognized rulers and statesmen � however disinterested their motives, however concerted
1 Shoghi Effendi, TheWorld Order of Bahá'u'lláh, rev. ed. (Wilmette, Ill.:
Bahá'í Publishing Trust, 1955), p. 190.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.2
For Baha'is, recognition that the process of social breakdown is irreversible is both a great burden and a real benefit. An incalculably large part of the suffering of our times is the result of men's struggle somehow to avoid the realization pressed on them by their own experience. Only with the greatest reluctance do we let go our illusions.
The greatest of modern illusions is that man can save himself. No one can be said to have dispassionately examined the record of the past several decades who still retains this belief. The process is irreversible because it is a part of nature itself: All created things ['Abdu'J-BaM3 has said] are expressions of the affinity and cohesion of elementary substances, and nonexistence is the absence of their attraction andagreement. Various elements unite harmoniously in composition but when these elements become discordant, repelling each other, decomposition and nonexistence result.4
Shoghi Effendi relates this basic principle of existence to the institutional and social life of mankind: If long-cherished ideals and time-honoured institutions, if certain social assumptions and religious formulae have ceased to promote the welfare of the generality of mankind, if they no longer minister to the needs of a continually evolving humanity, let them be swept away and relegated to the limbo of obsolescent and forgotten doctrines. Why should these, in a world subject to the immutable law of change and decay, be exempt from the deterioration that must needs overtake every human institution ?~
The most important thing about the revolution is its direction. Humanity has been des2 ibid., pp. 33 � 34.
'Abdu'l-Bahá was the Son and appointed Successor of
Bahá'u'lláh.For nearly six thousand years our world was the private preserve of a small ruling class. Now, almost overnight, in the wake of the universal Revelation of God promised in all the sacred scriptures of the past, people everywhere are awakening to the possibilities of human life. Something that can truly be called humanity is being born.
One thing only is lacking."The whole of mankind," Shoghi Effendi states, "is groaning, is dying to be led to unity 1 The achievement of such a unity involves the building of a society fit for human beings to live in. That is where the revolution is going.
However long and bloody the process, mankind is struggling blindly toward the creation of a world community.
Bahá'ís believe that the "nucleus" and "pat-tern" of that community already exist, as the result of a hundred years of work by the spirit of Bahá'u'lláh Slowly, over the past century, as the Baha teachings have been carried to all parts of the world, people of every racial and national origin have embraced them. As they have done so, they have sought to give these teachings effect not only in their personal lives, but also in their social relationships.
Bahá'u'lláh's conception of organic community has been summed up in these words: In the human body, every cell, every organ, every nerve has its part to play. When all do so the body is healthy, vigorous, radiant, ready for every call made upon it. No cell, however humble, lives apart from the body, whether in serving it or receiving from it. This Is... supremely true of the body of the Bahá'í world community, for this body is already an organism, united in its aspirations, unified in its methods, seeking assistance and confirmation from the same Source, and illumined with the conscious knowledge of its unity.
The Bahá'í world community, growing like a healthy new body, develops new cells, new organs, new functions and powers as it presses on to its maturity, when every soul, living for the Cause of God, will receive from that Cause, health, assurance and the overflowing bounties of Bahá'u'lláh which are diffused through His divinely ordained order.3
'ibid.,p.201. 2ibid.,p.144.The Universal House of Justice, Wellspring of Guidance (Wilmette, Ill.:
Hahd'i Publishing Trust, 1969), pp. 37 � 38.has now passed the first critical century of its evolution. In contrast to the deepening disorder of the world around it,. its original unity remains unbroken, as both its expansion and diversification rapidly accelerate. 'Abdu'l-Bahá'í vision of world unity emerging from worldwide revolution begins to take on form and substance: In the contingent world there are many collective centres which are conducive to association and unity between the children of men. For example, patriotism is a collective centre; nationalism is a collective centre; identity of interests is a collective centre; political alliance is a collective centre; the union of ideals is' a collective centre, and the prosperity of the world of humanity is dependent upon the organization and promotion of the collective centres. Nevertheless, all the above institutions are in reality, the matter and not the substance, accidental and not eternal � temporary and not everlasting. With the appearance of great revolutions and upheavals, all these collective centres are swept away.
But the Collective Centreof the Kingdom, embodying the institutions and Divine Teachings, is the Eternal Collective Centre. It establishes relationship between the East and the West, organizes the oneness of the world of humanity, and destroys the foundation of differences.4
From the foregoing it will be apparent why those who have recognized Bahá'u'lláh regard the well-beaten path of political action not merely as pointless, but as wasteful of urgently needed resources. That is not to denigrate the motivation of others. It relates solely to the inescapable priorities imposed by recognition of God's Messenger to our age and of the Mission entrusted to Him. Again, in words written on behalf of Shoghi Effendi: What we Bahá'ís must face is the fact that society is disintegrating so rapidly that moral issues which were clear a half century ago are now hopelessly confused and. mixed up with battling political interests. That is why the Bahá'ís must turn all their forces into the channel of building up the Baha Cause and its administration. They can neither change nor help the world in any other way at present. If they become involved in the issues the governments of the world are struggling over, they 'Abdu'l-Bahá, Bahá'í J'VorldFaitli, p.419.
Page 776will be lost. But if they build up the Baha pattern they can offer it as a remedy when all else has failed.'
That pattern itself includes service to the material as well as the spiritual needs of mankind. From whatever background an individual may enter the Bahá'í Cause, recognition of Bahá'u'lláh must inevitably and intensely sharpen his social conscience.
So it is that around the world Bahá'ís are found working in a wide range of nonpartisan humanitarian programmes. So it is, too, that Bahá'í youth are encouraged to pursue educational goals that will fit them to contribute practically to the relief of human suffering and want. Collectively the Bahá'í community itself devotes great energy to serving the aims of the United Nations and its subsidiary bodies. What the Baha teachings deny is that political action of a national or other partisan nature holds answers for problems which are in their very essence universal, In the spreading public disillusionment with politically oriented agencies, Baha see a reflection of this fact of twentieth-century life.
The challenge which Bahá'u'lláh places before the individual who recognizes Him, is to work for the realization of a new pattern of human life. As men of all backgrounds have responded in ever increasing numbers, the implications of the challenge to the individual have steadily become clearer. Shoghi Effendi, it is reported, has explained: ... the object of life to a Bahá'í is to promote the oneness of mankind. The whole object of our lives is bound up with the lives of all human beings; not a personal salvation we are seeking, but a universal one. Our aim is to produce a world civilization which will in turn react on the character of the individual. It is, in a way, the inverse of Christianity, which started with the individual unit and through it reached out to the conglomerate life of meni The pursuit of such an objective requires a transformation in the individual's order of moral priorities that is as revolutionary as any other aspect of the modern condition.
The human virtue to which Bahá'u'lláh assigns the highest place is justice.
He says: 'U.S. Ba/PP/News, No. 241, March, 1951, p.
14. Cited 2 in Wellspringo Son of Spirit! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge 9/thy neighbour.3
This central moral attribute Bahá'u'lláh sets in the context of community growth: The purpose ofiustice is the appearance of unity among men.4
Intimately related to justice in building healthy social relationships is love. Going beyond "the golden rule" of past revelations, Bahá'u'lláh teaches that the creation of a human community that incarnates the principle of unity in diversity requires that men learn literally to prefer others to themselves.5
We do this when we focus on the good qualities of our fellowmen, and, as individuals, resolutely overlook those qualities we do not admire The effect is to nourish the desirable attributes which are noticed and praised, just as the effect of censure and coldness is to blight individual sense of self-worth and inhibit spiritual growth.
Detachment becomes another moral attribute of prime importance in such a context. Freed from the ascetic connotations of the past, detachment serves a vital function in such areas as the process of consultation on which Bahá'í institutional life entirely depends. Attachment to the self includes attachment to ideas which are "mine", to the ego which can be bruised, to the desire for one~ s own wishes to be accepted. The central principle of consultation, however, is the struggle of the group to find a collective mind, through which the spirit of Bahá'u'lláh can communicate with them. As in all other areas of moral effort, the group reacts upon the individual by requiring a conscious effort at detachment, until this becomes a habit.
Moreover, it is only by living in a community that an individual can discover and gradually eradicate the universal disease of prejudice.
The more one works with people of varying backgrounds, the more he finds his prejudices are groundless. This includes not mere racial differences, but the much-discussed
Bahá'u'lláh, The Hidden(Wilmette, Ill.: Bahá'í Publishing Trust, 1954), pp. 3 � 4.
Shoghi Effendi, The Adventof Divine Justice, rev. ed. (Wilmette, Ill.: Bahá'í Publishing Trust, 1969), p. 23.
Bahá'u'lláh, Bahá'í World"generation gap" between the ideals of youth and those of the adult, the vast differences between the "haves" and the "have-nots", the division between the well-educated and the illiterate, the discrimination against women, and the host of other forms which this age-old enemy of social order assumes.
Honesty is a moral quality which assumes new significance in the deliberate attempt to build an organically united society. Man today lives in a hypocritical society wherein each person tends to develop a mask to hide his own feelings.
We also tend to say those things which we think will please our listeners (and something else when we are away from them).
This has become so much a pattern that we sometimes even learn to hide our true feelings from ourselves, because we seek acceptance and feel that we must conform to the generally accepted point of view.
The whole basis of Baha consultation is quite opposite to this. at the very root of the Cause lies the principle of the undoubted right of the individual to self-expression Truthfulness is the Jbundation of all the virtues of the world of humanity. Without truth fidness, progress and success in all the worlds of God are impossible for a soul.1
Similarly, the Baha teachings strongly censure certain moral weaknesses which, in the past, have been viewed somewhat complaisantly by almost all religious systems. Backbiting, for example, Bahá'u'lláh tells us, "quencheth the light of the heart, and extin-guislieth the life of the soul",2 Justice, love, detachment, honesty, freedom from prejudice and backbiting � these are a few of the spiritual qualities which Bahá'u'lláh has redefined and emphasized as the focus for the individual's inner battle. In laying particular stress on these and other human attributes which directly serve the development of community life, therefore, Bahá'u'lláh has created a new system of moral priorities. The ethical standards which man has inherited from past religions and cultures do not necessarily contribute equally, or in some cases at all, to the emergence of a universal civilization which represents the long-awaited establishment of the Kingdom of God on earth. That
KingdomBahá'í Publishing Trust, 1968), p. 63; and 'Abdu'l-Bahá, Bahá'í WorldFaith, p. 384.
