On Jan. 21, 1913, this glorious time had an end. He started by express train for Paris from Victoria Station. He stayed at the French capital till the middle of June, addressing (by the help of His interpreter) 'all sorts and conditions of men.' Once more Paris proved how thoroughly it deserved the t.i.tle of 'city of ideas.' During this time He visited Stuttgart, Budapest, and Vienna. At Budapest He had the great pleasure of meeting Arminius Vambery, who had become virtually a strong adherent of the cause.

Will the Master be able to visit India? He has said Himself that some magnetic personality might draw Him. Will the Brahmaists be pleased to see Him? At any rate, our beloved Master has the requisite tact. Could Indians and English be really united except by the help of the Bahais?

The following Tablet (Epistle) was addressed by the Master to the Bahais in London, who had sent Him a New Year's greeting on March 21, 1914:--

'HE IS G.o.d!

'O shining Bahais! Your New Year's greeting brought infinite joy and fragrance, and became the cause of our daily rejoicing and gladness.

'Thanks be to G.o.d! that in that city which is often dark because of cloud, mist, and smoke, such bright candles (as you) are glowing, whose emanating light is G.o.d's guidance, and whose influencing warmth is as the burning Fire of the Love of G.o.d.

'This your social gathering on the Great Feast is like unto a Mother who will in future beget many Heavenly Feasts. So that all eyes may be amazed as to what effulgence the true Sun of the East has shed on the West.

'How It has changed the Occidentals into Orientals, and illumined the Western Horizon with the Luminary of the East!

'Then, in thanksgiving for this great gift, favour, and grace, rejoice ye and be exceeding glad, and engage ye in praising and sanctifying the Lord of Hosts.

'Hearken to the song of the Highest Concourse, and by the melody of Abha's Kingdom lift ye up the cry of "Ya Baha-'ul-Abha!"

'So that Abdul Baha and all the Eastern Bahais may give themselves to praise of the Loving Lord, and cry aloud, "Most Pure and Holy is the Lord, Who has changed the West into the East with lights of Guidance!"

'Upon you all be the Glory of the Most Glorious One!'

Alas! the brightness of the day has been darkened for the Bahai Brotherhood all over the world. Words fail me for the adequate expression of my sorrow at the adjournment of the hope of Peace. Yet the idea has been expressed, and cannot return to the Thinker void of results. The estrangement of races and religions is only the fruit of ignorance, and their reconciliation is only a question of time. _Sursum corda._

PART V

A SERIES OF ILl.u.s.tRATIVE STUDIES BEARING ON COMPARATIVE RELIGION

A SERIES OF ILl.u.s.tRATIVE STUDIES BEARING ON COMPARITIVE RELIGION

EIGHTEEN (OR, WITH THE BAB, NINETEEN) LETTERS OF THE LIVING OF THE FIRST UNITY

The Letters of the Living were the most faithful and most gifted of the disciples of the so-called Gate or Point. See _Traveller's Narrative_, Introd. p. xvi.

Babu'l Bab.

A. Muhammad Hasan, his brother.

A. Muhammad Baghir, his nephew.

A. Mulla Ali Bustani.

Janabe Mulla Khodabacksh Qutshani.

Janabe Hasan Bajastani.

Janabe A. Sayyid Hussain Yardi.

Janabe Mirza Muhammad Ruzi Khan.

Janabe Sayyd Hindi.

Janabe Mulla Mahmud Khoy.

Janabe Mulla Jalil Urumiyi.

Janabe Mulla Muhammad Abdul Maragha.

Janabe Mulla Baghir Tabrizi.

Janabe Mulla Yusif Ardabili.

Mirza Hadi, son of Mirza Abdu'l Wahab Qazwini.

Janabe Mirza Muhammad 'Ali Qazwini.

Janabi Tahirah.

Hazrati Quddus.

t.i.tLES OF THE BAB, ETC.

