Please review a note on the status of these texts.

Editor's notes: This book was published in Boston in 1920. There is no record of this work ever having been registered, or transferred to another party. Under the U.S. Copyright statute in effect in 1920, the copyright endured for a first term of 28 years (through to 1948). The copyright would have had to be renewed in 1948, which it apparently was not, for another (and final) term of 28 years (through to 1972). At the very least, it appears that the work went into the public domain in 1948. This file was typed, proofread, and submitted by Mike Thomas and html formatted by Jonah Winters. Thomas explains the process of inputting the text: I scanned a paper photocopied copy sent from Haifa, formatted the text and quickly read it, added some diacritical marks, added words are in square brackets ( [] ). So-called extra page breaks are to indicate end of original pages so that page numbers are as per original book. Photographs (not good enough quality to scan in) in the original are indicated by reference to them as a separate paragraph in an approximate postion on the page without breaking a paragraph (text flows alongside some of them). I added the comments regarding copyright. My normal method [of proofreading] is to check text as it is being recognized (OCR), the check spelling mistakes and expected OCR errors, and finally to read through as I format it to see that it makes sense - if not I check it against the original. That process catches the majority of errors. I will do a thorough check soon when time is available.

Foreword...........................................7
Introduction.......................................9
The Welcome.......................................16
Universality......................................18
The Oneness of Humanity...........................25
Government........................................33
Universal Language................................37
Economic Justice..................................43
Seven Revenues....................................47
Seven Expenditures................................49
The Captivity of Nature...........................51
Prophecies........................................56
A Message to America..............................65
The War...........................................69
The House of Justice..............................71
"The Cause of God"................................76
"Ye Must Become as Little Children"...............79
A Message to the Jews.............................82
"The Call"........................................86
"The Blessed Tree"................................86
"By the Way of the Sea"...........................89
Insight...........................................97
Meetings.........................................102
Teaching.........................................105
A Gathering on "The Mountain of God".............108
Hayder-‘Alí......................................111
The Future of Aeroplanes.........................112
Universal Peace..................................113
Bahá'u'lláh......................................118
"Abbás"..........................................123
The Inheritance Law..............................129
An Afternoon With The Household..................132
Mount Carmel, The Land Of Prophets...............134
Bahá'í Feasts....................................135
"The Centre of the Covenant".....................137
Severance........................................141
Love.............................................142
The Farewell.....................................147

"In case travel to the Holy Land may be accomplished in the utmost comfort and happiness, your visit will be the cause of the rejoicing of hearts." This message from ‘Abdu'l-Bahá was the necessary urge to the yearning heart that united Mr. and Mrs. W. H. Randall, their daughter Margaret and Mr. Albert Vail in a pilgrimage to Haifa and Mount Carmel.

"When thou shalt be released from military service thou hast permission to present thyself at the Holy Land", were the welcomed words received in France, that joined Mr. George Latimer to this little party, a group of five, eager to attain the fulfilment of Isaiah's prophecy–"and it shall come to pass in the last days that the Mountain of the Lord's House shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it."

When one has attained to the longing of the heart and reaches the City of Destination, such emotions arise that he cannot record these impressions until looking back through the perspective of calmness. For twelve days we lingered at the Place of Desire, in quiet and meditation, inhaling the fragrances of that Holy Spot, the "Garden of God", and sharing

the bestowals of Divine Favour that descended through the Word of ‘Abdu'l-Bahá–that Word which establishes the ideal communion between hearts.

Herein are set forth the fruits of that pilgrimage, His Utterances, not as instructions to us but as a Message to the world, in their continuity as they came to us like the successive waves of the Ocean of Celestial Wisdom.

A few of the luncheon talks were taken down in English by Mr. Latimer. The rest were all interpreted by Shoghi Effendi, the grandson of ‘Abdu'l-Bahá, and transcribed in the original Persian by Dr. Lutfulláh Hakím of London. Each day they were translated into literal English. We owe an unending debt of gratitude to these two devoted souls, who by their tireless energy and servitude made it possible for us to share these precious Gems with the friends of God.

The photographs were taken by Miss Margaret Randall, Mr. Arthur Hathaway, Fugeta and Mr. Latimer. This book has been approved by the Bahá'í Executive Board.

Comparing this century to all previous ones, ‘Abdu'l-Bahá has called it the Diamond Age. It is our hope that these rough chips, hewn from the Diamond of Divine Knowledge, without polishing, will shine and sparkle with such brilliancy that every soul will see, as we have, in them–the LIGHT OF THE WORLD.

During the six months following the arrival of our permission, the probability of making a journey to the Holy Land "in the utmost comfort and happiness" seemed almost an impossibility. Yet all things are possible with God for when one's heart is full of yearning to make this pilgrimage, the desire, if it is in accord with wisdom, is fulfilled.

In October fourth we left New York on the Steamer "Lapland", a little party of five, with our hearts turned toward the Light in the East. Our passage was without storm and we were able to tell many people the reason for our journey. During the afternoons there were several little groups gathered together at teatime. A number of progressive Japanese and a group of Chinese on an educational mission to Europe became interested in the principle of Universal Brotherhood as a power for uniting the East and West. The Sunday before we arrived at Cherbourg the large salon was filled with souls eager to hear this Message.

We were in Paris for a few days during which time we had several meetings with the friends. Their hearts were yearning to join us on our pilgrimage. From here we went to Italy arriving at Naples a few days before sailing. There we found Fugeta, the young Japanese Bahá'í, who was on his way to serve in the Master's household. He had been waiting seven long years to be summoned for this service. There also we found Arthur Hathaway, an American friend, journeying to Haifa. Both had been waiting for some time for a boat to complete the trip. We took Fugeta with us leaving Mr. Hathaway with the hope of a passage within the week.

On November sixth we felt indeed that we were beginning our real journey when we boarded the little boat "Karlsbad" at Bari, which was to take us to Haifa. Again our passage was beautiful and in a few days we arrived at Alexandria, going immediately to Cairo.

The day following our arrival in Cairo early in the morning that wonderful soul, Mírzá Muhammad Taki, accompanied by Tofti Yazdi, whose face is alight with the love of service, came to our hotel and extended to us the greetings of all the friends of Cairo. He invited us to come to a meeting in the early evening at his home. Our hearts were filled with unspeakable joy over the anticipation of meeting our Oriental brothers. We promised to join them about six o'clock and they left us with Miss Hiscock, who upon learning of our arrival had come to call and greet us. Her work in Cairo and Alexandria among the young Egyptians has been very extensive and many have been attracted to the Cause through her sincere efforts. Planning to take tea with her in the early afternoon, we parted, feeling that sightseeing was dull indeed when one could experience the delight in meeting such blessed souls as these.

During the day we met Mrs. True and her daughter, Miss Edna True. They had just left the Master the night before, bringing with them the light and radiance of His Spirit, and we felt that our visit with Him had almost begun in Cairo. At five we all gathered for tea. Mrs. Stannard of London, who has done splendid work for the Cause in India, Miss Hiscock, the Trues, ten of us from all parts of the western world drawn together in this eastern city by the Divine Power. It was a wonderful hour–hearing of the work in the East and telling of the work in the West.

At six we drove to the home of Muhammad Taki. A large number of the friends had gathered awaiting our coming. The warmth of their welcome, the joy that shone in their faces and their humility made a lasting impression upon us. Delicious Persian tea was served immediately and although only a few could understand English, words were scarcely needed for the spirit of love and understanding, the real language of the heart, was so strong between us. Prayers were beautifully chanted in Persian and Arabic and greetings were exchanged. Each one of us said a few words but our hearts were too full for utterance.

They in turn spoke to us, but had no word been spoken the evening would have been rich in the silent language of the heart. When we left them we were deeply conscious that here in Cairo we had attended our first real Bahá'í Feast, and that we in America know little of the true meaning of humility and service as lived by our eastern brothers.

Again at Alexandria on our return we experienced the richness of love and devotion of our Oriental friends in a meeting at the home of Muhammad Said Adham, an enkindled Egyptian believer. There were a number of Egyptian Bahá'ís, quite new in the Cause and wonderfully full of fire and enthusiasm, they being the spiritual children of the late glorious teacher, Mírzá Abul Fazl. Here we met Dr. Zia and Zeenat Baghdádi on their way to meet the Master.

The next morning, shortly after sunrise, we left for Port Said. Many of the friends came to this early train to wish us a safe journey and once again to send their love to their beloved Master.

At Port Said we were greeted by Ahmad Yazdi and we further realized that the hospitality and kindness of the Oriental believers is far beyond our western expression. Here we found another group of loving souls who came to offer us their love and service. We stayed in Port Said only a few hours, and here the guiding hand of ‘Abdu'l-Bahá appeared in the chance meeting of Arthur Hathaway who had just arrived from Naples and was endeavouring without success to obtain passage to Haifa. We were able to overcome his difficulty and with him rejoined the "Karlsbad", our hearts already overflowing with the joy and love which our brothers had showered upon us.

On November sixteenth our journey ended. That morning in the mist of a glorious golden sunrise our little steamer dropped anchor in the blessed harbour of Haifa. The greatest peace ever experienced filled our hearts as we stood on the hurricane deck and realized that in this city the Light of the World was watching our approach. Through the hurry and confusion of landing, the babel of the noisy Arab boatmen taking us ashore in their tiny boats, the endless routine of customs, we felt ever that peace in our hearts.

Dr. Lutfulláh Hakím had been sent by the Master to welcome and assist us. The Master's carriage took us to the Western Pilgrim House, a beautiful vine-covered house directly across the street from ‘Abdu'l-Bahá. This was to be our home during our visit with the Master. The view was beautiful, with the blue bay of ‘Akká stretching out before us and in the distance the "most great prison" city gleamed in the brilliant sunlight. Mount Carmel rose behind us in majestic beauty. As the carriage drove up to the gate, Margaret beheld the Master gazing from a window of a little turreted room just opposite. The impression filled our hearts that He was watching our arrival and had in his prayers assisted us through our difficulties on sea and land. He was "Waiting, patiently waiting".

At the Pilgrim House we found Dr. Esslemont of England, the only other western pilgrim. He was confined to his bed recovering from an illness contracted during enforced quarantine. He is to be in Haifa three months gathering material for a book on the Cause which the Master has given him permission to write.

Almost immediately Shoghi, accompanied by Mírzá Fazel, one of the ablest Persian teachers, came to greet us and brought word that the Master would welcome us after we had rested from our journey. Here we were joined by Colonel and Mrs. Allison, an American physician and his wife. They were fellow travellers on board the "Karlsbad" and had become so interested in our pilgrimage that they deferred an intended trip through the Holy Land to come directly to Haifa to hear from the Master's own lips His Message for mankind. They remained for some days sharing with us the jewels of ‘Abdu'l-Bahá's wisdom at the evening meals. They went to Damascus, but soon returned, eager to be again in His Divine Presence. When they departed the benediction of the Master went with them and His Love will surround them during their entire journey.

For twelve blessed days we remained in Haifa, surrounded by the love and thoughtfulness of our Divine Host. He showered his bounties and blessings upon us, coming each day to be with us at luncheon, and we in turn going each night to his home for the evening meal. He also summoned each of us at different times to His Holy Presence, where all of our heart's longings and desires were expressed and answered. During the day when we were not occupied with the translation of the Master's wonderful talks, the pilgrims from all parts of the Orient came to visit with us, creating in our hearts, by their beautiful spirit of evanescence, a greater bond of unity and understanding. Every afternoon Mrs. Randall and Margaret had the great bounty of having tea with the ladies of the household. Stories of Bahá'u'lláh and ‘Abdu'l-Bahá were related by the sister of ‘Abdu'l-Bahá. Often He came in and joined them. Such was our life for twelve wonderful days.