2 Bahá'u'lláh, Gleaningsfrom the Writings of Bahá'u'lláh, trans. Shoghi Effendi, rev. ed. (Wilmette,
Ill.:has its own integrity and its own processes of organic growth, and those who would serVe it can do so only in harmony with this divinely ordained pattern.
O friends! Be not careless of the virtues with which ye have been endowed, neither be neglectji.'] of your high destiny. Beware lest the powers of the earth alarm you, or the might of the nations weaken you, or the tumult of the people of discord deter you, or the exponents of earthly glory sadden you... This Day a door is open wider than both heaven and earth. The eye of the mercy of Him Who is the Desire of the worlds is turned towards all men. An act, however infinitesimal, is, when viewed in the mirror of the knowledge of God, mightier than a mountain..
One righteous act is endowed with a potency that can so elevate the dust as to cause it to pass beyond the heaven of heavens.
It can tear every bond asunder, and hath the power to restore the force that hath spent itself and vanished.3
The form of the global society toward which mankind is being impelled must match these ideals; must indeed arise from the same divine impulse. The age-old issue of authority in the organization of human affairs must find a solution which not only unites the diverse peoples of the world, but protects and nurtures their individual capacity.
The uniqueness of thelies in its response to this challenge. Fundamental to its teachings is the assertion that the "age of human maturity" has dawned, and that mankind is capable of responding to divine order in its social life. The central thrust of Bahá'u'lláh's mission, therefore, was the establishment of His "Covenant". Through this Covenant, for the first time in history, a Manifestation of God has Himself founded the institutions for the organization of the community life of those who recognize Him. Acting on His assurance, democratically elected Bahá'í
Spiritual Assemblieshave been formed at both local and national levels.
In all their essentials these institutions are faithful reflections of the Will of God as revealed in the comprehensive written statements of
His Messenger. Todaythey form one organically united tdministrative system embracing the whole earth.
Bahá'u'lláh cited by ShoghiIn 1963, on the hundredth anniversary of Bahá'u'lláh's declaration of His Mission, the crowning unit of His embryonic World Order was successfully raised.
In April of that year elected representatives of Bahá'u'lláh's followers in every part of the globe gathered at the Bahá'í World Centre on the slopes of Mount Carmel in the Holy Land. There they carried out the first democratic worldwide election in history.'
The international administrative body born that day had been conceived a century earlier by Bahá'u'lláh. It assumed the name given it by Him:
"The Universal HouseWith the emergence of this central organ of Bahá'u'lláh's Cause, the social model He conceived a century ago stands essentially complete. Separated entirely from the arena of political dispute it seeks to demonstrate conclusively the truth its members have discovered, that mankind can learn to live as one human family.
As yet it represents no more than the "first shaping" of the community that will gradually be built by the growing numbers of people of every background who are entering it. To His House of Justice Bahá'u'lláh has assigned a wide range of discretion in adapting the institutions and ordinances of this community to the exigencies of an "ever-advancing civilization".
The essential pattern however has been set, and its viability clearly demonstrated.
Far ahead lies the ultimate objective of Bahá'u'lláh's coming, the establishment of the global society toward which the universal revolution of our times is resistlessly impelling all mankind. The present generation of Bahá'u'lláh's followers will not see the attainment of this goal. What they know is that it is attainable; that their individual and collective efforts bring it daily nearer; and that in this lies the real meaning of life.
The Revelation of Bahá'u'lláh, whose supreme mission is none other but the achievement of this organic and spiritual unity of the whole body of nations, should, if we be faithful to its implications, be regarded as signalizing through its advent the coming of age of the entire hunian race. It should be viewed not merely as yet 1 All National Spiritual Assembly members participated in the election of the Universal House of Justice, whether in person or by mailed ballot.
See The Bahá'í World, vol. xiv, pp. 425 � 439 for a report of the first international Bahá'í convention for the election of the Universal
House of Justice.another spiritual revival in the everchanging fortunes of mankind, not only as a further stage in a chain of progressive Revelations, nor even as the culmination of one of a series of recurrent prophetic cycles, but rather as marking the last and highest stage in the stupendous evolution of man's collective life on this planet. The emergence of a world community, the consciousness of world citizenship, the 2 founding of a world civilization and culture...
THROUGH REVOLUTION TOTHE RAW Say, God sufficeth all things above all things, and nothing in the heavens or in the earth hut God sufficed,. Verily, He is in Himself the Knower, the Sustainer, the Omnipotent.3
BAHÁ'U'LLÁH: (Jesus) said: 'Come ye after Me, and I will make you to become fishers of men In this day, however, We say: 'Come ye after Me, that We may make you to become quickeners of mankind.'
Verily, God loveth those who are working in His path in groups, Jbr they are a solid Jbundationi
'ABDU 'L-BAHA: Considerye that He says 'in groups,' united and bound together.
with sincere intentions, good designs, use/id advices, divine moralities, beautiful actions, spiritual qualities.
When the holy souls, through the angelic power, will arise to show forth these celestial characteristics, establishing a band of harmony, each of these souls shall be regarded as one thousand persons..
0 ye friends of God! Strive to attain to this high and sublime station and show forth such a brightness in these days that its radiance may appear lioni the eternal horizons.
This is the real foundation of the Cause of God; this is the essence of the divine doctrine.
A SHOGHI EFFENDI: "Who else can be the blissful if not the community of the Most Great Name, whose world-embracing, continually consolidating activities constitute the one integrating process in a world whose institutions, secular as well as religious, are for the most part, dissolving?...
2 Shoghi Effendi, ThePromised Day is Come, (Wilmette, Ill.: Bahá'í Publishing Trust, l961\p. 110; andBahá'í World Faith, p. 401.
'Abdu'l-Bahá, Bahá'í"Conscious of their high calling, confident in the society-building power which their Faith possesses, they press forward, undeterred and undismayed, in their efforts to fashion and perfect the necessary instruments wherein the embryonic
World Order of Bahá'u'lláhIt is this building process, slow and unobtrusive, to which the life of the worldwide Baha Community is wholly consecrated, that constitutes the one hope of a stricken society."'
THE UNIVERSAL HOUSE OEJUSTICE: "We should constantly be on our guard lest the glitter and tinsel of an affluent society should lead us to think that such superficial adjustments as an extension to all members of the human race of the benefits of a high standard of living, of education, medical care, technical knowledge � 1 Shoghi Effendi, The World Order of Bahá'u'lláh, pp. 194 � i 95.
will of themselves fulfill the glorious mission of Bahá'u'lláh. Far otherwise...
Far deeper and more fundamental was their [the BTh's, Bahá'u'lláh's,
'Abdu'l-Bahá'í and Shoghi Effendi's]vision, penetrating to the very purpose of human life... 'The principle of the oneness of mankind', [the Guardian] writes, 'implies an organic change in the structure of presentday society, a change such as the world has not yet experienced.'
"Dearly loved friends, this is the theme we must pursue in our efforts to deepen in the Cause.
What is Bahá'u'lláh'spurpose for the human race? For what ends did He submit to the appalling cruelties and indignities heaped upon Him? What does He mean by a 'new race of men' 2 What are the profound changes which He will bring about ?~'2
2 The Universal Houseof Justice, Wellspring of Gui-dance,pp. 113 � 114.
Page 780THE Writings of 'Abdu'l-Bahá are the fruit of more than half a century of prolific labour from His early twenties to the seventy-eighth and final year of His life. Their full volume is as yet unknown; and much remains to be done in gathering, analyzing, and collating His literary legacy.
His Writings consist of personal correspondence, general tablets, tablets on specific themes, books, prayers, poems, public talks, and recorded conversations.
Approximately four-fifths of 'Abdu'l-Bahá'í Writings are in Persian; the rest � with the exception of a very small number of prayers and letters inTurkish � are in Arabic. 'Abdu'l-Bahá was both fluent and eloquent in these three languages.
Transcriptions of Hisextemporaneous speeches are often indistinguishable from His Writings. In a culture that placed a high premium on rhetoric 'Abdu'l-Bahá was recognized by friend and foe, Arab and Persian, as a paragon of distinctive style and eloquence.
It is the intent of this article to touch upon the character of that style and to present an overview of 'Abdu'l-Bahá'í Writings in various genres and categories. Discussion of the language and style is inherently limited, as it must be attempted across twin barriers of culture and tongue; the attempt at categorization is necessarily arbitrary and is meant to serve only as a catalogue. Obviously any number of criteria, such as chronological, thematic and linguistic, can provide different sets of categories. Furthermore, some works cited as examples of certain categories could easily be put under others.
'Abdu'l-Bahá was, of course, not a prophet and at no time claimed to have received direct revelation from God. But the Centre of the Covenant of Bahá'u'lláh, and the appointed Interpreter of His Revelation, 'Abdu'l-Bahá, Baha believe, was divinely inspired and guided. His Writings, therefore, constitute for the Bahá'ís at once a part and an interpretation of their
Scriptures.The question of divinely inspired language 1 See "Bahá'í Bibliography", p. 705.
has traditioftally posed a dilemma and given rise to baseless dogma in the religions of the past.
In their literal-minded zeal to aver the authenticity of their Holy Writ, devotees of traditional religions have often insisted on the divine authorship of the very lexical and syntactic form of that Writ. This view not only reduces God to the use of particular and different human tongues, but it also attempts to isolate religious writings from the body of the language in which they were written.
It equates divine origin with absolute linguistic and literary originality.
Those who uphold this view tend to be resentful of any comparison and precedence, and through their unwarranted notion of originality they completely miss the often striking literary originality of holy books that can only be perceived in the light of traditions in their languages. By ignoring the literary traditions, conceptual methods, cultural associations � in short by denying the life of the language � they reduce rather than enhance comprehension and true appreciation of holy scriptures.
'Abdu'l-Bahá'í two primary languages have vigorous and highly developed literary traditions with more than a thousand years of life. Only the briefest mention of facets of these traditions that are germane to the Writings of 'Abdu'l-Bahá is possible here. Since most of 'Abdu'l-Bahá'í Writings are in Persian, the main focus here is on Persian literary traditions.
