Just Scanned In

Just Scanned In

By John Taylor; 2006 August 16

just scanned in: With `Abdu'l-Baha in Dublin, New Hampshire

By Joseph H. Hannen

Star of the West, Vol. 3, No. 11, p. 3, September 27, 1912

At a mean altitude of something like 1,700 feet (and that, if one may he pardoned an apparent anachronism, is no mean altitude) the historic village of Dublin lies, a gem amid the verdure-clad hills of New Hampshire and recently shining with particular luster because of the presence of Abdu'l-Baha, the Servant of God, and the consequent centering of the spiritual rays, which focus from all the world where he is.

The village of Dublin proper is three miles from the railroad, the station being Harrisville. Antedating the railroad, it is one of the points which even that willing servant of the people, which winds and twists tortuously in an effort to oblige all, has not reached. And this is fortunate for the preservation of the beauties of nature. The population of Dublin during the summer is about five times that of the winter, and as a resident says, it might as well be locked up in midwinter, as indeed it is isolated by the elements. But now the winters are usually busy seasons of building, as new summer homes are planned, the while nature is creating materials for the glorious panorama of recurring spring and summer. For many picturesque and splendid estates are to be found here, making of this favored spot a kind of Switzerland, with lines softened because of the wooded hills and the abundant verdure of the earth, which burgeons and blossoms in almost tropical luxuriance.

Here the traveler is reminded of Haifa, in Syria, and Abdu'l-Baha agreed to the resemblance, adding, "It is warmer there!" for even in midsummer the air in Dublin is delightfully cool and the nights almost cold.

Hither the writer with Mrs. Hannen and Miss Knobloch was bidden, to spend a night and a day. Reaching Harrisville late in the afternoon of Tuesday, July 30, 1912, our first and joyful surprise was to be met at Harrisville by Abdu'l Baha who had come over from Dublin with Mrs. Parsons for that purpose, the latter also welcoming an expected guest. Mirza Vali'o'llah Khan was on hand to interpret and to add to the homecoming aspect of the occasion. First bestowing his guests in a waiting automobile and seeing to their comfort and happiness, Abdu'l-Baha joined Mrs. Parsons and Mrs. Ford in a carriage, and we were rapidly whisked to the Dublin Inn, a quaint and exquisitely appointed hostelry just suited to the surroundings. Such is the magic of this place that in the vastness of the hill country even the "honk, honk!" of the auto, seemed subdued, and the sense of being part of a scene of primal magnificence was not disturbed by the means of transportation, the electric lights and modern conveniences which abound. Dublin has long been known to the friends as the summer home of Mr. and Mrs. Arthur J. Parsons, and now for a time it is the Spiritual Summer Capital of the Republic of Religions -- God's Covenant with man of which Abdu'l-Baha is the Center!

At the inn we found Mrs. Hoagg and Mrs. Cline, of San Francisco, and we learned that Mr. George Latimer, of Portland, Oregon, was also a visitor. As we had come from Portland, Maine, and Washington, the meeting of extremes was evidenced by the fact that the little party of pilgrims were from Portland, Maine, to Portland, Oregon, San Francisco to Washington, thus spanning the continent from two points, a demonstration of the power of the Word of Baha'u'llah. Then in the party with Abdu'l-Baha were representatives of Persia, Syria, Russia and Egypt. A cosmopolitan gathering truly, and one which is attracting much attention in that section; although the naturalness and simplicity manifested by all makes them seem quite at home. This was manifested by Abdu'l-Baha at the station; the master of the situation, issuing his orders quietly, passing around among trainmen and officials, the scene might well have been in Akka or Haifa!

As soon as we were comfortably ensconced at the Inn, Abdu'l-Baha visited us, and there ensued one of those delightful meetings which characterize such occasions. He asked if we were well; if we were happy, if our rooms were comfortable, and exhibited the tender solicitude of a host to his guests, or more properly, a father to his children. Then ensued the following:

Abdu'l-Baha: "In returning, I will certainly go to Europe."

Miss Knobloch: "To Stuttgart?"

Abdu'l-Baha: "Perhaps." (Laughing).

Mrs. Ifiannen: "They are supplicating for it."

Abdu'l-Baha: "See how much we have moved from one place to another. How far New York is from here: Washington, Chicago, Philadelphia, the many places we have visited. And now these ladies have come to invite me to come to California. They are supplicating that I should come to California. Now these two have come to insist that we shall go; and letters are coming about it. A letter came yesterday from the Spiritual Assembly, asking how it came that we went to other places and not there. Now Mrs. Hoagg is going to build an aeroplane and take me there. What do you advise? Shall I ride on it?"