As our first meeting with the friends in Egypt prepared our hearts to receive the Light of the Divine Kingdom, so these days indelibly imprinted upon our hearts the glorious realization of the Power of the Centre of the Covenant.

For forty days we had been in the wilderness of travel, passing through the dead cities of modern glory and ancient, splendour, which history prizes with its crumbling monuments and vanished life. We had arrived at the "Mountain of God", which Christ knew, Muhammad knew, which all the prophets knew guarded the secret of God and for ages had watched for the advent of His Coming and the establishment of His Covenant.

Word came that the Master was coming to welcome us! As the moment so long anticipated approached, our hearts were overwhelmed with joy. We saw Him leave his house, his white turban glistening in the sunlight. He came up the steps majestically and with a radiant smile greeted us with the utmost love and tenderness. His solicitation for our every comfort and well-being brought the realization to our hearts that we were indeed in the home of the "Lord of Hosts". After expressing to Him our great happiness for the privilege of this attainment, we conveyed to Him the love of the western friends and of those in Egypt.

He spoke for half an hour on the love that exists between the Persians and Americans, saying that it was not a political interest, but a true love that existed in their hearts. He said that all the Americans who had gone into Persia went without desire for personal gain, nor to interfere with politics–but with Persia's interests at heart. He commented at length on the joy of our meeting. After enquiring about President Wilson, He said that his task had been too great for one man; that the Peace Table must seat delegates from every nation in the world and when that happens its decisions will be effective and permanent. Universal Peace will only be brought about by a Universal Court of Arbitration. Then He left us and we watched Him walk up the road, feeling that all our worldly cares had ended and that here indeed we were in the hands of the Divine Physician, the Healer of all the wounds of the world.

At three o'clock Shoghi burst in at the door with the words: "The Master bids you come to see Him!" Colonel and Mrs. Allison, were with us and a Mr. Denham of England, a traveller whom we had met on the "Karlsbad" and told of the wonderful Master in Haifa and his universal Teachings. He was so interested he asked us if it would be possible for him to see ‘Abdu'l-Bahá while the steamer waited in the harbour. We told Shoghi Effendi and he arranged this interview.

Across the street we hurried in joyous expectation. We entered a garden, approached a large stone house, entered a hall, severely simple, and a salon, large, bright, carpeted with a beautiful Persian rug of rich crimson pattern. On the chairs were plain linen covers and a small table stood in the centre of the room which was beautiful, yet simple, without other ornamentation. As we took our seats a wondrous peace and content descended upon us. We were at home in the home of the Master.

Soon the Beloved entered the door. He had just been lunching with the Bishop of Haifa and apologized for delaying us. We could have waited forever in his home for He seems to fill the whole house with the light of His Presence. He centred all his love, his kingly courtesy that afternoon upon Mr. Denham, his English visitor. He was so gracious, so brilliant, his smile so loving that Mr. Denham's face simply shone in response.

‘Abdu'l-Bahá: "Here is the Holy Land. It is a very good place. From all parts of the world people desire to come here. This Mount Carmel has a very good climate. It is picturesque and has an ideal setting. Here at Haifa they need a good number of physicians. Its well-known physician is a Jew. There is no popular physician here."

Mr. Denham asked: "Should the fundamental truths of this Cause be taught to children in the schools?"

‘Abdu'l-Bahá: "In childhood it is easy. Whatever a child learns during childhood, it will not forget. There is a proverb in Arabic that says: ‘Teaching a child is like carving upon stone. It can never be erased.' A child is like a fresh branch. It is tender. In whatever way you wish you can train it. If you want to keep it straight it can be done. But when it grows up, if you want to straighten it, it cannot be done except through fire."

Mr. Denham: "Should the truths of this Cause be taught in Bahá'í schools or in all the schools?"

‘Abdu'l-Bahá answered: "It makes no difference what school we enter or where we send our children. There are schools in Persia in which there are children from all religions. Whatever is universal is heavenly and whatever is personal is satanic. Then everything ought to be universal. It is clear and evident among the Bahá'ís that whatever is universal is heavenly and whatever is personal is human.

"Although the Christians say that all the world is for the Christians, yet this is the Bounty of God for all the people. Enough of these superstitions! People are so antagonistic to one another and wish to defeat each other. Praise be to God the Century of Light has come! It became evident that these ignorant superstitions are the causes of destruction. Why should not the children attend schools other than their own, so long as He has created all as human beings? All are the sheep of God and He is the kind shepherd. This is the Divine Policy. He would not leave any sheep unattended and is kind to all. The Divine Policy must be followed and therefore universality should be the rule."

Mr. Denham: "Should truth be spread verbally or by writing?"

‘Abdu'l-Bahá: "Both. Real teaching is by action. Action has effect. One act is better than a thousand words. Jesus Christ says ‘by their fruits' (actions) and not by their words. What is the effect of words alone? The real thing is action."

Mr. Denham: "We have a saying in England–‘Example is better than precept.'"

‘Abdu'l-Bahá: "Certainly. Action has made man eloquent. There is no eloquent language better than action. As long as the sun is bright, is it necessary that it should say ‘I am bright?' There is no need for that."

Mr. Denham: "The Master must be very tired with so many interviews."

‘Abdu'l-Bahá: "Man, when he associates with sanctified souls, his fatigue passes away. Sometimes if I sit with a person for five minutes I become tired, while at other times I may sit with others for two hours and not become fatigued."

Mr. Denham: "The atmosphere here is very peaceful."

‘Abdu'l-Bahá: "It is very good provided you come and stay here. Then you will see."

Mr. Denham: "If everyone who desired to come, came here, there would be no room."

‘Abdu'l-Bahá: "There was a society in Persia where the members sat in silence. By gesture they could know what was to be said, as for example, by the gesture of the hand. Whoever wanted to join the society had to give an application. Once there was one who wanted to become a member, but the president wanted to make the members understand that he was not fit to be accepted. There was on the table a tumbler and a pitcher of water. He filled the tumbler with water. His object was to make the gathering understand without talking. The glass was filled to the brim and both the members and the candidate understood. Then he who had applied took out a small piece of paper from his pocket and placed it gently on the surface of the water and the tumbler did not overflow. They clapped. By this he meant that his presence amongst them was exactly like that piece of paper and they accepted him right away. And now you are like that delicate piece of paper. However full it may be here you will find room."

Colonel Allison asked if the war would have any spiritual reaction in the United States and in the world.

‘Abdu'l-Bahá: "Yes. In the first place, people were very negligent. Especially in Paris no one would mention the name of God. I used to speak about God to many people and they would ask me to take another topic. It had reached to such a state, but now they realize and are better than before. The hearts have become a little more tender."

Colonel Allison: "Since the cessation of war the spiritual impulse seems to have abated."

‘Abdu'l-Bahá: "Those whose sons have been killed, naturally, their hearts are affected. They would like some one to talk to them about God and the spirit. For instance, a father and mother having had a son who might have been killed, they would like to know whether the soul of their son is immortal. As soon as they hear that his soul is immortal, their hearts are consoled. There were Germans here, some of whom had lost their sons, and they would come to me and ask me to talk to them about spiritual things. ‘Give us proofs of the immortality of the soul.' I would ask them: ‘What for?' They would say: ‘If the spirit is immortal, then our hearts are really consoled.'

"This war has been instrumental in partly awakening mankind and it has exposed the virtues of Universal Peace. All people are desirous of having Universal Peace because they have suffered from this universal war. They do not want another war like it. Gradually racial prejudice will be dispelled. There will come a day when the German will say to the Frenchman: ‘I am a Frenchman.' And the Frenchman will say: ‘I am a German.' If the Government should like to wage war the people would not agree to it. They would say: ‘If ye leaders have any war go and fight it out. We will not go. Why should we go? What is the use? If there is any use, it is for you; but there is no result for poor people like us. Our sons and property are taken while ye are in palaces and pavilions, enjoying delicious food and drinking wine. If war is good, go yourselves and fight. Ye simply eat and enjoy yourselves.'

"Ultimately all men will say we have no quarrel. This war has brought about these sentiments; such as sentiments of Universal Peace; also the abolition of religious superstitions, patriotic superstitions and all these which have gradually gathered together–and caused the war. It will reach such a state that if any one is in any place, he will say this is my home, and you (Col. Allison) will say Syria is my home.

"All have understood that war is the destruction of the foundation of humanity. It has no benefit save loss."

Mr. Randall: "This war has made all the nations poor."

‘Abdu'l-Bahá: "The loss in this war will be felt in the future. All these strikes in Europe and America are the results of the war. Had there been no war, there would have been no such strikes. In Egypt the strikes caused an increase of thirty per cent in wages.

"His Holiness Bahá'u'lláh fifty years ago mentioned the evils of this war and said these things would happen, and that the cure is Universal Peace and the establishment of Universal Arbitration and that all nations should be included to solve these disputes. If the letters which His Holiness Bahá'u'lláh sent to the rulers of the world had been put into action, this war would not have occurred. What is the result? France needs fifty years to recover and become as before, likewise Belgium, Roumania, Bulgaria, Montenegro, Servia and Turkey, even Persia. Although Persia did not fight, yet her loss was great."

In the midst of this wonderful interview, the whistle of Mr. Denham's boat blew to call the passengers aboard. ‘Abdu'l-Bahá urged Mr. Denham to stay two or three days. When he replied that he must go, ‘Abdu'l-Bahá said "perhaps" he would come back to Haifa on his return from Damascus. He went away with the words: "The Master has the most magnetic personality I have ever known in the world."

A little after seven that ever memorable Sunday we were bidden to dine at the table of the Master's bounty. We gathered, nineteen of us, in the large dining room which opened from the salon and one by one He placed us at the long table. Mrs. Randall was placed at the head, Colonel and Mrs. Allison at her left and right. He himself took a lowly seat at the side of the table, with Margaret, her eyes shining like jewels, at his left and saintly Ibn Asdak, the only surviving member of the "five hands of the Cause" in Persia, at His right. On the opposite side He placed the American friends, Dr. Suliman Rifat, a Turkish doctor from Constantinople, Mírzá Azizollah Khan Wargha, the son of the famous martyr, and Mírzá Moshen, one of His sons-in-law, while at the end were Shoghi Effendi and Dr. Lutfulláh Hakím, who took down the divine words in Persian. On his own side of the table were Mírzá Mahmood of Bombay, who travelled with Him in Europe and America, Mírzá Assadullah Fazel, the learned Mullá, now a most effective teacher in Persia, and Shaykh Farajullah, the fiery but peace-loving Kurd. Fugeta, the Japanese Bahá'í, who as ‘Abdu'l-Bahá said was "all love and service", immediately received the great privilege of waiting on the table. With Koshro, the Hindu boy whose mother had dedicated him to the Master's service, Fugeta served the friends with the delicious dishes.

Each evening we dined at that table descended from heaven. When he was well, Dr. Esslemont of England sat opposite the Master. Here we were–Persian, Arab, Kurd, Turk, English, American, Hindu, Japanese, Muhammadan, Christian, Jew and Buddhist, gathered at one heavenly table by the power of the Covenant of Bahá'u'lláh. Our hearts were united by the most wondrous love, the Centre of the Covenant of love shining and speaking in our midst. Our cup was full with joy at the commemoration of this oneness of mankind, a lasting, universal brotherhood in the Kingdom of the Father.