But so many of these are shared with Arabic � indeed in many cases they are reflections of Arabic norms in Persian � that the observations will generally be true of the Arabic literary traditions as well.
For nearly a thousand years since the formulation and the crystallization of classical criteria in Arabic and Persian literature there has existed a preoccupation with and a primacy of form.
Needless to say, tightly metered and fully rhymed poetry, as the most formal of literary arts, has been the master art form for the Arabs and the Persians. Prose writers from their aesthetically inferior position have attempted to ennoble their work with qualities
Page 781of poetry, evolving a technique known as sap. It introduces the basic poetic ingredients of rhyme and rhythm into prose without actua]ly transforming it into equal-footed lines. A symmetry of expression is achieved by use of lexical devices such as synonyms, antonyms, and homonyms giving prose an architectural plasticity and rendering it memorable.
This style of writing in Persian reached its apex during the thirteenth century AJJ. and declined rapidly thereafter. By the end of the eighteenth century it had reached a nadir of artificial verbosity and lost its power to communicate.
The style of 'Abdu'l-Bahá is the outward mode of His inspiration and expression.
The animus is the Revelation of Bahá'u'lláh. The clay is the Persian language with its characteristics.
The mystery of His person forms it into a unique style. It is distinctive, unmistakably personal, and therefore originaL Yet it is in the purest mould of literary tradition.
It is a new flowering of saP. 'Abdu'l-Bahá has breathed new life into a familiar form; but by harmonizing form and content He has banished contrived artifice.
In the Writings of 'Abdu'l-Bahá form is an approach to the content. He makes use of poetic imagery and of a vast range of rhetorical and literary devices such as metaphors, similes, symbols, allegories, alliterations, assonances, and dissonances, not in order to draw a veil around the subject, but to expand the reader's mind by refraction of the same reality through different planes of perception, cognition and intuition.
This is the difference between sterile formality and organic integrity of form in a truly creative sense.
Two brief examples may illustrate this harmony of form and content in the Writings of 'Abdu'l-Bahá.
First is the phrase "the Sun qf Reality" which occurs frequently in His Writings both as a metaphor and a symbol for the Revelation of Bahá'u'lláh. There is mutual illumination of the concrete and the abstract here � at once selfevident, life-giving, and pervasive.
But it also can remind us of creatures that avoid the sun. How often 'Abdu'l-Bahá referred to the Sun of Reality dawning over gatherings of bats! The other example is the imagery evoked in His own Tablet of Visitation: Give me to drink from the chalice of selflessness; with its robe clothe me
Theparagraph is made of a series of related cultural images of admittance to court, proffering of the cup of favour, and granting of the ceremonial bejewelled robe: all evoke the ceremony of a royal audience and the bestowal of high rank � traditionally an occasion of pomp, pride and vanity. By this dramatic inversion of images, 'Abdu'l-Bahá.
has underlined the nobility of servitude and humility.
This use of artistic form for the expression of meanings and purpose is a hallmark of 'Abdu'l-Bahá'í Writings.
To cultivate an appreciation of the poetic qualities of His Writings is to enhance one's understanding of His meaning. It must be admitted that the same qualities place an enormous burden on the translator; and much can be lost in inadequate hands. Fortunately, Shoghi Effendi, particularly in his translations of some of 'Abdu'l-Bahá'í prayers, has left us a true standard.
The foregoing should not lead the reader to infer that the style of 'Abdu'l-Bahá, although at all times recognizable and personat is unvarying. His subjects, ranging from philosophical treatises to meditative poems, are expressed in language appropriate to them. Before proceeding to the differentiation of the various categories of 'Abdu'l-Bahá'í Writings it might be helpful to clarify the traditional term Tablet (1aw~) which is applied to the majority of His Works. It designates all His Writings that are addressed to specific individuals or groups.
As such it is applied to everything from His personal correspondence to such fundamental documents as the Tablets of the Divine Plan and the Will and Testament of 'Abdu'l-Bahá.
i. For purposes of analysiscan be divided into twelve groups of which personal correspondence (Tablets to individuals) constitutes by far the largest segment, despite the undoubted fact that a portion of this precious heritage has been irretrievably lost, and a portion remains in non-Bahá'í hands. 'Abdu'l-Bahá'í letters are masterpieces of Persian epistolary genre.
They are marked by directness, intimacy, warmth, love, humour, forbearance, and a myriad other qualities that reveal the exemplary perfection of His per-sonalityiAbdu'1-BahA addresses everyone as an equal in the service of Bahá'u'lláh. His letters often open with an invocation of the quality of faith of the recipient rather than his name or
Page 782identity � epithets such as "0 the Firm One in the Covenant", "0 Lover of the Blessed Beauty". (Later when the Persians were required by law to adopt family names, many Bahá'ís chose as surnames words of address from the Tablets of 'Abdu'l-Bahá to themselves or to their fathers.) In subject matter, 'Abdu'l-Bahá'í letters range from responses to the personal and ephemeral requests of His correspondents to profound elaborations, elucidations and interpretations of the Bahá'í Revelation.
But mostly they are concerned with direction and exhortation of the friends to spread the Teachings.
ii. Tablets of specific topical or thematic significance addressed to individuals are perhaps best exemplified by the Tablet to Professor Auguste Forel,1 which is in fact a philosophical treatise written by 'Abdu'l-Bahá in September, 1921, in answer to questions put to Him by the noted Swiss psychologist.
iii. Tablets addressed to Bahá'í communities in various parts of the world chronicle 'Abdu'l-Bahá'í loving and vigorous leadership of the Cause of Bahá'u'lláh and its propagation from a handful of countries in the Near and the Middle East to some thirtyfive countries in every continent on the globe. The most important in this group are undoubtedly the series of the Tablets of the Divine Plan, written at the close of the first
World War.iv. Among the Tablets written to world groups or congresses, the best known is the Tablet sent in 1919 to the Central Organization for a Durable Peace at the Hague.2
v. The Will and Testament of 'Abdu'l-Bahá is a unique document, written in three parts, that constitutes the charter8 of the Bahá'í
Administrative Order.Although undated, it is clear from its contents that the first part was written in 1906/7 during the most perilous and yet most prolific period of His life.
vi. The next category is that of prayers. The Arabic and Persian languages distinguish between what is translated in English as prayer (munci~t) and obligatory prayer (~aldt).
The'The text of this Tablet appears on page 37. 2 Seep. 29 for text.
"The Charter which called into being, outlined the features and set in motion the processes of, this Administrative Order is none other than the Will and Testament of 'Abdu'l-Bahá, His greatest legacy to posterity, the brightest emanation of His mind and the mightiest instrument forged to insure the continuity of the three ages which constitute the component parts of His Father's Dispensation." Shoghi Effendi, GodPasses By, p. 325, Wilmette ed. prayers of 'Abdu'l-Bahá are rnun4idt. Approximately one half of these are in Persian and the other in Arabic, with a very few in Turkish.
The term mun4fdt has a history in Persian literature beginning with Khw6lih 'Abdu'llTh-i-Ans6ri, a Shfi mystic of the eleventh century A.D. The rnundjdt of Angiri are highly stylized epigrammatic forms of communion with God. From a literary point of view these brief evocative compositions bear only the slightest generic resemblance to the muncifrh of Bahá'u'lláh and 'Abdu'l-Bahá, which, although called by the same name, are clearly a literary innovation and original creations in the Persian and Arabic languages. Their chief distinguishing quality is the sustained and expanding expression of man's experience of the Holy by means of poetic language.
The prayers of 'Abdu'l-Bahá, particularly, partake in the fullest measure of poetic qualities.
Some actually include fragments or lines of metrical verse which are indistinguishable from the texture of the whole prayer. The purity and sanctity of natural imagery reveal a state of cosmic harmony. The musicality of some of them transcends limitations of language.
Poetry is made to serve the ultimate goal of rising above "the murmur of syllables and sounds".
The emotional intensity of some of 'Abdu'l-Bahá prayers, especially those that recall the sufferings of and separation from Bahá'u'lláh is unrivalled.
VII. Prayers written for special occasions such as meetings of Spiritual Assemblies, or embarking on teaching trips, focus upon overcoming of self and reliance upon confirmations from
God.viii. Tablets of Visitation, virtually all written in Arabic, are primarily for commemoration of individual heroes and martyrs of the Faith, and are to be chanted when visiting their graves. The majority were written in the final years of 'Abdu'l-Bahá'í life and are another testimony of His abiding love and faithfulness to the memory of those who sacrificed themselves for the Cause of God.
xx. 'Abdu'l-Bahá'í poems are few in number, and mostly in matlinavi (rhymed couplet) form. His love for this form � universally associated with the great spiritual masterpiece of the thirteenth century poet RPmi � and His love for RhmPs poetry are further evinced by frequent
Page 783quotations of lines from the latter's works in His
Writings.x. Books and treatises, of which 'Abdu'l-Bahá left three, are The Secret of Divine Civilization, written in 1875 (also known as
A Treatise on Civilization);A Traveller's Narrative, written about 1886; and a short volume entitled A Treatise on Politics, written in 1893. The first two have been translated into English. The latter, available only in Persian, may be considered a sequel in subject and purpose to The Secret of Divine Civilization. The fundamental theme is the generative force of religion and the degenerative role of priestly power in human affairs. The first book is addressed to the Persian nation as a whole; the second is directed to the Bahá'í community in that land. Their import obviously transcends the historical aims and the immediate occasion of their writing, but they also constitute significant documents within that context.
The Secret of Divine Civilization, particularly, occupies a preeminent historical position among the literature of modernization in Persia.
Seen in the light of the unfolding Baha Revelation, it is, of course, 'Abdu'l-Bahá'í elaboration of the principles enunciated by Bahá'u'lláh in His Tablets to the rulers of the earth. But read in the tight of modern analytical literature on the nature and problems of modernization, it is a unique document of equally profound implications.
In it 'Abdu'l-Bahá presents a coherent programme for the regeneration of Persian society.The programme is predicated on universal education and eradication of ignorance and fanaticism.
It calls for responsibility and participation of the people in government through a representative assembly. It seeks to safeguard their rights and liberties through codification of laws and institutionalization of justice. It argues for the humane benefits of modern science and technology.
