OBSERVATIONS OF
ABAHAITRAVELLER
BY-CHARLES-MASON-fJEMEY
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OBSERVATIONS
OF A
BAHAI TRAVELLER
1908
BY
CHARLES MASON REMEY
^
SECOND EDITION
PUBLISHED
November,
1914
Copyright 191S
By CHARLES MASON REMEY
-PRESS OF
J. D. MiLANS & Sons
WASHINGTON, D. C.
ABDUL— BAHA
PREFACE.
Acting upon the suggestion of Abdul-Baha, I
wrote this account of travels made among some
Bahais of the Orient during the summer of 1908,
the first edition of which was published in pam-
phlet form the year following my tour.
Last month I again had the blessing of a visit
with Abdul-Baha who was then upon Mount
Carmel in Syria. While with him I sought his
counsel regarding the advisability of this second
edition, the first one having been practically ex-
hausted. He advised republication — hence this
volume, the material of which is substantially
the same as that of the former edition, save that
a brief historical sketch of the founders of the
movement has been added for the benefit of
those who may not be familiar with the cause.
Through this narrative of travel, I hope to
share with the reader some of that faith in things
divine, and that spirit of brotherly love which
one receives so bounteously through contact
with Abdul-Baha and association with those
who have been touched by the spirit of the cause
which he represents.
C. M. R.,
26 November, 1914. Washington, D. C.
HISTORICAL SKETCH OF THE
FOUNDERS OF THE BAHAI
MOVEMENT.
On May 23, 1844, there appeared in Shiraz,
Persia, a young man, Ali Mohammed by name,
who declared himself to be The Bab,* the fore-
runner of "Him Whom God would Manifest,"
a great teacher who was soon to appear with
manifest signs of divine power and strength,
through whose teachings the divine unity of
mankind would be established.
The Bab was immediately met by great oppo-
sition on the part of the Mussulman clergy, and
at their instigation was placed under military
surveillance. In spite of being thus hampered
He continued teaching, exhorting the people to
holiness and sanctity of living, in order that they
might be fitted to meet the Promised One,
shortly to appear, and to become as mirrors re-
flecting His spiritual perfection.
Thus the first two years of The Bab's ministry
passed, at the end of which time He was seized,
by the order of the clerical authorities, and
thrust into prison. His imprisonment lasted four
*The Arabic word for door or gate.
6 OBSERVATIONS OF
years, during which time He taught His follow-
ers through letters and epistles. This was fol-
lowed by a trial in which The Bab was con-/
demned to death upon the charge of heresy. He,
with one of His followers, suffered martyrdom
in the cause of truth in the city of Tabriz, Per-
sia, on July 9, 1851.
The mission of The Bab being that of precur-
sor of "Him Whom God would Manifest," the in-
stitutions and ordinances which He established
were for the time being only. With the appear-
ance of the Promised One, His followers (the
Babis), were commanded to turn their faces un-
to Him, when He, who was to come, would es-
tablish His cause which would bring spiritual
peace and harmony upon earth.
The Bab was not alone in being persecuted by
the Mohammedans; with His martyrdom came
upon His followers troubles of the most dire na-
ture. Over twenty thousands of these willingly
gave up their property, families, and lives, rather
than deny and recant their faith. These perse-
cutions are by no means a thing of the past, for
in Persia, as late as 1901, there were one hun-
dred and seventy-nine martyrs at one time in the
cities of Yazd and Esphahan.
A BAHAI TEAVELLER 7
During the days of The Bab's ministry, while
His cause was being promulgated by His fol-
lowers throughout Persia, there were many be-
lievers who never met with Him in person.
Among these was Baha'o'Uah, a young man of
noble family, who warmly espoused The Bab*s
cause, publicly upholding and teaching it in Te-
heran.
In 1852, the year following The Bab's mar-
tyrdom, when the persecution of the Babis was
at its height, Baha'o'Uah, with others of the new
faith, was imprisoned in Teheran, and later on
with a number of Babis was sent in exile to
Baghdad in Irak.
During the exile in Baghdad, Baha'o'Uah,
through His teachings and spiritual insight,
gradually brought calmness and assurance to
the followers. As the movement gained strength
the local clerical authorities began to fear His
influence. This led to an arrangement made by
which Baha'o'Uah, with the band of believers,
was ordered to a more distant exile in Constanti-
nople. In April, 1862, on the eve of His de-
parture from Irak, Baha'o'Uah declared Himself
to a few chosen ones amongst the followers to
8 OBSERVATIONS OF
be The One Whose coming The Bab had fore-
told, "He Whom God would Manifest."
From Constantinople the exiles were sent to
Adrianople, where they remained until 1368,
when they were finally sent to the fortified town
of Akka (Acre), a penal colony on the Mediter-
ranean just north of Mt. Carmel in Syria.
Here in the land of Carmel, where "the com-
ing," in this latter day has been foretold,
Baha'o'llah lived and taught; many traveled
from great distances to receive instructions from
Him, while others received teaching through
His writings.
Thus it will be seen that with the coming of
Baha'o'Uah, the mission and teachings of The
Bab were fulfilled and completed, so from that
time on the movement became known as the
Bahai Movement, and the beUevers became
known as Bahais. In the Spring of 1892, the
mission of Baha'o'Uah being finished, He passed
quietly from this world. During His ministry''
His cause was not explained nor established in
the world in general. To this end Baha'o'ilah,
in His testament, as well as in various parts of
His teachings, commanded His followers upon
His departure to turn their faces toward His eld-
A BAHAI TRAVELLER 9
est son, Abdul-Baha, whom He had chosen
as their spiritual guide — "The Center of His
Covenant" to the people of the world, the ex-
pounder of His teachings, the one who would
establish His cause in the world, the one upon
whose shoulders His mantle would fall.
Abdul-Baha was born in Teheran, in Per-
sia, on the 23d day of May, 1844, the day upon
which The Bab began His teaching. During all
the trials and vicissitudes of the mission of
Baha'o'llah, His son, Abdul-Baha, was at His
right hand promulgating His cause and serv-
ing His followers. He was the first of all to
recognize Baha'o'llah as The Promised One ; ac-
cordingly from childhood Abdul-Baha was des-
tined to become the center of the movement.
ABDUL-BAHA makes but one claim for him-
self as to his spiritual station, that of SERVICE
in the path of God. He signs himself, "Abdul-
Baha Abbas," which being translated is "Abbas,
the Servant of God." Abdul-Baha is acknowl-
edged by all of the Bahais as their spiritual
leader, and the one to be emulated in the teach-
ing of this great faith in the world. He, through
his example and service to humanity, is bring-
ing the spiritual life of Baha'o'Uah within the
10 OBSEEVATIONS OF
reach of the Bahais. He is the first fruit of the
cause of Baha'o'llah in the world, and he is the
center from which the light of interpretation of
the Bahai Cause is now being radiated to all the
people of the world; therefore, he, in his mis-
sion, lives and exemplifies his title of "The Cen-
ter of The Covenant."
A BAHAI TEAVELLEE 11
INTRODUCTION.
Asia, the continent from which the Caucasian
peoples swept westward to rule the world, has in
like manner been the land from whence has come
spiritual sustenance for mankind— his religion.
In her mountains, the prophets communed with
God and revealed His life-giving Word; and
from her shores their followers embarked to
carry the messages of truth to the nations of the
West.
Civilization is the outward expression of the
inner or spiritual condition of a people. The
civilization of the West is in reality the fruit of
the religion, which it has received from the East.
The Orient is the mother, who has sent forth a
man child, which is the Occident. Now that
mother has grown old. She has been plundered
and pillaged by her offspring of the West, and is
helpless. The time is at hand for the Occident
to go to her help, and in the spirit of love serve
her and lift her from her present condition. By
so doing the West will gain abundantly— gain
through giving as well as receiving, for the
Orient has much to give to the West.
As with woman, the strength of the Orient
12 OBSERVATIONS OF
manifests itself through those soul characteris-
tics that are subjective rather than objective;
while, on the other hand, as with man, the
strength of the Occident manifests itself through
those soul characteristics that are objective rath-
er than subjective.
The man who seeks the masculine virtues in
woman is quite as sure to be disappointed as is
the Occidental who visits the Orient with the ex-
pectation of there finding people fashioned after
the standard of the West. The wise man seeks
in woman those feminine virtues wherein she is
strong and, by union with her, finds a balance
which his masculine nature needs. In this man-
ner is it not necessary that the Occident and
Orient should come together? Where the one
is strong, the other is weak; and where the one
is weak, the other is strong. Through this unity
the highest and most noble in each is forthcom-
ing.
Until the present time the western nations
that have gone into the Orient have gone to con-
quer. They have succeeded in subjugating the
people, but they have not won them. They have
always remained strangers in a Strang land.
There has been no union between them and the
Oriental peoples and, consequently, but little
A BAHAI TRAVELLER 13
lasting good has come to either from their meet-
ing.
Woman may be subjugated by man, but, un-
less she is won by love, this subjugation narrows
her character and life and tends to develop every-
thing save her better and nobler nature. This is
the condition of the Orient of to-day. While her
people have a certain respect for the superior^
power of the West, nevertheless a great chasm
separates the two — an abyss which can be
bridged only through awakening in each a love
for the other. As man's love-union with woman
marks an epoch in the development of his char-
acter and opens before him a field of hitherto
unknown possibilities, so the uniting of the Occi-
dent with the Orient will be productive of the
greatest good to the world.
Again in these latter days another spiritual
message is coming to the world from the Orient
through the Bahai Movement, the rise and early
growth of which in many respects resembles that
of primitive Christianity.
The object of this movement is the religious
unity of all peoples. It offers to the world a
spiritual teaching which builds upon the teach-
ings of the religions of the past and present, ful-
14 OBSERVATIONS OF
filling their hopes and prophecies, and uniting all
peoples, both East and West, in the spirit ofl
God's Kingdom upon earth.
This cause has come into the world in order
to establish peace — the oneness of all humanity
— through implanting in the hearts of men the
true and vital spirit of the religions of the past.
It comes to perfect and to fulfil — not to destroy.
It confirms one's faith in his own religion and
makes him firm in the reality thereof, and it
leads him to the realization that all men are his
brothers and that the Kingdom of Heaven is
now actually with us here upon earth, which is
the one great truth and the one great theme of
all true religion.
All religions teach the coming of spiritual one-
ness and harmony on earth, and in the hol)^
books of each are the promises of the coming of
a great teacher or Divine Manifestation Who is
to appear in the latter days and establish this
divine order of things in the world. In this way
does the coming of the Bahai teachers fulfil the
prophecies of the past, while the spirit of broth-
erhood and love engendered by this cause is
uniting thousands of Christians, Jews, Moslems,
A BAHAI TRAVELLER 15
Hindus, Buddhists, Zoroastrians and others in
the spirit of the oneness of humanity.
This movement had its birth in the East and
like the other phases of the one truth, which was
revealed by all the prophets, it has worked its
way westward until now its adherents encircle
the earth. Under its invigorating spiritual pow-
er, its followers in the Orient are awakening to
and seeking the advantages of western civiliza-
tion and are helping conditions there by minis-
tering physically, morally and spiritually to the
people about them; while in the Occident, the
same force is giving people calmness, assurance,
and poise of soul, which the strenuousness of
western life has all but destroyed.
Under the guidance of its three inspired lead-
ers. The Bab, who was the forerunner and the
First Point of this revelation, Baha'o'llah, who
was the revealer of The Word, and Abdul-Baha,
who is the expounder of The Word, the Bahai
Movement is breaking down the barriers be-
tween the various religious systems and, through
its vital divine power, is uniting all human ele-
ments in one great universal brotherhood that is
destined to grow and expand until it fills the
world. This is that which was foretold by the
16 OBSERVATIONS OF
prophets and seers of the past. It is the estab-
lishment of God's Kingdom among men, and it
is the nucleus from which will evolve the great
universal or world civilization which will be-
come realized as peoples of all the nations, races
and religions become spiritually and materially
united*
A BAHAI TRAVELLER
17
919I9191019X9IPK9
18 OBSERVATIONS OF
NARRATIVE.
For some time prior to leaving America for
the East, in April, 1908, I had been in corre-
spondence with an American friend and co-
worker in the Bahai Cause, in the hope that we
would be able to arrange to make together a trip
into Turkestan and Persia. It was not, however,
until our meeting in London early in the follow-
ing month that our plan of travel was finally
mapped out and decided upon.
My friend had, for several years, been engaged
in the Bahai work in London and was, at that
moment, unable to leave England, so it was ar-
ranged that we should meet in Vienna about
three weeks later, from whence we planned to
travel eastward. His route to Vienna lay
through Brussels and Stuttgart, while mine was
via Paris, Stuttgart and Munich, which places
are all Bahai centers.
I must not omit a paragraph regarding the
Bahai work now being carried on in Stuttgart.
Eight months previous to the visit of which I
write I spent a few days there where then was
but a handful of Bahais. This time, however, I
found an organized assembly, with many people
A BAHAI TRAVELLER 19
busily engaged in serving the cause by translat-
ing and publishing Bahai literature, as well as by
organizing meetings for teaching and study and
like work. One very enthusiastic believer was
erecting a building in which he was making pro-
vision for an assembly room, which, when com-
pleted, would be a home and a center for the
Bahais. In many ways I saw the firmness with
which these friends had grasped the teachings
and were working out its principles. During the
intervening eight months, Miss Alma Knobloch
of Washington had been teaching in Stuttgart,
and the fruits of her efforts and those of her^
friends were easily seen in the work of that as-
sembly. When the organs of the body are all
working and performing each its own function,
then the body is vigorous and strong. So it is
with an assembly of friends in which each is do-
ing its own part. As individuals they do not
necessarily attract much attention, yet the power
of the assembly as a whole is strongly felt.
On the eve of our planned departure from
Vienna, a tablet (letter) was received from Ab-
dul-Baha, which opened the way for me to visit
20 OBSERVATIONS OF
Akka on my way out to the East. Although I
had hoped to be able to make this visit, yet, on
account of governmental troubles then rife
throughout Turkish domains, I had no anticipa-
tion of realizing my desire. Despite the abrupt
change in our plans, everything arranged itself
quite well. My going to Syria gave my friend
a much desired opportunity to visit a brother
Bahai in Constantinople. Traveling leisurely by
steamer down the Danube and through the
Black Sea he reached Constantinople and com-
pleted a visit there of three weeks by the time I
joined him. In the mean time my route took me
the length of Italy, through Greece and down in-
to Egypt before I reached Syria.
I must pause a moment to write of some
friends whom I met in Florence, friends who are
spiritual seekers and who received me with open
arms, although I had only known them through
correspondence. Sig. Arturo Reghini, one of the
founders, and the leading spirit of the Biblioteca
Filosofica, 5 Piazzale Donatello, Florence, had,
during the year past, delivered a course of lec-
tures upon the Bahai Movement. These were
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A BAHAI TEAVELLER 21
attended by thinking people who are awake to
the present day spiritual conditions and necessi-
ties, and to many of these the Bahai Movement
appealed strongly. That which was most no-
ticeable and attractive in this philosophical cen-
ter was the kindly spirit which the people bore
towards all religious movements, and this was
truly Bahai in character.
After brief meetings with the Bahais in Alex-
andria and Port Said, I took steamer from the
latter port to Haifa, where I landed after a voy-
age of twenty-four hours. Many Bahai pilgrims
to the Holy Land have described Haifa and
Mount Carmel, yet each takes away with him
impressions impossible to put into words. This
mountain, in which lived the prophet Elijah, and
from Old Testament days considered the Lord's
own ground, has, during the past half century,
again been the center of renewed spiritual activ-
ities, the glad tidings of which are now being
heralded the world around.