The Master sat there before us, at times silent, but when He spoke every word vibrated with power. As He talked of world conditions, his irresistible logic, the splendour of his universal mind, were a continual astonishment. As He paused, told a humorous story, laughed about Fugeta, heaped more food on Margaret's plate, his great love set all our hearts in uproar.

It is not the Master's human personality, attractive as it may be, but the light, the truth of God shining through his selfless spirit that makes Him so wonderful and his words like the Water of Life.

‘Abdu'l-Bahá: "East and West are gathered here. Very good! Whatever gathering establishes love and union among human kind is Heavenly Bounty. We hope that this gathering will become larger and that everywhere such heavenly meals may be prepared and be the cause of love and unity amongst people; so that discord may be extinguished and union established, disunion be put aside and the banner of the Oneness of the World of Humanity be raised.

"Many meetings are held in the world such as the meetings of merchants, meetings for politics, meetings for geographical research, meetings for the North Pole, etc. But our meeting is for the love of the Oneness of Humanity. For six thousand years the world of humanity has been blighted, even history tells us this, and no doubt it was so before that. Mankind has been the slave of nature and in the world of nature there is disturbance. In the world of nature there is antagonism to the world of man; in the world of nature there is self-seeking and, briefly, in the world of, nature there is great disturbance. Man is saved from the world of nature by the Light of God, otherwise there would be darkness upon darkness. All the prophets and seers have come that the world of humanity may be saved from the claws of nature and that they may transform the world of nature into a world of light.

Photograph "East and West are gathered here!'

It is now six thousand years that the world of humanity has been in darkness. There has been struggle and fighting. There has been war and conflict, enmity and hatred. Now it is sufficient, and something must be done to abolish them. Praise be to God, the bounties of God are many. Now is the time that the Light of Reality should shine and darkness be dispelled. God willing, this world will become the world of God. It is long enough for the world of man to be in the animal world.

"His Holiness Christ gave his life so that the world of mankind should be saved from darkness. But what a pity mankind is still in darkness. His Holiness Christ tried so much. At the end very few were saved–the disciples and the followers of the disciples. Again the world of nature prevailed and that radiance of Christ was veiled and the material darkness became intense.

"Sixty years ago they introduced the potato into Persia. There was so much superstition that they used to say that whoever takes it becomes an infidel. No one would eat it except those who would take it with wine. There was so much prejudice. If any one would eat it occasionally they would say he has become an infidel. Now see what Bahá'u'lláh has done. We are all gathered around one table, filled with love.

"In America we had a good number of heavenly and spiritual gatherings. One night in Washington there was a gathering full of spirituality. It was so effective the Turkish Ambassador wept. This was a great gathering. We also had good gatherings in Europe, such as in London, Paris, Vienna, Budapest and Germany. They were all spiritual meetings."

Mr. Randall mentioned that there were about seven hundred people at the Feast of the Ridván in New York this year at the Convention.

‘Abdu'l-Bahá: "In future you will see far greater gatherings."

After a long pause during which another course was served ‘Abdu'l-Bahá began:

"President Wilson left his work unfinished in Europe. Now they have made a plan that the British, French and Italian Governments will complete the work without America, for instance, the treaty with Turkey. The Senate in America decided that they will not be obliged to enter the League of Nations, because he could not establish the League of Nations. If President Wilson had established the International Court of Arbitration, it would be permanent. Now he entered this war so that real justice might become apparent. But the other nations did not take up the burden. For instance, he announced the freedom of the nations, that each nation should be independent. It did not bring any result. The result was that America gave some of her youth and wealth, but to no effect. Perhaps it was not necessary. Because if the Court of Arbitration was not organized, then the result of the purpose of the war would disappear. The rights of all would have been preserved. Now it has no result. This war was without result.…

"The only result of the war that has appeared is that this place (Palestine) is freed. Because England has taken this place. Palestine was greatly ruined, but when England came it was released. Baghdád was freed. There will come a day when this country, especially Baghdád, will progress greatly. Mesopotamia will progress greatly. Especially good results will appear here, for the population could not better their own condition. It is necessary for her to be under the power of a strong nation. Nothing could be better for her than England.

Just as with Egypt. From the time that England came there it progressed very much. I know that fifty years ago the revenues there were eight million pounds, now they are thirty million. One feddan (about an acre) of ground was worth fifteen to twenty pounds; now it is worth five hundred pounds it has progressed so much. There were no high schools except schools for theology. There was only one school for religion in Alexandria. Now it has twenty-four schools. The revenues in cotton were thirteen million bales, now they are fifty million, for it has improved so much. If it had been under the old Government it would not have progressed at all. They cannot administer for themselves. It is necessary that they be under the protection of another power. England has revivified them. India was in a very bad condition and the kings of India were great oppressors. England freed the people of India from the grip of their kings. Before England went to India, no one was safe with his life and property.

"If America accepts the Mandatory of Turkey it will be very good, because there is continual fighting between the Kurds and the Armenians. In Anatolia there is continual killing amongst them. If America accepts, it will cease.

"We pray that all these may pass away. God willing, the world of humanity will find rest; the existing competition between the powers may pass away. Thank God we are free from all these questions. His Holiness Bahá'u'lláh has emancipated us. With us, all are the same. All countries are one. We have no conflict with any one. Any government which is based on justice is appreciated. Whatever government it may be, as long as it is just, it is acceptable. Any country is our country. Wherever we go, that is our country. Bahá'u'lláh says: ‘The world is one home. There is no glory for one who loves his country, but for one who loves the world.' We are free and apart from all these questions."

After spending the morning translating the Master's talks of yesterday, we were most happily surprised by the announcement that He was coming to have lunch with us. We did not realize at this time that this bounty was to be ours each day. Lutfulláh, who was continually helping us in every way, exemplifying with glowing radiance the Abhá spirit of love and service, spread the table, with Fugeta's help. Soon the Master arrived with a joyous smile and greeting, placing each of us at the table, nine in all, with Margaret next to Him.

Dr. Esslemont quoted from Bahá'u'lláh's Glad Tidings: "‘Although a republican government profits all the people of the world, yet the majesty of Kingship is one of the signs of God. We do not wish that the countries of the world should be deprived thereof.' Does this mean that a hereditary monarchy, such as England is preferable to a form of government whose head is elected for a period of years as in the United States?"

‘Abdu'l-Bahá: "Actual despotic government is undesirable. A republican form of government is good, but a constitutional monarchy is better, because it combines both kingship and republic. It is a form of government with a distinctive head."

Dr. Esslemont: "Is there any advantage in having a permanent ruler?"

‘Abdu'l-Bahá: "In case we have no permanent ruler we shall have a republican form of government and having a republican government that form of government will lead to dissension and oppression during the election times. Then Justice will not prevail.

"I was in America when Wilson was elected. There was so much dispute between Taft and Roosevelt. One would say Wilson is good, and one would say Taft. This was the general conversation and there was constant dispute and conflict. The papers were in discord. In public gatherings, even in churches, there was distraction. Secretary Bryan and his wife came to me in ‘Akká. He came a second time. When I went to America I wanted to meet him. He had no time. He was making speeches every day. In short, he had no time. Once every four years there is an election."

Dr. Esslemont: "If the king is unworthy does the parliament have power to remove him?"

‘Abdu'l-Bahá: "The parliament can remove him, certainly. In a constitutional monarchy the king has nothing to do. All the affairs are settled by the cabinet and the parliament of the nation."

Dr. Esslemont: "Will parliament appoint the Prime Minister?"

‘Abdu'l-Bahá: "No, the King will appoint the Prime Minister, but he will be responsible to the parliament of the nation. He will be responsible before the members of the parliament and if he is at fault he will be dismissed. The difference lies in this that when there is a distinctive head, a kingdom has a dignity of its own. For example, take France and England. In France there is no dignity attached to the Government, but in England there is more of it."

Mr. Latimer: "We always speak of the Kingdom of God and not the republic of God. Earthly things should be the counterpart of the spiritual world."

‘Abdu'l-Bahá: "Well said. In London the Persian Ambassador came to me. He said there is some discussion between England and Persia about a certain matter. Sir Edward Grey has said the matter must be so. I came to Paris and the Turkish Ambassador came to me. He said that with regard to a certain matter the President of the Republic says so and so, but we left the matter pending. Very soon there will be a new election and perhaps there will be a President who will agree with our ideas. But of that matter in London the Ambassador said ‘Impossible'. As long as Grey says, ‘Do so,' it must be done. The President of the Republic will certainly be dismissed but Grey will remain. That is why He (Bahá'u'lláh) says a constitutional monarchy is better, because it combines a republican form of government and a monarchy."

Mr. Randall: "In such a case will there be any princes and nobles?"

‘Abdu'l-Bahá: "He who serves (the government). No one can say that I must be respected because my father has been a general. A person who does not serve the nation will not have any distinction, although he may be respected. He will be respected because of the services of his father. So far as offices are concerned, he will be given no preference; but he who serves must have the mark of distinction. It could not be otherwise. Were it not so, no one would care to serve. For instance, Bismarck. What a great service he performed. He raised Germany. But after he had gone, they enjoyed no special distinction. Consider this, that Germany had seventy million population. One person made this Empire and raised it. This person was wise. But seventy million caused its downfall. One person was better than seventy million. One perfect man is better than one hundred million imperfect men."

Dr. Esslemont spoke of a Tablet in which it said only the Words of Bahá'u'lláh were to be read in the Mashriqu'l-Adhkár. "Does this mean that the Words of the Báb and ‘Abdu'l-Bahá are not to be read?"

‘Abdu'l-Bahá: "There is no harm in it. But the essential thing is the reading of the Words of Bahá'u'lláh. The Prayers of His Holiness the Báb are also good. If it becomes necessary to have an explanation of some topic that comes up, they may refer to the Words of ‘Abdu'l-Bahá."

Dr. Esslemont: "Are not ‘Abdu'l-Bahá's Words the same as those of Bahá'u'lláh?"

‘Abdu'l-Bahá: "Yes. Bahá'u'lláh in his explicit texts says: ‘He (‘Abdu'l-Bahá) is the Expounder.' I have no opinion of my own. Whatever is His Blessed Will I carry out."

Mr. Randall expressed the desire that for many months he had longed to be at the table of ‘Abdu'l-Bahá and [noted that on] the night of our arrival ‘Abdu'l-Bahá broke bread for us.

‘Abdu'l-Bahá: "Praise be to God, we are together in the utmost love. This table which is here is the same as the Lord's Supper during the lifetime of Christ. Because the Lord's Supper was a gathering for the promulgation of the Cause of God, so that it may attract mankind through love. I hope that these will be like that also."

Each evening shortly after sunset the friends of the East and the West about Mount Carmel gathered in the Master's salon. The Master spoke a few words of greeting, and one or two of the Persians heavenly melody chanted the prayers and Tablets. The Master sat silent as though lost in prayer, while the waves of peace flowing from Him seemed to fill the room. Then He gave a short address upon the early days of the Cause or about the divine principles of Bahá'u'lláh and the meeting ended. We rose refreshed as though bathed in a river of light.

We thought of the friends at home and longed to held such meetings in America, that the Centre of the Covenant might come in a spiritual aeroplane and abide in our midst. Later ‘Abdu'l-Bahá expressed our desire in a talk at dinner.

After the evening meeting those of us who were to dine with the Master waited and chatted with the friends, our joy singing in our hearts, until the dining-room door opened and we beheld the Beloved inviting us to take our seats at the table of unity.

