The Reconciliation of Races and Religions Part 8

A delightful Bahai disciple--the _Fra Angelico_ of the brethren, as we may call him,--Mirza Haydar 'Ali was especially interesting to younger visitors to Abdul Baha. One of them writes thus: 'He was a venerable, smiling old man, with long Persian robes and a spotlessly white turban. As we had travelled along, the Persian ladies had laughingly spoken of a beautiful young man, who, they were sure, would captivate me. They would make a match between us, they said.

'This now proved to be the aged Mirza, whose kindly, humorous old eyes twinkled merrily as he heard what they had prophesied, and joined in their laughter. They did not cover before him. Afterwards the ladies told me something of his history. He was imprisoned for fourteen years during the time of the persecution. At one time, when he was being transferred from one prison to another, many days' journey away, he and his fellow-prisoner, another Bahai, were carried on donkeys, head downwards, with their feet and hands secured. Haydar 'Ali laughed and sang gaily. So they beat him unmercifully, and said, "Now, will you sing?" But he answered them that he was more glad than before, since he had been given the pleasure of enduring something for the sake of G.o.d.

'He never married, and in Akka was one of the most constant and loved companions of Baha-'ullah. I remarked upon his cheerful appearance, and added, "But all you Bahais look happy." Mirza Haydar 'Ali said: "Sometimes we have surface troubles, but that cannot touch our happiness. The heart of those who belong to the Malekoot (Kingdom of G.o.d) is like the sea: when the wind is rough it troubles the surface of the water, but two metres down there is perfect calm and clearness."'

The preceding pa.s.sage is by Miss E. S. Stevens (_Fortnightly Review_, June 1911). A friend, who has also been a guest in Abdul Baha's house, tells me that Haydar 'Ali is known at Akka as 'the Angel.'

ABDUL BAHA (ABBAS EFFENDI)

The eldest son of Baha-'ullah is our dear and venerated Abdul Baha ('Servant of the Splendour'), otherwise known as Abbas Effendi. He was born at the midnight following the day on which the Bab made his declaration. He was therefore eight years old, and the sister who writes her recollections five, when, in August 1852, an attempt was made on the life of the Shah by a young Babi, disaffected to the ruling dynasty. The future Abdul Baha was already conspicuous for his fearlessness and for his pa.s.sionate devotion to his father. The _gamins_ of Tihran (Teheran) might visit him as he paced to and fro, waiting for news from his father, but he did not mind--not he. One day his sister--a mere child--was returning home under her mother's care, and found him surrounded by a band of boys. 'He was standing in their midst as straight as an arrow--a little fellow, the youngest and smallest of the group--firmly but quietly _commanding_ them not to lay their hands upon him, which, strange to say, they seemed unable to do.' [Footnote: Phelps, pp. 14, 15.]

This love to his father was strikingly shown during the absence of Baha-'ullah in the mountains, when this affectionate youth fell a prey to inconsolable paroxysms of grief. [Footnote: Ibid. p. 20.] At a later time--on the journey from Baghdad to Constantinople--Abdul Baha seemed to const.i.tute himself the special attendant of his father. 'In order to get a little rest, he adopted the plan of riding swiftly a considerable distance ahead of the caravan, when, dismounting and causing his horse to lie down, he would throw himself on the ground and place his head on his horse's neck. So he would sleep until the cavalcade came up, when his horse would awake him by a kick, and he would remount.' [Footnote: Phelps, pp. 31, 32.]

In fact, in his youth he was fond of riding, and there was a time when he thought that he would like hunting, but 'when I saw them killing birds and animals, I thought that this could not be right. Then it occurred to me that better than hunting for animals, to kill them, was hunting for the souls of men to bring them to G.o.d. I then resolved that I would be a hunter of this sort. This was my first and last experience in the chase.'

'A seeker of the souls of men.' This is, indeed, a good description of both father and son. Neither the one nor the other had much of what we call technical education, but both understood how to cast a spell on the soul, awakening its dormant powers. Abdul Baha had the courage to frequent the mosques and argue with the mullas; he used to be called 'the Master' _par excellence_, and the governor of Adrianople became his friend, and proved his friends.h.i.+p in the difficult negotiations connected with the removal of the Bahaites to Akka.

[Footnote: Ibid. p. 20, n.2.]

But no one was such a friend to the unfortunate Bahaites as Abdul Baha. The conditions under which they lived on their arrival at Akka were so unsanitary that 'every one in our company fell sick excepting my brother, my mother, an aunt, and two others of the believers.'