Mrs. Hannen: "It would not be very safe."

Abdu'l-Baha: "When I ride on it, it is the Ark of Noah. This aeroplane will become the Ark of Noah." (This was accompanied by an exchange of smiles which showed Abdu'l-Baha's keen sense of humor.

Abdu'l-Baha: "Tonight have promised to be present at the house of Mrs. Parsons at 8 o'clock." When told that we were happy to have had Abdu'l-Baha with us, the reply was, "I am very happy also."

At Abdu'l-Baha's House, Dublin, Wednesday Morning July 31st

Abdu'l-Baha: "Anyone whom I send to a place is confirmed; anyone. One of them is Miss Alma Knobloch. God has confirmed her. In the beginning she was teaching in Stuttgart. Now she is in Leipzig.

One of our party was obliged to leave on the afternoon train because of a promise made to another; Abdu'l-Baha desired all to remain, but upon hearing of the facts said, "Let two remain and one go."

"The Baha'is must be prompt in the fulfillment of their promises, and perform whatever promise they have given.

"In reality, the length or shortness of the meeting has no influence whatever. It depends upon capacity. A piece of dry wood, as soon as it comes in contact with fire, receives the ignition, but a piece of wet wood, even if it stays in the fire a long time, is not ignited; it will only produce smoke and fumes. No matter how long a piece of stone is in the fire it will not dissolve. Therefore the length of time has no sway whatever. There must be capacity. Although the length of time of the meeting with Mr. Hannen is short, yet it is my hope that its results may become manifold. From here with a shining face, a merciful heart and a heavenly power may you return and become the cause of the guidance of the people; to be the cause of the firmness of the souls in the Covenant.

"I desire to answer some letters that Miss Knobloch has sent. They have been here for some time, but there has been no opportunity whatever to answer them."

After a time of dictation to Mirza Ahmad Sohrab: "I am writing while you are silent. Is this permitted? [To Miss Knobloch and Mrs. Hannen] You enjoy it because the letter is to your sister. It is fortunate for her that I find time to answer today. Letters come by bundles, but there is no time to answer them."

Abdu'l-Baha finished dictation, and surveying the mountains with a convenient field glass, commented on the beauty of the panorama. It was indeed matchless, superb. In the distance a chain of mountains stretched, lofty Monadnock the highest, the others reaching as far as the eye could see. In English he said: "Good mountains; good green; good meadow; good plain; good view. Speak to me. Speak to me!" Told of the study of the Ighan in the Wednesday night meetings in Washington, his comment was,

"Very good! Very good! It is very good to memorize the logical points and the proofs of the Holy Books. Those proofs and evidences which establish the fact that Baha'u'llah is the fulfillment of the Promises of the Holy Books. These proofs ought to be collected and memorized. As soon as someone will ask you -- What are your proofs? -- you may cry out at the top of your voice and say: 'Here they are!'"

A question was asked based upon the familiar reply to those who say there is good in all things: "What shall we say when they ask, 'Of what use are the flies and mosquitoes?'"

"Answer the questioner: 'What is the use of your creation? What benefit have you given to the world' The same benefit that you have given to the world, the mosquito has. You say that the mosquito harms, and sucks in the human blood; but you kill animals and eat them. You do not suck blood, but decapitate the animals. Therefore, you are more harmful than the mosquito. By this, I mean that man commits greater sins. But that which is the reality of the matter is this: The world of life, the world of existence is connected, each to the other. All the created beings are the members of this stupendous body.

Each one is a member, and that member should not remain imperfect. If that member is, for instance, harming the human body, but it is useful from some other standpoint, because it is one member of the members of this creational book, is it allowable that a member of the members of this great world be imperfact? For instance, we do not know what is the use of this nail. It grows and it is cut again. We see that we have the nail; but we do not know that there are a thousand wisdoms within the creation of this nail. For instance, men ask: Why should we have the beard; why should we have the moustache? They shave. But in reality there is a great wisdom in this. It is healthful. The skin receives the oxygen through the beard."

Asking for further questions, the problem of contributing for the care of Baha'is who may be sick or infirm, was presented; in view of the fact that there are many demands and at times the friends are able to do but little, generally speaking.