‘Abdu'l-Bahá: "We had at one time very great sufferings and persecutions. We were greatly harassed at ‘Akká. Praise be to God that you came here in the utmost joy and happiness. Mr. Mills came and wanted to see me. It was impossible to come near, because there were so many guards around us. He came several times and finally saw Me from a distance. Now you have come in the utmost freedom. Day and night you are here and we can he together. Some of the Bahá'ís of Persia have come here on foot. They could not enter ‘Akká. When it was understood they were Persians, they were not allowed to enter. They used to go to the plain from which they could see the room of the Blessed Beauty (Bahá'u'lláh). They would weep after looking from afar and then return home. One of the most sincere and loving friends came and gazed from afar. He wept a great deal. After weeping much he returned. On his return to Persia, he was recognized and was killed. He became a martyr. He was from Yazd. From his native town to ‘Akká was a two months journey. He came all the way on foot.…

Picture: The prison room of Bahá'u'lláh.

"When you hear Persian music it will sound strange, but after you become accustomed to it you will enjoy it very much. Now if there were a Universal Language, how excellent it would be. We could talk with each other. How excellent it would be. Compare this with all the world, the greatest means for love is a Universal Language. It creates love amongst mankind. For the language of the Kingdom is one, it is the language of the hearts. Hearts create amity with each other. In the same way that the language of the Kingdom is one, so also should the human tongues be one. Then it will be perfect. Hidden and manifest, inner and outer, will become one.

"A Turk came here and one of the inhabitants told him, ‘You are the light of my eye.' This he said in the utmost love. The Arabs use this expression to convey the utmost love. In Turkish it (ain) means a bear. So this man picked him up and threw him on the ground. One who knew the language came and said: ‘What are you doing?' He replied, ‘This man calls me a bear.' The other avowed, ‘By God, I say the light of my eye.' But praise be to God, that despite the fact that Bahá'ís do not know one another's language, they understand with their hearts and become infinitely happy.

"What did you do with Mr. Remey?"

Mr. Latimer: "He was teaching in the New England states. Although he longs to be here yet he is happy in teaching there."

‘Abdu'l-Bahá: "Mr. Remey is very good. He works very hard. He is very restless. He is continually travelling from city to city. He has not left a place unvisited. He has gone everywhere, even to India. I am going to send him to Persia so that he may be one day in the East and one day in the West.… His soul has a great future.

"There are some Bahá'ís in America who are very good souls. I know them all. They serve the world of humanity and they love all the world. They have no enmity. They sacrifice their lives for the world. But the tests which have been in the East have not yet been in America. For their property was pillaged; they were persecuted and abused; and in the end they were martyred. In Yazd on one day two hundred were killed and all their property was pillaged. Even the women and children were martyred. Some of them would even give sweets to their executioners so that their tongues might be sweetened. They did not take the offensive themselves, although each one of them was courageous enough to overcome ten persons. They had no fear. They never knew when they were in their homes, at what moment ten or twenty persons armed with swords would arrive. They had no fear.

"In the beginning of the Cause they used to defend themselves. One of them would overcome twenty or thirty. Then when they understood the Teachings, they no longer defended themselves."

Dr. Esslemont: "Did the Báb instruct them to defend themselves or did they do it in ignorance?"

‘Abdu'l-Bahá: "They did not know the Teachings. It was in the beginning of the Cause, and the Teachings were not spread and they were not aware of them. They used to defend themselves bravely. One hundred and ten were in the fortress of Tabarsí. They were fighting. Repeatedly they overcame. They were surrounded in the fortress by the army with its cannons and guns. They had nothing but swords, yet they always defeated the army. One night they attacked the army entrenched in a series of seven fortifications, each with troops and guns. The one hundred and ten came out and arrived at the first fortification, broke through and routed them. The soldiers of the first fortification fled to the second. The night was dark. They thought these were the enemy, and so they killed their own soldiers. They had no flares then to throw into the air by their guns. Each garrison would capitulate to the next one. They defeated all the seven garrisons. On that very night the Bábu'l-Báb was martyred.

"They besieged the fortress of the Bábís so that for eighteen days they had no bread. After the eighteen days, during which they were without food and starving, the enemies came and made a covenant that they would not harm them. They took an oath to it: ‘We will leave you alone.' They dropped their swords, came out and entered the camp of the enemy. For eight days they had eaten nothing. They were invited to eat. While they were eating ten regiments arrived and killed them with their spears. Such was their bravery. Now if a Bahá'í wishes to attack, he can over come ten. He has no fear. But the Teachings forbid them to defend themselves. If they are attacked, they have no desire to defend themselves. This is why the people of Yazd killed two hundred of them. They offered no resistance."

‘Abdu'l-Bahá: "I remember the time we were in America. There were several of us travelling. Those were good days. They were all full of the commemoration of God. There were no mentionings save those of God. Especially in Chicago, there was a children's meeting. I had them gathered. It was very good. They were very spiritual children. There was a little girl there. Jokingly I said to her: ‘I want you to marry this boy.' She said: ‘I want an Eastern husband.'"

Mr. Latimer mentioned that he had received a letter from Miss Alma Knobloch telling of the commemoration of the children's meeting in Esslingen, Germany.

‘Abdu'l-Bahá: "Consider the power of God. Such a small woman! She is confirmed in service. She is greatly assisted. When a person compares her success with her physical body, a hundred people will not be so assisted as she–this woman is so short. That is why the confirmations of God are necessary.

"We were at ‘Akká when Kamál Páshá became Prime Minister. His brother became the Governor of ‘Akká. In Turkey the brother of the Prime Minister can do whatever he wishes. No one can object to him. One day he came with a carriage and we went out together. On the way I noticed he had a hunting outfit and he had four or five large hunting dogs. A gazelle was sighted. These dogs chased after it.

"One of the Bahá'ís had a small dog. An Arab Bahá'í. He also had come. These five dogs of the Governor did not catch anything. This little dog caught a large gazelle. The Governor became ashamed. When the dogs returned he began to beat them. He said: ‘What can I do, the Bahá'ís are assisted. These five large dogs of mine could catch nothing, but this little dog did.' He dismounted and took the little dog in his arms and kissed it. He told the owner of the dog that he would not give the dog back to him.

"The idea is this, that Miss Knobloch has attracted the people. There is a large man, Mr. Herrigel, very large. She converted him."

Colonel Allison asked about the present and future of Syria and Palestine.

‘Abdu'l-Bahá: "Palestine, it is clear, will be for England, and Syria will remain in the hands of France. France will hold Syria, temporarily, but in the end it will come under English control. Now France will remain there temporarily. Syria will progress. Especially Palestine, in the same way as Egypt. Egypt has progressed very much under the English.

"If the Muhammadans, Christians and Jews unite, there will be great progress. The Jews are unpopular now, but they will progress, and they will come here to reside. In the Books of the Prophets this promise has been given and in the Tablets of the Blessed Beauty for the Jews of Persia, He has written that the promises which have been given to you, ‘that you will be gathered together', will be fulfilled. Forty years ago He wrote this. Many of the Jews of Persia have become Bahá'ís and blessed souls have entered the Cause."

Question: "Will all the Jews return to Palestine?"

‘Abdu'l-Bahá: "Some of them will come, but not all. There are twenty-five million of them in the world. They cannot all be gathered in Palestine, for there is not room. There is room for one million more Jews. No more than that."

Mr. Randall: "How long did Bahá'u'lláh reside in Haifa?"

‘Abdu'l-Bahá: "Several times He came here. He remained for a month or two."

Mr. Randall: "Will not the economic problems be solved first in America and will the United States be able to lay a just foundation and be an example to the world?"

‘Abdu'l-Bahá: "Certainly. The economic question will have great importance in Europe and America. This question is impossible of solution except through the Religion of God. Day by day it is settled, then it comes up again. It cannot be settled save by the Religion of God. Labour will not be satisfied in any way. In Egypt, for example, wages have been increased thirty per cent. Notwithstanding this they are not content. Where there is an agitation of the masses, it will not be quieted, until it reaches its climax. At last, things will come to such a state that they will say: ‘The factories belong to us and the capitalists will get their share from us.' It will come to that. ‘We will apportion the share they ought to receive, for instance, one-tenth.' They will take nine-tenths. Everything will become chaotic. At last it will reach such a state that the world of humanity will come to an absolute stand-still. Even the labourer will go hungry. Then absolutism will return, so that the Government may remedy it. For instance, if the workingmen of a factory strike, it will be useless; the Government will become so powerful. Nothing save the Religion of God will solve it. Nothing save the Religion of God. This will include both; the capitalists and labourers will be freed.

"The solution begins with the village, and when the village is reconstructed, then the cities will be also. The idea is this, that in each village will be erected a store-house. In the language of Religion it is called the House of Finance. That is a universal store-house, which is commenced in the village. Its administration is through a committee of the wise ones of the community, and with the approval of that committee all the affairs are directed.

"First, whatever contributions are necessary, they obtain from the bank at interest. For instance, they borrow from the bank at three per cent and loan to the public at four per cent. Any farmer who is in need of implements, they supply and give him all his necessities. When the crop is harvested, it will be the first income (of the store-house). The first revenue is this. But this revenue is not equally distributed. For instance, a person may have a crop of one thousand kilos and this is only sufficient for his wants and living. From him nothing will be taken because he needs it all. If something is taken from him, he will remain hungry. But again, there may be one whose needs require one thousand kilos and his income is two thousand kilos. From him one-tenth is taken. Again, one needs two thousand kilos, but his income is ten thousand kilos. From him two-tenths will be taken. He needs two thousand kilos. If two thousand are taken from him he still has six thousand remaining. One has fifty thousand kilos, from him one-third is taken. One may have ten thousand kilos expenses, but has one hundred thousand kilos income. One-half is taken. The greater the income, the greater is the ratio (of taxation).

"Second: It is also the same with the cattle. They take proportionately the revenue from the cattle. For example, if a man has two cows necessary for his wants, nothing is taken from him. The more he has, the more is taken from him. This is the second revenue.

"The third revenue of the store-house comes from one who dies without heirs.

"The fourth revenue comes from mines. If a mine is found upon the land of a person, one-third of it belongs to him and the remainder to the store-house.

"The fifth revenue is hidden treasure. If a person finds a hidden treasure (in the earth) he takes half of it, and the other half goes to the store-house.

"The sixth revenue. If it (treasure) is found on the way, also half of it belongs to the store-house.

"The seventh revenue is voluntary contributions. Of their own free will and with the utmost willingness, the people will give.

"These are the seven revenues, but there are seven fixed expenditures.

"The first expenditure: The store-house ought to give one-tenth to the Government, to the public treasury for the public expenses.

"The second expenditure is for the poor. The poor who are in need, those who are exempt, not those who are idle. For instance, if a person's crop is burned or he has a loss in his business, and for this reason has become poor; these poor people are to be taken care of.

"Third: The infirm, who come to want and cannot work.

"Fourth: The orphans. To them also help must be given.

"Fifth: The schools. The schools must be organized for the education of the children.

"Sixth: For the deaf and blind.

"Seventh: Public health. Whatever is necessary for the public health must be arranged. Swamps should be filled up, water should be brought in; whatever is necessary for the public health.

"If there is something left over (after these expenditures) it should be given to the Great House of Justice. And thus there will be no want in the village. The people will not remain hungry, they will not remain naked. All will be in the utmost welfare and comfort.