The foreshadowing of this latter-day move-
ment we see in the expectant veneration with
which this spot is held by Christians, Jews, and
22 OBSERVATIONS OF
Moslems. All three reverence its holy places,
for in the sacred writings of each are many
prophecies regarding the triumphal coming of
the Messiah, and of the transformation of this
land and her people from sterility and poverty
to fertility and power. Here are several relig-
ious communities, monasteries and convents, as
well as the German Temple Colony situated on
the lower slope of the mountain. This latter
was founded in the sixties under a religious en-
thusiasm which had its birth in Wurtemberg.
Off to the north of Mount Carmel, across the
Bay of Haifa, is the town of Akka. Built on a
rock, surrounded on three sides by the sea, the
fourth by a moat and the land, she appears to
float on the water. From without, her white
fortifications, domes, and turrets, beneath a bril-
liant sun, with their high lights and black shad-
ows, are strikingly symbolic of the spiritual con-
ditions of light and darkness which have existed
within those prison walls. Here, for years, un-
der conditions almost too dreadful to be de-
scribed, was confined the world's great teacher,
Baha'o'llah. He, with about seventy followers,
storm-tossed exiles, after years of persecution
for His faith, was finally brought in captivity to
A BAHAI TEAVELLER 23
the dungeon of Akka, within whose darkened re-
cesses languished many a political prisoner, thief
and murderer.
It is amid the particles of matter, torn by the
forces of the elements from the mountain side
and carried down into the valley, that seeds find
root, grow and bring forth their fruits. In like
manner do we see, in the spiritual history of the
world, that, amid the ruin brought about by man,
spirituality has had its growth and fruition-
out of the blackest darkness has come the most
brilliant light. This is strikingly brought to one
while in Akka. That Akka, the scene of the
bloodiest combats of the Crusades and, in more
modern times, of the Napoleonic war in Syria,
many times leveled to the ground and finally
a penal colony under the late despotic govern-
ment of Turkey — that this should be the place
from which should go forth to the world the
great spiritual message of peace, uniting men
of all nations and races in brotherly love— is, in-
deed, in accordance with the marvelous work-
ings of God as we view them in the past and
present.
During the winter previous to the visit of
which I v/rite, it was generally known amongst
24 OBSERVATIONS OF
the Bahais that Abdul-Baha and the friends in
Akka were in trouble, while but few, if any, of
us in the West realized how serious was the con-
dition there. The cause of this was the general
corruption of the old regime of Turkish govern-
ment, that reached its climax just before the
declaration of a constitutional form of govern-
ment in Constantinople, which took place but a
few weeks after my visit of which I now write.
The Bahais in and about Akka were exiles in a
foreign land and, being without temporal power
or protection, were considered as legitimate
plunder by certain officials then in power. Ab-
dul-Baha told me that he had received threaten-
ing messages from a very high official, tempor-
ally over him, to which he had replied, saying
that he was Abdul-Baha (the servant of God),
that were that official to exalt him, he would still
be Abdul-Baha, were he to oppress him he would
still be Abdul-Baha, and were he to kill him,
yet would his station ever be the same, Abdul-
Baha.
During the five days I waited in Haifa, be-
fore it was possible to proceed to Akka, the
troublous condition was to some extent amel-
iorated by the liberating from the prison of
A BAHAI TRAVELLER 25
Akka of four recent converts to the faith, who
had, for several months, been confined there be-
cause of their allegiance to the cause. About
this time a special guard placed before the house
of Abdul-Baha to watch its inmates, was by or-
der of the governor removed, so matters began
to take on a less troubled aspect.
Notwithstanding these changes for the better,
I had to be very careful in entering and leaving
the city. Abdul-Baha's house being watched by
spies, I did not go there, but spent the two days
and two nights of my visit within the confines
of the house of Aga Seyed Taghi Afnan, the
venerable Bahai under whose direction the ar-
rangements for the building of the Mashrak-El-
Azcar in Eshkhabad were made and executed.
Here Abdul-Baha came to see me twice each
day. Despite the agitated conditions — for his
followers had been almost panic-stricken — Ab-
dul-Baha was calm and evidently very happy.
The strain of many years of trouble had left its
imprint upon the physical man, but his soul, so
emancipated, was brimming over with the love
and joy of the Lord.
I could not help comparing this visit to Abdul-
Baha with the first visit I, together with several
26 OBSEEVATIONS OF
believers, had with him, late in the winter of
1901, at which time he was comparatively free
from worldly troubles, being allowed by the
governor of Akka to reside temporarily in Haifa.
Our party of nine American and European pil-
grims were in his house. Then the approach of
a Bahai was an easy matter : we went about the
town mingling freely with people, and meeting
them socially as one would have done in any
place. But as I recall those days I remember^
that our leader often looked distressed. Then
the cause in the West was not united spirit-
ually as it is now. While many were attracted
and the movement was growing, yet the believ-
ers were in danger. They were as young trees
enveloped by the blast of the winter's gale. This
Abdul-Baha knew and realized while we did not,
and, notwithstanding his own ease, it weighed
upon him. Now all was reversed. He was in
trouble, but those over whom he had so dili-
gently watched and prayed had, through his la-
bor and sacrifices, grown strong in spirit and
were uniting in serving humanity as he by his
example had taught them to do. Now the unity
and the steadfastness of the Bahais being accom-
plished, his own present troubles were as naught.
A BAHAI TEAVELLER 27
Abdul-Baha spoke at some length regarding
the uniting of the people of the West with those
of the East — their spiritual unity — which is
bringing about the regeneration of mankind.
Now we have in the world of man all the ele-
ments for the progress of the people save the
one necessary element — the element of love by
which all must be brought together and assimi-
lated into one. The heart of the world is tired
and sick because it needs the balm of the love
of God. This is what Baha'o'Uah brought into
the world — the power of uniting all in one — and
this is what Abdul-Baha, by his life and teaching,
is exemplifying and literally infusing into souls.
The home of the Afnan* in Akka, where I was
entertained, was a house in which Baha'o'Uah
had lived for some years. Like many Syrian
houses, the lower story with its walls several
feet in thickness and high, massive, vaulted ceil-
ings, was used for mercantile purposes, while the
upper floor, reached from the street by a heavily
barred door, court and steep stone staircase, was
the dwelling. This house has been purchased by
an American Bahai (a lady who has spent much
time in Akka), that, on account of its associa-
*Afnan is the name applied to the relatives of The Bab.
28 OBSERVATIONS OF
tions, it may always remain in Bahai hands.
One room, surrounded by loggias overlooking
the sea, was that which had been occupied by
Baha'o'Uah, while a smaller one next to it, for-
merly occupied by Abdul-Baha, was the one in
which I was lodged. This room, measuring per-
haps twelve by sixteen feet, with the exception
of the ceiling — the woodwork of which was
beamed and panelled and painted in various col-
ors— was devoid of ornamentation.. The walls
were washed with lime into which had been in-
serted sufficient blueing to take away the dis-
agreeable glare of a large white wall surface.
Its furnishings consisted of a straw matting on
the floor, with a divan along one side of the
room which was covered with a rug ; a small tea
table about eighteen inches square, standing
about one foot above the floor, completed the
necessary fitting of an oriental apartment. In
the center of the house was a general reception
and dining room containing a table and chairs.
When more people came into my room than
could be accommodated upon the divan, chairs
were brought and then taken out when needed
elsewhere. Simplicity characterizes every phase
of oriental life, and if one enters into that life
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A BAHAI TRAVELLER 29
and adapts himself to the customs he will not
find himself uncomfortable, for surely many of
its customs are more adapted to the conditions
there than would be transplanted westernisms.
As bedtime approached, I began mentally to
make my arrangements for the night expecting
to sleep upon the divan. However, as I was
about to put this plan into effect, some of the
friends appeared at the door with bundles of
bedding which they proceeded to arrange in the
following manner: A pashe-band (literally, mos-
quito box) was hung in the center of the cham-
ber and sustained in place by cords to the four
corners of the room. This contrivance is about
six feet long by five in width and height. It is
made of loosely woven cloth which admits the
passage of air. In one end is an opening encir-
cled by a draw-string ; through this aperture the
mattress and bedding are first inserted, then the
sleeper crawls in, drawing the string after him.
Inconvenient as this may seem, it is most com-
fortable and is absolute proof against vermin,
including some of the larger and more danger-
ous species, such as scorpions and spiders, with
which those eastern countries abound, the stings
of which are always serious and sometimes fatal.
30 OBSERVATIONS OF
When the morning and the hour came for me
to leave Akka, I was quite unconscious of it, be-
ing still lost in the realms of sleep. The pre-
vious day had been as strenuous a one as
oriental conditions could have afforded; from
five o'clock in the morning until eleven o'clock
at night, almost without a break, I was convers-
ing with various Believers, who had come to see
me, so that when bedtime came I was tired out.
Abdul-Baha came to say good-bye to me about
half-past seven in the morning but, finding me
still sleeping, would not allow me to be awak-
ened, but stood guard at the door, walking up
and down the narrow corridor. A half hour
passed thus, when he was called out on the log-
gia which gave one of the Persian friends the
watched-for opportunity to enter the room and
give me a necessarily vigorous poking through
the pashe-band, which aroused me. A half hour
later I had received Abdul-Baha's fatherly em-
brace and parting blessing and, together with
one of the oriental Bahais, was being driven
through the canyon-like streets of Akka on the
way to Haifa.
Abdul-Baha is anxious that in every possible
way the believers in the East and West should
A BAHAI TRAVELLEE 31
unite; that communication should increase and
that an interchange of ideas should ensue in or-
der that all may profit thereby and be helped.
Practically the only instruction which he gave
me regarding my trip to Persia and Turkestan
was that I should mingle freely with the Bahais
and meet them on their own ground and in their
own manner with a brother's embrace.
All who know Abdul-Baha love him devotedly,
whether or not they be acquainted v/ith the
tenets of his teaching (on account of the op-
pression of the Bahais in the Holy Land and in
the other Turkish countries until the present
time practically no teaching has been done in
those lands). One instance of this came to my
immediate notice in the following way. Find-
ing upon my return to Haifa from Akka that I
had two days to wait for a steamer to take me
on my journey, a young Persian Bahai who had
been my constant companion and interpreter
while in those parts, set out with me on an ex-
cursion to Nazareth. A drive of several hours
across the plain of Kishon brought us to the
mountains, high up in the valley of which is
nestled the little town of Nazareth, the older
32 OBSEEVATIONS OF
parts of which have probably changed but little
since the days of the Saviour, Jesus.
During the drive, my companion related sev-
eral incidents of Bahai interest in connection
with the places we were passing. He spoke in
particular of one Sheikh Youseff, a man of
wealth in lands and cattle, who formerly had
lived in those parts and who, during the days
when Baha'o'llah was there an exile, befriended
and served Him in many ways. On arriving in
Nazareth, we betook ourselves to call on the
governor of the town, who was a son-in-law of
the late sheikh. A very steep, narrow and dirty
street flanked by high walls, brought us to the
door of the governor's house which from with-
out was unattractive enough. Upon entering,
however, we found ourselves in a large court
through which we were conducted to the prin-
cipal reception room of the house, spacious, and
beautifully furnished, the windows of which
looked out over the receding terraced roofs of
the neighboring houses, down the valley and on
to the plain below. We were most graciously
received by the governor. He spoke many
times of his deep esteem and love for Abdul-
Baha and, though he knew but little about
A BAHAI TRAVELLER 33
America and even less about the Bahai teaching,
yet he was not at all surprised that Abdul-
Baha should have so many friends in the far
West, nor that these friends should travel over
land and sea to spend ofttimes but a few hours
with him. A servant was placed at our disposal
to conduct us about the town to visit the many
places of religious interest. Afterwards we vis-
ited the mausoleum of the late Sheikh Youseif,
a beautiful marble structure, beneath the dome
of which rested the sarcophagus of white marble
overlaid with gold. Later, when we arrived at
our hotel, we found a basket of fruit from the
governor, and in the evening he came to return
our call, and again, the next morning before our
departure, sent one of his men in case we might
need some service. These kindnesses to us, be-
cause we were friends of Abdul-Baha, spoke
strongly of the esteem in which he is held by
those outside of his following.
Embarking from Haifa in the evening, I landed
the following morning shortly after sunrise in
Beirut, the chief seaport of Syria, where I found
a very hearty welcome at the hands of friends.
34 OBSERVATIONS OF
The kindness of one of these brothers was quite
touching. He was a Jewish Bahai, originally
from Hamadan, Persia, where there is a very
large Israelitish following. He told me that six-
teen years before he had wanted to go to Amer-
ica to teach the cause, but on account of not
knowing the language, and for want of means,
he had not been able to carry out his desire;
nevertheless he had been constant in his prayers
for the field of work in the West. Later on other
teachers went to America and accomplished the
work he had longed to do. How much work he
had really done for America through prayer and
earnest desire I could only judge from the love
he had for the Bahais in the far West, of which
I was the undeserving recipient. The signifi-
cance of such a meeting is not understood at the
time, but, after parting with such a friend, a
touch of the spirit of brotherhood remains with
one and causes one to realize the virtue of com-
ing into contact with virtue.
Beirut is an important educational center and
a number of Bahai young men are there as stu-
dents. That night a meeting was held, at-
tended mostly by these young believers, after
which several of us supped together and re-
A BAHAI TEAVELLER 35
paired to the home of a Persian Bahai, formerly
of Baghdad, where the night was spent. The
city proper is built on a promontory projecting
into the sea behind which rise abruptly the ver-
dure-clad Lebanon Mountains whose summits
are usually lost to view in the clouds. Our
friend's house stood on a high point of land and
from its terraced roof we had a superb view of
the moonlit sea, the glittering shore of which
stretched off to the south past the ancient towns
of Tyre and Sidon and on toward the prison city
of Akka, while, behind us, towered Lebanon, the
twinkling lights of its many villas and villages
giving a unique beauty to the scene.
Those who visit the Orient are always im-
pressed by the brilliancy of its nights. Even the
starlight there seems as brilliant as does the
moonlight in more northern climes. To use an
oriental expression, I will always have with me
the "fragrance" of the nights spent on that roof-
top during various visits to Beirut. Our host
is now an old man. Since the days of The First
Point (The Bab) he has been an ardent and
faithful believer and has spent his life in serving
the cause. Now his three sons are continuing
his work and it is they who receive and serve
36 OBSERVATIONS OF
the friends from the East and West as they pass
through Beirut.
There is a poetry in oriental hospitality, which
seems wanting in the western. Everything is
so spontaneous and simple. Conversation with
them is an art. Their narratives ramble along,
always aiming, though indirectly, at a fixed
point which is at first obscure, but which in the
end they bring out with the accumulated force
of many pictures and much action. Often the
movement is not sufficiently accelerated to please
our western craving for direct results — to see
the end at the beginning — but nevertheless
through it all runs a certain poetic strain, which
is the spirit they wish to impart. This leaves
the listener with a peculiar sense of being an
actual part of that which is being related and he
carries away with him a soul impression as well
as the letter of the narrative. Imagine being on
the roof-top of the house of our friend, the mer-
chant of Baghdad, seated about a boiling samo-
var, sipping tea from small glass cups, while one
of the sons relates events which transpired in
the early days of the cause — those days when
even to be suspected of being a believer was
sufficient to have one's possessions confiscated
AGA SEYED TAGHl AFNAN AND TWO OF HIS SONS.
A BAHAI TEAVELLER 37
and possibly one's life forfeited. Under this ter-
rible tyranny many of our people migrated from
their homes to foreign parts, thus spreading the
message far and wide. Such was the case of this
family of Baghdad, who, after many troubles
brought upon them by enemies of the faith, are
now serving in a foreign land under more pacific
conditions than before. It was in this house in
Beirut that the friends sought refuge when sev-
eral of them came overland from Persia in the
winter with their precious burden, the blessed
remains of The First Point, The Bab.