It condemns militarism and underscores the immorality of heavy expenditures for armaments. It promulgates a more equitable sharing of the wealth of the nation.
Of the long list of indictments that could be brought against the one hundred and twenty-five years of Q~j~ir misrule of Persia, few could be as damaging as their neglect of this blueprint in 1875.
Not until nearly twenty years later do some of these ideas appear piecemeal and unrelated in the writings of other socalled re formers and modernists in Persia. But the significance of The Secret of Divine Civilization is not merely that it represents the earliest and the only coherent scheme for the modernization of Persia.
We have come to recognize as the fatal flaw of nearly all reformist ideas and modernizing efforts of the last hundred years (not only in Persia but in many parts of the world), a naive imitation of effects without grasping the causes � superficial borrowing of forms unrelated to their underlying values. Everything in 'Abdu'l-Bahá'í proposals is firmly based upon the validity and potency of divine guidance. It is not westernization of the East that He advocates.
He has as much to say to the spiritua~1y impoverished societies of the West as to the people of Persia.
Through a revivification of the spiritual and moral potentialities of man 'Abdu'l-Bahá seeks to create new institutions and viable political forms � to lay the foundation of a truly divine civilization.
A Traveller's Narrative, which is a history of the episode of the Bin, was written for the seeker and the curious. It presents a brief and dispassionate account of that portentous dispensation in a simple and moving narrative style.
Like The Secret of DivineCivilization, this book was published anonymously.
It may be another indication of 'Abdu'1-I3ah&s humility before Bahá'u'lláh that He did not place His name on the two books He wrote for the public beyond the Bahá'í community during the lifetime of His Father. He also wished to emphasize, as He points out in The Secret of Divine
Civilization, that Hehad no expectation of personal gain from His efforts.
xi. 'Abdu'l-Bahá'í discourses are extensive transcriptions of His utterances on various topics. The two major examples of the genre are Some Answered Questions and Memorials of the Faithful. The generic affinity of these two works is, however, strictly formal; for in subject matter they are widely different. The final written versions of both were examined by 'Abdu'l-Bahá and approved for publication.
Some Answered Questionsis a compilation of the table talks of 'Abdu'l-Bahá in response to questions put to Him by Laura Clifford Barney on spiritual tenets of the Bahá'í Faith and on the Bahá'í understanding of some Christian beliefs.
The conversations, their recording, editing, and authentication occurred in the difficult years immediately preceding
Page 784'Abdu'l-Bahá'í relative freedom in 1908. The compilation was first published in 1907.
Memorials of the Faithful, which has only lately (1971) been translated into English, is a compendium of 'Abdu'l-Bahá'í remembrances of some seventy early believers, spoken to gatherings of Bahá'ís in Haifa during the early years of World War I. These were compiled, and 'Abdu'l-Bahá'í permission for their publication was granted in 1915 but due to the strictures of wartime the book was not published until 1924 when it was again authorized by Shoghi Effendi.
The outward form of Memorials of the Faithful is a collection of brief biographical sketches.
Its title in the original Tadhkiratu'1-Vafd, places it in a Persian literary tradition some nine centuries old. It brings to mind the Tadhkiratu' iA wliyd (Remembrance of Saints) of the twelfth century mystic poet 'AII&r. The spiritual and cultural impulses that have given rise to the literary form of tadhkirib have little to do with the particular, the personal and the ephemeral aspects of human life.
It is the quality of soul, the attributes of spirit, the quintessential humanity and the reflection of the divine in man that is the focus here.
The root word dhikr in the title means prayerful mention � reverent remembrance.
It implies that it is not the biographer nor the reader who memorializes a human life, but rather the quality of that life which has earned immemorial lustre and sheds light on all who remember that quality. Quite literally this book is a remembrance of vafd � faithfulness� not just memories of individual lives, but remembrance of that essential quality which was the animating force of all those lives.
The people whose "lives" are depicted here all share one thing in common.
They are propelled by their love for Bahá'u'lláh.
So great is this magnetic force in their lives that they literally travel vast distances and overcome every barrier to be with Him.
Some of them arrive virtuafly with their dying breath, to expire happily after having seen the face of their Beloved; some die on the arduous path.
Despitepite the peculiarities of time and place, it should not take the reader long to recognize a gallery of timeless and universal human types in this book.
The spoken language of 'Abdu'l-Bahá is figurative and almost indistinguishable from His written style.
He makes use of a rich fund of literary devices � rhymed phrases, symmetrical forms, alliterations, assonances, metaphors, similes, and allusions � that, far from sounding contrived and artificial, are naturally matched to the subject matter: the essence of faithfulness.
With concrete images He describes spiritual states and psychic levels of consciousness, as if to assert the primacy and reality of the realm of spirit. Should the reader experience difficulty with the style, let him savour it slowly, allowing the unfamiliar language to create its own spirit and breathe life into its allusions. Let the words of 'Abdu'l-Bahá trace in his mind the shape of the valley of love and faithfulness.
In His usual selfeffacing way 'Abdu'l-Bahá says almost nothing about Himself in this book. But occasional events in the lives of these companions are interwoven with His own. In these passages we have some thrilling glimpses of that essence of humanity and humility that was 'Abdu'l-Bahá.
xii. Next to His personal correspondence, talks comprise the largest segment of 'Abdu'l-Bahá'í recorded words. One may distinguish between talks given to Bahá'ís and addresses to the general public, such as societies, groups, universities and congregations.
Generally they have the same literary marks and rhetorical patterns that are characteristic of
'Abdu'l-Bahá'í Writings.This vast body of Writing, boundless in its wisdom, consummate in form, generous and loving in spirit and rich in significance, is 'Abdu'l-Bahá'í literary legacy, a legacy that, like His own prayer, rises "above words and letters" and transcends "the murmur of syllables and sounds".
It is the reality of 'Abdu'l-Bahá so far as we the grateful readers are capable of perceiving.
Page 785Tu nous avais promis de revenir Et moi j 'ai cru en ta promesse, Etjet'attencls etje techerche: Tu nous avais promis de revenir.
Tu avais dit: "Je reviendrai" Comme un voleur, la nuit tomb&; Ouvre ton aeur et tiens Ioi pr&". Et moi j 'ai cru en ta promesse, Etie t'attends etie te cherche.
Tu avais dit: 'Tn cc temps1~, La faim, Ia guerre et la mis&e Seront les hOtes de la terre; Les hommes trembleront de peur Et 1'angoisse habitera leur cceur".
Les oiseaux ont quitt~ le ciel; Los fleurs des champs se sont fan&s.; Nos pauvres arurs nus, assoiff~s, Telancent un vibrant appel: Ii est grand temps que tu reviennes Situ veux quel'on se souvienne.
Tu nous avais promis de revenir; Moi,jet'attends, moi,je te cherche, Car moi,j 'ai cru en ta promesse.
Toi qui nous avais proniis: "Sous ma banni&re vous serez unis Ft cc sera le paradis; Un seul berger, un seul troupean, Etleloup ami del'agneau".
Et moi j 'ai cru en ta promesse: Je t'appelais etje te cherchais, Etjamaisje ne te voyais.
Mais maintenant, je sais Quetuesla, Depuis cent ans d~j& Et c'etait toi qui m'attendais.
M. LaJ&ille (Belgium)Kennst du den 'Weg', und leitet dich des 'Freundes' Hand? Dann ftirchte nichts; Sic leiten dich zum LebensfiuB, an cinen Steg kaum haaresbreit und sch~irfer als cm Schwert. Ihn tiberquert irn Augenblick des Reinen Sinn; erreicht das Tor, gewinnt den Thick ins
Mittagslicht � Helga AhrnedzadehCitadelle pour 1'infortun~, Lumi&re de ma pens&, L'Jnterpr&te de Bahá'u'lláh!
Centre du Covenant, Myst&eAmour et respect indescriptibles, De celni qui englobe man arur, U son nom est 'Abdu'l-Bahá.
Lyre de votre pr~sense, But de mon esp&ance, Recours & mes souffrances!
M. M. Hielseher (Switzerland)Aves-vous entendu la douce et bonne Nouvefle de1'hurnanit~?
C'&ait en Perse, ii y avait longtemps, Deux proph&tes se sont manifest~s.
Le premier, le BTh, et ses vingt mule martyrs, Ont donn~ leurs vies pour notre bonheur.
Le second, Bahá'u'lláh, emprisonn~ et banni, Accepta toutes les douleurs pour notre bonheur.
Des gens hostiles les trait&rent ma].Retenez-vous qu'ils sont les promis de tousles ages?
Des milliers d'ann~es, 1' on souhaitait leur venue.
Quand us vinrent, i Is furent pers~cut~s et emprisonn~S.
Lui, le BaTh, Annonciateur de la venue du Sauveur supreme, Bahá'u'lláh, s'ttait vu fusiII~
Et du S6jour de Ia Paix(BaghdAd) dans le jardin de Ridvan, Bahá'u'lláh s'~1eva du milieu des ennemis Et proclama son message.
Ii disait: La paix de1'humanit~ depend de SOIL unit& De sa prison d'AkkA le
Sauveur et 1 'Educateur Supremedel'humanit6, Nous enseignait Ct ordonnait toutes les r&gles. Avez-vous entendu maintenant la douce et bonne Nouvelle?
Voyez pour notre paix et notre bonheur, Combien d'hommes se sacrifi&rent!
Soyons pour notre g~n&ation Ct pour le Royanme d'AbM, des martyrs et des disciples En propageant la nouvelle de la merveilleuse Foi. Kondo
Adarnou Zaroumeye (Niger)Ce temps n'est-ilpas dit dans Ia Bible qu'il sera?
Quant & vous ceux du Coran, Annonc~, n'est-il pas par les Im~ms?
Enfants de Dieu, I 'heureEnfants de Dien, c'est votre chance Soyez de ceux qui pensent.
Dienl'avait promis & Abraham, Cela ne bouleverse-t-ils pas votre &me?
Enfants de Dieu, faites attention!Paraque tc'dos diganque elsiglo XX es elsiglo de las 1,ices, que elSiglo XX es el Siglo de laPaz Universal. ('Abdu'l-Bahá) Siglo Veinte de luces! te liamarAn entonces los hombres de un futuro lejano en su cantar; siglo de ciencias y artes en que guerras cesaron y se escuch6 la dulce melodia de Ia paz.