"Notwithstanding this, it does not mean that all are equal. It cannot be so. For this reason, the prominent ones, the rich and the poor, will all be at ease. The people of the world are like an army. It has a general, officers and privates. It cannot be possible for all to be privates or all to be officers. Each of these ranks is necessary. But all of them from the leaders to the lowest should know their duty. It is quite clear that a general cannot live like a private. For instance, the president of a republic cannot live like a working man. It would not do. This is the aim, there must be both those who direct and those who carry out the plans."

Mr. Randall: "Would it not be a good plan to establish a Bahá'í village in America to carry out these ideas on economics so that the people could see them in action and follow their example?"

‘Abdu'l-Bahá: "Certainly. If a village is so organized the states will adopt the plan, and there will be contentment. Both the rich and the poor will be happy."

Dr. Esslemont: "Will the Persian Government allow these villages to be organized in Persia?"

‘Abdu'l-Bahá: "The Government will not allow it. In future it will. Now it will not consent to this. The authorities do not permit it.

"If it is carried out in one village, it will be adopted in other places. If this is carried out it will be very good, but now each one is thinking of his own interest. That is why there is so much conflict. This must not be. If this system becomes established, then justice will prevail and there will be no war. In America I said to the Socialists: ‘These plans which you have will lead to no results. Suppose you take the property of the rich, what will you do after one year? All of you will be in need and will die from starvation. But it cannot be so for neither you nor the rich will be at rest.' This question of strikes can only be solved through the Religion of God. In Egypt the labourer gets an increase of thirty per cent. Next year they will want more. They will strike. Then it will be doubled. Again they will not be satisfied. Finally they will say they want to be partners. Then both the capitalists and the labourers come to a standstill and affairs will be topsy-turvy."

Luncheon was always the midday of spiritual joy and warmth, for during that hour we seemed to be in the household of the Master's thoughts and in the freedom of His Presence. We watched for his entrance through the gateway, frequently with flowers in his hands and his cheery welcome: "Good morning–how are you!?"

Today He seemed unusually happy and his wonderful eyes embraced us with their light. We told Him of our stay in Paris and of the friends there. Whenever the Cause is mentioned the Master seems to become its living centre, its radiant light. ‘Very good, very good. I want you to stop in Paris on your return. I want you to illumine Paris. The first thing to do is to gather the friends together in Paris, and with these gathered, encourage them to start meetings. Every evening in Paris they should meet and discuss means for teaching the Cause."

Picture: The Group of Western Pilgrims.

We also spoke of the Chinese and Japanese we had met on the steamer "Lapland" and of our talks with them. "Try to meet them again on your return," He replied, "especially the Japanese newspaper correspondent, and encourage him to come here and visit me on his return to Japan.

"If a delegation of Bahá'ís should go to Japan they will do splendid work, because the Japanese think their own religion is out of date. Even the Mikado realized their religion was out of date, and so he invited representatives from the different religions to Tokyo; from the Moslems, Christians and the Jews. But he did not like what their representatives presented. He intended to select one of the existing religions and promulgate it, but he cared for none of them. I was living at that time in ‘Akká under very severe restrictions and it was impossible for me to send a Bahá'í there. He would have done splendid work. They have eight million gods (laughingly). Ask Fugeta, he knows. Although he left there when he was young he is well aware of the condition.

"The conversation of the Japanese on religious subjects attracts the masses of the people. For example, they worship the sun. They say that all the contingent beings are in need of the sun. Without the sun nothing can exist, neither in the animal world, the vegetable [n]or the mineral world. Their existence is entirely due to the heat and light of the sun. So they have to worship that great luminous body. This appeals to the mass of the people. While in reality the sun with all its glory is nothing but a captive to nature. It has no will power, no intelligence. It cannot deviate a hair's breadth from nature. It cannot control its own movement. It cannot even help from giving forth its rays. It is just the same as the other planets. How numerous are the fish in the sea, the jewels and the corals also! They likewise are captive in the hands of nature.

"So all the contingent beings, except man, are captive to nature. Man, however, has a will and acts in accordance with its direction. He discovers the reality of all things, while the sun is unaware of its own presence. Now man interferes with the laws of nature. He wrests the sword from the hand of nature and then strikes it.

"Man is a human soul and like the other animals should act according to the laws of nature. He should always live on the earth, he has no wings, no membranes such as the fish have. But he becomes a bird and flies through the air. He becomes a fish and swims over the ocean. This is contrary to the laws of nature. So it is with all his other achievements. Man's achievements prove he is not subject to nature. His reason gives him power over nature.

"Nature lacks reason, will power. It cannot discover its own secrets; it cannot foresee the future; it cannot remember the past; it cannot make heavenly discoveries; it cannot communicate with the East and the West in one minute; it cannot imprison the voice in a machine, and so on. This proves that the soul of man is above nature. This sun, with all its light, is a captive, it has no will power, but the spirit of man is above the sun. What is light anyway? A phenomenon, and if light is a standard for greatness, the glow-worm and benzene are preferable to man.

"Man's body is overcome by the power of animals, such as the lion, leopard, wolf, snake; but with his spirit it is different. Then he has the upper hand. He can imprison them. The African boa-constrictor can be controlled by man and he takes the wild leopard and tames it to be as meek as a lamb.

"So it is evident that man has a spirit which is above other beings. That power can discover the mysteries of nature, the earth and the heavens. It can be in the East and organize vast enterprises in the West. These prove that in man there is a power greater than nature."

Turning to Margaret, who was busy trying to peel some dates, the Master said: "Dates are good for digestion and create heat," calling her his daughter, saying, "She is frank, her heart is pure." He gave her the name "Bahíyyih", an Arabic name meaning "full of light", saying it was the feminine of Bahá, the name of ‘Abdu'l-Bahá's sister, known as the Greatest Holy Leaf.

‘Abdu'l-Bahá: "The Blessed Beauty has gathered the East and West together. For this reason we are very happy. It is not in fun, but is a serious matter. It is beyond comprehension. From the beginning of time to the present day such an event has never happened, that the hearts of the East and West should be united. There should be no differences between them."

Margaret Randall told of the establishment of a Bahá'í Junior Magazine and asked for a name for it. The Master was told who had charge of it, and His face lighted up with a beautiful smile as He said: "The name is The Magazine of the Children of the Kingdom. Who writes it? This (name) is suitable for it.

"The Bahá'í children are more learned than the former wise men. His honour Ibn Abhar had two children. They came here. In reality it was apparent they were born Bahá'ís. They used to sit in the meetings and chant the prayers of the Blessed Beauty in the utmost sweetness. The brother of Mírzá ‘Azizu'lláh Khán Wargha, Ruollah, was twelve years old. He used to sit and talk with the greatest eloquence. He would explain with proofs and arguments. At the age of twelve he was martyred with his father. He did not flinch at all. He had no wavering and no fear. One day Ruollah came to me and said: ‘I have done wrong. Before they come and complain of me, I have come to confess.' I said: ‘What have you done?' He said: ‘I gave a slap to a child.' ‘Why did you slap him?' He replied: ‘He came and bothered me so much I became vexed. From the excess of anger I struck him. No doubt he will come and complain. Before he comes I have come to tell you. Have him come and give me a slap so that it will be atoned.'

Mr. Randall asked if the Master would speak on the fulfilment of Bahá'u'lláh's prophecies, the Báb and ‘Abdu'l-Bahá in general.

‘Abdu'l-Bahá: "There are many, very many. Some of them are explained in the book, Some Answered Questions. Refer to it. For instance, in the Old Testament the time is recorded as forty-two months. Again in the Old Testament it says each day is one year. Forty-two months are twelve hundred sixty days. This is evident and clear. It says forty-two months and also in several places it says each day is equal to one year. This date is the time appointed for the Promised One. According to eastern reckoning in the year 1260, His Holiness the Báb appeared. This corresponds to the year 1844 of the Christian era. In that year in America a strange event happened. On that night certain people left the city and waited. Until morning they remained outside the city waiting for the appearance of the Promised One. This is known in New York. His honour Mírzá Abu'l Fadl has reported this in his book. It is thus recorded in the Old Testament. After the destruction of the Temple seventy weeks were to elapse before the appearance of Christ, that is, the coming of the Messiah. Seventy weeks is equal to four hundred [and] ninety days. After one year from the foundation of the Temple four hundred [and] ninety years elapsed, then Christ appeared.

In the same book there are many concerning His Holiness Muhammad and his Irnáms. There are many prophecies. For instance it is recorded that at the year 60 (AD 1844) the Promised One will appear. It was fulfilled. In the same way the late Shaykh Ahmad and also Siyyid Kazim of Resht and also Siyyid Muhammad Akhlate and also Moheyddin have prophesied it. Briefly there are many. In the Traveller's Narrative it is mentioned that Siyyid Muhammad is of those who gave many prophecies of the future.

"Ra and Ghayn are the two letters which both the Moslems and Jews use in reckoning. Each of these two has a numerical value. Ra is equal to two hundred and Ghayn is equal to ten hundred sixty. Add two hundred to ten hundred sixty and it becomes twelve hundred sixty. It is clear that the appearance of the Lord comes (at that time).

Picture: ‘Akká, the "most great prison" city

"There are many prophecies but we do not use them as proofs. We prove the appearance of the Blessed Beauty in other ways. For the sun is in no need of having others say that it exists. Is this not so? Is there need for any one to say the sun is shining? Its own appearance is sufficient. So the knowledge which appears from the Blessed Beauty is quite sufficient. He has written books. I will tell you about one of them briefly, concisely. From the beginning of the world until now, no one has established his cause while in chains. His Holiness Bahá'u'lláh was imprisoned by two kings and was guarded by soldiers and forbidden to meet any one. Briefly, under these conditions He raised His Cause. While in prison He established His Cause. Nothing can be compared to it from the beginning of time until now.

"He has prophesied all the recent happenings. (Turning to the Allisons) You come one day and I will show them to you. He wrote to Napoleon (the Third) twice, at a time when he was in the utmost power and glory; to William also, addressing him clearly He said that ‘Thou wilt fall from your station. Do not boast. Hast thou not seen what has become of Napoleon? The same will befall thee. I hear the lamentation from Berlin. Although Berlin is at present in the utmost glory, I hear her cries. I hear her crying and lamenting.'

"He addressed Tihrán, when the Sháh, Násiri'd-Dín, was in the utmost glory. He said: ‘O land of Tihrán, agitation will befall thee and affairs will be upset.'

"Then He addressed Constantinople when the Ottoman Empire was in the utmost glory. He said: ‘O thou city between the two seas. Thy reign is that of the oppressor. Soon it will reach such a state that lamentation of the mass and women and children will reach to heaven.' What He has said about the Ottoman Empire has come to pass. He said: ‘This ‘Abdu'l-Hamíd is an owl, and an owl does not live in a house.' He foretold the end of ‘Abdu'l-Hamíd. Bahá'u'lláh was in the prison of ‘Abdu'l-Hamíd. While He was in his prison at such a time He made great addresses.

"He was like a king addressing his servants. The imprisonment of the Blessed Beauty was not like that of others. There were many officials who came there. The Governor of ‘Akká had tried for five years to receive an audience in His Holy Presence. He did not grant it. Every one knew this. While in prison He was in the utmost glory but all were humble (before Him). ‘Abdu'l-Hamíd had issued a firman (order) that the Blessed Beauty be not allowed to leave his room. Soldiers were on guard. If I should have gone there, they would not let me enter. Nevertheless the tent of the Blessed Beauty was pitched on Mount Carmel. Throngs of Bahá'ís used to come outside the city of ‘Akká to visit.

There were always sixty or seventy of the Bahá'í pilgrims there. No one would dare to speak. If you also were there, you would have been astonished.