As is well known, after the martyrdom of The
Bab in Tabriz His body was cast out into the
moat which surrounded the city. Then it was
that there arose a friend who went and recov-
ered the remains, taking them to a place of
safety and swathing them in tissues of silk. Af-
terwards they were secreted in one place for a
time and then in other places known only to the
faithful, and so many years passed. A few years
ago, arrangements having been made for the en-
tombment of The Bab's remains on Mount Car-
mel, two of the Bahais set out for Persia and,
returning after a most eventful journey by camel
across the desert with their holy burden, which
38 OBSEEVATIONS OF
was disguised as a bale of merchandise, reached
the sea at Beirut, from whence the rest of the
journey was made by water.
Though the steamer which I took from Beirut
to Constantinople was not booked to sail until
midday, yet in accordance with the oriental cus-
tom of arriving on board a steamer several hours
ahead of time, I embarked in the early morning,
several of the friends going in the bark to the
steamer with me. Each of these arrived at the
quay with a parting gift in his hand — a steamer
chair, fruit, sweets, etc., a package of Persian
insect powder (to the western mind a curious
gift, but an article which adds much to the per-
sonal comfort of the traveler in those parts),
and finally, after the party had left the ship,
some one (I never knew who) sent me by a boat-
man a large jar of excellent potable water which
was far superior to that afforded by the ship.
I mention these details to show the extreme
kindness of these friends — kindness to one whom
many of them had not seen before nor probably
would ever see again. This is indeed the spirit
I have found manifest among the Bahais everj'--
where.
A BAHAI TEAVELLER 39
The passage from Beirut to Constantinople
was uneventful, Smyrna, where the ship stopped
for a few hours, being the only intermediate
port. The Bahais in Syria had advised me not
to land my luggage in Constantinople, but to
continue passage by the same steamer to Odessa
and from there on to Baku by rail. This was the
route often taken by returning Bahai pilgrims,
who dislike having anything more to do with the
Turkish officials than is absolutely necessary.
Going ashore at Constantinople early in the
morning I made my way to the abode of the
American Bahai where my friend from whom I
had parted in Vienna was staying. A hearty
welcome, followed by a hasty meal, preceded our
embarking, for our ship remained in port only a
few hours. Until quite recently the oriental and
occidental Bahais in Constantinople have been
obliged to avoid meeting together on account of
making trouble with the government, so during
his visit there my friend had not been able to
meet any of the eastern friends.
A cold and stormy passage of forty-eight hours
across the Black Sea brought us to the port and
city of Odessa. Here we took rail for Baku, a
long ride, but one not devoid of interest. At
40 OBSEEVATIONS OF
first the line lay over rolling fields of grain-
country, which reminded us much of our own
western prairies — then, as the route turned off
toward the south and we neared the Caucasus,
we had splendid views of its rugged and pictur-
esque mountain ranges towering in the distance
one above the other. Again changing direction,
the line bore off eastward and descended into the
Caspian basin, where the railroad turns to the
south following down the western coast to the
sea, with an expanse of water stretching off to
the right, the Caucasian Mountains rising
abruptly on the left.
In Baku we had little difficulty in finding some
of our Bahai friends. Fortunately for us, they
were well known and easy to locate, for we did
not speak a word of the language of the country.
Here and in some other places in Southern Rus-
sia, as well as in Russian Turkestan, the Bahai
movement and its followers are recognized and
protected by the government. In fact, here we
found that to be known as Bahais facilitated
travel, for our people are known to be for peace
and tranquility and are in no way associated
with the many revolutionary movements which
A BAHAI TEAVELLER 41
keep that country most of the time in a state of
turbulence.
In Baku we were lodged in the house of a
Bahai, Ashraff Karimoff, who lived only a few
doors from the building now temporarily used
as the Mashrak-el-Azcar.* Quite a large build-
ing-lot in the heart of the city has been acquired
for the building of a Mashrak-el-Azcar. A build-
ing now standing in one corner of this property,
besides serving as a place of meeting for the
Bahais, affords lodging when traveling Bahais
and their friends are entertained. Here also re-
sides a Bahai teacher, who, with several other
followers, serves the cause, thus forming an es-
tablishment which is the center of Bahai activi-
ties in that city.
During our stay in Baku, we were entertained
several times by a Bahai, Aga Mussa Nagieff, a
man who has extensive oil interests in that sec-
tion. On the day following our arrival we went
with him to inspect his oil wells at Bala Khaneh,
not far from Baku. After spending some time
among the wells we were taken to a house
where a Bahai meeting had been arranged.
*Mashrak-el-Azcar means, literally, "The place of the mentions of
God."
42 OBSERVATIONS OF
This meeting was composed chiefly of laboring
men from the adjacent wells.
In the West many people are impressed by the
fact that the Bahai teaching appeals alike to peo-
ple of culture as well as to those who have not
had the advantages of education and its respon-
sibilities. This was even more striking in this
meeting than any which I ever attended in the
West. Several western travelers have written
of the industries of Bala Khaneh and have de-
scribed the way in which the oil is brought to
the surface by the workmen, whose scanty cloth-
ing is saturated with unrefined petroleum. From
this standpoint their condition is not enviable
and needs to be improved, but we are permitted
to see another aspect of their life which might
astonish people in the West who to-day are
striving to conciliate capital and labor. To see
the capitalist and laborer side by side on equal
terms in spirit in such a meeting as we had shows
the work of the Bahai cause. Though in out-
ward affairs there was a distinction between em-
ployer and employee, there was at the same time
beneath that a fraternal relation which made
their interests as one.
On another occasion we had an interesting
A BAHAI TRAVELLER 43
meeting with a number of Circassian peasants
who came into the city from the country to
greet us. The Circassian is a combination of
several peoples, which gives him, along with the
child-like simplicity and gentleness of the Orien-
tal, a certain almost savage force which is char-
acteristic of the north. It is ever interesting to
witness the assimilation of these elements from
the north, south, east and west by the Bahai
faith, for wherever it is planted it finds root and
grows.
From Baku our course of travel lay eastward
over the Caspian into Turkestan. The afternoon
of the evening that we left Baku a largely at-
tended feast was spread in the Mashrak-el-Az-
car. Tablets were chanted and my companion
made an address in Persian which was trans-
lated for the benefit of those present into the
language of the country. The meeting was
brought somewhat abruptly to a close when one
of the friends hurriedly entered to inform us
that we had no time to lose in making our
steamer. In almost less time than it takes to re-
count it the crowd had poured out into the street,
where carriages awaited us, and amid good-
byes, we, with as many others as the several
44 OBSERVATIONS OF
vehicles would accommodate, were driven off
rapidly toward the port.
On the quay and aboard the steamer we were
met by others, the party growing as it was rein-
forced by groups of friends from the meeting,
who arrived at intervals. Little did we think,
as we stood on the stem of the moving steam-
er, waving adieu to the crowd on the pier, that
there would be any annoying results from this
farewell demonstration.
Turkestan, which is north of Persia, west of
China, south of Russia and Siberia, and east
of the Caspian Sea, has comparatively recently
been opened to railroad travel by the Trans-
Caspian line. The western extremity of this
railroad is the town of Krasnovodsk, on the
eastern coast of the Caspian. From here the
line goes east to Eshkhabad, Merve, Samark-
hand and Tashkhend; then northward to Oren-
berg, from whence a line joins it with the
Trans-Siberian railroad.
On account of the proximity of Turkestan
to India the Russians guard that country jeal-
ously. It is only by special permission that
any foreigner is allowed to penetrate beyond
the frontier. Before leaving America I tried
a
a
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SI
I
K
H
C
Q
O
fa
H
H
r h
"A
I— t
<
i4
A BAHAI TRAVELLER 45
to inform myself of these matters through the
Russian embassy in Washington, from which
I was able to obtain no information at all.
While in Europe I applied to the American
ambassador in St. Petersburg, asking him to
procure for my friend and me the necessary
permission to travel as tourists in Turkestan.
In reply to this I was notified by letter and by
wire that the necessary permission had been
granted and that while no document was sent
us, the officials along the Trans-Caspian route
had been advised of our coming.
On the steamer from Baku we met two Ba-
hais with their families, who were traveling our
way, so we consolidated into one party. On ar-
riving at Krasnovodsk the following morning we
landed and, finding that our train did not leave
until late in the afternoon, we made ourselves
comfortable under the shade of some trees in a
garden adjoining the station. Seated here we
had lunch and, later on, tea. We were about to
collect our luggage for boarding the train when
we were approached by a police officer accom-
panied by two men who demanded to see our
papers. This, of course, was no more than trav-
elers in those countries expect at any time, so we
46 OBSEBVATIONS OF
were troubled only when told that there was no
permission for us to travel in those parts and
that we would be detained there until such had
been received.
It was with some degree of consternation that
we watched the train pulling out with our Per-
sian friends aboard, and then we turned to sur-
vey the town about us. It was about as barren a
place as the imagination could have conceived.
Hemmed in by the sea against mountains as bar-
ren as only the salt wastes of the Caspian basin
can be, the only verdure being a few trees and
shrubs which had to be watered with distilled
sea water^ — there was no fresh water within
miles — ^Krasnovodsk was indeed uninviting for
an indefinite sojourn such as ours bade fair to be.
The officer who had jurisdiction over us was
politeness itself. Even under the most exasper-
ating circumstances he was all smiles and would
bow most gallantly with his right hand placed
over his heart. We were lodged in a hotel where
he lived and, though a sharp eye was kept upon
us, we were at liberty to wander about the town
as we chose.
As soon as possible we wired to our ambassa-
dor in St. Petersburg and also to the military
A BAHAI TEAVELLER 47
governor of Tashkhend, under whose governor-
ship is the government of Western Turkestan,
asking them to take steps for us to be allowed to
continue our journey.
On the third day of our stay, when we were
beginning to weary of the monotony of waiting,
the door of our room opened and in walked three
Bahais from Eshkhabad — Mirza Taghi Khan,
Mirza Housein Oskoui and Mirza Fazl'o'llah
Khan. Before then we had been in telegraphic
communication with the friends in Eshkhabad,
and knowing of our plight these three friends had
come down a run of eighteen hours to Krasno-
vodsk to share with us the period of waiting.
They told us that the Bahais in Eshkhabad had
been advised of our expected arrival in their city
by dispatch from Baku, and about fifty of them
came a four-hours' journey down the line to
meet us. There in a small station house they
spent the day and night expecting us by every
train.
The remainder of our time in Krasnovodsk
passed comparatively quickly. On the fifth day
in the afternoon a dispatch came from the mili-
tary governor of the province granting the
waited-for permission. It was with much hilar-
48 OBSERVATIONS OF
ity that we hastily gathered our belongings to-
gether and, within the hour, were boarding the
train for Eshkhabad.
Only after the affair was over did we ascer-
tain the real cause of our detention. It seems
that the police in Baku witnessed our departure
from that city, and imagining from the parting
demonstration that we might be political agita-
tors, telegraphed to Krasnovodsk and, though
we had the necessary permission to travel in
Transcaspia, it was cancelled by this dispatch.
Unpleasant as this affair seemed at the time it
was indeed a very good thing in the end, for the
people of Krasnovodsk were impressed by the
fact that two Bahais were there from America
and in this way our three oriental friends who
spoke the language of the country were able to
do quite a little teaching.
The route to Eshkhabad was over the desert.
For the most part of the way we were in sight of
the Sagir mountains on the south, which here
form the northern boundary of Persia. On the
following morning, drawing nearer to this range,
we began to distinguish, by the streaks of ver-
dure on the mountain sides, rivulets coming
down to be absorbed by the thirsty sands of the
A BAHAI TRAVELLER 49
plain. Every few miles could be seen the re-
mains of ruined cities. In a recent tablet re-
vealed to the Bahais of the East and of the West
Abdul-Baha mentions this country in the follow-
ing terms:
"For man has two aspects — one the sublimity
of nature and intellectual qualities, and the other
the base animality and imperfections of passion.
"If you travel through the continents and
countries of the world you will see on one side
the signs of ruin and destruction, and on the
other the signs and monuments of civilization
and construction. As to the ruin and destruc-
tion, they are the signs of contention and dis-
cord, of war and battle. But order and construc-
tion are the results of the virtues of friendliness
and concord.
"If one travel in the central desert of Asia he
will observe how many great and populous cities
have been ruined. From the Caspian Sea to the
River Oxus naught is to be seen save forlorn and
deserted prairies and deserts. The Russian Rail-
way [the Trans-Caspian R. R.] takes two days
and two nights to traverse the ruined cities and
destroyed villages of that desert. There was a
time when that land was very populous and in
50 OBSERVATIONS OF
the highest state of civilization and development ;
science and knowledge were widespread, the
arts and professions established, commerce and
agriculture were in the utmost state of perfec-
tion, and civil government and politics well or-
ganized. Now, all this great region is the habi-
tation of desolation and shelters only the no-
madic Turkoman tribes and the wandering
beasts of prey. The cities of that land, as Ghor-
gan, Tassa, Abiavard, and Shahrastan, were once
famous in the world for sciences, knowledge, pro-
fessions, wonders, wealth, greatness, happiness
and virtue. Now no voice or murmur is to be
heard in all that land save the roar of ferocious
brutes, and naught is to be seen save the wan-
dering wolves.
"This ruin and destruction was occasioned by
the battles and wars between Iran (Persia) and
Turkan, which had become different in customs
and religion. Their godless leaders made public
property of the blood, belongings, and the pri-
vacy of each other. This is the exposition of one
instance.
"Then, when ye travel through the world and
observe it, ye shall find all constructiveness and
progressiveness to be signs of friendliness and
A BAHAI TRAVELLER 51
love, and all destructiveness and ruin the results
of hatred and enmity."
Before leaving Krasnovodsk our companions
had telegraphed ahead to Eshkhabad and various
intermediate points to announce our coming,
so at a very early hour the next morning we be-
gan to be greeted by groups of Bahais gathered
at the stations along the line. The people aboard
the train eyed us with no little interest, for it
was uncommon to say the least to see foreigners
so received. At two hours or more from Eshk-
habad we were met by a delegation of believers
from that city, who brought to us the greeting
of their assembly.
The climax was reached when the train finally
pulled into the station at Eshkhabad, where three
hundred and more of the friends awaited us. As
we stood on the platform of the car looking down
into a sea of upturned faces, with many hands
stretched out towards us, a wave of sympathy
came over me which was difficult to stand up
against; but then was no time to break down,
so with an effort I collected myself and stepped
down into the crowd. Before I could realize it,
I found myself hurried through the station with
several hands upon each of my arms. Outside
52 OBSEEVATIONS OF
many carriages were in waiting, and without the
loss of a moment we were being driven at a
seemingly dangerous rate of speed toward the
Mashrak-el-Azcar.
The Mashrak-el-Azcar of Eshkhabad — the
largest structure of its kind so far erected —
stands in about the center of the city, with its
roof and dome rising high above the surround-
ing houses and trees. It is visible for miles over
the plain as the traveler approaches the city, and
seems only more imposing than from afar when
one finds himself within its enclosure. Here, in
the lower loggia which surrounds the building,
we were greeted individually by several hundred
Bahais. After tea and cooling drinks had been
served and greetings exchanged, everything
quieted down while prayers were chanted. Dur-
ing this service all present sat in a respectful
attitude, while one of the friends, the possessor
of a rich and melodious voice, lifted it in chants
of praise and thanksgiving. We were indeed
thankful to have attained the blessing of this
meeting.
The chanting over, the meeting broke up and
we were then taken around the temple on a tour
of inspection. Going up into the building almost
wm.
THE MASHRAK-EL-AZCAR OF ESHKHABAD
UNDER CONSTRUCTION.
A BAHAI TEAVELLER 53
to the top of the dome, we had a fine view of
the town with its many gardens and surround-
ing country. The town was as a green oasis in
the desert, water from the neighboring moun-
tains being brought to the city and conducted
through water-ways to the various parks and
gardens and along the gutters, in order that even
the trees which flank the streets might be wa-
tered.