Siglo Veinte! tu gloria serA imperecedera, viviras en las mentes toda una eterni dad; bajo una sola, grande y Divina bandera, marcharA hacia adelante todalahumanidad.
Siglo Veinte grandioso en que murieron guerras y lagloriaDivina ilnmin6 Ia tierra. Ic cantar6n de entonces nuestras generaciones, uniendo con sus voces todos sus corazones.
En tus almas tranquilas ya no habifin mtts tinieblas, pues las brisas Divinas disipar~n1as nieblas. Los cardos seranrosas, las hierbas margaritas, se aspirar~. un ambiente de fragancia exquisita.
Y ha de cumplirse entonces la antigua profecia, de apartar de los pueblos las sombras de la guerra; y viviendo fel ices Aspid, lobo y oveja, "como lo Cs Cfl el cielo aM serAenlatierra."
Alberto Carbo Medina (Ecuador)Unendlich graB ist noch das Leid, das sich die Menschheit selber schaift. Durch Kriege, Machtkampf, Hai3 und Streit vernichiet stiindig sie die Kraft, die ihr zu bess'rem Tun gegeben. Sic mul3 erwachen von dem Wahn, daB von Gewalt die Welt kannieben, wie ihr die Macht'gen angetan.
Page 787Der Mensch als gdttlich hoher Funken, der aus dem Staube angefacht, und schon so oft zuriickgesunken, 1st doch als Schdpfungsziel gedaclit! Wie elne Schbpfung nur kann sein, im Universum elne Macht, ist auch die Menschheit nur allein als Finheit dieser Welt gedacht.
Aus der Vielfalt, aus dem Leben wachse grol3 der Glaubensgeist, daB der Wille und das Streben nach der Einheit Liebe heil3t! Neuer Streit bedeutet Ende, neuer Geist bringt ShAck fur StUck der Welt die grol3e
Zeitenwende, ihr Gerechtigkeit'Abdu'l-Bahá Als Er von uns geschieden, Gottes Wort, das neuc Menschen schaift und neue Zeiten, weit klaffte da verwaistes Hier zum Dort. So rief Er Dich, urn unseren Weg zn leiten.
Dein Wesen ist dem Semen so vermahit als mildes Licht von Seinem ewigen Glanze, dass Du, der Meister, von Jhm auserwahit, cm Weiser warst fUr alle, fur das Ganze, Wie w~ir' die Welt geworden ohne Dich? Du Iebst in uns, Du bist uns nie entschwunden. Dein Vorbild, rnenschvollendet, kOniglich, ist heilig unserem Innersten verbunden.
An Deinem Beispiel ringen wir uns frei.Durch Deine Liebe und durch Dein Yerzeih erahnen wir des Himmels reine Sph~iren.
Wie danken wir, die wir von Dank beschwert, erfiillt, erhoben und emporgerissen ? � 0 Freunde, lasst uns Seiner Liebe wert das Leben leben, das wir von Ihm wissen!
Adelbert MiilschiegelMentre leggo Bahá'u'lláh dalla segreta anirnadell'invisibile arrivano i flutti dell'eterno. EL'anima si abbandona al suo sogno infinito.
Sento die tocca ii mio essere in un accordo come armonie traessi da un sogno.
Si rivelal 'arcano: era un momento... esser vissuta nell'infinito, C nel mio silenzio Un uragano una tempesta di speranze un battito d'ala...
Mi giunge ii ritmo della mode in una melodia dolcissima. Avevo dedicato la mia innocenza all'amore. Neve grandine gelo tanto flagello tutto dissoltol'esistere, lugubre tutto ogni suono un affanno, ogni musica una spada. Avevo paura della bellezza chiudevo gli occhi per non vedere, non sentire, fuggivo 1'umanit&.
Senza speranza! II Vatesublime dona la certezza che apparteniamo alI'amore per sempre.
Maria Bertoni (Vulcania),from Ti Manderh tin segno, come La rugiada, pp. 113 � 115.
Reprinted by permission.Space yielding space and height compelling height, To poise and free The ardor of my flight. Give me the sky Of the hawk's wing, Life!
And does a voice reply: To the hawk's wing.. to the hawk's wing, Sky.
Horace HolleyStable stars, variable stars � hydrogen-into-helium fusions, radiations, spectral fires.
And the Nine-pointed Star, sun star in the constellation of the nuclear will; fixed star whose radiance filtering down to us lights mind and spirit, signals futurelight.
Robert Hayden� ~974 by the National Spiritual Assembly of the Bahá'ís of the United
StatesIt was hard to die, slowly, in Salisbury Cathedral, My faithpouring out of my soul in tears, But, strangely, much harder in sweet Caesarea, Umbilically strangled by torturing fears, To struggle and wrench from my womb of a prison And reach for the Sun of the Glorious years.
I died among dozens of wandering people Admiring the spire orjust worshipping stone.
My life trickled slowly, no watchers stood vigil, I died as they left me, unwanted, alone.
I cannot return to the glory of living Unaided, unloved, with no guide of my own. (The next day) As tears, Flowing down the deathly cheek of morning, Unchecked, unstaunched, The sweet pure rain of God's forgiving grace Falls freely, Cleansing the guilty mind, Blessing the struggling, newborn soul, Healing and annealing The scars of terror-stricken night No more alone.
Beside me on Fort Regent's heights The lover of my soul, My friend, my brother, Who plucked me, with God's hand From out the silvery metal bird Flying above the endless cloud That hid the earth And buried all the errors of my past.
Together, with God'sworld around, We stand and stare, Engulfed in dazzling radiance, silver streaked.
A mist of silver and a sea of mist, A silver sun, a bright translucent sea, Glory around us and within.
Alone and yet as one we stand together Poised against the wind Like seagulls gliding as they sail upon the air.
Our souls, like gulls go sliding on the surface of the deep Back to the God they serve, His loving gift returned into His care.
And all the while, the tear-stained earth Soaks up the Holy tears And pretty painted homes, And gently rocking boats, The new-washed walls, The roofs and roads and cars, The jewel-laden leaves And daisies at our feet Reflect His glory.
Mary Connell (England)Glimpses of 'Abdu'l-Bahá Adapted from the Diary of Juliet Thompson by Roger White "No word of mine would suffice to express how instantly the revelation of 'Abdu'l-Bahá'í hopes, expectations and purpose.., electrified the minds and hearts of those who were privileged to hear Him, who were made the recipients of His inestimable blessings... I can never hope to interpret adequately the feelings that surged within those heroic hearts as they sat at their Master's feet.
I can never pay sufficient tribute to that spirit of unyielding determination which the impact of a magnetic personality and the spell of a mighty utterance kindled in the entire company of those returning pi1grin~s, these consecrated heralds of the Covenant of God (Shoghi Effendi)
'AKKA: July, 1909We drive along a wide white beach. Sea waves curl about our carriage wheels, Camels approach on the sand, cloaked
Bedonins attending. Palmtrees in along, long line and in the distance domes and flat roofs, dazzling white.
Walls.Walls within walls. Menacing walls. Tall,prison-like, chalk-white houses, leaning together, rising toward a rift of sky, slits of barred windows set here and there in their forbidding fronts.
Streets so narrow that our wheels graze buildings on either side � streets sometimes bridged by houses meeting in an arch at their second stories. Pervading us, a sense of the divinejoy toward which we travel, here in the Holy City, the New Jerusalem.
Before us, suddenly, a broad expanse: a garden, the seawall, the sea and then the Master's door. Too soon we have arrived, too suddenly, and unprepared.
Page 789He bursts upon us like the sun with His joyous greeting:
Welcome! Welcome!He takes my hand in His � in His so mysterious hand � delicately-made, steely-strong, currents of life streaming from it: Your heart, your spirit, speak to Me. Ihear. Iknow.
Do not think your services are unknown to Me. I have seen. Thrive been with you.
I know them all. For these you are accepted in the
Kingdom.And my lack of love Pierced by shame I cry: "Forgive my failures!"
Be sure of ibis. Be sure of this.My knees yield; my heart draws me down to His feet.
Later, my eyes upon His white-robed Figure, I listen as He dictates Tablets, see Him pace about a room grown suddenly too small.
A force born of the energy of God � restless, uncontainable � � spills from Him.
The earth cannot contain Him, nor yet the universe.
When He pauses by the window I sense His spirit, free as the Essence Itself, brooding over regions far distant, looking deep into hearts at the uttermost ends of the earth, consoling their secret sorrows, answering the whispers of far-off minds. Often in His leonine pacing He gives me along, grave glance. And once He smiles at me. He smiles at me!
THONON-LES-BA INS, LAKEA great white hotel, set amid oleander, flanked by mountains overhung withclouds. Beyond the green terrace and marble balustrade, thelake.
In the halls and through the grounds the artificial, dull-eyed people stroll and chatter.
Silently, majestically, unrecognized but not unfelt, He passes among them, the cream robe billowing, light glinting in His silver hair. The metallic voices break off. The shadowed eyes lift and follow, lighted for a moment with wonder. His presence is an affirmation. stirring them to recall their lost vision of a higher world and their own beauty. The eloquent assertion of His silence! His magnetic power!
His holy sweetness!At a country innI see Him in a half-circle of children, girdled with children, festooned with them, waist-deep in children with violets to sell, the small ones, themselves a bouquet, pressing about Him, waving the purple clusters. their faces raised with grave astonishment, His own a benediction as He bends to buy their blooms, buy all their blooms, drawing from His pocket handfuls of francs, giving to each child bountifully. They beg for more.
"Don'tlet them impose!'' At the edge of the swaying crescent, a newcomer, the smallest, stares up in awe, timid as a fawn: To this little one I have not given.
And the Master gave.On the road back, suddenly, spectacularly, a waterfall, rolling from a great height. scattering diamonds as it froths down a black precipice. Full of excitement He hurries forward, alone, to sit in silence at the very edge, the swirling water far below. I see Him in profile, kingly against the ca~cade, intense rapture on His upturned face, and my tears flow. After a time, smiling: Jflcome to America, will you invite Me to see such waterfalls?
I promise Niagara! "Butsurely, my Lord, Your coming to America does not depend upon my invitation!"