Abdu'l-Baha: "The Friends must strive and show efforts and assist. Whosoever is a believer and assured, firm in the Cause, there is no doubt that he will contribute towards the assistance of the poor. This is an evidence of the faith. But if a person comes in contact with another who is in the utmost need, and he sees that he can help, and if he fails, this is an evidence of the weakness of his faith. If his faith is firm and strong, it is impossible for him not to assist. There is no greater trial than the test of riches. Whosoever you see that is helping and assisting the poor ones according to his ability, know of a certainty that his faith is strong. Continue according to your ability, not beyond your power, and tell him to content himself with it. Not that he may receive your assistance and not look out for himself. He is not able to work, that is why he needs assistance; if he were able to work it is not allowable to assist him. Lazy people should not be assisted; otherwise everybody would leave his work and expect others to support them. There would be no end to it. But there may be someone who is either unable to work or is striving to find some work and is not able to find it; it is not really a shortcoming but he cannot succeed. Such souls are to be assisted. The aim is this, that the friends of God must assist each other, and in assistance be greater than all the other communities of the world. If one of the friends find out that another has no food for this evening, for instance, he should not rest, he should not sleep till he finds food for him. All the members of humanity are in need of each other."

At 9:30 A. M. July 31st, Abdu'l-Baha, on the Veranda of His House

Walking to and fro and addressing Mr. Latimer: 'The Baha'i must first be informed of the Principles and Teachings of Baha'u'llah, then go forth and spread the Message. It is like unto a soldier, who arms himself with the buckler and armor, and then he enters the battlefield to fight against the foe. But if he goes to fight without arming himself, he will be defeated. The Baha'is are the Army of God. Their defensive armors or weapons are: First, Faith; second, Assurance; third, Severance; fourth, Complete Attraction to the Kingdom of Abha. If they are armed with these weapons, they will gain the victory in whatever field they may enter. As long as he is not equipped with these weapons, he will not be successful. He must cut himself entirely from all imitations.

In Persia we were under the sword. From one moment to the other we had no assurance of life, and during our long imprisonment we were in constant danger. As we were not attached to this life, we were entirely forgetful of these outward conditions. Therefore we remained firm. We did not notice the gleaming, flashing swords around us. But in reality we were happy. [Here he laughed heartily.] At that time there were many severe tests, but there was abundant spirituality. We were walking on the earth, but in reality we were soaring toward the Supreme Concourse. [Laughing] What were those days, and what are these days! Those days were the cause of the development of the souls. Those days people progressed and advanced spiritually. During the eventful days of Nassr Ed Din Shah, those people who were Baha'is were fearless, filled with the glad tidings of God, overflowing with supplication and communion. When a Baha'i walked in the streets, in his heart he was praying to God, begging of God --

'Make me a sacrifice in Thy Path! Let the enemies surround me, carry me to the arena of martyrdom, make me a ransom to Thy Cause!'

It is very easy now to be martyred, but it was very difficult at that time. Those frightful looking soldiers, those horrible executioners, those dreadful farrashes, and especially the cannoneers with their fierce moustaches. They threw fear into the hearts of the staunchest and the firmest. Yet the friends were most firm and resolute before the faces of these beings of terror. At the time of trials, wonderful confirmations descend upon man, regenerating him and making him a new creation.

"Mirza Ghorban Ali, who was one of the Seven Martyrs, a man of great piety and learning, was a strong Babi, but he was very fearful and timid. He was so fearful of being known as a Babi that when he met the friends in the streets he would not look at them. He shunned their association. Yet the enemies found him out somehow, and brought him into the prison house. As he was well known among the military class for his wisdom and devotion, two of these influential officers went to Mirza Tagi Khan, the Prime Minister, and interceded for him.

When the Prime Minister found out that such important men were interceding for him, he became very lenient and told them to bring him to him so that he might recant. This Prime Minister was such a domineering and bloodthirsty man that the army was in constant fear of him, so that when he was reviewing the army if he just turned his eyes upon one of the soldiers he would tremble and shake with fear. Finally these two officers took Mirza Ghorban Ali to the Prime Minister, and they were so happy in the thought that he would be released before long.