In the days of Baha*o'llah, He advised certain
Bahais to migrate to and settle in Eshkhabad.*
At that time the place was little more than a
huddle of mud huts. However, little by little,
broad boulevards were laid off and substantial
houses were erected in place of the former in-
ferior ones, until now it is a modem and pros->
perous city.
The Mashrak-el-Azcar stands in the center of
a garden bounded by four streets. In the four
corners of this enclosure are four buildings.
One is the Bahai school; one is the mosafer-
khaneh, or travelers' house, where pilgrims and
travelers are lodged ; one is for the keepers, while
the fourth one is to be used as a hospital. Nine
radial avenues approach the temple from the sev-
*Eshkhabad means "City of Love."
54 OBSERVATIONS OF
eral parts of the grounds, one of which, the prin-
cipal approach to the building, leads from the
main gateway of the grounds to the principal
portal of the temple.
The temple is built on the plan of a regular
polygon of nine sides. One side is occupied by
the main entrance, flanked by two slender tur-
rets. This, the principal doorway, opens toward
the direction of the Holy Land. The entire
building is surrounded by two series — one upper
and one lower — of loggias which open out upon
the garden.
The principal feature of the interior is the
rotunda beneath the dome, which latter is the
dominant feature of the exterior. The rotunda
is surrounded by an aisle or ambulatory. Doors
give egress from the ambulatory to the lower
loggia without.
The interior walls of the rotunda are treated
in five distinct stories. First, a series of nine
arches and piers which separate the rotunda
from the ambulatory. Second, a similar treat-
ment with balustrades which separate the tri-
forium gallery (which is above the ambulatory
and is reached by two staircases in the loggias,
placed one on either side of the main entrance)
A BAHAI TRAVELLER 55
from the well of the rotunda. Third, a series of
nine blank arches filled with fretwork, between
which are escutcheons bearing The Greatest
Name.* Fourth, a series of nine large arched
windows. Fifth, a series of eighteen bull's-eye
windows. Above and resting on a cornice sur-
mounting this last story rises the inner hemi-
spherical shell of the dome.
The interior is elaborately decorated in plas-
ter relief work. I am under the impression that
eventually it is the intention to treat the interior
in colors and gold, but at present it is in the
simple white stucco. The exterior is also being
done in stucco, which in that climate resists
quite well the action of the elements. The style
of the temple is oriental, such as is common in
Persia, while the exterior treatment of certain
parts reminds one of the famous Taj-Mahal in
India. The walls, which are of brick, are mas-
sively built, while the floors and dome are of
concrete and iron. The whole structure im-
presses one by its mass and strength.
Imposing as is the Mashrak-el-Azcar as a
building, the symbol for which it stands, the
spiritual unity of the Bahais of the Orient, is
*Allaho'Abha (God is the Most Glorious).
56 OBSERVATIONS OF
that which impresses the believer more than all
else. It represents the voluntary heartfelt offer-
ings of a multitude of souls, the blending of the
spirit of v^hich is a power distinctively felt. The
temple building is as an ensign which testifies
of this unity.
That which is manifested or expressed is more
virile and forceful than that which is not mani-
fested or unexpressed. The rearing of this tem-
ple in the East has been a great source of
strength to the people there, for through thus ex-
pressing their unity the Bahais have become
stronger and more united than ever before. Now
in America the Bahais are arising to build a
Mashrak-el-Azcar. Who can estimate the effect
which will be produced by this building? It will
be the cause of great strength and unity among
the believers of the Occident and, being The
House of Unity open to all peoples, it will be as
a haven of rest to many a soul and as a beacon
to guide those who seek. This all and more, too,
it will be for us of the West. Now for those
faithful souls of the Orient — those through
whose suffering and sacrifice we in the West
have received the spiritual light of this latter-
day revelation — those through whose labors the
A BAHAI TRAVELLEE 57
way has been made easy for us of the Occident
—a Mashrak-el-Azcar in America will be as the
confirmation of their hopes and prayers for the
West.
The erection of a temple in the West will
strengthen the Holy Cause in the East more than
anything which could happen in this country.
Has not Abdul-Baha said that after teaching the
Message of Baha'o'llah of all things now to be
accomplished in the West the building of the
temple is the most important? Throughout the
Bahai world the eyes of all are expectingly
turned toward this country. Now we must show
them a sign of spiritual unity and this must h6
the Mashrak-el-Azcar.
The Bahais of Eshkhabad form a strong ele-
ment in the life of the place, and they are highly
thought of and protected by the government.
One of the friends told us of the way in which—
about eighteen or twenty years ago— the Bahai
Cause was first brought to the public notice in
Eshkhabad by a martyrdom. It was the case of
a learned man of some prominence, who met his
death through receiving many wounds at the
hands of two assassins. These two individuals
had been hired to do the deed by five Moslems,
58 OBSERVATIONS OF
who took this measure to try to stop the spread
of the cause in that city. The Russian authori-
ties took the matter in hand and condemned to
death all seven men. The Bahais then peti-
tioned the governor to spare their lives. He not
having authority to do this, a petition to the
same effect was sent to the Czar, who granted it,
and thus the prisoners were sent in chains to
the mines of Siberia and now not one of the
seven remains. Here is but another instance of
the growth of the cause through persecution, for
from that time on the government not only al-
lowed the Bahais to worship as they chose, but it
protected them and showed them special favors.
During our stay in Eshkhabad we were en-
tertained in the home of a Bahai by the name of
Abbasoff. The house with its terrace, porches
and garden was a large one, but none too spa-
cious for the number of friends who thronged
it. Sometimes we sat at table with as many as
forty persons, and I do not recall dining with less
than fifteen at table. Between meals the samo-
var was constantly kept boiling and a running
service of tea, ices and cooling drinks was for the
refreshment of the many callers.
Three days after our arrival in Eshkhabad we
A BAHAI TEAVELLER 59
went up into the mountains for a few days to a
resort called Feerouzay, where some of our
friends had summer homes. Several of the Ba-
hais accompanied us thither, and while there we
were joined by about thirty others who had gone
up from the city for the occasion.
Every arrangement was made for our personal
comfort during the drive of several hours to
Feerouzay. We halted several times beside
streams to rest the horses as well as to refresh
ourselves by washing our faces and hands. In
those oriental countries there is much dust, so
the traveler welcomes running water. In one of
the carriages was a supply of ice and soda waters
— nothing had been forgotten. At first the route
lay over a track on the sandy plain as far as
the mountains, then it wound up a narrow gorge
until a fertile valley high up in the mountains
was reached, at the upper end of which was the^
town of Feerouzay.
In the bazaar quarter of the town we were
greeted by a number who had congregated there
to welcome us. They were arranged in a double
line on either side of the roadway/ as we drove
past. Shortly after our arrival in the home of
Mirza Mohammed Afnan, a son of the aged
60 OBSESVATIONS OF
Afnan of Akka, where we were to be entertained,
quite a party gathered for dinner, the festivity
continuing late into the night.
During the drive up to Feerouzay, my com-
panion fell into conversation with the driver of
the carriage in which he rode, and the man be-
came much interested in the teaching. On the
following day, at an early hour, the latter came
with his family to the house to see my friend
and to hear more about the message. Our com-
ing had been noised about, so we met many oth-
ers, also, who were desirous of knowing about
the Bahai teaching.
From where we were, near the frontier, we
could see the mountains of Persia. It seemed
strange that upon one side of an imaginary line
our people were protected and safe, while, upon
the other side, opposite conditions reigned. The
Bahais are safe in Turkestan, so from time to
time Bahai refugees have sought protection there
from the persecutions in Persia. Sheikh Ali Ak-
bar, one of the friends who formerly had been a
mullah (priest of Islam), told us of some of the
troubles which he had encountered through
preaching and teaching among his own people,
until finally he had been obliged to leave his
A BAHAI TEAVELLER 61
home. This man interested us greatly — a man
of commanding presence, whose finely cut feat-
ures and poise of bearing bespoke the high caste
Moslem with his pride and learning, in addition
to which was the gentle influence of love which
had come into his life with his acceptance of the
Bahai faith and his trouble and sacrifices there-
in. A whole history was written in the lines of
his face.
Another type was Sheikh Mohammed Ali,
upon whom devolves the chanting of the prayers
and holy words in the Mashrak-el-Azcar, who
has been given this service to perform on ac-
count of his vocal qualifications and devotion to
the cause. From his brilliant face, smiles and
good cheer, one could hardly believe that his
back and shoulders were a mass of scars from
wounds inflicted as torture for his faith at the
hands of fanatical Moslems.
Everjrwhere we found joy upon the faces of
those who had suffered the most. Only once
do I recall encountering grief. It was upon
meeting with a believer, a very old and infirm
man, who wept when he greeted us. We were
told that several members of his family had been
62 OBSERVATIONS OF
martyred during the comparatively recent mas-
sacres of Bahais in Yazd.
While in Feerouzay there was a constant
round of meetings and gatherings. I will make
special mention of one — a Bahai christening
which we attended. On the day of our arrival
in Eshkhabad a son was born to Aga Reza, one
of the friends of Feerouzay. We were asked to
name the baby. My friend selected the name
Rouh'o'llah, which gave evident satisfaction.
On the fifth day after the child's birth we all
gathered at the house where a feast had been
prepared. Tables were spread on a broad piazza
overlooking a garden. The baby was brought
out held up for inspection, prayers and tablets
were chanted, and before the refreshments were
served a translation of one of *Mrs. Waite's
poems was also chanted.
Unfortunately we were limited as to time and
were unable to travel further into Turkestan,
where there are other Bahai centers. V7hile in
Eshkhabad we met several friends from Merve,
Samarkhand and Khokhand (which latter is the
extreme eastern end of Turkestan near the con-
fines of China), and it was difficult to resist the
*One of the American Bahais.
A BAHAI TEAVELLER 63
urgent and pressing invitations to visit their
cities.
Our departure from Eshkhabad was as much
of an occasion as our arrival had been. It
seemed as if every person we had met while
there was at the station to bid us adieu. Then,
at several stations along the route of travel, we
were again met by the same good friends whd
had welcomed us before. Three of our good
oriental brothers accompanied us from Eshkha-
bad to Baku, where we arrived after two nights
and one day of travel.
The two days spent in Baku, between our sec-
ond arrival and our departure for Persia, passed
in much the same way as had our previous visit.
We were constantly with the friends and on the
move from one meeting or entertainment to the
next. Quite the same crowd escorted us again
to the quay, this time there being no possibility
of the authorities making trouble for us, as we
were to land upon Persian — not Russian — soil.
In going from Russia into Persia the Bahai is
struck by the difference in the outward attitude
in relation to the cause of the friends in those
two countries. In Russia they are outspoken
about the faith, because they are protected,
64 OBSEEVATIONS OF
while in Persia it is often with difficulty that one
is able to recognize the Bahais, because they
dare not always manifest their real selves on ac-
count of the persecution. One instance of this
happened on board the steamer from Baku as
she was entering Persian waters.
Before sailing we were told that there were
some spies aboard and, in case we were ques-
tioned as to our business, to be careful with our
replies. Consequently, when I was approached
by a tall young man wearing a Russian cap and
long military coat, who persisted in questioning
me regarding my sojourn in Baku and my desti-
nation and friends in Persia, I intimated as
plainly as possible, without actually telling him
so, that I did not desire his company. Never-
theless, he pushed the matter by asking if I did
not know various people in Baku, mentioning
certain Bahais who lived there. Something,
either in my reply or perhaps in my evasion of
his question, seemed to give him the cue he
sought. We were seated at a table on the deck
of the steamer, and reaching under the table he
grasped my hand, at the same time pronouncing
The Greatest Name, the Bahai greeting— "Al-
laho'Abha " My chagrin at having so sedulously
A BAHAI TEAVELLEE 65
tried to avoid this man was only counteracted by
the pleasure of meeting him as a friend and
brother. We had supper together, followed by
a conversation which lasted late into the night.
He was a student of engineering in a college in!
Baku and was then taking a vacation trip into
Persia. Before the steamer reached Enzalee,
where v/e landed, our friend had disembarked at
an intermediate port on his way into the interior.
The contrast between the eastern and south-
ern shores of the Caspian Sea is most striking.
The former, or that of Turkestan, is arid and
sterile, while the latter, or that of Persia, is most
luxuriantly clothed with verdure. As the steam-
er neared the coast the very air teemed with
vegetation and insect life. The sea being very
shallow about Enzalee, in rough weather vessels
have difficulty in making the port. Fortunately
for us there was no sea on, so the landing was
easily accomplished.
Mirza Taghi Khan, who had accompanied us
from Eshkhabad, recognized a Bahai brother in
the custom-house office, where we had some for-
malities to attend to in entering our luggage, but
66 OBSEEVATIONS OF
it not being advisable there to enter into saluta-
tions and conversation with this friend, we sim-
ply exchanged fraternal and understanding
glances and passed on.
From Enzalee we re-embarked for Peere Ba-
zaar en route for Resht — a trip of three or four
hours. The boat was rowed and poled across the
lagoons, which here begin near the sea coast,
extending inland for some distance. After a
time we entered an inlet, whereupon the crew
descended to a towpath and towed the craft to
the bazaar where we landed.
I wish I might adequately describe this boat
ride. It was so typical of Persia that nothing
could have formed a better introduction to that
country and to her people. The absolute sim-
plicity of the mode of transportation, with the
absence of all hustle and bustle, made it seem
quite like a pleasure excursion where time was
no object whatever.
On the stem of the boat was constructed a
rude framework upon which was stretched an
awning under which, reclining on cushions, we
made ourselves comfortable. The lagoon was
bordered by thickets of reeds and rushes, and at
several points we saw buffaloes feeding on
A BAHAI TEAVELLEE 67
rushes, their great black hairless backs pro-
truding from the water, giving them the appear-
ance of amphibious monsters.
As we entered the inlet we passed close to
huddles of huts, where we were able to obtain
a first glimpse of the domestic life of the coun-
try people. Here in the lowlands, where timber
is plenty, the houses of the poorer people are
built of a light hewn timber framework, which is
thatched and walled with reeds and rushes and,
in some cases, plastered with mud. On account
of the humidity of the marshes the floor is us-
ually raised several feet above the ground, al-
lowing a circulation of air beneath the house.
We were rather rudely awakened from this
dreamlike atmosphere of simple life and poetic
travel by the confusion which accompanied our
landing at Peere Bazaar. Surrounded by a score
of men, each of whom laid hold of at least one
of our many articles of impediment, we made our
way up a steep bank to a large building which
housed the shops of the bazaar. After a heated
discussion of some length with a carriage driver
— a discussion in which each member of the as-
sembled crowd took great interest— a bargain
68 OBSERVATIONS OF
was made, so we mounted and began the drive
toward the city of Resht, only a few miles dis-
tant.
On the highroads of Persia one sees almost
every aspect of the life of the people of the lower
classes. At every turn and between the turns
are tchi khanehs or tea houses, where the peo-
ple gather to partake of tea, their national bev-
erage. These buildings always have large door-
ways opening toward the road, and, in some
cases, even the whole side of the house is formed
of movable shutters, which, when removed, give
the house the character of a great porch.
Against the wall, usually opposite the doorway,
is the sakkou, a stand upon which rests the sam-
ovar or tea urn. This stand is often quite ani
elaborate affair, somewhat resembling a church
altar with its series of steps and shelves, upon
which are displayed lamps, tea utensils and the
like, which form the necessary culinary outfit of
the establishment. On a broad, low seat extend-
ing about the walls of the room sit, in the Per-
sian fashion, with their feet drawn up under
them, the customers drinking their tea, and
smoking their large water pipes. Here often a
minstrel is heard singing his lay to an accom-
A BAHAI TEAVELLER 69
paniment played upon a guitar-like instrument,
while ofttimes professional story-tellers or trav-
elers entertain the crowd with tales and anec-
dotes. The Persian is undoubtedly the most so-
cial of all men, and this characteristic is the first
and last impressed upon the traveler as he jour-
neys through the country, for he observes it in
every grade of society.