Picture: ‘The Barracks.

"The aide of the Governor of Yemen, Azíz Páshá, was on the steamer and sent a message to me: ‘Come, I want to see you.' I went. He asked me: ‘Whose pavilion is this? It is visible from afar. It has no equal.' I said: ‘This was the pavilion of Bahá'u'lláh, the tent of Bahá'u'lláh. This was the imprisonment.' He said: ‘Is this the imprisonment of Bahá'u'lláh!'

"When we first entered the barracks it was very difficult. All were imprisoned in the barracks. No one was allowed to come out. Even when I wanted to go to the baths they would not let me. Tablets were revealed at that time which are still preserved, telling the Bahá'ís not to grieve, ‘for ere long these doors will be open and My Tent will be pitched outside the walls.' For two years it was very difficult. After two years we left the barracks. In the ninth ‘year the Blessed Beauty left the city. He remained all the time outside ‘Akká. Every now and then He used to visit ‘Akká.

"We were all ordered to be imprisoned forever. All of us were to be imprisoned eternally. When we came here (Haifa) the governor sent for me and said, ‘It is a firman of the Sultan that you should not leave the barracks.' He ordered the firman to be brought to him and it was read. It was written, ‘Everlasting imprisonment.' I said: ‘This is a lie. It has no truth.' The governor was surprised, exclaiming: ‘This is the firman of the Sultan!' I replied: ‘I cannot remain forever in this world. ‘Abdu'l-Hamid cannot remain forever either. I will not remain in the world so that I may be forever in prison. It is certain that a day will come when I shall die and I shall be freed from this prison. Therefore this is a lie."'

Mr. Randall: "What date was referred to in the Book of Daniel: ‘Blessed is he who comes to the thousand, three hundred and thirty and five days?'"

‘Abdu'l-Bahá: "This date is reckoned according to solar time. From the declaration of Muhammad thirteen hundred thirty-five years will pass according to solar reckoning. There will be a very blessed Cause at that time, this is reckoning from the Hijrah. Three or four years before 1917 the Jews interpreted it to mean the year 1917. They reckoned it according to lunar time. Now this reckoning according to lunar time is thirteen hundred and five years. Three years ago they were expectant. They wrote everywhere that the Messiah will appear. The Rabbis of the Holy Land wrote everywhere. Even a Persian Jew came to me. He said: ‘In the year 1335 the Messiah will appear. It is certain. All the Rabbis are agreed upon it.' I said: ‘Your Promised One was Christ. He came nineteen hundred years ago.' He said: ‘He has not come. He must come in 1917.' I said: ‘If He does not come, what then?' He replied: ‘Strike me one hundred times with a stick.' In the beginning of the year (1917) I sent for him. He said: ‘Wait until the end of the year.' The end of the year came and I sent for him again. He did not come. I sent for him several times, but he did not come. His name was Ishmael. He was a physician here, an oculist. No matter what I did he remained away until the poor fellow died."

Dr. Esslemont: "What are we to expect at the end of 1335? What shall we see?"

‘Abdu'l-Bahá: "Thank God you are still young. Universal Peace will be established; the Oneness of the World of Humanity will be established. No war will remain. The Teachings of God will be promulgated. One language will be adopted and spread. Misunderstandings will pass away and it will be very good."

Mr. Randall: "Will the geography of the world be the same then as it is now?"

‘Abdu'l-Bahá: "There will be changes. There are places which are conclusively proved to have once been the sea. This has been caused by the great cataclysms of the universe. For example, the Himalaya Mountains are about nine thousand meters high. It is one of the highest mountain ranges. On the summit there are many crustacean remains of the sea. They are innumerable. For instance the skeleton of sponges. Alkali is found there. So much is there, that it is impossible for it to have been transported. This shows that this was once the bottom of the ocean. On the island of Source in the Mediterranean Sea there was a great earthquake. It began to boil over and became a large island. Then it solidified. First it was liquid, then it solidified. It became a green stone. Then it gradually crumbled. Therefore the geography of the earth will not remain in one condition.

"There was a very large lake in Persia. It was very large. It completely disappeared and became stone. In a thousand or two thousand years time, it may boil again. Therefore the geography would change. It is natural."

Mr. Latimer: "Will this change be sudden or gradual?"

‘Abdu'l-Bahá: "It will be gradual. Even the geologists say that America and Asia were once joined together. Now they are separated. This was, not so at first. These changes are accidental. Asia was joined in the north to America. The geologists are agreed upon this. Then the separation came."

Dr. Esslemont: "A man from Aberdeen travelled from Búshihr to Shíráz in two days by auto."

‘Abdu'l-Bahá: "Now automobiles run there from Búshihr to Shíráz. This century is very great. Many of the mysteries of existence will become manifest. Great inventions will appear and great discoveries will be made."

Today the Master said that although He was very tired, his great love for us made Him feel that He always wished to be with us. The Master had arisen at midnight and corrected Tablets for four hours. In spite of his fatigue, however, He joked continually with Bahíyyih and Fugeta, causing several outbursts of laughter in which He joined most heartily.

During the course of the meal, Mr. Randall told Him about Grace and Harlan Ober's little son Ronald. The Master was greatly interested and upon Mr. Randall's request said: "Give to him the name ‘Azíz' meaning ‘dear.' It is from the Arabic." Mr. Hathaway then asked for a name for his daughter Dorothy, saying that she was very full of light. The Master said: "I will give her a name from the Persian, ‘Mahpareh'. This is made from two words, ‘mah' meaning moon and ‘pareh' meaning portion. The translation is ‘a portion of the moon'."

Mr. Randall: "Will the Divine Tablets brought by Ahmad Sohrab and presented at the Convention in New York last spring be preserved in the Mashriqu'l-Adhkár or delivered to the different regions to which they are addressed? They are now in our possession in a safety deposit vault in New York City."

‘Abdu'l-Bahá: "For the present it is better to keep all the documents in the safety deposit vault in New York. Then later you may put all of them in the Mashriqu'l-Adhkár. Hang them on the walls, not in a safe."

Mr. Latimer: "On our return the first question the friends will ask is, "When will the Master return to America?'"

‘Abdu'l-Bahá: "We will see what God wants. If America becomes illumined, its illumination, like a magnet, will draw me there. If America will become the America I want it to become, I will surely come and I will go to all parts, to every state."

At this juncture we were served a Turkish dish, a delicious fritter dipped in honey, called "mouthful of the judge". The Master then told the following story:

"The Turks are fond of eating. In this respect they are like the monks for they like to eat very much. The judges are very fond of this dish. Once upon a time two men had a quarrel over a piece of land. It was a dispute over the boundary line. One of them invited the judge to his home for dinner. Afterwards the judge departed and changed the boundary line, taking a piece of land from the other. When the other one found this out, he invited the judge to his house for dinner and served him this dish. When the judge had eaten this delicious dish he went back, and as he had given the former man ten metres, he now reversed the boundary line and gave to the second one twenty metres, because the former had only served him eggs. When he was asked by this man, ‘Why did you give me ten metres and then take twenty metres from me?' the judge replied: ‘The first line was based upon the egg, but this one was based upon the mouthful of the judge.' So this dish received its name."

Dr. Esslemont spoke of the passage in the Mysterious Forces of Civilization where it says that if one of the states afterward broke any article of the International Tribunal all the nations would rise up and exterminate it.

"What is meant by this passage?"

‘Abdu'l-Bahá: "By this passage is meant that all the governments should, combine to overthrow and change an unjust government; and not the extermination of the people."

Mr. Latimer: "Did ‘Abdu'l-Bahá dictate or write the Mysterious Forces?"

‘Abdu'l-Bahá: "I dictated it."

Mr. Latimer then asked concerning the authorship and authenticity of the Traveller's Narrative.

‘Abdu'l-Bahá: "The one who wrote the Narrative (not the Notes) received most of his material from me."

Dr. Esslemont referred to the passage in the Mysterious Forces where it says that men who serve the House of Justice should receive their recompense from their private income. "Does this mean they should not receive any salary?"

‘Abdu'l-Bahá: "It means they should not be bribed. There is no objection to their receiving a salary. When this book was written there was a great deal of bribery in Persia."

For our dessert we had some pine-fruit which ‘Abdu'l-Bahá told us was considered very delicious in Persia. He took one of them and broke it with his own hands and handed a portion to each of us in turn. He then left us. Our hearts were very much moved that we should be favoured with so much of his attention when the affairs of the Cause and of the world occupied so much of his time.

Mr. Latimer asked if this last war was the war of Armageddon.

‘Abdu'l-Bahá: "Yes. What could be greater than this war? In this war all the people of the world took part."

Mr. Vail asked if the prophecy in the next to the last chapter of Daniel, where it says the King of the North and the King of the South will fight, referred to this war.

‘Abdu'l-Bahá: "Yes, it is so."…

Mr. Randall: "If the present League of Nations does not include all the nations of the world, would it not be better for America to remain out of it?"

‘Abdu'l-Bahá: "Certainly. She should enter when all the nations are represented. Then it would be the International Court of Arbitration."

Mr. Randall: "Does not the dream in the last chapter of Daniel of the three persons clothed in white linen who stood on each bank and one on the waters of the river refer to this Revelation?"

‘Abdu'l-Bahá: "Yes. I have explained this in the book Some Answered Questions. Refer to it. It will become clear.

"The Blessed Beauty has freed us from all these quarrels and calamities, and has made us to be at peace with all nations and peoples. He left no room for quarrels."

Mr. Latimer: "Was the Bábí, Aga Muhammad-‘Alí, who was martyred with the Báb, killed with the first volley or the second?"

‘Abdu'l-Bahá: "With the first one he was killed. He was mutilated. But the body of His Holiness the Báb was not hit by the first discharge."

Then Mr. Latimer asked about the taking of the body of the Báb to Tihrán.

‘Abdu'l-Bahá: "It is just as it is written in the Traveller's Narrative. Read it in the Traveller's Narrative. It is the same. All the other accounts are without foundation. Suleyman Khan, the martyr, brought His Blessed Body to Tihrán."

‘Abdu'l-Bahá called Lutfulláh to sit with us at table, making nine for lunch. When Dr. Esslemont presented a translated letter from one of the Stuttgart friends, the Master's face beamed as He said: "I am going to send you to Germany. You will find the friends there very enkindled. If you spend but one day there you will be most happy." When told of the smiling faces of the German children, how they sat quietly for hours at the meetings, while our young American Bahá'ís were very restless, He remarked: "Activity is always better than rest. It is much better for the body to be active. Foad, Shoghi's little cousin, is restless all the day."

The Master was shown the photograph of the Boston Bahá'í Unity House and a description of the house and the plan of its activities outlined to Him. He looked at the picture some minutes, then said: "Good house, beautiful." He liked its being several stories in height and said: "Good system." His joy was manifest as his beautiful face lighted up. He asked to keep the photograph and as He walked alone to his house after lunch, we saw Him stop in the road and again look at the picture. Then putting it under his arm, He passed through the gateway.

Mr. Latimer asked if it was not the idea for the friends to open up their homes, once in every nineteen days, for the Feasts.

‘Abdu'l-Bahá: "A group should come together every nineteen days. It is not optional, it is incumbent on them. In every, city they, should do this. For example, in Boston there should be a Feast by a group of friends. The purpose of the Feast is this–to enkindle the spirit of love and friendship, and that the friends should gather once every nineteen days."

Mr. Latimer: "Should the Feasts be held on the first day of each Bahá'í month?"