When he came before the Prime Minister, the Prime Minister looked at him and said: 'These friends of yours have interceded for you. Are you ready to repudiate Ali Mohammed (The Bab)"' Mirza Glorban Ali, looking around, saw the executioner about fifteen feet from him, standing, and then he turned to the Minister and asked: 'Whom shall I repudiate, Ali or Mohammed?' Mohammed being the Prophet and Ali the son-in-law, they are considered the Holy Ones in the Mohammedan world. The name of the Bab is composed of these two. The Prime Minister became so angry that he ordered the executioners to take him away and kill him, and he left the presence of the Prime Minister with serene face and a heavenly smile on his countenance. At such a time, a firm believer is known!"

just scanned in: The Center of the Covenant

from: Star of the West, Vol. 3, No. 7, p. 16, July 13, 1912

The time has come when the Bahais of the West should understand what is intended by "The Center of the Covenant therefore we are pleased to publish in this issue the article from the pen of Charles Mason Remey, "`Abdu-l-Baha, the Center of the Covenant." A tablet regarding this important subject was recently revealed by `Abdu'l-Baha through Mr. Remey. We publish it herewith:

Tablet to Mr. Remey.

To his honor Mr. Remey.

Upon him be Baha'u'llah-el-Abha!

O thou who art firm in the Covenant! Thy letter was received and I was informed of its contents. Explain the matter according to the following Teachings, and do not add one word thereto:

His Holiness Abraham -- Upon him be Peace! -- took the Covenant of His Holiness Moses and gave the glad tidings of His appearance. His Holiness Moses took the Covenant of the Promised One, His Holiness the Christ, and gladdened the world with the glad tidings of His Manifestation. His Holiness the Christ took the Covenant of the "Paraclete" which means His Holiness Mohammed and announced the glad tidings of His Appearance. His Holiness Mohammed took the Covenant of His Holiness the Bab, and the Bab was the Promised One of His Holiness Mohammed, for He gave the good news of His Coming. His Holiness the Blessed Perfection Bahaullah WAS the Promised One of His Holiness the Bab. The Blessed Perfection has prophesied of the coming of a Promised One after one thousand years, or after thousands of years. That Personage is the Promised One of the Blessed Perfection, and He will appear after one thousand years or after thousands of years. Likewise with the trace of the Supreme Pen He has taken a great Covenant and Testament from all the Baha'is that after His Departure they must obey the Center of the Covenant and must not deviate one hair's breadth from obedience to him. He has commanded in the most explicit term in two instances in the Book of Akdas and He has appointed most unmistakably the interpreter of the Book.

In all the Tablets, especially the chapter of "Branch," whose meanings are all Abdu'l-Baha, that is, "the Servant of Baha," everything that is necessary as revealed from the Supreme Pen. As Abdu'l-Baha is the interpreter of the Book, he says that the chapter of "Branch" means Abdul-Baha, it refers to the servitude of Abdu'l-Baha and nothing else.

In brief, one of the special favors of this dispensation of His Holiness Baha'u'llah which is not seen in past Manifestations is this that He has left no place for difference. For in His own Day, with the Trace of His own Supreme Pen He has taken a Covenant and a Testament. He has pointed to the one who should be looked upon as authority by all, He has shown the interpreter of the Book and has closed the doors of outside interpretation.

Everyone should thank God that in this Blessed Cause He has tranquilized all and has left no place for hesitation. Therefore obedience and submission must be shown and the face turned completely to him (the Center of the Covenant)

Restrict discussion to this and do not exceed thereto, so that it may become the cause of fellowship and the remover of differences.

UPON THEE BE BAHA EL ABHA!

(SIGNED) ABDUL BAHA ABBAS.

Translated by M. Ahmad Sohrab, Montclair,

Interview with Badiullah.

Notwithstanding that Baha'u'llah pointed to the one who should be looked upon as authority by all and named the interpreter of His Words, leaving no place for difference and misunderstanding, yet it is known that shortly after the departure [death] of Bahaullah difficulties arose. The following interview between Badiullah [brother of Abdu'l-Baha] and Howard MacNutt at the home of Abdu'l-Baha in Akka, Syria, January 10, 1905, is a presentation of this important subject of "The Center of the Covenant" from another standpoint. It is printed in the STAR OF THE WEST at the request of Abdu'l-Baha:

Interview with Badiullah.

Another afternoon, Badiullah came in to see us. Our conversation had been upon "loyalty to the Covenant?' After the interpreter had explained our view, Badi'u'llah listened gravely for a while, then said: "Nine days after the ascension of the Blessed Perfection, [Baha'u'llah] the Kitab El Ahd [Book of the Covenant] was read. After a few days Mohammed Ali Effendi [brother of Abdul Baha and Badiullah and a part of the family withdrew from Abbas Effendi [Abdu'l-Baha].