There is a puzzling variation in the claims of 'Ali Muhammad. Originally he represented himself as the Gate of the City of Knowledge, or--which is virtually the same thing--as the Gate leading to the invisible twelfth Imam who was also regarded as the Essence of Divine Wisdom. It was this Imam who was destined as Ka'im (he who is to arise) to bring the whole world by force into subjection to the true G.o.d. Now there was one person who was obviously far better suited than 'Ali Muhammad (the Bab) to carry out the programme for the Ka'im, and that was Hazrat-i'-Kuddus (to whom I have devoted a separate section). For some time, therefore, before the death of Kuddus, 'Ali Muhammad abstained from writing or speaking _ex cathedra_, as the returned Ka'im; he was probably called 'the Point.' After the death of this heroic personage, however, he undoubtedly resumed his previous position.

On this matter Mr. Leslie Johnston remarks that the alternation of the two characters in the same person is as foreign to Christ's thought as it is essential to the Bab's. [Footnote: _Some Alternatives to Jesus Christ_, p. 117.] This is perfectly true. The divine-human Being called the Messiah has a.s.sumed human form; the only development of which he is capable is self-realization. The Imamate is little more than a function, but the Messiahship is held by a person, not as a mere function, but as a part of his nature. This is not an unfair criticism. The alternation seems to me, as well as to Mr. Johnston, psychologically impossible. But all the more importance attaches to the sublime figure of Baha-'ullah, who realized his oneness with G.o.d, and whose forerunner is like unto him (the Bab).

The following utterance of the Bab is deserving of consideration:

'Then, verily, if G.o.d manifested one like thee, he would inherit the cause from G.o.d, the One, the Unique. But if he doth not appear, then know that verily G.o.d hath not willed that he should make himself known. Leave the cause, then, to him, the educator of you all, and of the whole world.'

The reference to Baha-'ullah is unmistakable. He is 'one like thee,'

i.e. Ezel's near kinsman, and is a consummate educator, and G.o.d's Manifestation.

Another point is also important. The Bab expressed a wish that his widow should not marry again. Subh-i-Ezel, however, who was not, even in theory, a monogamist, lost no time in taking the lady for a wife. He cannot have been the Bab's successor.

LETTER OF ONE EXPECTING MARTYRDOM [Footnote: The letter is addressed to a brother.]

'He is the Compa.s.sionate [_superscription_]. O thou who art my Kibla! My condition, thanks to G.o.d, has no fault, and "to every difficulty succeedeth ease." You have written that this matter has no end. What matter, then, has any end? We, at least, have no discontent in this matter; nay, rather we are unable sufficiently to express our thanks for this favour. The end of this matter is to be slain in the way of G.o.d, and O! what happiness is this! The will of G.o.d will come to pa.s.s with regard to His servants, neither can human plans avert the Divine decree. What G.o.d wishes comes to pa.s.s, and there is no power and no strength, but in G.o.d. O thou who art my Kibla! the end of the world is death: "every soul tastes of death." If the appointed fate which G.o.d (mighty and glorious is He) hath decreed overtake me, then G.o.d is the guardian of my family, and thou art mine executor: behave in such wise as is pleasing to G.o.d, and pardon whatever has proceeded from me which may seem lacking in courtesy, or contrary to the respect due from juniors: and seek pardon for me from all those of my household, and commit me to G.o.d. G.o.d is my portion, and how good is He as a guardian!'

THE BAHAI VIEW OF RELIGION

The practical purpose of the Revelation of Baha-'ullah is thus described on authority:

To unite all the races of the world in perfect harmony, which can only be done, in my opinion, on a religious basis.

Warfare must be abolished, and international difficulties be settled by a Council of Arbitration. This may require further consideration.

It is commanded that every one should practise some trade, art, or profession. Work done in a faithful spirit of service is accepted as an act of worship.

Mendicity is strictly forbidden, but work must be provided for all. A brilliant antic.i.p.ation!

There is to be no priesthood apart from the laity. Early Christianity and Buddhism both ratify this. Teachers and investigators would, of course, always be wanted.

The practice of Asceticism, living the hermit life or in secluded communities, is prohibited.

Monogamy is enjoined. Baha-'ullah, no doubt, had two wives. This was 'for the hardness of men's hearts'; he desired the spread of monogamy.

Education for all, boys and girls equally, is commanded as a religious duty--the childless should educate a child.

The equality of men and women is a.s.serted.