[Footnote: Phelps, pp. 47-51.] Happily Abdul Baha had in his baggage some quinine and bis.m.u.th. With these drugs, and his tireless nursing, he brought the rest through, but then collapsed himself. He was seized with dysentery, and was long in great danger. But even in this prison-city he was to find a friend. A Turkish officer had been struck by his unselfish conduct, and when he saw Abdul Baha brought so low he pleaded with the governor that a _hakim_ might be called in. This was permitted with the happiest result.

It was now the physician's turn. In visiting his patient he became so fond of him that he asked if there was nothing else he could do.

Abdul Baha begged him to take a tablet (i.e. letter) to the Persian believers. Thus for two years an intercourse with the friends outside was maintained; the physician prudently concealed the tablets in the lining of his hat!

It ought to be mentioned here that the hards.h.i.+ps of the prison-city were mitigated later. During the years 1895-1900 he was often allowed to visit Haifa. Observing this the American friends built Baha-'ullah a house in Haifa, and this led to a hardening of the conditions of his life. But upon the whole we may apply to him those ancient words:

'He maketh even his enemies to be at peace with him.'

In 1914 Abdul Baha visited Akka, living in the house of Baha-'ullah, near where his father was brought with wife and children and seventy Persian exiles forty-six years ago. But his permanent home is in Haifa, a very simple home where, however, the call for hospitality never pa.s.ses unheeded. 'From sunrise often till midnight he works, in spite of broken health, never sparing himself if there is a wrong to be righted, or a suffering to be relieved. His is indeed a selfless life, and to have pa.s.sed beneath its shadow is to have been won for ever to the Cause of Peace and Love.'

Since 1908 Abdul Baha has been free to travel; the political victory of the Young Turks opened the doors of Akka, as well as of other political 'houses of restraint.' America, England, France, and even Germany have shared the benefit of his presence. It may be that he spoke too much; it may be that even in England his most important work was done in personal interviews. Educationally valuable, therefore, as _Some Answered Questions_ (1908) may be, we cannot attach so much importance to it as to the story--the true story--of the converted Muhammadan. When at home, Abdul Baha only discusses Western problems with visitors from the West.

The Legacy left by Baha-'ullah to his son was, it must be admitted, an onerous educational duty. It was contested by Muhammad Effendi--by means which remind us unpleasantly of Subh-i-Ezel, but unsuccessfully. Undeniably Baha-'ullah conferred on Abbas Effendi (Abdul Baha) the t.i.tle of Centre of the Covenant, with the special duty annexed of the 'Expounder of the Book.' I venture to hope that this 'expounding' may not, in the future, extend to philosophic, philological, scientific, and exegetical details. Just as Jesus made mistakes about Moses and David, so may Baha-'ullah and Abdul Baha fall into error on secular problems, among which it is obvious to include Biblical and Kuranic exegesis.

It appears to me that the essence of Bahaism is not dogma, but the unification of peoples and religions in a certain high-minded and far from unpractical mysticism. I think that Abdul Baha is just as much devoted to mystic and yet practical religion as his father. In one of the reports of his talks or monologues he is introduced as saying:

'A moth loves the light though his wings are burnt. Though his wings are singed, he throws himself against the flame. He does not love the light because it has conferred some benefits upon him. Therefore he hovers round the light, though he sacrifice his wings. This is the highest degree of love. Without this abandonment, this ecstasy, love is imperfect. The Lover of G.o.d loves Him for Himself, not for his own sake.'--From 'Abbas Effendi,' by E. S. Stevens, _Fortnightly Review_, June 1911, p. 1067.

This is, surely, the essence of mysticism. As a characteristic of the Church of 'the Abha' it goes back, as we have seen, to the Bab. As a characteristic of the Brotherhood of the 'New Dispensation' it is plainly set forth by Keshab Chandra Sen. It is also Christian, and goes back to Paul and John. This is the hidden wisdom--the pearl of great price.

PART IV

BIOGRAPHICAL AND HISTORICAL; AMBa.s.sADOR TO HUMANITY

AMBa.s.sADOR TO HUMANITY

After the loss of his father the greatest trouble which befell the authorized successor was the attempt made independently by Subh-i-Ezel and the half-brother of Abdul Baha, Mirza Muhammad 'Ali, to produce a schism in the community at Akka. Some little success was obtained by the latter, who did not shrink from the manipulation of written doc.u.ments. Badi-'ullah, another half-brother, was for a time seduced by these dishonest proceedings, but has since made a full confession of his error (see _Star of the West_).