My invitation to America wilibe die unity of the believers!
A heavenly day of charting informality, taking tea, He talking gaily or tenderly, takinglitfie notice of me. But in spite of this I g1im~se something vaster than before, feel a new awarEness of His unearthly power, His divine sweetntss.
Page 790Coming upon Him as He stands talking with a friend, the sweetness of His love, that celestial radiance, again bring tears: If He never gave me so much as a word, if He never glanced my way, just to see that sweetness shining before me, I would follow Him on my knees, crawling behind Him in the dust forever!
NEW YORKI awaken before daybreak with a singing heart, the moon's waning sliver framed low in my windowpane. I hasten to the pier. The morning is crystal clear, sparkling.
I have a sense of its being Baster � of lilies, almost seen, blooming at my feet. A mist settles over the harbour but at last, at last, I see a phantom ship, an epochmaking ship, coming closer, closer, ever more substantial, tillit swims into thelight, a solid thing. He sends His love and asks us to disperse � we are all to meet at four. Obedience is overruled by love: three of us conceal ourselves and wait. Stepping into the limousine, the Master turns and smiles at us! Three frozen statues dissolve in that bestowal, no love-born child-prank ever so rewarded. Oh the coming of that Presence! The mighty commotion of it! The hearts almost suffocate withjoy and the eyes burn with tears at the stir of that step! Our skyscrapers had delighted Him: The Minarets of the West!
What divine irony!He shines in white and ivory, His face a lighted lamp illumining the Bowery
Mission:Tonight lam very happy for Thave come here w meet My friends.
I consider you My relatives, My companions, and Jam your comrade... 1 A sodden and grimy procession streams down the aisle, perhaps three hundred men in single file � derelicts, failures, broken forms, blurred faces � and here 'The Servant' receiving each outcast as His beloved child.
1Promulgarion of Universal Peace, vol. i, p.30.Into each palm, as He clasps it, He presses His little gift of silver � just a symbol and the price of a bed. None is shelterless this night and many find a shelter in His heart; Isecit in their faces, and in His face bent to theirs.
We drive up Broadway, aglitter withelectric signs. He speaks of them, smiling, much amused.
"It is marvelous to be driving through alithis light by the side of the Light of lights."
This is only the beginning.We will be together in all the worlds of God. You cannot realize here what that means. You cannot imagine it. You can form no conception here in this elemental world of what it is to be with Me in the Eternal
Worlds.He sits before me in a dark corner, His black 'aba melting into the background.
I quail.could do so, no human hand. "Pray for me, orlatniost.
I implore You, inspire me!"I wilipray, andas you are doing this only for the sake of God, you wilibe inspired.
Fear falls away.It is as though another sees through my eyes, works though my hand.
Rapture takes possession of me.My hand is directed in a sort of furious precision. The points, the planes in that matchless face are so clear my hand cannot keep pace with the clarity of my vision.
Freely, in ecstasy, I paint as I never have before. In half an hour the foundation is perfect.
Once, bidding Him rest, I find I cannot paint � what I see is too sacred, too formidable. He sits still as a statue, eyes closed, infinite peace on that chiseled face, a Godlike calm and grandeur in His erect head. Suddenly, with a great flash, like lightning, He opens His eyes.
The room seems to rock like a storm-tossed ship in the power released!
Page 791A luminescent summer day � green countryside, and He our host. The Unity Feast has ended and the darkness settles in, gently smudging the outline of the mighty trees.
Many of us linger, unable to wrench ourselves away. Cricket songs � the scent of grass � a breathless expectancy in the soft, warm air. He sits in a chair on the top step of the porch, some of us surrounding Him.
Below, dotting the lawn, on either side of the path, sit others, the light summer skirts of the women spread out on the grass, lighted tapers intheir hands. In the dark, intheirfilmy dresses, they become great pale moths, and the burning tips of the tapers, flickering fireflies.
Knowing our thirst, He speaks to us again, words of consuming tenderness. Rising, He starts down the path, still talking, passing between the weightless, dim figures with their lighted candles, talking, stilitalking, till He reaches the road. He turns and we no longer see Him. Even then His words float back to us, the liquid Persian, and the beautiful, quivering translation, the sound and the echo hovering and drifting, an exquisite note almost unbearably held: Peace be with you. I wilipray for you.
Oh that voice that speaks out of His invisibility, when He has passed beyond our sight! May I always remember.
May I always remember and hear that voice!I stand at His door, my brimming eyes fastened upon that divine Figure as He moves about the room. Taking my hand, He consoles me: Remember, lam with you always.
Bahá'u'lláh wilibe with you always...And then the ship, and His last spoken message, the Master pacing the crowded cabin filled with flowers and brokenhearted friends: your efforts must be lofty. Exert yourselves with heart and soul so that perchance through your efforts the light of universalpeace may shine that all men may become as one family . It is My hope that you may become successful in this high calling, so that like brilliant lamps you may cast light upon this world of Ii urnanity and quicken andstir the body ofexistence like unto a spirit ofl(fe. This is eternal glory. This is everlasting felicity. This is immortallife. This is heavenly attainment. Thisisbeingcreatedin the image and likeness ofGod. �1 I sit opposite Him at a little distance, weeping quietly.
At each parting I was left with the hope of another meeting, and now my question must be answered or I shall have no peace. "Will I see You again, my Lord?"
This is my hope."But still You don't telime, my Lord. Not knowing, I feel hopeless."
You must not feel hopeless.It is death to leave the ship. I remain on the pier, in the grey light, with the impervious, stolid pigeons and the anguished gulls. Tears blur my eyes. Through them I see the Master in the midst of the throng. waving a patient hand to us. It waves and waves � that beautiful patient hand � till the Figure is lost to sight.
December 9, 1956 IN MEMOThe Bahá'í World, vol. xiii, p. 862. 1 Promulgation of UniversalPeace,vol, xi. pp.465 � 7.
Page 792Sweetest to my ears is the Name of my Lord when I myself speak it; My Lord has many names, and one is greatest; But for my heart's complaint I would take singing scissors to it and spell out withmylife YdBahd'u'1-Ablid.
Within my forehead is a silver sliver that addresses the Qiblili; When I press my head on the step before my Lord the pain is fierce but the heat of my longing there soon melts and softens it; My Lord is merciful: this shaft turns sweet as honey and runs into my eyes.
Then I say, as bidden,' '0 Thou Glory of the All-Glorious!"
for it is the most this tongue could attain to. Methinks these holy syllables pain the ether with their presence and we all whisper them, as bidden, in our hearts where they are hidden.
His raven locks have brushed my cheek in a dream; it turned scarlet and I woke in a fever searching my couch for the silver comb but I found it not, and He left to visit other lovers, and when I returned to my dreams, they were full of that which would perish.
Once, in longing, I approached the Sacred Threshold and, without uttering my Lord's Name, thrust my arm through the scented veil; it came back scorched and shrivelled, and I lost my reason and since that vision I have not used it except to hold this pen.
If He wills, will I take leave of self to take up again the search; Jam athirst, and though fast rivers run close I would drink only fromBah&s cup.
One drop of His nectar would suffice me for an eternity, but one drop of my blood shed in His path would do the same.
... thus the Master of the House hat/i appeared within His home.
Come out into a field of light and snow and the sky is the Shrine's dome; and the patterns of the earth make a perfect and wondrously ancient carpet on which we are all kneeling at the Threshold.
I want to repeat over and over my Lord's Names and let them have their effect upon my soul; I want to repeat to all around me His Most Great Name, and watch the world shatter like glass before the trumpet blast.
Valerie Berteig (Canada)Ponder awhile. Han thou ever heard that friend and foe should abide in one heart? Cast out then the stranger, that the Friend may enter His home.. Bahá'u'lláh, The Hidden Words, No. 26, from the Persian.
"The Hidden Words is a love-song. It has for its background the romance of all the ages � the Love of God and Man, of the Creator and His creatures... Alas! in the proud illusion of his separateness, man has forgotten whence lie came, and what he is, and whither he moves. He has turned away from his True Beloved and given his heart to a stranger and an enemy... For man, by his constitution, has an ego, a lower self within... The quelling of this ego. is indeed the essential task that confronts the aspiring soul.''
George Townshend(Those named are outstanding Baha'is, now deceased, some designated as martyrs. The accolades, for the most part, are taken from their obituaries.)
Page 793Come, let me frte you, beloved foe, for I tire of this old-born war.
It would shorten did I not so ruinously adore each endearing stratagem your consummate cunning devises; your enamouring intransigence enchants me, your very implacability, an aphrodisiac.
In this moment when fatigue calls truce let me say it: If I loved you less I should not plot your end as we embrace.
Clasped to your bosom I gauge it for my blade's dark use.
Beware the honey posset and my proferred kiss!Caressing your unloosed hair I plait a noose and with a traitor's hand I stroke your face.
May it be said I loved my enemy but sought the Friend.
in these graceless hours when faith strains feebly against the unbelieving night I am alienated from angels and celestial concerns, unmoved by the testimony of flowers.
Locked in a grief so ancient as to have no name, in this dimming light, even magnificence menaces, estranging me from excellence, trivializing my pitiable trophies � minor virtues garnered in a sweeter time � my nurtured imperfections not so epically egregious as to embarass the seraphim ruefully yawning at their mention; nor will my shame, as once I thought, topple the cities, arrest the sun's climb.
What assault on heaven guarantees attention?Inured to the banality of pain and the ordinariness of suffering (sanctified or plain!)
it is joy that is remembered.Ah well, not every day can witness an anabasis and I, a sorry soldier, camp in ruins, speak from weariness of battle far prolonged.
From shining names on scattered tombs I fashion a paean; to vanquish dread, invoke the victors:
Breakwell/Brittingham/Blomfield/Benke!Bolles!Baker/Barney!Bailey/
Backwell/Bourgeois/Bosch/I swear a radiant rank appears, assuring as sunlight, familiar as bread!) Dunn/Dole/Dodge/ sterling Esslemont! rare Wilhelm!
unrivalled Townshend of the silver pen!brilliant Keith! immortal Lua! steadfast Thornton!
courageous Marion! incomparable Martha! constant Juliet!
noble Louis of the golden heart!Conquerors of continents, movers of hearts, they arealegion stretching to horizon's end, champions of the Peerless, the darlings of the Friend.