On arriving in Resht, we drove to the house
of one of the Bahai friends. The master of the
house was not at home, but after we explained
to the servants that we had come for a visit they
made us very welcome, serving a lunch, after
which, according to the custom of the country,
we were put to bed for an afternoon nap. After
sleeping for an hour or more I awoke, and look-
ing out into the next room, saw there our host
quietly seated waiting for us to awake. Though
I had never met this good friend I recognized
him from having seen his photograph, and on
going out into the next room he greeted me with
the hospitable and customary embrace of the
Orient.
Our thought had been to stay at Resht only
over night, but when we found ourselves in the
hands of the friends there it was difficult to
70 OBSERVATIONS OF
break away. After much talking they decided
to allow us to continue our journey at the ex-
piration of three days.
In the late afternoon of the day we arrived,
we began to receive calls from friends who had
been notified of our arrival. On account of the
persecution of our people in Resht not more
than nineteen or twenty gathered in the house
at any one time, but there was a constant com-
ing and going until late in the night. Everyone
was anxious to hear the latest news from Akka
and also of the work in the West. My compan-
ion, who spoke the language of the country, was
kept quite busy talking. Not speaking Persian,
my conversation was limited to the few who
spoke English and French. However, this was
not without its advantages, for not being occu-
pied in talking, I had an opportunity for observ-
ing many things which otherwise might have es-
caped me.
After dinner, which was served between ten
and eleven o'clock at night, we mounted to a bal-
cony overlooking the neighboring houses and
gardens, where coffee was served. Here we sat
talking of the cause until a late hour. The still-
ness of the nights in the Orient is impressive.
A BAHAI TRAVELLER 71
Here we were in the heart of a large city, yet
save for the occasional cry of a night watchman,
or a singer chanting, or the tinkling of the bells
of a caravan passing in the distance, there was
nothing to break the silence. This, with the
brilliancy of the firmament and the refreshing
breezes of the night in contrast with the parch-
ing heat of the day, makes the night the time
when the Oriental people really live.
Under such climatic conditions it is not sur-
prising that the Oriental has turned his atten-
tion from things material to things immaterial,
from the practical tQ the poetic, and from the
outer world of nature to the inner world of the
spirit. Things spiritual have always had their'
first fruition and growth in the Orient and from
there they have found their way to the West,
where they have become the moving factor in
our lives and the basis of our civilization.
It was in Persia that the wise men of old read
from the heavens of the approaching birth of
Jesus, The Christ, before they went westward
to welcome and pay homage to Him, the Mes-
siah. It was from the Orient that Christ's mes-
sage went forth to the western world — the fruits
of the spirit of which we in the West are now
72 OBSERVATIONS OF
enjoying — for the most enlightened civilization
of the present day is the fruit of the spiritual
awakening of man through Christ.
But now another note has sounded throughout
the world. Baha'o'llah, the Promised One of all
religions, has appeared in order to unite all peo-
ples of all faiths, and it was with His followers
that we lived and traveled in the East. Surely
no western travelers in those distant lands ever
had so warm a reception as we did — at times en-
tertained in the places of the wealthy, and at
other times in the simplest of mud dwellings
along the wayside; yet everywhere with the
same heartfelt hospitality. The fact that one
was able to serve a banquet, and another but a
cup of tea, in no way seemed to restrict the
warmth of the meeting nor their desire to share
with others.
With the Bahais the tie of faith is the strong-
est of ties. Though two Bahais may meet but
for a few moments it is as if they had always
been friends. Westerners have written and said
much about the treachery of the Oriental, while
but scanty if any mention is made of him as a
friend. Westerners see the wrong side of East-
ern character, because they usually go to the
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A BAHAI TEAVELLER 73
East to plunder — not to court — for most times
they go to the East to enrich themselves at the
expense of the Oriental. This is easy and pos-
sible because of the superior practical education
of the West but, in turn, it has its reactionary
effect upon both peoples, for it increases the nat-
ural abyss between Occident and Orient and
calls forth the worst characteristics of both. But
how different is all this with those who go to the
East in the Bahai spirit of brotherhood to give
and to win and not to take. They find friends
in every city and hamlet, and many a friendly
door open to them along the roadside and cara-
van route, for through the uniting spirit of the
Bahai teaching, the greatest degree of fraternity
and friendship exists among its followers.
Through this spiritual power the highest and
most noble characteristics of man's soul are de-
veloped and become his ruling instincts.
The three days spent in Resht passed quickly.
Here we had our first glimpse of the home life
of the people of Persia, for we were with the
friends all the time, going from one home to the
next, for a meal here or for tea there. We al-
ways met small groups of people, wisdom not
74 OBSEEVATIONS OF
permitting the holding of large gatherings on ac-
count of the opposition and trouble brought
about by the unbelievers. I recall one day when
we had gathered, nineteen in number, in the
upper part of a dwelling. The friend who
chanted the prayers and holy verses used cau-
tion in modulating his voice, so that it might not
carry to the street below, lest it mi-ght attract
the attention of unfriendlj^ ears. During this
meeting a commotion took place in the street
beneath. This v/as caused by an altercation be-
tween some passers-by. For a moment every
one in the chamber held his breath, until one of
the men, cautiously approaching a window, sat-
isfied himself that there was no danger. I will
never forget this picture. The assembled Be-
lievers exchanged glances which bespoke experi-
ences of past troubles and persecutions, while at
the far end of the room stood the friend cau-
tiously peering out into the street through the
partially closed shutter.
Much suffering and trouble has made the Per-
sian Bahais vigilant and cautious in evading the
troubles heaped upon them by the Musselmans,
yet at the same time it has made them strong in
faith and ready to withstand the most dire ca-
A BAHAI TRAVELLER 75
lamity and even martyrdom in the cause. Once
I remonstrated with some friends against their
being seen walking in the streets with my com-
panion and me, lest this should cause trouble for
them whereupon, not understanding me very
well, they assured me that no bodily harm could
befall us because we were Occidentals, for whom
even the fanatical Moslems have a certain re-
spect, while, as for themselves, they were ready
at all times to be added to the great army of
Bahai martyrs. Though dispassionately said,
they but voiced the sentiment of the Persian Ba-
hais in general, the sincerity of which has often
been demonstrated by the vast numbers who
willingly and with joy have sacrificed property,
family and life in the path of Baha.
Teheran is about two hundred and twenty-
five miles from Resht by the carriage road.
This road, built and maintained by Russian
enterprise, is an excellent piece of engineer-
ing, and in recent years has made the trip
to the capital one of comparative ease and
comfort. A well organized system of relay sta-
tions affords changes of horses along the route,
so if the traveler be pressed for time the entire
76 OBSERVATIONS OF
trip may be made in forty-eight or fifty hours.
However, this traveling day and night without
rest is fatiguing, so we found it better to travel
by night, resting in the middle of the day when
the sun was highest.
Accordingly, my American companion, Mirza
Taghi Khan, our Persian friend, and I set out
from Resht for Teheran. Several of the good
friends accompanied us to a point without the
city limits, where we changed from the light
carriage in which we had come to a heavy trav-
eling coach drawn by four horses, which was to
convey us to our destination. Here parting
greetings were exchanged and we started on our
cross-country journey.
For some distance our way led through the
rice fields of the lowlands which border the Cas-
pian Sea and where the sea once extended until
driven back by alluvial deposits brought down
from the mountains. Then, winding up a broad
valley, we found ourselves amid the heavily
wooded foot hills of the Elburz range. Making
stops every three or four hours to change horses
gave us opportunity to refresh ourselves with
tea and food at the post-khanehs (post-houses)
along the route.
A BAHAI TRAVELLEB 77
At various points we were met by Bahai
friends who had been notified of our coming. At
one place a friend was very disappointed that v/e
could not remain for dinner, but as we had dined
shortly before, it was impossible and we did not
have time to remain until the next meal. To our
surprise, a few hours later, while stopping at a
post-khaneh we had a phone message from an
inn a couple of hours ahead saying that our
friend, with whom we were not able to dine,
had arranged by phone that we should be his
guests there that evening, even though he could
not be there to feast with us. The object of the
message sent us from the inn was to inquire
what we might like for dinner in order that all
might be in readiness when we arrived.
In one place I well remember we were met
by a young man who had lived in Shiraz. He
took us into his little house consisting of but
one room. Simple as was this abode we had no
more hearty welcome anywhere. Searching in
the depths of a chest he produced pamphlets and
Bahai greetings printed in Washington, which
had found their way thither and were being pre-
served along with other treasures relating to the
cause. Here we remained for tea, but as our
78 OBSERVATIONS OF
time was limited, we felt we must decline a very
pressing invitation to remain for the night. Our
young friend, disappointed at not seeing more
of us, took the fourth place in the coach and
journeyed along with us in order that the visit
might be prolonged.
Shortly before our arrival in Persian territory,
the country had been greatly stirred by the bom-
bardment of the parliament in Teheran by the
troops of the Shah, and of the massacre and im-
prisonment of a number of the members of that
unfortunate body. This action upon the part of
the imperial party was the outcome of a long dis-
agreement between the Shah and the Constitu-
tionalists— a political matter which for some
time had agitated the country.
As we journeyed onward, our friend spoke at
some length of these political troubles which
were occupying the attention of every one, at the
same time saying that the Bahais had remained
neutral in the hope of helping the condition of
the country along the lines of peace and arbitra-
tion rather than by strife and bloodshed. Later
on he informed us that several constitutionalist
fugitives, on their way from Teheran to exile in
Europe, were hourly expected to pass over that
A BAHAI TEAVELLER 79
portion of the route; so we kept an eye ahead,
hoping to obtain a glimpse of the expected
party.
By this time the road had entered between
high and barren mountains with scarcely a ves-
tige of vegetation, for we were leaving behind
us the fertile lowlands and ascending the moun-
tains which form the northern buttress of the
great central plateau of Persia. To add to the
dismalness of the scene night was closing in and
gusts of wind mingled with rain and flashes of
lightning made the falling darkness more in-
tense, while peals of distant thunder broke the
monotony of the clatter of the horses' hoofs and
the rumble of the coach.
More and more the mountain sides encroached
upon the valley, until the road entered a deep
gorge in the rocks. To one side towered an al-
most perpendicular cliff ; on the other descended
a chasm, in the depths of which dashed a moun-
tain torrent on its turbulent way to the lands
below. While passing through this defile, the
pent-up fury of the storm broke with all its force.
Suddenly a shout was heard ahead, and we
peered out into the gloom just in time to see
three coaches pass in quick succession. With the
80 OBSERVATIONS OF
first came a flash of lightning that revealed to us
the anxious and haggard faces of its occupants —
two of the fugitives in their flight. In an in-
stant they were gone, and the noise of the
coaches was lost in the distance.
In a few moments a bridge over the ravine
and an abrupt turn in the road brought us out
into a broad upland valley, where the storm had
ceased, and shortly we drew up before the
house of a Bahai friend in the village of Mangile,
to find a welcome awaiting us. Here we took
refuge, and in an upper chamber seated ourselves
about a table upon which was spread a tempting
meal.
After supper we sat talking for a time and/
listening to some music which our friend, who
had lived in Shiraz, made upon a Persian guitar.
Being tired, both the other American and I fell
asleep. Awaking about three hours later, we
found the sky perfectly clear and the world
bathed in the brilliant moonlight of the East.
So, parting with our good host and the young
man who had accompanied us thither, we set
out again upon our journey, refreshed in body
and soul by the hospitality and the affectionate
meeting with these Bahai brothers.
A BAHAI TEAVELLEE 81
The ancient city of Khazvin is the only place
of importance between Resht and Teheran. It
being one of the principal Bahai centers of Per-
sia, we planned to tarry there in order to meet
the Believers. About four hours from the city,
we stopped at a post-khaneh to sleep and rest,
for we knew that on arrival in a Bahai commu-
nity we would be much feted and have little op-
portunity for repose.
As soon as we had settled ourselves in the/
inn, the sound of carriages entering the court
yard announced the arrival of other guests. Sur-
veying the newcomers from a window, I counted
eight men as they descended from two carriages.
Suddenly I recognized one of the number, a cer-
tain physician of Khazvin with whom I had cor-
responded and whose features I recalled from
having seen several photographs of him. These
friends, hearing of our approach, hastily joined
themselves into a party, coming over the road to
meet us. The greeting was a hearty one. Our
friends had not come empty handed, for, as soon
as the first salutations were over, trays of de-
licious fruits were produced, tea was served, and
thus we spent an hour or more in conversation
and feasting.
82 OBSEEVATIONS OF
While during very recent years the Bahais
have been comparatively tranquil in Khazvin,
nevertheless, even now, great care has to be ob-
served and every precaution is taken against giv-
ing people the slightest ground to criticise or
make trouble for the Believers. Accordingly,
two hours before dusk we all set out for the city,
entering the gates under cover of the night.
After wending our way through many narrow
and tortuous streets, some lined with shops and
brilliantly lighted, others flanked by high walls
and dark, we found ourselves at the house of the
Bahai doctor.
A small, low, and heavily-barred doorway,
piercing a massive brick wall, formed the street
entrance to the house. On entering, we found
ourselves in a small court-yard lighted by many
lamps, about which were placed plants and
shrubs in tubs and pots. Behind this, to one
side, opened a large court containing a garden,
while, upon the other side was the entrance to
the house. Entering the latter, and halting for
a few moments in an antechamber to remove
the dust from our clothing and wash our hands
and faces at a small fountain placed there for the
purpose, we were taken to the guest room. As
A BAHAI TRAVELLEE 83
soon as we arrived, friends began to call in small
groups, coming and going until dinner was
served, which, according to the custom of the
place, was just before bed time. After dinner
we went to our room and, tired by travel and the
social events of the day, we fell asleep, not awak-
ing until the sun was quite high.
To the Oriental, all hours of the twenty-four
are the same. He is quite as apt to have a caller
at sunrise as at sunset, and he thinks nothing of
starting forth on a cross-country journey at one
or two o'clock in the night. When we awoke
about eight o'clock the morning after our arrival
in Khazvin, we found several friends assembled
to see us, while, to our chagrin, we learned that
others had come and, not able to remain, had
gone while we slept. As in other places, our
stay here was one continuous round of visits,
something being planned for every hour of the
day. On our first afternoon we were entertained
at tea at the house of a certain Bahai merchant.
This meeting was so typically Persian and pic-
turesque in its setting, that I must give a brief
description of it.
Escorted by some of the friends, we went
through narrow streets until we came to the
84 OBSERVATIONS OF
house of the merchant. A simple doorway in a
wall of sun-dried and burnt bricks opened on a
flight of steps, which descended to the level of
the outer court-yard of the house. Crossing this
court, in the center of which was a basin of wa-
ter surrounded by flowers, we were taken by an
exterior staircase to the upper floor of the house,
and passing through an antechamber, we entered
the room where the friends awaited us.
I will never forget the first impression of this
meeting. Imagine a large room with a low pan-
eled ceiling, a long table a mass of color with
its fruits and viands, while the air was filled with
a fragrance of flowers placed about in profusion,
broad open windows, the transoms of which were
filled with intricate fretwork and colored glass,
looking down upon a series of gardens that
stretched off toward the country, with a back-
ground of distant mountains; then, in the midst
of this beautiful and harmonious scene, forty or
more Bahais seated about the room in their
many colored robes — it was a picture never to
be forgotten.
Men of all ages were there. Some who, after
many years of hardship and service in the cause,
were entering into the evening of this life, while
A BAHAI TEAVELLEB 85
others, young and in full vigor of manhood, were
in the prime of their time of service. I well re-
member two — father and son — the older man,
blind and feeble in body, yet with a keen mind
and an enthusiastic soul, while his son, strong in
body, was eyes and limbs for his father. Thus
they had traveled together and taught in many
towns and provinces and were at that time teach-
ing in Khazvin.