It is indeed difficult to imagine how an intimate of the saintly Abdul Baha can have 'lifted up his foot' against him, the more so as Abdul Baha would never defend himself, but walked straight forward on the appointed path. That path must have differed somewhat as the years advanced. His public addresses prove that through this or that channel he had imbibed something of humanistic and even scientific culture; he was a much more complete man than St. Francis of a.s.sisi, who despised human knowledge. It is true he interpreted any facts which he gathered in the light of revealed religious truth. But he distinctly recognized the right of scientific research, and must have had some one to guide him in the tracks of modern inquiry.

The death of his father must have made a great difference to him In the disposal of his time. It is to this second period in his life that Mr. Phelps refers when he makes this statement:

'His general order for the day is prayers and tea at sunrise, and dictating letters or "tablets," receiving visitors, and giving alms to the poor until dinner in the middle of the day. After this meal he takes a half-hour's siesta, spends the afternoon in making visits to the sick and others whom he has occasion to see about the city, and the evening in talking to the believers or in expounding, to any who wish to hear him, the Kuran, on which, even among Muslims, he is reputed to be one of the highest authorities, learned men of that faith frequently coming from great distances to consult him with regard to its interpretation.

'He then returns to his house and works until about one o'clock over his correspondence. This is enormous, and would more than occupy his entire time, did he read and reply to all his letters personally. As he finds it impossible to do this, but is nevertheless determined that they shall all receive careful and impartial attention, he has recourse to the a.s.sistance of his daughter Ruha, upon whose intelligence and conscientious devotion to the work he can rely.

During the day she reads and makes digests of letters received, which she submits to him at night.'

In his charities he is absolutely impartial; his love is like the divine love--it knows no bounds of nation or creed. Most of those who benefit by his presence are of course Muslims; many true stories are current among his family and intimate friends respecting them. Thus, there is the story of the Afghan who for twenty-four years received the bounty of the good Master, and greeted him with abusive speeches. In the twenty-fifth year, however, his obstinacy broke.

Many American and English guests have been entertained in the Master's house. Sometimes even he has devoted a part of his scanty leisure to instructing them. We must remember, however, that of Bahaism as well as of true Christianity it may be said that it is not a dogmatic system, but a life. No one, so far as my observation reaches, has lived the perfect life like Abdul Baha, and he tells us himself that he is but the reflexion of Baha-'ullah. We need not, therefore, trouble ourselves unduly about the opinions of G.o.d's heroes; both father and son in the present case have consistently discouraged metaphysics and theosophy, except (I presume) for such persons as have had an innate turn for this subject.

Once more, the love of G.o.d and the love of humanity--which Abdul Baha boldly says is the love of G.o.d--is the only thing that greatly matters. And if he favours either half of humanity in preference to the other, it is women folk. He has a great repugnance to the inst.i.tution of polygamy, and has persistently refused to take a second wife himself, though he has only daughters. Baha-'ullah, as we have seen, acted differently; apparently he did not consider that the Islamic peoples were quite ripe for monogamy. But surely he did not choose the better part, as the history of Bahaism sufficiently shows. At any rate, the Centre of the Covenant has now spoken with no uncertain sound.

As we have seen, the two schismatic enterprises affected the sensitive nature of the true Centre of the Covenant most painfully; one thinks of a well-known pa.s.sage in a Hebrew psalm. But he was more than compensated by several most encouraging events. The first was the larger scale on which accessions took place to the body of believers; from England to the United States, from India to California, in surprising numbers, streams of enthusiastic adherents poured in. It was, however, for Russia that the high honour was reserved of the erection of the first Bahai temple. To this the Russian Government was entirely favourable, because the Bahais were strictly forbidden by Baha-'ullah and by Abdul Baha to take part in any revolutionary enterprises. The temple took some years to build, but was finished at last, and two Persian workmen deserve the chief praise for willing self-sacrifice in the building. The example thus set will soon be followed by our kinsfolk in the United States. A large and beautiful site on the sh.o.r.es of Lake Michigan has been acquired, and the construction will speedily be proceeded with.

It is, in fact, the outward sign of a new era. If Baha-'ullah be our guide, all religions are essentially one and the same, and all human societies are linked By a covenant of brotherhood. Of this the Bahai temples--be they few, or be they many--are the symbols. No wonder that Abdul Baha is encouraged and consoled thereby. And yet I, as a member of a great world-wide historic church, cannot help feeling that our (mostly) ancient and beautiful abbeys and cathedrals are finer symbols of union in G.o.d than any which our modern builders can provide. Our London people, without distinction of sect, find a spiritual home in St. Paul's Cathedral, though this is no part of our ancient inheritance.