A beachhead beckons. I read auguries of triumph in my campfire's dwindling plumes.
Remove the garland, still the lyre, my love.GERMANY Bernhard Notz op. 27 nt. al le Got-tes Kinder, Es gibt so vie-le Re ii -gi-o -nen, und nur all the children of God. There are so ma ny re Ii -gions, but God is
Page 796tJ W W - WW W W -ei-nen ei-nen Gott,KJ Ja, o Freund, wir ha-ben al le den glei-chen Gott. Doch Iebr-ten uns die on.ly one.C7&.Yes,oh friend, we allhavetru-Iy the same God. But we have only ~t7i\ * A � A Va ter Krieg und Re ii ii gi on, stets Kampf fur das, ~as uns die Va ter learned of war and Re ii ii -gion,the fight for thatwhich our fathers gave ga-ben!M. Sprich nichtvonKampf,meinKind, denn giitt-lich ist nur.
die.to us. Solo. Speak not of war, my child, for God gives us only his.
izirliLL" r~ f f marcato V ~ ~A / larghetto I r Alle. 0 Bru -der al -ler Re-li-gi o o nen, lal3t uns All. Oh bro -thers of.. all the re Ii -gions, Jet us lunga ti r be ten en ~u un-sermem - - zi zi -gen Gott: pray now to our one u ni - ting God: lunga 4.'
f decrese.- w w w o mein Gott! Es ist die Sehn-sucht die ses Die-ners an dei -ner Oh my God! it is the longing and prayer of theseyour humble A Schwel-le, zu se hen, hen, daB die Freun de de des We -stens die servants, to wit ness, ness, that the friends of the west and the
Page 798a A A A __ Freun-de des 0 -stens urn-ar men, daB al le We sen die -ser Welt in friends of the east come to-ge -ther, that all the be -ings of this world u S S I I 3 I I poco a wab -rer. Gil te wie die Glie-der ei-ner Ge-mein de sei-en, wie die nite in..... goodness as the members of one com-mun-i ty,. like the A pOCO accel.
h.~ Trop fen ei -nes Mee res, wie die 116 gel ei -nes Rosen gar tens, wie die drops of the great 0 -cean, like the birds in a beau-ti -ful gar den, like the w ~ ~ w U w� W w I. eJ I I Per - len ei -nes 0 -ze-ans, wie die Blatter ei -nes Bau-mes, pearls that are found in the sea, like the leaves _____ of one tree U
Page 799undwie die Strab -lenei-ner lenei-ner Son-ne!Wahr-Iich, du bistder Ge andlikethe raysof one sun...Tru-ly Thou art the
AllW W - W W W ~ I ta ngba na ko p~ p~. Gana Ba -h~t'u'- 11~h.
G A DLo y~-k~ ta Con-sol-a-teur Bahá'u'lláh so Ga na Bahá'u'lláh. a te ne: ~ G A D G A D W W U w w
Gloire ti Ba-ba Nza-pa. Ba-bi'u~1I~hGloire ti Ba-ba
so a n~: Nza-pa.e) -w w I ga nagb~ ti Lo. I ga nagb6 tiLoga ti fa na Lo. ~ kou~, G A G A D A D D fine te-ne ti Nza.pa.
French TranslationU W U ~ � ~' Lo ga ti fa na 6 kou~, fl-ne t~-n~ ti Nza-pa.
English TranslationLet us gather under His Shadow, Let us gather under
His Shadow.A Jha che ye ko che gus-ti ~~LI che a-jhe-ki Va 'e ku~.
La1. Ya gua-t~-ke ni lo mi-ti.. Oi-me Tii-pi iia-ndera 'a-r5~
To ChorusE A cJ I I I r � Ko -in-ga la che ra p~. Ba hi iie ~ me a-jhe-sa-p~..
2. Ya-jha pai -t~-ke na lo mi ti Ya giie-ra- jh& iia-nde ra-pi-chi.
To Chorus� Jha chu-pe-kue-ra yajhe-chu-k~. 1-po-ri jha la fiande rap~..
Page 802��w. ;~.d.w ~ I I Doutes-te-mun-ho Oh meu De us DequeTu me cri
IIas �. te Pa ra te con-he-cer e a-do-ra~~ W - -Con-fes-so.
so. n~s-ta mo men to Mm-ha inca pa- ci-da-dee
6. ~ WW WW UTeu po-der Mm-ha in -di-g~n- cia e tu a ri-que-za a i.~ ~ � I .~r .ini Nio h~ ou -tro deus a-km di Ti. 0 am-pa-ro no pe ri ri go 0 � ~ que sub sis te Por Si
Pr6pby the Baha of Amanfro village, in the Ga language 1. A1-I~h-u-AbW3 k6 ic Ba yaa A1-lah-u-Ab-- ci ci . w~ ks 1~ Ba Ks On-yieess he dz3 ic -yaa ko y~c mu, U Kc On-yie es.~
1 A11~h'u'Abh~K~ Onyic es~ he dz3 Is ko y~s mu. Kc Onyje esc he dz3 Ic ko yc~ mu.
2 Bahá'u'lláhKc onyje esg he dz~ I~ ko ycc mu. K~ onyic esE he dz~ Is ko y~6 mu. he dz~ Ig ko yss mu. 3 'Abdu'l-Bahá w~ kc 1~ Bayaa. 'Abdu'l-Bahá w~ kc I~ Bayaa.
K~ onyje es~he dzo is ko y~ mu. Kc onyic esc he dz3 Ic ko yc~ mu. Chorus: Kc onyje esc he dz3 ic ko y~ mu (Sing 4 times)
Page 804Andante moderato Words and music by Karin Ferguson
THE BAHA IWORLD� w w. w Time for laugh in' not for cry in' Time for Truth and no more � w U. � � � Cd.
ly -ing. Time for God, He's got His Eye on you and ~ t w � He tells us clear ly, so let us hear Him, He loves us ti w w. w � dear ly, and wants us nearhim, Time for God, He's got His eye onyou andme.What's He say -ing? What's He say -ing, He says He's an -swered all our pray -ing, the Prince of -- I Peace has fin al ly come, in all His Glor y. y. What's
HisName now � is it Mo -ses? Is it A -bra-ham? Or - w w - Je sus? Time for God He's got His Eye on you and me W W rd
� His New Name is now BA -HA-'U'-LLiH Follow Him!
BAW W W W HA-'U'-LLAH Time for God He's got His Eye on you and me.
Page 805"Is there any Remover of difficulties" and "Say God sufficeth all things
GILBERT & ELLICE3 ~ w w w w w Ti Ti te A-kua ke iaiae e ko -nani ka na -koikan-gaa w w I ngaTi a -ton-ga aee kan-gaiE na ne-boa-ki te
A-tu II I a Hon te A-tu-angai. a ao ao mata ni ka ~ I bane ban Ana to ro ro a-ke a bane ni-rana I I non A na. tae ka ka Ti a-ton-ga ae~y kan � ~ W gai te A tu a bo-nL mwio-ko-ni baai nika-ba-ne tiU w w I I � W W W I I A-ke-ai ka-ra wa ke i aon te a ba ba aee ko-nan an-ga baai na ko ma bon ti Ngai a a C)Mangaia ae ho ni Ngai-aj -rou-na te Tia A tai -bai C) I te Tia Buo-ki ra ra ao Ana bai te ____
Page 8061. Tu nous envois, Ba -hi-'u'- 1I&h, qui vient pour re-vi -vi-fier le
G7 C G G7t)w~ u w w mon de. de. Tout ce qu'iI dit, nous I'ac -cep ton,
REFRAIN- w w - c'est est ton mes-sa-ger pour cette nou -velle al liance. 0 not-re Dieu,
F G (F)G7U U 0 not-re Seigneur, re lie les bommes par ta chain e d'a-mour.
F G7 CTu con-nais tout, tu es i'm-form-c, aje donc pit-is pour les horn -mes.
II Donne nous La Paixet 1'Unit~ R~unis nous dans Ia grande fraternit~ Les divisions dans les nations Ne peuvent pas donner Ia v&itable paix. (Refrain:) 0 notre Dieu, 0 notre etc. III La foi Bahá'í c'est ce qui convient Pour ce temps si terriblement bou1evers~ Le grande message qu'elIe pr~conise N'est autre que L'Unite du genre humain. (Refrain:) 0 notre Dieu, 0 notre etc. IV Le genre humain a trop souffert
Maintenant c'est I'heurede la vraie ddivrance Pour tous les hommes en g~n~ra1 Qui sont les enfants d'un seul Ct m~me
Dieu. (Refrain:) 0notre Dieu, 0 notre etc. V Un seul Berger, un seul Troupeau C'est ton grand d~sir
0 Dieu P&e Cr~ateurC'est lui qul accomplira cette proph~tie. (Refrain:) 0 notre Diefl, 0 notre etc. VI Unis nos cc~urs, 0 Dieu d'amour Unis nous sous Ia tente de 1'Unit~ Aie donc pitie de nos maiheurs Sois donc tr~s compatissant de nos souffrances.
(Refrain:) 0 notre Dieu, 0 notre etc.*, ~ � , ~ .~' -- 1. Nous join nan toute ~ -cri ture sainte, ~eu grand...... ~ po que
F F F7W 4 ~W W W pou vi ni, -poque vo-1on-t~ Bon Dieu prophet sou la
REFRAINeJ.. W 44 terre tan cou nan ciel... De pi de-pi dix-huit cent qua~rant-quatre,
F F F7ci - W B~b pr~-cur-seur Ba - -'ii'- ilib. Di - e -poque
Ia.~ ~ corn men- ca,. tout moun vin-col e sous fo oua II Qui Bahá'u'lláh reli toute moun Nan ii pa gain prejug~ ni division Vini Qua COflflifl qul moun ii y6 Ona re1~ citoyens du monde.
(Refrain:) Depi depi etc. III Toute prophet ta rimin ou~ iou ca Toute prophet ap pri~ pou ou~ iou ca Jou qui pat jam exist~ Jou p'eternel amen.