‘Abdu'l-Bahá: "No, any day. The purpose is to call a gathering and that gathering should be in the utmost love and harmony. This will promote to a great extent the spirit of love and amity."

Picture: "His Gate."

Mrs. Randall: "Should there be singing of songs as well as chanting of prayers in the meetings?"

‘Abdu'l-Bahá: "Yes."

At this point cabbage was served and the Master said this was quite a German dish.

Mr. Latimer spoke of the first French prisoners he saw brought into Germany. They were served sauerkraut, but would not eat it, and so they were served it again at the next meal.

‘Abdu'l-Bahá: "The captive is not in a mood of eating. There is a bird with a very sweet voice and it is also delicious eating. When it is captured it no longer eats and soon dies of starvation. There is a nightingale of Hama. It is not found elsewhere. It is very small, but it has a very beautiful voice. It cannot be taken to another city, but always is found there. If it is taken away it dies. They tried several times to bring this bird to ‘Akká, but it always died. It was a captive."

Dr. Esslemont asked several questions concerning the House of Justice. The substance of the Master's reply was:

That these Houses of Justice will not be in every village but only in the large cities, not the small ones. Each large city will have one and only that one. The surrounding villages will be under the control of this House of Justice. The national House of Justice of a country will be considered as a branch of the world House of Justice. For example, one branch in England, one in France, and so on. After a year they will all gather and elect an International House of Justice. This International House of Justice is like the present League of Nations, with one difference. The League is not representative of all the nations of the world, while the House of Justice will be. There are three stages–the local, national, and international. In the city the mass of the people elect a delegation or a committee and this committee appoints or elects the members of the local House of Justice. The members of the local Houses of Justice convene at some given place and elect directly the members of the national House of Justice, either from their own members or from others. This national House of Justice directs the affairs of the country. Then the members of the various national Houses of Justice convene and elect in the same manner the members of the International House of Justice. A uniform rule applies to all of them.

The tie that binds the House of Justice to the store-houses in the villages is that if there is any balance left in the store-house, after all its expenses are paid, it goes to the House of Justice. The House of Justice regulates the taxes. For example, in Haifa the tax rate is one-tenth. This is too much. Somewhere else it may be two-tenths, but that is not sufficient because the soil in that place may be very fertile.

Those villages around the big cities are represented by the House of Justice of that city. The village is the unit. Its wise men are chosen to administer the affairs of the village. For example, there may be a farmer who has no animals, implements or seeds, and this committee will help him. There will be universal banks and the council will borrow money from them and loan it to the people. For instance they will borrow at three per cent and loan to the people at four per cent. The one per cent is for the expenses; and thus the village will have the storehouse.

Mr. Latimer: "Are the general storehouse and the House of Finance the same?"

‘Abdu'l-Bahá: "Yes."

Mr. Latimer: "In Mrs. Parson's Tablet it says one-third of all the treasures found or in the earth are given to the store-house, while in his talk to us the other evening ‘Abdu'l-Bahá said one-half. What is the distinction?"

‘Abdu'l-Bahá said: "There may be other differences besides these. Even if one-third is given to the finder it is too much for one person. Suppose he finds gold then surely one-third is too much to give him; but if one discovers coal it is a different matter. One-third may be given to him, or one-fourth. These matters are all used as examples. When ‘Abdu'l-Bahá says so many sheep, or cattle, or one-tenth or two-tenths of one's income, these are merely used as examples to show the theory. These matters are determined by the House of Justice and not by the House of Finance."

‘Abdu'l-Bahá: "In Persia every night there are several meetings in different places, held in the utmost supplication and submissiveness. The rulers of Persia, Násiri'd-Dín Sháh and Muhammad Sháh, thought they could uproot this Cause. Such was their imagination. Násiri'd-Dín Sháh thought he could annihilate it, like Nero, the Roman Emperor. No matter how they strove to extinguish this Light, it became brighter. They all disappeared while the banner of God was hoisted.

"Some of the relatives of Násiri'd-Dín Sháh claimed to be believers. Among them are his daughter and granddaughters. His daughter wanted to come here, but I sent her a wire not to come. It is strange that they have experienced this many times.

"When Christ appeared, all the powers tried to uproot His Cause. The governor as well as the people. Twelve times they were massacred. Most of the Christians were killed. Notwithstanding this, it continued to spread. Many people were killed, many houses were destroyed, people were imprisoned, but in spite of all this it spread.

"In France, Louis strove much. He killed many. He deported many from his country.

Then he began to realize that he had failed to uproot the Cause of Christ. At last he began to realize that he should uplift it. Then he summoned his ministers and consulted them. He said: ‘I see that our future is very bad. The more I try to extinguish this Light the brighter it becomes. I think this Flag of Christ will bring down our flag. Therefore before our flag comes down, let us yield to it.' They laughed at this. They were not thinking of the future. They were the embodiment of prejudice. It will be a cause of destruction. He quitted them. Then he sent for a Christian who was influential and trustworthy. He said: ‘I have repented. I want to be under the Banner of Christ. I want to become a Christian. What shall I do?' He replied: ‘Empty one of these temples, throw out all the idols, remodel it, raise up a bell and proclaim that on Sunday you will go to church for the proclamation of the Cause of Christ.'

"On Sunday, with his robes and all his ministers and all his family, he drove in state to the church, with dignity and glory. He entered and took off his hat. He asked a Christian to pray. All of them prayed. Then he came out and proclaimed that his religion was the religion of Christ.

"Now they have experienced this. Notwithstanding this fact, they are obstinate. Ignorance caused them to oppose.

"So also in the time of Muhammad, for thirteen years they killed, pillaged, destroyed houses. Then He left for Medina. All the tribes and sects were against Him, and they went to Medina to destroy Him. God sent discord among them so that they could not do this. Ultimately it was uplifted. It dominated all sects and races. All had become believers. Now again they have experienced this and have seen what the result would be.

"Again the Persians did the same thing. They shed so much blood and later Násiri'd-Dín Sháh regretted it, but he was killed.

"Moses came. He advised Pharaoh and all the people. They did not pay attention. After the lapse of some time they realized they were at fault. Later Christ came. He led them, advised them and was exceedingly kind to them. They said, ‘It is not true.' After some time they found out they had been mistaken.

"Then His Holiness Muhammad came. He guided them, supplicating and praying. He said: ‘Consider the bygone nations. They finally regretted. You must not do the same.' They did not listen and at last they found they were mistaken.

"The same is true now. His Holiness the Báb said: ‘Do not resist so much.' They did not listen.

"Then His Holiness Bahá'u'lláh came. He gave so much advice, wrote so many Tablets and guided so many. Still they said: ‘It is not true.' Now some have already found they were mistaken. Had they not opposed, it would have been better.

"Now see what influence it has produced, and how the Cause of God has brought us together, we who have been scattered. Our feelings were different, our opinions different. We were in the utmost enmity with each other. Now it has gathered us in the utmost love and friendship; in the utmost humility and submissiveness, like one family, better than a family. Never has such a love been aroused."

‘Abdu'l-Bahá: "I remember the meetings, gatherings and churches which we attended in America. All the Bahá'ís here are very happy about your coming here. They are very happy."

Mr. Randall remarked it was one of our great joys to be here to meet them.

‘Abdu'l-Bahá: "The condition of man is pure at two stages of his life. One at childhood and one at the attainment of greatest wisdom. At childhood his heart is very simple. On that account he is loved, but the purity is from his weakness of will. When he reaches to the utmost wisdom, then again he is pure. But then that is on account of his supreme will power. If he is educated, his morals progress toward the world of perfection. The child has no worries, cares for nothing, but this is due to his weakness. He does not seek honour, he does not seek wealth, and so on. This is due to the weakness of his will power. When he reaches the stage of utmost wisdom, again he will have no cares. He is free from limitations. This is due to excessive power, the Power of God; for he has tried it and experienced it and has seen the unimportance of worldly matters, the same as the child has. This is what Christ says: ‘Ye must become as little children.'"

During the course of the meal ‘Abdu'l-Bahá noticed that Bahíyyih was eating only sparingly of the delicious Persian rice, and He said: "Rice, you do not like it? Rice is good, eat it. Perhaps you will not like the next course." Then a large dish of beans was brought. The Master saw that Bahíyyih did not eat and He began to laugh, saying: "I will tell you a funny story. Referring to Margaret, I said, ‘Eat some beans.' She did not.

"When I was in Paris, a wealthy man invited me to a restaurant to have dinner. For his sake I went. For each person's meal they charged one pound. We sat at table. On the bill of fare was a statement saying: ‘Do not eat the first courses. The last one is the best.' This person was a Syrian. I began to eat, but he did not. I repeatedly urged him to eat, but he said: ‘No.' At the end of the dinner they brought a course which we could not eat at all. The Syrian tasted it and then left it. He became very disappointed. He said: ‘I have eaten nothing. Bring me some food.' The waiter said: ‘I cannot, it is against the rule.' It was very hard for him. He remained hungry and it had cost him a pound. (Laughing heartily.)

"In the same way that we are gathered here in the utmost love and friendship, I hope that, God willing, we will meet in the Kingdom of Abhá. The essential gathering is there. That gathering is everlasting. There is no separation therein. This is our hope."

Mr. Latimer remarked that some doctors claim that the minerals of the fruits are next to the skin and that when we peel fruit we lose the best part of it.

‘Abdu'l-Bahá: "There is a substance in the skin of the fruit which aids digestion. For instance in the skin of the grape there is an element which helps in digesting the grape. Of course the skin is hard, the same as with this date.

"Ishmael invited me to a meal. He had one special table and a general one. At the special table five were seated. Ishmael, myself and three others. At first a bowl of chicken broth was brought. It had been left till it was cold. It was like jelly. He took a bowl and said: ‘You must eat it with a spoon, thus. I will eat it with a spoon.' Then roasted meat was brought. It was very good. The broth also was very delicious. Then vegetables were brought; after the vegetables, jellies. After these they brought pilau. In reality it was very delicious. He said: ‘I have brought a French cook to whom I give a hundred pounds a month. These dishes were prepared by him.'"

At the end of a many-course dinner, ‘Abdu'l-Bahá apologized for the simplicity of his meals, saying that perhaps we were accustomed to and preferred such European dishes to the plain Persian food. We felt sure that He who knows the hearts realized that material food meant little to us at this time.

Shortly after breakfast, ‘Abdu'l-Bahá suddenly appeared in the doorway. He had heard that Dr. Esslemont, having had a relapse, was confined to his bed, and in tender solicitude had come to see him. With words of cheer He left him, saying that as He had suffered a great deal at Haifa, the Doctor was receiving a similar bounty by suffering a little. Gladly would we all have been sick for the blessing of a similar visit.

When He returned for lunch, the Master was in radiant spirits, recounting to us several amazing stories bringing out the humility and greatness of Christ.

Mr. Latimer spoke of the attraction of a number of Rabbis to the Cause and that the Message had been given in a number of Synagogues, but apparently their interest had waned.

‘Abdu'l-Bahá: "Its influence still remains and it will flame up. All of you, your major work is service and giving the Message."

The Master gave a vivid reproduction of his talk to the Jews, in substance:

"In one of the American cities I was invited by the Jews to speak. As they had strong enmity, it was now the time to prove the validity of Christ. The Jewish Rabbi came to me and protested that I had spoken in churches, so why not speak in a Synagogue. I told him: ‘Maybe you will find my talk against your ideas. If so will you stamp and whistle?' He assured me they would make no disturbance. I replied: ‘You may do whatever you like at the end of the service, but do not disturb me until I finish speaking.'