We were given seats at the head of the table
and after the usual service of chanting, feasting
commenced with an interchange of ideas and
items of Bahai interest, both occidental and
oriental. After the feast we took a stroll through
the garden, and at dusk, bidding adieu to our
host and his guests we returned to the house of
the good hakim (physician).
Even in the earliest days of the holy cause
Khazvin was an important center. Kurratu'l-
Ayn, to whom The Bab gave the title Jenab-i-
Tahira (Her Highness, the Most Pure), was of
Khazvin. Her fame as a poetess, as a heroine
and a servant in the days of The Bab, and as a
martyr in the cause, is well known amongst the
Bahai friends. It is in the garden of her house
86 OBSERVATIONS OF
in Khazvin that in recent years the Believers
have constructed a Mashrak-el-Azcar.
One evening at dusk we were conducted thith-
er. Following one of our friends, we were soon
lost in the lab5^rinth of streets of the old part of
the city. Going through the ancient bazaars,
with their high vaulted roofs, dimly lighted here
and there by lanterns, one could easily imagine
himself in a great subterranean world. Care-
fully we picked our way along, fearful of drop-
ping into an open cistern or water-way — quite
possible in such places — until we at last de-
scended from the street into the ancient court-
yard of the home of Kurratu*l-'Ayn. From here
we were taken into the garden, at the farthest
end of which stood the Mashrak-el-Azcar. Here,
under the portico, many friends were grouped to
meet us. Then we entered the building, where
the usual entertainment of chanting and a colla-
tion was offered us.
Within the precincts of the temple lived a very
old believer — one of the original followers of
The Bab — who entertained us by recounting
many interesting incidents connected with the
early days of the movement and with the life of
Kurratu'l-'Ayn. On leaving the Mashrak-el-Az-
A BAHAI TRAVELLER 87
car, we found the garden had been illuminated
by lamps, placed about the fountains and along
the walks. Passing along an alley of trees and
shrubs, which led toward the ancient dwelling,
we saw in the distance the veiled figure of d
woman standing in the doorway, lights on either
side of the portal making her clearly visible in
contrast with the surrounding darkness. This
was the daughter of our venerable host, the
teacher who lived here, and she awaited us with
a word of salutation and greeting. As she spoke
she parted slightly her chador or veil. We,
in turn, gave her the greetings of the maid ser-
vants of the Bahai assemblies of the West, ask-
ing her to convey the same to the women Bahais
of Khazvin. Then, taking leave of the Believers,
we ascended to the street and, with the assist-
ance of several friends provided with lanterns,
we returned to the house of the hospitable doctor.
In contrast with this meeting in the Mashrak-
el-Azcar, I will describe a visit we made the fol-
lowing morning to one of the government pris-
ons. A party of us, after walking through a
most beautiful public garden laid off with ave-
88 OBSERVATIONS OF
nues of stately cypress trees, stopped before
some government buildings used to house a gar-
rison. Near by was the city prison and, as we
stood, there proceeded from the open doorway a
procession of twelve or fifteen prisoners. They
were marching in single file, each with a heavy
iron collar about his neck, by which he was at-
tached to a long chain which clanked dolefully
as the line moved slowly across the court-yard.
When near us the prisoners halted long
enough for us to give them some coins for food.
They began telling us their various stories. One
had been imprisoned for stealing, another for
murder, and so it ran. Later on we went into
the dungeon, where other prisoners were chained
by the neck to a series of irons in the floor, which
kept them lying at full length. I go into these
painful details to give an idea of a Persian pris-
on, for in these prisons many Bahais have lan-
guished and from them gone forth to martyr-
dom.
Shortly before sunset one evening we set out
for Teheran. Several carriages conveyed a party
of us to a certain caravanserai, an hour or more
<
w
l-H
a
fa
o
p
o
Pi
o
A BAHAI TRAVELLER 89
distant from the city, where we all alighted for
tea and to bid farewell to one another. One of
the friends in Teheran, being notified from Resht
of our approach to the capital, had sent a trusted
household servant to meet us on the way and
render us any possible service. This man joined
us in Khazvin, and though we had no special
need of him he journeyed onward with us.
It was between twelve and one o'clock that
night when we made our first stop at the house
of a hitherto unknown friend. V/e were greeted
with the usual hospitality, to which by this time
we had become so accustomed that we had al-
most ceased to wonder at it. It was thought
best to remain here for two or three hours for
rest before continuing the journey. So, after
supper had been served, we were shown to a
room where, removing our outer clothing, we
laid ourselves down on divans, expecting to get
a little sleep.
My friend was remarking that Bahai condi-
tions in Persia were hardly what he had an-
ticipated, for here we were traveling onward to
the capital without difficulty, when only a few
years previous Bahai blood had flowed in the
very places through which we were passing. He
90 OBSERVATIONS OF
had scarcely finished speaking when, from the
court-yard below our windows, we heard a mur-
mur of voices which grew in intensity until it
became a chorus of loud harangues. Though I
knew only a few words of Persian, I understood
from these few and from the angry tones, that
some people were cursing the Bahai Cause and
its adherents and particularly our host, whose
voice we could distinguish from time to time ex-
postulating with the crowd. After a few mo-
ments he came to our door to express his regret
at the occurrence and to assure us that all was
well and that there was no prospect of violence.
Again, shortly, we heard his voice outside and
the din subsided, though for an hour or more
there were spasmodic outbursts of rage coming
from various directions out of the darkness.
It seems that a company of soldiers was trav-
eling that way and instead of quartering them-
selves, as was usual, in the caravanserai, which
was near, they preferred the shelter of the yard
and garden of our friend, where, against his pro-
tests, they proceeded to install themselves. At
this juncture we arrived, and under the light of
the portico of the house they saw him greet us.
A BAHAI TEAVELLER 91
Some of the soldiers knew that he was a Bahai,
and this fact, together with our hospitable recep-
tion, gave sufficient grounds for such a demon-
stration. Between three and four o'clock in the
morning we took our leave. By this time all had
quieted down and the agitators, rolled in their
blankets, were sleeping on the pavement of the
court, while a chorus of snores was all that broke
the peace and harmony of the night.
The road from Khazvin to Teheran traverses
desolate tracts of arid land, intersected at long
intervals by streams, the banks of which are
flanked by gardens. In the desert the presence
of water gives rise to the most luxuriant vegeta-
tion, but when absent, the bleaching bones of
beasts of burden strewing the highways, with
here and there a great hungry looking vulture,
accentuate the contrast between garden and
desert and life and death. This same condition
we sensed in the soul life of the people whom
we met. Entering various Bahai houses along
the route, a meal here and a glass of tea there,
we were quickened by the kindness and devotion
of these friends. They outwardly manifested
the life of the indwelling spirit of their faith. On
92 OBSEEVATIONS OF
the other hand, we were constantly reminded of
the fanaticism and spiritual darkness of the many
whom we passed on the highways — men of vari-
ous religions and castes, who considered us and
all, save those of their own cult, as unclean dogs.
Surely, if possible, their stare would have killed,
but, as it was, it was only painful. There is no
fanaticism so intense as that encountered in the
Orient.
One of the prophecies relative to this day is
that "the desert shall rejoice and blossom as the
rose." Indeed we saw the fulfillment of this
marvelous verse, for many of the people who
were kindest to us had, only a comparatively
short time before, been as desert land untouched
by the spirit. Of one man, particularly kind to
us, we asked how long he had been a Bahai,
thinking that he had acquired his illumination
through years of service. To our question he re-
plied: "Thirty-one days," speaking as if it had
been a lifetime in itself and, verily, so it had,
for he had been born again. As in the desert the
presence of water gives rise to most luxuriant
vegetation, so it is in the desert of men's souls,
when the life-giving water of the spirit of God
enters it gives rise to the fruits of the kingdom.
A BAHAI TRAVELLER 93
While crossing a parched plain four or five
hours from Teheran, our carriage broke down.
After some little difficulty the damage was suf-
ficiently repaired to allow us to proceed at a
moderate pace for a mile or more, until we ar-
rived at a post-khaneh kept by a friend, who,
when we explained that we would be obliged to
remain there for several hours for repairs, quite
frankly showed his delight at the prospect of a
visit. This man was from Esphahan, where our
people have suffered much at the hands of the
fanatical Moslems, as well as by the oppression
of unscrupulous rulers.
In speaking of the Bahais in Persia, and their
relations with those in the West, this believer^
struck the keynote when he said that in his
country the Bahais had suffered such long and
strenuous persecution and trouble, that they had
become tired and heartsick, and needed the as-
sociation and moral support of the friends of
the West. How often we thought of the reverse
conditions existing in the West, where we are
in need of this spirit, which the Oriental Bahais
have received through suffering. The West
needs what the East has to give and the East
needs what the West has to give it. This in-
94 OBSERVATIONS OF
terchange can take place only as the two come
together in love and harmony. In the past Oc-
cidentals have gone to the Orient and Orientals
to the Occident, but because of an absence of
basic unity- — religious unity — no lasting good
has come to either. Now how different is this
when, in the Bahai Cause, Easterners go West
and Westerners go East, meeting on the com-
mon ground of faith, for then each returns to his
own country and people refreshed in soul and
buoyant with a force and knowledge which help
him to face his problems and demonstrate to him
the conquering power of spiritual oneness, the
mission of the Bahai Cause.
Taking leave of this friend from Esphahan, we
proceeded eastward toward Teheran. About
two hours before sunset we sighted the domes
and minarets of the capital, rich in color, rising
from the floor of the plain against a background
of the snow-clad Elburz. As we neared the city
we saw ahead several carriages driving rapidly
toward us. These were at first distinguishable
only by the clouds of dust which enveloped them.
Then, as they drew quite near to us, we distin-
A BAHAI TEAVELLER 95
guished the occupants eagerly looking out ahead.
Instinctively we knew these to be friends, and,
almost before the drivers could rein in the horses
they had descended and surrounded our carriage.
After an affectionate welcome, we found our-
selves laden with flowers which these friends
had brought to us. To the traveler of the desert
nothing is more refreshing than to bury his face
in fragrant flowers. After traveling for hours
in clouds of dust under a parching sun, without
a vestige of vegetation, he really appreciates
vegetable life and the fragrance of the flowers
when finally he finds himself within the enclos-
ure of a garden. So it is with us, spiritually,
we meet souls who are alive in the Lord; their
presence is an oasis in the desert of the world
and contact with them is soul refreshing and in-
vigorating. Thus we found the flowers, brought
us, symbolic of the spiritual aspect of our meet-
ing with the Teheran friends.
Before reaching the city gates, we halted be-
fore the entrance of a large and beautiful garden,
where we were met by more friends. Entering
the garden and passing along beside waterways
and avenues of trees and shrubs, we came to an
96 OBSEEVATIONS OF
open summer pavilion, where tea and other re-
freshments were served us.
After the sacred chants, which characterize all
reunions of our people in the East, we conversed
for a time, delivering messages and letters
brought with us from friends in other places, as
well as giving accounts of the work in the West.
Shortly before sunset the party entered the city,
several of the friends accompanying us to the
quarters where it had been arranged that we
should be installed.
As I have already stated, just before our en-
tering on Persian soil, there had been revolution
and bloodshed in Teheran. By the time, how-
ever, that we reached the capital all was tran-
quil. Had it not been for the ruins and the
debris of the buildings, lately cannonaded, there
would have been no visible traces of the recent
troubles. In fact, we found the Bahais there in
the utmost peace and happiness. As they had
taken no part in the political troubles of the day
they were in the good esteem and respect of the
government, and now were enjoying unusual
privileges. On account of the revolution no
gatherings of any nature were allowed by the
police, yet upon several occasions the Bahais ob-
A BAHAI TKAVELLER 97
tained permission to hold meetings numbering
as many as four hundred and more souls. Sev-
eral of the Bahais had been appointed to high
governmental positions and a general spirit of
assurance and safety characterized the assembly,
which was quite different from anything hither-
to known there in the history of the cause. Now
many of the friends in Teheran are known as
Bahais and it does not seem to embarrass them,
whereas not many years ago it would have
meant death. This freedom in the capital be-
speaks rapid progress in the cause throughout
the country in the near future, because, being
the life and center of all things in Persia, the in-
fluence of Teheran is widely felt throughout the
various cities and provinces.
I will not attempt to give a detailed descrip-
tion of the series of breakfasts, excursions, recep-
tions and dinners which we attended in Teheran,
but I will make mention of a few meetings and
entertainments which were typical of the many
accorded us. Fortunately a most tranquil spirit
of repose characterizes Bahai entertainments in
the East, otherwise we had not been able to keep
up the round as we did, day and night, from
week to week. While the spiritual feature of all
98 OBSERVATIONS OF
meetings was the more important, nevertheless
one's material wants were never disregarded,
and every possible thing was done for our bodily
comfort. The social events of the day usually
began at sunrise when tea was served, after
which visits were usually received until nine or
ten o'clock, when we would start forth to the
house where we happened to be lunching that
day, or on some excursion about the city. Lunch
was usually served at noon and was followed by
a nap, from which we would be aroused for tea
before going to a late afternoon gathering of
Believers, invariably held in some garden — few
if any houses being large enough to accommo-
date these large afternoon reunions. The even-
ings were always spent at the house of some
friend where we dined, the dinner being served
about ten o'clock.
During my stay in Teheran, because of po-
Itical agitations, there was fear of an uprising of
the people, so no one was allowed to circulate in
the streets after eleven o'clock at night without
a special permit. Several times we had this per-
mission through the kind efforts of friends, but
on various other occasions we spent the night at
the house where we dined, sleeping usually out
A BAHAI TRAVELLER 99
of doors as is the summer custom of the Per-
sians.
At the home of one of the friends of the cause
there was a subterranean bath built for the most
part below the level of a garden. This was placed
at our disposal during our sojourn there. A
flight of steps led from the ground level down to
the vaulted chambers of the bath, which were
floored with slabs of marble, while the walls, up
to a certain height, were set with rare old tiles.
The bath in the East is quite a lengthy process
with its hot and cold water douches and massag-
ing, and it is invariably followed by refresh-
ments, conversation and a nap. After bathing
here the morning following our arrival in Te-
heran, we went into a neighboring garden, where
a number of our friends awaited us, and where
we were refreshed with sherbet.
One of our good brothers, an Israelite just
graduated in medicine, was delegated by the as-
sembly to serve us as guide, to make out a
schedule of meetings and entertainments, and to
see that we arrived at the appointed places at the
scheduled times. I will never cease to marvel
at the devotion and unselfish service of this
young man. He was with us practically all the
100 OBSERVATIONS OF
time doing everything in his power to make
things as agreeable and as comfortable as possi-
ble. Had I traveled to Teheran to meet him
only, I should have considered my time well
spent and a valuable lesson learned. Lessons in
brotherly devotion one can see exemplified in
the lives of these eastern brothers, for they have
suffered for the cause until friendship and devo-
tion have become dominant characteristics.
Among the many who entertained us were
two young men, sons of the noted Bahai teacher
and poet, Vargha who, together with another
son of but twelve years, Ruollah, suffered a mar-
tyr's death during one of the later persecutions
in Teheran. For several years the bodies of these
martyrs lay in a common grave, where they had
been flung by their executioners. After matters
had become more tranquil for the Bahais their
remains were removed in the night and with the
greatest difficulty, and given a befitting entomb-
ment.
When we were told of this matter, we asked
that we might visit the tomb of these two mar-
tyrs. Consequently, the following morning the
younger son came and escorted us thither. In
the center of a beautiful garden, at some little
A BAHAI TRAVELLEE 101
distance from the city, stood the mausoleum. It
consisted of a nine-sided chamber, about twenty-
five feet in diameter, enclosed by massive walls.