(Refrain:) Depi depi etc.UMTED STATES No. 34 (Persian)
Walter Maurice WininskyAdagio molto sostenuto P nt. ~ 12 A � � With With the hands of by -ing
0 Dwellers of My Par Pp nt. ~= � PP. A ~ w - A A
DwelLersyoung tree of ften.,PP � ~ With the hands of by -ing ~-~ the ho ly garden of. mf your Iove and.... friendship, � U 'I I ten.~PP l~ l~ ~' par. a -dise The young your love and....,friend-ship, tree of ften.,pp I ff'~ 0 kind ness I have plant ed p ~ �
Page 809nt. w 809 V I and have Watered it with good-iy shares of Myten -der grace; i-it.
nt. and have Watered it with good ly shares of My ten -der grace; � ~ ~ nt. 1?~
IF ?qf,~~pp ~JI I I I I e now that the hour of its fruiting is come,ed, strive that it may be protect -mf,~pp tJI I fruiting is come,pro -tect ed, ed, jp � ==zzmf ,.~ pp p mf PP p A A A A p p p a p '~' IA p p now that the hour of its fruiting is ed, come, strive that it may be protect p p mf ,~ PP A p a � � fruiting is come, pro -tect -12-=~2!nf -=~2!nf ~
Page 810S~p. tfl Tcon-sumed flame of desire and pas / / � p1.1
#jfI� IS'A the flame of desire p p oaf-not not consumed fmp and pas sion.
fT:~,~ � p. *PP be not cori-sumed fmfwiththe flame and passion.....
f of desire I t, ,,, / And be not consumed with the flame of desire and pas sion..
* Tenors may sing 8va or divided ~ up and ~ down, or just basses and sopranos sing this passage.
tThe closed 'n' sound comes on the first beat of the final measure and is held for 2 very slow beats.
Page 8111. J~ri gu, e -no~y-wu-Ii re bin-gi eb ya Ba h~ - 11~h. Al 2.
. A-ma-wu-Ii re A ma ma lun-gi a ga Bah& - -llih. e-ya 3. Fe na na tu-yim.be. ne-san-yu ku ba Bahá'u'lláh. Al tJ tJ B~,7 ~ CHORUS lab 'u' Ab-h~, Ba - 'u'-llih! Ya Ba -h&-'u'1 Ab -su-bi-zjbwa a ze mun-si a-le-se'em-i -rem-be. Al lah 'u' Ab-h~, Ba hi 'u'- ilihI Ya Ba -h~-'u'1 Ab hi!
~ Fm BL~7I � I lab 'u' Ab-h~, Allah 'ii' Ab hi! Al -lah
'ii' Ab-h~f Al lab 'u' Ab-h~!(nt. last time) B~7 Et~ D.C. Jan gu, e-noo-wu-li re bin-gi eb ya Ba-hi 'U' -lUb.
A-ma-wu- ii re a ma lun-gi a ga Bah~ - -II~h.
Fe na tu -yim-be. ne-san-yu ku ba Bahá'u'lláh ze.
Translation:Let us sing with happiness because Bahá'u'lláh has come!
Page 812r~ w 1. Though the wars bring tears to those nea ci w W U � you would not weep. For as sure as the sun drowns the
CHORUS.9 ~ w w w� I I marn-ing star with lightPeace...... will shun itssleep.So watch you #44 I w. w. from m the mountain tops of hope Far from the valleys of des " I pair Cleanse your heart for its home And be not of ti w w w I, those who could not care. Peace ~ will shine. Peace~ � will shine.
Peace. will shine. on us 2 If the trials that you face fill your heart and soul with fear, I wish you would not weep.
For the winds that toss the sea of life have longer yet to blow, They should help to gather us and grow.
3 If you wonder why we sing with such hopes of great joy, When there is every reason to cry, The signs are very clear, something great is in the air, We know it is the Promise of our time.
Page 813UNITED STATES No. 20 (Arabic)
Piano (for rehearsal only)Music and Choral Arrangement: Jay Corre
Andanter'-rr~rrr r 'r'' I r O... Son of Spirit! My claim on thee is great, it cannot be for-id~~ ~~ ~ I I f I I I I
II Igot ten. My grace to thee is plent-e -ous, it can not be Ill, I .11 I I -~d ~ I I I ~ r~rr veil -edMy y love has made in thee its home, it can not be con I. I. ii i.il I I I � I &~i rJ.
II II V rit.~r r r ~ r r ~r cealed. My light is man-i fest to thee, it cannot be ob -scured.
ii ii. I ii Ii. � I IUNITED STATES No. 12 (Persian)
Music� Jay Corre0 MAN OF TWO one the eye other.
and o pen the oth-erhal-lowed of ed. to the beauty the
Be-z~zzz z~zzz ~ by C) - - � � W W 99 W W Close to the world and there one all that that in, and is D Em
Em EmAUEm A7 F#m7(~,5) B7(1,9) Em D Em
Page 815C) 1 :~: ~ y wo*4 Yi-wo Ia
waA-ma 1 Yi wo Ba-hi la-wa Ia - yi yi � -1sfl~ 1sfl~ waA-ma yi i Ia-wa,Yi-woIa-Ba-hi a-hi yi Ba-hi 'j -waA-ma- waA-ma-- wo wo 'i ~flk wo la-wa, Yi we la -waA- ma Bah& 'i yi we Ia-Wa.
2 Inyosile inkwesu, inyosile.UNITED REPUBLIC OF CAMEROON Song in Kenyang
a-nc~ Ba too, B6 ne-bc nto Mine k~ ntsii Bib,a-ncc Ba too, Mine kc ntsii B&b, a n~s Ba too, Bc ne be nto ns � kaa Mine kg -kaa A n~ ba to, A nc ba to, A nc c ba to, to, An~ ba-to, A-ne ba-to bs neb& nto n~ Mine kc � A - -ntsii i Bib a-ne Ba to, B~ ne-be nto nc � kaa.
CHORUSw w w ~ E E -EBE .yaa Bets3 g~ Be-nong.Be -nong Be-nong
Be-nong En-W 4' diabg nto B~b atony-agaa-rem fl~ Ba hi 'u'- 1kb a tu En � -' w -diabc c nto B~b atony-agaa-rem Bs Ba ha - -U~ih a tu N -w- w-~ ~ do s~ klj oo y~ sc.BoIj~ n~ pemne sci N do s~ k~j 00 ~Jw - 4 Bobli af3 g ak~ En -diabs nto B~b atony-agaa-rem B8 Ba eJ eJ w4W 4' W4 h~-'u'-II~h a-tucrn, En-diabg nto B~b ato ny-aga~arem
B6 Ba -hi-'u'-lIih a -tu~iAm 1. Will .-~--~-----ww~ ww~ ' you 'u'-11&h? �' give to your life Ba-E E h& 7Lil' your life Will to ~ � ~ � , you Ba give - - -11~h?
� ..W W � Will you give your earth-1y.. posses -sions your world-1y. desires, give your E lAm 112 G F A � ~ ,~ ~ ~ 'u'- u'-Am Am G toBa-hi'U'-life life to Bahá'u'lláh -11~h.. h..
Am Gto Bahá'u'lláh'- toBa-hi'u'-- -ilab lab -11~h. ~h.
Am G Am2 Yes I'll give my life to Bahá'u'lláh Yes I'll give my life to Bahá'u'lláh Yes I'll give my earthly possessions, my worldly desires, Give my life to
Bahá'u'lláh.you give your heart to Bahá'u'lláh Will you be a flame of fire, a river of life, Give your life to Bahá'u'lláh 4 Yes I'll give my heart to Bahá'u'lláh Yes I'll give my heart to Bahá'u'lláh Yes I'll be a flame of lire, a river of life, Give my heart to Bahá'u'lláh.
Page 818SWAZILAND Patrick Masuku
1.La-le-la ni ba -ki-thi nan-si-da ba en -ku-lu
IIU W W W e~i U W U W (d Yaba pro-fe~ thi ha-ka Nku-lun-ku-Iu.. Nku-1un-ku-Iu.~
~ ______________________________________________________________________ Hr
e) ~--,K-~- 0-ku-ku '.11. in I O-ku-ku-qa-la kwe-fi-k'u A dam ~ qa la ______________ Ok we si w ~ Ok-we si-hi-li kwe-fi k'u Noah. Ok-we si-tha-thu kwe w. _______ Ok-we si-tha-thu bi ii _________ le) fi- fi-ku A-bra-ham u Kwa-lan-de-Ia u Mo -se-si.
~2 Bass: Kwa shunyayelwa Bass: Kwa shunyayelwa All: Ama Juda nguye Jesu. All: Ama Pheshi~'a nguye uB~b.
Bass: Kwa shunyayelwa Bass: NamhlaAll: Ama Aruba nguye uMohamede. All: Umhlaba wonke UBah&u'1ITh.
Repeat.Preghiera di Bahá'u'lláh per baritono e pianoforte
ITALY Music by Aifredo Speranza
Mederato molto (~ 5660) p 0 Di-o, 0 espressivo 3 3 3 mi-o Di-o,.. A-dor-na la mi -ates ta con la co3 3 3 3 3 3 con 1'or-na-men-to deli 'e -qui-ta 3 w
Page 820m I 1Ia Tu in ye-ri-ta sei ii p0-se-so re tut-tii do -vww vww ~ ~- e e di tut te le mu-ni - -cen ni ze.
0 Di-o, 0 mi-o Di-o...Bt,sus4 Like a man with no eyeswho can Like a child whos much old er er than ~rr~ ~L~J ~
Ii 112E~maj7 B~7sus4 simile E~maj7 B~7sus4 E~~maj7
see. Like a me.sfz Stand in si -lence as the old world dies BL'sus4 EI~maj7 B~7sus4 s~mtle Lift a finger not to help her rise Like the ~i~J p f.~ V1
Page 823in the air. ______________ Like the sian behind, hind, I C F I � . ~ I fl � i I
EL~maj9U w I I I I w w t) Mas ter Teach er, you know7 Mas ter Teacher, you care, Mas ter I I I I I I Teacher, you un -der stand the things we do, You are our ~J4 L .1 � Mas ter,... You are our Teach er, Come, let us learn from
VERSEyou. 1. Beneath an angry sky that shows no shade but
AJ4-~ grey, A thousand shadows run wild across the day.
to Chorus t) I I us your way, Master Come stand among us Teacher.
and showThe Mother Temple of Latin America, on Cerro Sonsonate, Panama
Page 826