"Then I spoke extensively on their history. After preparing them in detail with their own history, I told them that Christ did not appear when they were in manifest glory. Had they followed Christ they would have become the beloved of all regions. But they did not follow Christ, except some of the members who were very poor. Some were fishermen. The Jews did not follow, but Christ established His Cause and the lowly ones became great, such as Peter, John, Paul and so on. See to what glory they have attained, and how they are worshipped. And, being Jews, they have glorified you. But you have denied them and brought shame upon yourselves. The fishermen did not act in this way. If you had followed in their footsteps you would have attained eternal glory.

"O ye Jews, ye believe that Christ was the enemy of Moses. That He has destroyed his edifice, abrogated his law and changed his regulations. If that is the case we shall leave Christ also, because Christ has admitted He is a man of God, a prophet of God, the Bible is a divine book and the Mosaic law is divine. For Him to believe He is a prophet and is divine and at the same time be his enemy, this cannot be so.

"We should investigate the truth. Refer to history. You have striven for eleven hundred years. Have you caused the name of Moses to reach Constantinople? If you mention the name there, they say they have never heard of it. The Bible had not reached Damascus. But Christ spread the Bible all over the world and had it translated two hundred times. Can you find a single home in America without a Bible? Who did this? Had Christ not come, the name of Moses would not have reached America. Christ has proven that the Jews are the chosen of God. Only Christ has proved that Daniel, Solomon, Moses, Jeremiah, etc., were all Prophets of God.

"Is this the conduct of an enemy or a friend? You must be just. Consider to what an extent Christ has promulgated the teachings of Moses. Ask the people in America who is Moses. They will say: ‘He is a man of God, the Torah is the book of God, his law is the divine law.' Ask them: ‘Who is Aaron?' They will answer: ‘A Prophet.' So also with Solomon, David, Elijah, Jeremiah, all of these. Does this hurt Christ, this confession? No. And if you will say Christ is a Prophet of God there will be no more conflict. What harm can there be in it? For two thousand years you have been killed and dispersed only because of these two words. Had ye admitted Christ was a Prophet of God none of these things would have happened.

When I had finished one Jew got up in the audience and said: ‘Henceforth I am no longer a Jew.'"

‘Abdu'l-Bahá: "If I speak in Persian you do not understand. It matters not whether one speaks Persian or English. Hearts are attracted by the fragrances of God. I was just now saying there were several calls in the world. There is the call of war, there is the call of politics, there is the call of peace, there is the call of commercial interests, there is the, call of the churches, there is the call of the Jews. There are innumerable calls. These calls have no effect. The call which pulsates in the heart of the world is Yá Bahá'u'l-Abhá! This is the life of the arteries, it pulsates. There are other blood vessels which are inactive. This is the call which creates activity. This is the call which gives life."

At supper, Foad and Riaz, the two three-year-old grandchildren of ‘Abdu'l-Bahá, were both seated at one end of the table. their faces shining with joy and happiness for this privilege. We learned that before dinner, the Greatest Holy Leaf had told Foad that as he had been there all the day, it were better for him to go home for dinner. He quickly left the room, going direct to ‘Abdu'l-Bahá and complained of this. He replied with loving kindness: "Of course you can stay with me for dinner." Immediately Foad returned triumphant to the rest of the family, saying: "Now you see the Master wants me to stay with Him."

‘Abdu'l-Bahá said of Margaret: "Your daughter has a sincere heart, very sincere and pure. She should have a Bahá'í education so as to develop a heavenly character and become a proficient teacher. She will become eloquent and speak in large gatherings and I will supplicate the Blessed Beauty that He may confirm her, so that she will attract many souls and speak with great power. In her time the Blessed Tree will give forth fruits. Now it has given leaves, but in her time it will bear fruit.

"If the question of violation had not occurred, now the Blessed Tree would have borne fruit. It was near its blossoming, but this delayed it. If it had not been for violation, what would have been the condition of America! They have made the people indifferent. When the Cause was ablaze, it was as though water had been poured upon it. Just the same as in the time of Christ. It has retarded the progress of His Cause, as Arius did. One million and a half souls were his followers even the Emperor at Constantinople. Arius was very eloquent. He proved the existence of something that did not exist. But the Ocean of Christ sent forth a wave and cast ashore Arius and all."

Mr. Randall remarked that he wished Bahá'í, his son, was at table with the Master's little grandson. He seemed to be so happy at the evening meal with us.

‘Abdu'l-Bahá: "God willing, a day will come when he will be at this table. In America on your return prepare Feasts in memory of these gatherings. They will be rejoiced. In the same way as we have done. First read the prayers and the Tablets of His Holiness Bahá'u'lláh. Give speeches. Then give a supper and at table have interesting talks. Then your talks will bring joy and happiness, also pleasure and contentment. The encouragement to activity must be so great as to bring happiness."

Mr. Randall: "We will go back and hold these Feasts just as the Master has said."

‘Abdu'l-Bahá: "I also supplicate to the Kingdom of Abhá and beg the utmost assistance and confirmation for you."

‘Abdu'l-Bahá had said: "The first fair day you must all drive to ‘Akká. Let us hope it may be fair tomorrow."

"Some day ‘Akká and Haifa will be connected as one large city, with a long breakwater, sheltering harbour and docks, and a driveway through orange groves, skirting the sea. The ships of all nations will be seen here, commerce will thrive, and the Bay of ‘Akká will be the centre of the pilgrimage of the world; the sovereignty of world reverence.

Picture: "By the way of the sea!"

The dawn ushered in a jewel of days, matchless in the hands of the Maker of days. Bright and early Shoghi appeared and said: "You will go to ‘Akká today." After our hasty breakfast the Master came to us, looking radiantly happy. All was in readiness–two wagons, each drawn by three horses abreast and Esfandiar in attendance, the faithful and loving coachman of the Master, as shining as the Master's horses he has so devotedly lived with and groomed for a dozen years. The Master seated us all, including in the party Lutfulláh Hakím, Fugeta, Dr. Rifat and Shoghi Effendi. Then He said: "I send you on my behalf to the Holy Shrine." There is something so vibrant in his voice that it stirs the heart–perhaps the recalling echo of a forgotten past, or the first melody of an awakening future, maybe just the gladness of this day of Promise.

Along the hard road of the mountainside, past walled terraces and groves, through the narrow and winding streets of Haifa we passed out to the beach way–the way of the sea. It is a joy to ride through the spending waves, over the firm, rippling sand, passing caravans of camels and little donkeys bearing a man's load. One feels as though he had moved back centuries into the living history of Bible times, really breathing the atmosphere of the Holy Land. It was just so two thousand years ago, perhaps more, for ‘Akká like the sea has no age; there is no record of its not being.

The brilliant sunshine moved over the slopes of Carmel in the morning blues, this Mountain of God, that like a sentinel has guarded the secrets of the land of prophets, and opposite, the white domes and minarets of ‘Akká looked in the distance like the silhouette of a shining city of mystery, mentioned in Muhammadan tradition as "Blessed is he who has seen the One who is in ‘Akká." We had travelled five thousand miles and before us was the city of our desire, not because it was ‘Akká, but because it was the fortress city of the "most great prison" of Bahá'u'lláh, the exiled home of ‘Abdu'l-Bahá, and the scenes of the moving spirit of the new Gospel. History in time will eagerly search, as we did, every corner and nook for the speaking presence of the little band of seventy-two exiles imprisoned here in their warring for God.

The last of these steadfast companions of Bahá'u'lláh (except ‘Abdu'l-Bahá and the Greatest Holy Leaf), Aga Hossein, met us at the barrack walls and conducted us through the fortress which for two years was their prison home–as remote from the world as their nearness to Heaven. Through all the narrative of scenes and incidents shines forth the splendour of ‘Abdu'l-Bahá, the Servant of God, his sacrifice and tender service, the patient suffering, the wise Master, and through it all the joyous companion, as for two years time measured the days by the twilight of a sun-forsaken place. Such humility, reverence and love, is seen only through the sight of a heavenly illumined heart.

In the "most great prison" cell overlooking the sea, with nineteen rafters and three large cross beams, Bahá'u'lláh was confined for two years. A stone cell without bed or chair, the hard stone floor its only resting place. Here dwelt the Manifestation of God, ignored by the world and persecuted by man–the repetition of history. But God's ways are not man's ways and the Kingdom of Love, the Glory of God, silently dawned, and its light was the sign of His Coming. Surely the Kingdom of Heaven cometh not by observation.

By a little barred window, Bahá'u'lláh used to stand and show himself to hundreds of pilgrims a mile away. These devoted followers, who left family and home in far-away Persia, crossed sand deserts on foot in the weltering sun with scanty food, for just one look of recognition, one hand wave of acknowledgement from "Him whom God would manifest".

Picture: The prison window of Bahá'u'lláh.

Denied His Presence they wept in joy to be even thus near the Blessed Beauty. They knew The Presence, these disciples of the Cause of World Unity, and that the Most Great Peace will shine forth when the brooding veil is lifted.

But to continue on our way, we passed into another similar room in which thirteen members of the household lived, and adjoining, the room which the Purest Branch occupied, the brother of ‘Abdu'l-Bahá. He died in this room, and Bahá'u'lláh granted his last request–that the doors of communication with the outside world should be opened. Truly the narrative of this exiled life is one of foot sores and chain marks, of prison life made tortuous with vermin and sickening food, and yet these very walls echoed with the chants of praise and glory to God.

Emerging again into the sunlight, we proceeded to the flowering Ridván, a mile or so away, the garden of Bahá'u'lláh in later years. The Ridván is a little Emerald Isle, and one crosses the small river that separates it and seems to run through it. The trees were brilliant with oranges and lemons, the tall date palms reared over all, with great clusters of ripe dates, striking red pomegranates appeared through the foliage, and although not in flower season, many beautiful flowers were still blooming. The seasons overlap here, and linger while winter passes by and spring hastens. In some corner it is always summer and fruit yielding. In the midst of the garden there are two giant mulberry trees beneath which Bahá'u'lláh loved to sit, and many of His Tablets were revealed here, Tablets that bring the breath of a new age–"Not by might, nor by power, but by My Spirit," saith the Lord.

Down the garden walk we reached the little house which Bahá'u'lláh occupied. One views with strange emotions the sacred room, furnished just as He left it; one can hardly realize that here one stands in the same plain room wherein dwelt the Temple of the Glory of God. The chair, the bed, tea urn and table, the most simple of needs for the Ruler of All Things; but in all this pilgrimage one finds no earthly treasure. The world in time will lavish its wealth to adorn the footprints of the Spirit. Returning to the centre of the garden, under the mulberry trees lunch had been spread–pilau and fruits of all kinds from the Ridván. The Master had provided for every comfort and need. Truly He is a lordly host.

Picture: The Feast in the Ridván.

One would like to linger in this beautiful garden and sink into the atmosphere of its peace, but it is only one of the abodes of Bahá'u'lláh and now we were to go to the Bahjí Palace, visiting by the way the little Bahá'í cemetery which marks the end of the pilgrimage upon earth of the visitors of exile. Cut in the white marble stone of the Purest Branch is inscribed, "O Thou Eternal One. Thou hast returned to Thy Lord." Verily the mystery of origin and return is here recorded. We stood by the grave of the mother of ‘Abdu'l-Bahá, she of whom Isaiah spoke, "Thy Maker is thine husband"–the eye of the Prophet sees without the aid of time.

We approached the Bahjí Palace where Bahá'u'lláh lived at the close of his dwelling upon earth, and where He ascended in 1892. Through