Beneath the floor were the two tombs. The
building was surrounded by a portico and colon-
nade. Three flights of steps ascended from the
ground to the floor of the portico, while three
doors gave access to the interior. Nine avenues
diverged from the building to various parts of
the garden, while canals of water intersected it
in various directions.
Entering the mausoleum, our friend chanted
a tablet and prayer written by Abdul-Baha spec-
ially to be read when the Bahais gather here.
The chanting over, we remained for a few mo-
ments in silent prayer before withdrawing to
the garden. I wish I might adequately describe
the impression produced by the visit to this
shrine. We were in a way brought closer than
before to the sufferings and heroic sacrifices of
the Persian Bahais, through which the holy
cause grew and expanded until now it encircles
the earth. We in the West little realize the debt
of gratitude we owe to the East for the holy
teaching which now is given to us so freely, and
which we accept while seated at our ease, for it
102 OBSEEVATIONS OF
came to us only after it had attained its growth
in the Orient under the fire of the most savage
persecution.
The spirit of the friends who suffered so in
Persia is indeed inspiration and food for the soul.
During the return drive to the city, our young
friend spoke of the martyrdom of his father and
brother and told us that often as he walked the
streets he passed the man who killed them, yet,
so happy is he that they were permitted to serve
the religion by dying for it, and so strong in his
own faith, there is no room left in his soul for
harboring enmity for those through whom his
troubles came.
I mention this one specific case, which was
but one of many. On all sides we heard of the
troubles and persecutions of our people, but not
once did we hear so much as a suggestion o£
anything which savored of antagonism or hatred
toward the persecutors. This and the unity and
solidarity of the Persian Bahais impressed me
more than all else in Persia. The strength of a
chain is measured by the strength of its individ-
ual links. And this is likewise true in the assem-
bly of Believers. The work accomplished by the
A BAHAI TRAVELLER 103
body is in proportion to the strength and stead-
fastness of its individual members.
Since returning to America, many people have
asked me aboiit the condition of Bahai women in
Persia. Compared with our acquaintance with
men, our acquaintance with the women was but
slight; nevertheless, from seeing even a few
women and by talking with many men upon the
subject, we were able to form at least an idea of
existing conditions.
In Persia, as in most Oriental countries, the
conventions of society demand the seclusion of
women. Through the influence of the Bahai
teachings, we found our people to be quite rid of
that mental attitude so generally held in the
Orient — that woman is in every way man's in-
ferior and should be his slave. The Bahais in
Persia are doing all in their power for the edu-
cation and training of women. In a recent tab-
let from Abdul-Baha, regarding education, he
writes of the necessity of the education of boys
and then goes on to demonstrate how much more
necessary it is that girls should be educated and
trained, because they — the girls — are to be the
mothers and the educators and trainers of the
coming generation. The attitude of the Bahais
104 OBSEEVATIONS OF
in Persia toward women is quite that held by
most enlightened people in the West, but on
account of existing social conditions and the per-
secution of our people, they are not yet able to
carry out their ideas and aspirations.
Even after visiting Persia it is almost impos-
sible to comprehend the hatred of the people
toward the Bahais. Fanatical by nature and
creed-bound, the Moslem hates everything out-
side of his own realm of thought, and when he
sees his own people adopting new ideas his wrath
is often uncontrollable and he goes forth to kill.
By this reign of ignorance some of the difficul-
ties under which the Bahai reformers are work-
ing can be imagined. In the early days of the
movement, with all the enthusiasm of newly
awakened souls, the Believers sought with fer-
vor to bring about quick changes in Persia. They
taught unguardedly and raised so much antag-
onism that the cause was all but exterminated
by the massacres which ensued. Such troubles
characterized the days of The First Point —
The Bab — and also the beginning of the minis-
try of Baha'o'llah. However, under the guid-
ance of the latter the Bahais learned to be cau-
tious and careful in their religious work until
A BAHAI TEAVELLER 105
now, avoiding disagreement and friction with
the opposers, they are peacefully and steadily
working and changing ignorance into knowledge
and hatred into love.
Under these improving conditions the women
are naturally becoming more and more, as we
term it in the West, "emancipated." The work
is difficult and slow, but it is being accomplished,
and here is an open door to us Bahais of the
West, a practical way of service, for through our
co-operation our brothers and sisters in the
East will be helped and encouraged, and through
unity with us they will learn many things. On
the other hand, we will ourselves receive more
abundantly than we give. The East has much
to give to the West, as well as the West has
much to give to the East. This interchange will
take place as the two come together in spiritual
unity and in practical service one to the other.
In Persia one meets people who, after long or
brief sojourns in western Europe, have accumu-
lated certain western ideas, which they have
mingled with those of Persian origin, producing
a mixture neither one thing nor the other,
occidental nor oriental — ideas which are not ap-
plicable to conditions in Persia, because they are
106 OBSERVATIONS OF
the products of a foreign civilization evolved un-
der foreign conditions.
One of the most interesting characters we met
in Persia was a certain khanum (lady) of Te-
heran, a woman of ability as a leader of women.
For some time past she had been working as-
siduously for the spread of the Bahai cause
among women, and for the education and gen-
eral uplifting of her sex.
What was most interesting in the working of
the Bahai movement in Persia was that it was
solving present-day problems in the only prac-
tical way, namely, by working from within out —
by quickening the soul, from which is begotten
the desire for knowledge and its accompanying
advantages.
This was exemplified in the work of the kha-
num whom I have mentioned. She was an en-
lightened soul, holding advanced ideas, not
gleaned from foreign sources, but evolved
through personal work and service. She was
wholly a product of Persia and was, therefore,
able to understand and to minister unto the
needs of those among whom she labored.
I must describe a meeting which we attended
at the house of the khanum mentioned, since it
A BAHAI TRAVELLEE 107
gave us a glimpse of oriental life and conditions
hitherto not seen. Our hostess had for some
time past discarded her veil and with her hus-
band received men in her house and garden, yet
she was obliged, as she explained to us, to veil
in the streets on acount of attracting too much
attention. On this particular afternoon she was
holding two receptions at once. Twenty or
more of us men were in one room, while in an
adjoining room, separated from us by a curtain,
was a party of twelve or fifteen ladies, our
hostess slipping quietly from one room to the
other, serving and entertaining her guests.
After the chanting of tablets, my companion
and I were asked to tell the ladies in the next
room something about their sisters in the West,
which we did to the best of our ability, he speak-
ing in Persian while my words were translated
and spoken through the curtain to the listeners
on the other side. Our hostess, it seemed, had
hoped that the women in the next room would
on that day follow her example and unveil. As
we spoke of the freedom and independence and
higher education of woman in the West, the kha-
num became more and more enthusiastic until,
finally, she went toward the doorway and draw-
108 OBSERVATIONS OF
ing the curtain began speaking very earnestly
to the people in the next room. I could not un-
derstand her words but so stirring was the tone
of her voice that I caught the spirit of what she
was saying. She was calling to her sisters to
come forth and lift their veils, saying that it was
a rare opportunity to do so then, since we from
the West were there, who were accustomed to
seeing women's faces. At the expiration of sev-
eral minutes her words had the desired effect,
for the women arose and drawing aside their
veils with one accord, entered the room.
The men made place for the ladies by retreat-
ing to the other side of the room, while the new-
comers found seats. When the women had
arisen to the situation, they were quite equal to
it. Curious as this may seem to one accustomed
to western conventionalities, it showed that
these women were awake to the advantages of
the western women as well as to their own dis-
advantage. I was particularly impressed by the
possibilities for work among the women of Per-
sia by the Bahai women of the West. The
eagerness with which these women listened to
our account of western life in itself showed that
A BAHAI TEAVELLEE 109
the time was ripe and that they were anxious
and waiting to be taught.
As we were leaving the house, the khanum
took from her neck an interesting necklace of
mother of pearl and silver, a gift to her from a
princess of the royal household, and handed it
to me, saying that it was for the Bahai women
in America, and with it went the love and greet-
ing of the Bahai maid-servants in Teheran. On
my return to America, I entrusted this souvenir
to the care of Mrs. Isabella D. Brittingham, who
has already organized a system of correspond-
ence between some of the meetings of Bahai
women in America with gatherings of women in
various cities in Persia. This is but the begin-
ning of a great work for the women of our west-
ern assemblies to do among their sisters of the
East. Through correspondence the way will be
opened for western women to go to those dis-
tant parts as teachers, nurses, physicians, and
what they will be able to accomplish cannot be
estimated.
One very interesting morning was spent in
visiting one of the leading boys* schools in Te-
heran. On account of the attitude of the Mos-
110 OBSERVATIONS OF
lems, this institution is not known generally as
a Bahai school. However, it is in reality in the
hands of the Bahais. From the directors down
through the teachers and students the majority
were of our faith. We were taken around
through the various class rooms, where over
two hundred boys were engaged in reciting and
study. Before starting on our travels, my friend
had planned to remain for some time in Teheran,
so he was very much pleased when told that they
needed a teacher of English in this school and
he was glad to undertake the work. Shortly
after I left Teheran, his duties as teacher there
commenced. I understand that in other parts
of Persia teachers of English are needed among
the Bahais. Undoubtedly, in the near future,
the way will be open for Bahais from the West
to go to the East to fill these positions. This is
a good field for work in the cause, since the peo-
ple there are greatly helped and strengthened by
intercourse with the western Bahais.
One Saturday afternoon, about an hour before
sunset, we were conducted through the bazaars
to the Jewish quarter to the house of a certain
doctor, where a hundred and more of Israelitish
Bahais were gathered to welcome us. During
A BAHAI TEAVELLER 111
the walk thither, we passed a place of Bahai in-
terest, namely, the house where Abdul-Eaha was
born on May 23, 1844, the same day upon which
The Bab declared Himself. At the end of a
street one can see a small second-story arcade,
behind which is the room in which our great
teacher first saw the light of this world. This
house was not open to us, so we gazed upon it
from without for a few moments and then
passed on.
Although there are no lines of distinction
whatever between the Bahais, yet, in places
where persecution exists, those previously of a
like faith meet together, not wishing to at-
tract too much attention. In Teheran there are
between twenty and thirty weekly meetings held
in various quarters of the city, so that all may
easily participate. The Jewish meeting which I
mention was composed chiefly of Jewish Be-
lievers, but there were also present Christians,
Moslems and Zoroastrians. In Persia there is a
type of Jew which we in the West seldom see.
There the Jews have lived in their communities
for centuries, and consequently have kept their
original type and spirit less changed than those
who have lived for generations wandering
112 OBSERVATIONS OF
amongst the various nations of the world. Like
their orthodox brethren in the West, the Jews
in Persia have retained their ancient faith in the
fulfillment of the prophecies of their scriptures,
and they look for the Messiah and the regenera-
tion of the whole world. This has made them
particularly open to the Bahai Message, and in
places there are whole communities of them
who have accepted the faith. Hamadan is the
chief center of Jewish Bahais in Persia. Here
they have their own schools and are carrying on
other active and progressive works.
At the Jewish meeting I mentioned, several
of the older men in long robes and turbans
spoke, welcoming us and expressing their joy at
uniting spiritually with us in accepting Baha-
'o'llah as the promised latter-day Messiah,
through whose teaching they now accept the
Christ whom their forefathers rejected. This
meeting was one of the most memorable of our
travels. The reunion over, a dinner was served,
after which v/e mounted to a terraced roof.
Here mats, rugs, cushions and bedding had been
spread, and it was not long before each had made
himself comfortable for the night. I lay awake
for some time looking up at the stars and think-
A BAHAI TEAVELLEE 113
ing of the significance of that evening's gather-
ing. This was the beginning of the time when
all peoples, Jew and Gentile, will be united in
His kingdom.
The first large meeting of Bahais v/hich we
attended in Teheran was a Zoroastrain or Par-
see reunion. This was held in a garden belong-
ing to a friend of the cause — a garden which was
the most beautiful I visited while in Persia, hav-
ing artificial lakes, surrounded and separated by
forest trees, vistas extending off toward the
north, affording views of the distant mountains
highest of which towered Mount Damovend
with its mantle of snow and ice. A series of
avenues and walks flanked by water-ways and
flower beds, formed a beautiful setting for the
two palaces and several pavilions which were in
the midst of the garden. The place of meeting
was under the broad portico of the smaller of
the two palaces, which was originally built by
the unfortunate Atabok-Azam (who died by the
assassin's hand). Prime Minister to the late
Mozaffer-Ed-Din-Shah. The pavement of the
portico was carpeted and chairs were placed
about for some of the guests, others sitting down
Persian fashion on the rugs. One of the features
114 OBSERVATIONS OF
of the meeting was the chanting of an original
poem of welcome to us, which was written by
one of the friends — the whole assembly joining
in the refrain. Several of the friends present
spoke to us regarding the Zoroastrain prophe-
cies which were fulfilled in the coming of The
Bab and Baha'o'llah, and explained that in the
Zoroastrian teaching the final unity of all people
was taught and that now the Zoroastrians were
accepting the Bahai teaching as that which their
people had long hoped to realize — the uniting of
all men in the brotherhood of the kingdom
On another like occasion, in the afternoon, we
met in another garden, where a large number of
Moslem Bahais were gathered to greet us. Be-
cause of the crowd all could not be accommo-
dated in any one place, so they were grouped in
various parts of the garden thus forming several
centers. As the twilight fell, lamps were placed
about the fountains and along the walks, and
then the chanting began. We sat near a basin
of water about which were grouped many men,
soldiers from the Shah's cossaque guard, in their
red uniforms, while their officers wore blue, to-
gether with men wearing robes of many and
A BAHAI TRAVELLER 115
varied colors. These and the lights with their
reflection in the water, the natural beauty of the
place, the distant strains of chanting which
reached our ears alternately from the various
groups of friends scattered throughout the gar-
den, made an impression which will long remain
with me.
Here among the Moslem Bahais we heard the
same story of how they believed because of their
own prophecies which foretold the coming of the
Lord in these latter days and the establishment
of His kingdom. In many ways they expressed
their joy and satisfaction at having us with them.
One remarked to me that more of the joy of the
kingdom was realized when those of different
faiths were brought together in this cause, than
by the uniting of those who had previously held
the same faith. In the East, where the devotees
of the various religions hate one another so cor-
dially, the contrast is indeed striking when we
see them uniting in the Bahai cause and frater-
nizing as members of one family.
One of the friends who entertained us, a Jew-
ish doctor, together with another Jewish physi-
cian, is running a dispensary and hospital in Te-
116 OBSERVATIONS OF
heran. One morning we went there for a visit.
A cheerful court-yard with its fountain and flow-
ers from which opened the various rooms of the
building with their accommodation for twenty-
eight patients, formed the necessary elements of
a hospital — an institution of which Persia is
much in need. Comparing this hospital with
ours in the West, it seemed very primitive but,
considering the conditions of the country it was
far, far beyond the local standard of hygiene in
its appointments. These friends are laboring
under great difficulties, as do all those who try
to lift the masses of inert humanity in the East.
Nevertheless, their work is gaining in proportion
and in momentum. They, too, need the helping
hand of the western friends. A Bahai woman
physician working with them could accomplish
much, both of a spiritual as well as a physical
nature. She could reach the women and the
inner life of the people by ways not open in the
East to men of the profession, and through ser-
vice and example her influence as an educator
would be far-reaching.
After the work of ministering to the health
of the people in Persia, the most important thing
to be undertaken is the teaching of industries.
HADJEE AMEEN AND HADJEE AKHOUNT
TWO BAHAIS IMPRISONED FOR THEIR FAITH-
A BAHAI TRAVELLER 117
There is a great field for industrial work in all
parts of that country. Persia is rich in mineral
deposits and in other natural resources. These
must be developed, and for the best good of all
must be developed by the people themselves.
That they might do so they must first be taught.
Now the sons of the wealthy go from Persia to
the various capitals of Europe for educational
purposes, but that is not practical nor sufficient.