Another comfort was the creation of a mausoleum (on the site of Mt. Carmel above Haifa) to receive the sacred relics of the Bab and of Baha-'ullah, and in the appointed time also of Abdul Baha.

[Footnote: See the description given by Thornton Chase, _In Galilee_, pp. 63 f.] This too must be not only a comfort to the Master, but an attestation for all time of the continuous development of the Modern Social Religion.

It is this sense of historical continuity in which the Bahais appear to me somewhat deficient. They seem to want a calendar of saints in the manner of the Positivist calendar. Bahai teaching will then escape the danger of being not quite conscious enough of its debt to the past. For we have to reconcile not only divergent races and religions, but also antiquity and (if I may use the word) modernity. I may mention that the beloved Master has deigned to call me by a new name.[Footnote: 'Spiritual Philosopher.'] He will bear with me if I venture to interpret that name in a sense favourable to the claims of history.

The day is not far off when the details of Abdul Baha's missionary journeys will be admitted to be of historical importance. How gentle and wise he was, hundreds could testify from personal knowledge, and I too could perhaps say something--I will only, however, give here the outward framework of Abdul Baha's life, and of his apostolic journeys, with the help of my friend Lotfullah. I may say that it is with deference to this friend that in naming the Bahai leaders I use the capital H (He, His, Him).

Abdul Baha was born on the same night in which His Holiness the Bab declared his mission, on May 23, A.D. 1844. The Master, however, eager for the glory of the forerunner, wishes that that day (i.e. May 23) be kept sacred for the declaration of His Holiness the Bab, and has appointed another day to be kept by Bahais as the Feast of Appointment of the CENTRE OF THE COVENANT--Nov. 26. It should be mentioned that the great office and dignity of Centre of the Covenant was conferred on Abdul Baha Abbas Effendi by His father.

It will be in the memory of most that the Master was retained a prisoner under the Turkish Government at Akka until Sept. 1908, when the doors of His prison were opened by the Young Turks. After this He stayed in Akka and Haifa for some time, and then went to Egypt, where He sojourned for about two years. He then began His great European journey. He first visited London. On His way thither He spent some few weeks in Geneva. [Footnote: Mr. H. Holley has given a cla.s.sic description of Abdul Baha, whom he met at Thonon on the sh.o.r.es of Lake Leman, in his _Modern Social Religion_, Appendix I.] On Monday, Sept. 3, 1911, He arrived in London; the great city was honoured by a visit of twenty-six days. During His stay in London He made a visit one afternoon to Vanners' in Byfleet on Sept. 9, where He spoke to a number of working women.

He also made a week-end visit to Clifton (Bristol) from Sept. 23, 1911, to Sept. 25.

On Sept. 29, 1911, He started from London and went to Paris and stayed there for about two months, and from there He went to Alexandria.

His second journey consumed much time, but the fragrance of G.o.d accompanied Him. On March 25, 1912, He embarked from Alexandria for America. He made a long tour in almost all the more important cities of the United States and Canada.

On Sat.u.r.day, Dec. 14, 1912, the Master--Abdul Baha--arrived in Liverpool from New York. He stayed there for two days. On the following Monday, Dec. 16, 1912, He arrived in London. There He stayed till Jan. 21, 1913, when His Holiness went to Paris.

During His stay in London He visited Oxford (where He and His party--of Persians mainly--were the guests of Professor and Mrs.

Cheyne), Edinburgh, Clifton, and Woking. It is fitting to notice here that the audience at Oxford, though highly academic, seemed to be deeply interested, and that Dr. Carpenter made an admirable speech.

On Jan. 6, 1913, Abdul Baha went to Edinburgh, and stayed at Mrs. Alexander Whyte's. In the course of these three days He addressed the Theosophical Society, the Esperanto Society, and many of the students, including representatives of almost all parts of the East. He also spoke to two or three other large meetings in the bleak but receptive 'northern Athens.' It is pleasant to add that here, as elsewhere, many seekers came and had private interviews with Him. It was a fruitful season, and He then returned to London.

On Wednesday, Jan. 15, 1912, He paid another visit to Clifton, and in the evening spoke to a large gathering at 8.30 P.M. at Clifton Guest House. On the following day He returned to London.

On Friday, Jan. 17, Abdul Baha went to the Muhammadan Mosque at Woking. There, in the Muhammadan Mosque He spoke to a large audience of Muhammadans and Christians who gathered there from different parts of the world.