It is necessary that special and advanced educa-
tion be placed within the reach of the mass of
the people. To the young brought up in the
simplicity of Oriental surroundings life in a
European metropolis is filled with temptations
which he is not prepared to withstand. Thus
many, after years of schooling abroad, lose their
natural charm and simplicity, without having ac-
quired the real virtues of the West. They fall
away from their own country and people and at
the same time are not fitted for life in western
countries.
The salvation of Persia must — like that of all
peoples — he worked out from within. She has
great possibilities, and through the practical edu-
cation of her sons and daughters she will lift
herself to her ancient prosperity and place
118 OBSERVATIONS OF
among the great nations of the world. Now her
vital moral forces are spent, corruption, oppres-
sion and laxity of morals hold despotic sway
over her people, keeping them down to the earth.
Her predominating religion, that of Islam, once
so powerful a factor for the betterment of the
Orient, has lost its power as a religion and noth-
ing of it remains save creed, dogma and fanati-
cism. The only thing which can rejuvenate Per-
sia and save her is a spiritual uplift that shall
quicken the soul of her people and infuse into
them that force needed to redeem it.
In Persia the Bahais are laying the foundation
of this great national uplift, but they are now
at a point where they need the co-operation of
the Bahais of the West. The more we in the
West correspond with our brothers in the
Orient, the more we go there to travel and to
live and work among them, the more we will be
helping them in their great task of bettering hu-
manity.
At last the day appointed for me to take leave
of my American brother and the other friends
arrived. I was loath to turn westward, but my
vacation was limited and, as Abdul-Baha, in
A BAHAI TEAVELLEE 119
Akka had asked me to return to see him on my
way home I felt I must be off. At an early hour
I was taken with my luggage to the garden with-
out the city, where we had been entertained on
the day of our arrival. Here the day was spent
in one continuous reception, for almost every
one of the hundreds we had met in Teheran
joined the gathering at some time during the
protracted festivities. At noon we all walked
to one end of the garden, where the ground was
covered with mats and rugs upon which were
spread in Persian fashion cloths laden with food
and flowers. Sitting about on the ground we
lunched, after which we had a nap under the
shelter of a summer house, followed by tea and
more feasting. Shortly before dusk we parted
with all save about twenty of our friends, who
accompanied us into the city to the near-by
house of a Bahai, where we spent the evening in
conversation, dining at the usual hour of eleven
o'clock.
Mirza Taghi Khan, our constant companion
since the Krasnovodsk affair, was now returning
to Eshkhabad, which was fortunate for me, for
our ways lay together again from Teheran to
Baku. A little after midnight our carriage was
120 OBSERVATIONS OF
announced and, with the assistance of many
hands, we were soon settled therein with our ar-
ticles of luggage about us, and after many
adieus we left this little group of friends stand-
ing in the flickering torchlight looking after us
as the carriage rolled away.
A few minutes brought us to the Khazvin
gate, where with some difficulty our coachman
aroused the sleepy turnkey, who, staggering to
his feet, unlocked and opened the ponderous city
gates, which, with a rattling of chains and a
clanking of bars, closed on us as we drove forth
into the night. Another starry night it was, too.
Far off in the west hung low upon the horizon a
brilliant planet which seemed as a guiding star,
indicating, as of old, the direction of the Holy
Land.
The down journey from Teheran to Resht
was quite the same in character as had been the
up journey; we were greeted by the same friends
and in the same hospitable way. The drive was
broken only at Khazvin, where we spent two
days and a night with our friend, the doctor.
Hearing of our coming, he met us on the road as
before and escorted us into the city. This time
A BAHAI TEAVELLER 121
we were in open carriages and it not being wise
for us to be seen together, we parted just with-
out the city walls, his carriage entering by one
gate, ours by another. This time while in Khaz-
vin, I had the opportunity of visiting the Bahai
school, in which about fifty young boys were
studying under the supervision of instructors.
One of these teachers spoke French fluently and
he acted as interpreter for me during the visit.
An unbroken ride of thirty-six hours brought
us from Khazvin to Resht, where we arrived the
middle of the morning. The steamer by which
we expected to sail was booked to leave Enzalee
at ten thirty that night. After discussing the
situation with the friends we decided to drive
the twenty-two miles from Resht to Enzalee
over a turnpike which traverses the marshes and
lowlands separating Resht from the port. The
Believers could not comprehend why we should
arrive and leave both in the same day and it was
with some difficulty that we begged off from re-
maining three days until the sailing of the next
steamer.
Accordingly, after an unavoidable delay, we
set out. The further we drove the worse became
the road, until, finally, the horses could hardly
122 OBSERVATIONS OF
draw the carriage, the wheels of which were half
way up to their hubs in sand and loose earth.
Thus so much time was lost that we did not
reach Enzalee until the steamer had sailed. The
only thing to do was to return to Resht. Leav-
ing at midnight we drove all night, arriving at
Resht at daybreak. It was our third night in a
carriage, and between the mosquitoes and in-
sects, a drenching fog and mist which rolled in
from the sea, and the dismal cries of jackals with
which the forests abounded, we had a bad night
of it. In Resht, instead of being dismayed at
our plight, our friends rejoiced at the prospect
of a continued visit, and in the end I was not at
all sorry for the experience, for we had three
more pleasant days in Persia. On the third day,
in good season, three of our friends escorted us
to Enzalee and saw us safely on board the steam-
er for Baku.
On the quay in Baku, we were met by several
friends, who had been notified of our coming.
Remaining here but a few hours, I parted with
my faithful friend and traveling companion, Mir-
za Taghi Khan, and bidding good-bye to the
other friends, traveled westward by rail through
Caucasia to Tiflis and to Batum on the Black
A BAHAI TRAVELLER 123
Sea. In Batum I spent three very pleasant days
with Believers. Here I was joined by a young
man from Teheran, whom I had met during my
first visit to Khazvin, at which time he was on
his way to Resht and Baku. We had hoped to
meet at some point along the line of travel be-
tween Persia and Akka, since we were both
bound for the Holy Land. Boarding a steamer
we touched along the ports of Armenia, arriving
at Constantinople at the end of four days.
While I was in Persia, the news reached us
that a constitutional form of government had
been declared in Turkey. Everywhere the Ba-
hais were enthusiastic over this change, for they
knew that with the passing of the old regime of
despotism, the troubles which had for so many
years harassed our leader, Abdul-Baha, would
be at an end. On arriving in Constantinople I
found great changes taking place. My former
visits there had given me a decided dislike for
the place. The corruptness of all branches of
the government made it impossible to transact
any business without bribery. The general cor-
ruption of the country was apparent at every
turn. This was particularly noticeable in the
attitude and bearing of the people. Spied upon,
124 OBSERVATIONS OF
maltreated, and oppressed, they were con-
strained, fearful, and suspicious. Now, how-
ever, all seemed quite different. The people
were light-hearted and free, singing songs of
liberty and praising the constitution. Newspa-
pers and printed matter, hitherto subject to con-
fiscation, were free to all. There seemed to be
an entire change in the very character and soul
of the people. During our stay of two days in
Constantinople, we met freely with the Oriental
Bahais there, they no longer fearing trouble,
since the constitution gave the people religious
freedom.
From Constantinople, my Persian friend and I
took ship for Smyrna, where we made a brief
stay, again sailing by a vessel v/hich landed us
in Beirut. The nearer we approached Akka the
more elated we found our friends. In Syria the
changes brought about by the constitution
seemed greater than those in Turkey, but prob-
ably this was only apparent to us because here
we had more vital interests than at the capital.
The officials, who had oppressed Abdul-Baha
and his people, were no longer in power. Some
had fled, barely escaping with their lives; others
disappeared, while yet others were in prison.
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A BAHAI TEAVELLER 125
The oppressors had been dealt with as they had
dealt with others.
The joy of the Bahais was a pleasure to see —
especially that of the older men, who had sur-
vived years of hardship and oppression in the
cause. It was here in Beirut that we first learned
of Abdul-Baha's freedom, for, with the going
into force of the constitution, all of the political
prisoners throughout the realm were liberated,
and just before our arrival in the country he had
been officially notified of his freedom.
After a visit of four days with the friends in
Beirut, we embarked for Haifa. On arrival
there, instead of having to await for favorable
conditions under which to enter Akka, as had
always been necessary in the past, we drove
from the quay directly to the house of Abdul-
Baha, where we were most graciously received.
Although this was not my first visit to Akka, it
was the first time that I had seen anything
worthy of mention of the city. I went about as
a sight-seer. Wearing a tarboosh (fez) and an
aba (cloak) with several Oriental friends, I even
penetrated into the precincts of the mosque. On
another occasion a number of us took a stroll
over the plain of Akka, visiting the cemeteries
126 OBSEEVATIONS OF
near the city, where are the tombs of Abdul-
Eaha's mother, brother, and many of the original
exiles who came to that country in captivity with
Baha'o'llah.
One night I went to the pilgrims' house in
Akka, where the Oriental friends are usually en-
tertained. A long walk through dark streets
flanked with high buildings, and so narrow they
seemed like crevices in the crust of the earth,
brought us to an old caravanserai on the side of
the city opposite to that where Abdul-Baha
lived. In the upper part of this building, with
windows and balconies overlooking the sea and
Mount Carmel in the distance, are the rooms
where the pilgrims are lodged and where several
of the Bahai men live. Here we met Hadji Mir-
za Heyder AH, a well known Bahai teacher, who
spent twelve years in exile for his faith in Khar-
toum, until freed when the English, under Gor-
don, entered the city. He is now well along in
years and, though feeble in body, is spiritually
young and active. When asked about his suf-
ferings in the cause, he was at first not very
communicative, but later on he told me some of
his experiences.
Abdul-Baha was, as might have been expected,
A BAHAI TEAVELLER 127
happy because of the freedom and liberty of the
people. As for himself, personally, one did not
feel that the change made very much difference
one wa);' or another. He seemed removed from
the possibility of being hampered by calamity or
uplifted by fortune.
Many people have asked me how Abdul-Baha
impressed me. I should hardly use the word
"impress" in connection with him. An impres-
sion is something which is imprinted upon one
from without. His influence is not that of one
personality upon another. Through contact
with him the soul responds, is quickened and re-
freshed by his spirit of love, humility, service to
humanity, and all other kindred virtues. This
soul-quickening then produces its regenerating
effect upon the character and soul of the individ-
ual, working from within outward.
Each time I have gone to Akka I have nat-
urally carried with me a conception or a mental
picture of Abdul-Baha, and each time I have
been obliged to lay this aside in order to find a
larger and higher one. He has remained un-
changed, while my vision has been a changing
and growing one. Surely, if one were to go to
him twenty times, each successive time he would
128 OBSEEVATIONS OF
appear different. It is, therefore, better not to
cling to preconceived ideas, for unless these all
be laid aside the spirit of Baha'o'llah which ema-
nates from him, cannot enter and evolve within
us and shape us anew.
Abdul-Baha is a physician, who is healing the
spiritual diseases of man. He sees and under-
stands all conditions of the soul and gives to
each just what that soul needs. His teaching is
simplicity itself. The gospel of love he makes
very real through living the life of God's servant
among men. His words and explanations are so
simple that oftentimes people may at first feel a
pang of disappointment, expecting abtruse theo-
ries and explanations, but, when they begin to
realize the force of the spirit which characterizes
Abdul-Baha's life, then they see the real power
of his teaching, realizing how much greater is
this than philosophizing.
Abdul-Baha teaches that it is through mani-
festing the joy and giving forth the love of the
kingdom that the Bahais will attract hungry
souls and be able to lead them to the kingdom.
We should be fearless and enthusiastic as he is.
We must not think of ourselves nor consider our
feelings nor our welfare before that of serving
A BAHAI TRAVELLER 129
the Lord. We should not be constrained, but
should, manifest to all, frankly and freely, the
love of God which we have in our hearts. The
more of this love we give forth, the more of it
will be ours to give. There should be no hold-
ing back; we must actively serve the Lord in
every phase of life, since service is the necessary
adjunct of belief and faith, and without works
these latter are as naught.
Abdul-Baha's life is essentially one of service.
His mission here is to teach us this. Only iri,
following in his path of daily loving service to
those about us will we become strong in spirit
and fitted to act as stewards of the Lord. We
must at all times increase actions, for our words
when backed by spiritual actions will not lack
force but will produce spiritual results in the
souls of those who hear them.
Abdul-Baha sends his greeting and love to
the Bahais in the West. In reply to a question
regarding the House of Justice,* he said that the
House of Justice was not yet established; that
for the present there were only local Bahai gov-
erning bodies, but that in time we would have a
*The teachings of Baha'o'llah provide for the central spiritual body— •
the House of Justice. Its members will be chosen from the people by
the people.
130 OBSEEVATIONS OF
great central convocation composed of members
from all parts of the world. This, the House of
Justice, will convene at stated times. Its func-
tion is administrative; it will, in the spirit of
oneness and unity, pass and decide upon matters
of moment in the cause, its united action being
acceptable before God. Abdul-Baha said that
he himself was not under the House of Justice,
yet he furthermore said that whatever the Be-
lievers agreed upon unanimously he would sub-
scribe to, but this was because of his desire to
promote harmony, not that he is subject to the
followers.
The day that I left Akka for the "West the
friends had planned an out-of-door feast in the
garden of El-Rizwan, which is not far without
the city. After parting with Abdul-Baha and re-
ceiving his blessing, in company with an Oriental
friend I drove to the tomb of Baha'o'llah, so sa-
cred to His followers, which is at Behji, near
Akka. Entering the court of the tomb, we re-
mained for some moments while a tablet was
chanted; then, entering the tomb chamber we
knelt in silent prayer.
A BAHAI TRAVELLER 131
From Behji we drove to the garden of El-
Rizwan, where a large number of the Bahais of
the vicinity were assembled. After taking tea
and other light refreshments with these friends,
seated under the mulberry trees on the terrace
beside the river, where Baha'o'Uah spent so much
time, we had a parting word, a prayer chanted,
and many good-byes. Here I left the young
man from Teheran who had been my traveling
companion for the three weeks past. He had
indeed been a friend and typified devotion itself ;
from him I learned another lesson not taught
by word but through example.
Laden with messages of love and greeting to
the friends in the West, I started for Haifa,
where I arrived just in time to catch an evening
steamer for Port Said. From Port Said I went
on to Paris, via Messina and Marseilles, where
I spent five days with the Believers. Here I met
with our well-known friend, M. Ahmed Yazdi,
of Port Said, with whom I went to London, in
which city we spent five days with the friends
before going to Oxford, where Mrs. Stannard
and Miss Rosenberg, both of the London as-
sembly, were attending a congress for the com-
parative study of religion. Miss Rosenberg rep-
132 OBSERVATIONS OF
resented the Bahai Movement at this convoca-
tion and read a paper which was well received.
Parting with M. Yazdi, and sailing from Liv-
erpool, I landed in Quebec, and after brief visits
with the Bahais in Montreal and New York
found myself back again in Washington after an
absence of almost six months.
The Persian Bahais have those very" elements
of spiritual virtue which we in this country-
need. There is a devotion and a fraternity
amongst them which is most beautiful. This is
needed in the West. During my trip through
the East, I had such a wealth of devotion and
brotherly affection poured out upon me that I
could actually see and feel its effect. It had re-
freshed my very soul and quite changed my at-
titude toward people in general.
This spirit of Bahai love, so intense in Persia,
softens and strengthens one's nature. It makes
the strong stronger, the weak more firm and
steadfast, and it refines man making him more
susceptible, and impenetrable to evil. It gives
the believer the power to enter into the lives of
A BAHAI TEAVELLER 133
others and to impart to them the desire to know
the truth and the power to arise in service. This
is what we all need in greater abundance, is
that which Abdul-Baha is giving to us, and it is
that which we must attain through following in
his path o£ service to God and mankind.
Finis.
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