The other members of the family were instigated by words of Mohammed Ali to the effect that the Blessed Perfection had written in the Kitab-i-Aqdas [Book of the Laws] that no Manifestation should appear for one thousand years and that Abbas Effendi was taking the title of "Manifestation" to himself. This was the cause of the breaking away of part of the family, including myself.

Afterwards I saw some of the actions of Mohammed Ali and realized that the reason he had withdrawn from Abbas Effendi was not on account of the words of Baha'u'llah in the Kitab-i-Aqdas but that it had been occasioned by his own feelings. And I saw too that these actions were not consistent with the commands and writings of the Blessed Perfection. From this I saw and knew clearly that the cause of his withdrawal had been hatred of Abbas Effendi.

The brother of the wife of Mohammed Ali, Mirza Majded din, was sent by Mohammed Ali to Damascus with a letter for the Governor of Damascus. In that letter Mohammed Ali wrote a complaint against Abbas Effendi. This messenger was also instructed to tell the Governor by word of mouth certain things which would injure the Cause further for Abbas Effendi. The letter and messages were duly delivered to the Governor general of Damascus. In twenty five days the messenger returned. Just about that time a telegram came from the Sultan to the Governor General of Beirut who telegraphed it to the Governor at Akka: "Abbas Effendi and his brothers shall not be allowed to go outside the city."

I was deeply grieved by these happenings. After thinking over the matter carefully I concluded that the best course would be for Mohammed Ali and all the family to come here to Abbas Effendi and reach some understanding so that discord and disunion might no longer exist. I thought they should come themselves and ask for the truth of these rumors set afloat by Mohammed Ali concerning Abbas Effendi. I myself came first to Abbas Effendi and told him what I wanted to accomplish. Then I went to Mohammed Ali and said "Do come with me to Abbas Effendi so that all the terrible trouble may cease."

All the family were happy about this proposal of mine, except Mohammed Ali himself. I spoke a great deal to him and tried to persuade him to follow my advice but without success. I have written out in detail all the conversations I had with Abbas Effendi upon these matters. What I am giving you today is but a brief synopsis of them. After hearing my words Mohammed Ali spoke a great deal to his family and those who followed him, uttering falsehood and thus driving them further and further away from the prospect of unity. When I finally realized that reconciliation and harmony were impossible I was so deeply grieved that I became very ill. When I recovered I wished to leave Akka and determined to do so if I could secure permission.

I wrote to the Governor General of Beirut asking that I "might be removed from this prison to another prison as the conditions were so distasteful to me here." I took a copy of this letter. Although this prison was the best of all homes to me on account of the Blessed Perfection's life here, yet I was so miserable I wished to leave at any sacrifice. By the way, all I ever heard Abbas Effendi say proved the rumors set afloat by Mohammed Ali to be false and untruthful. After I had written to the Governor General of Beirut, I wrote to the Sultan, copying this letter also. There is a prison on the Island of Rhodes where criminals and offenders are sent. In my letter to the Sultan I asked that I might be sent to it. I forwarded this letter to a man in Constantinople asking him to present it to the Sultan.

Afterwards I saw Abbas Effendi and learned that he did not sanction this action, so I wrote immediately to the man in Constantinople, saying, "Do not deliver the letter." I also wrote to the Governor General of Beirut countermanding my wish to be removed from Akka. If the letter had been delivered to the Sultan it might have been too late to change the result. The prisoners at Rhodes are mostly Jews and Turks. As time went on I found it impossible for me to remain with Mohammed Ali. Finally I went to talk with him again. Accompanying me as a witness to the conversation was Sayyid Ali, a brother of a son-in-law of Abbas Effendi. I said to Mohammed Ali, "If you will go with me to Abbas Effendi, come and go with me now." He said, "I will not go." I then took my family and left the house.

I have written two accounts regarding this matter, one brief, another in full detail, beginning at the time of the Ascension of the Blessed Perfection. The short one has been translated into English; the long one is not yet translated (January, 1905). The latter account explains everything fully and clearly shows that Mohammed Ali's action and behavior was not on account of his love for the Blessed Perfection but on account of his personal feelings and jealousy.

Since I came to Abdu'l-Baha with my family, fifty men and women have come back to him in love and loyalty. Five or six returned after a few days; and only day before yesterday five others came to him, about fifty in all. The adherents to Muhammad Ali do not number fifty all told. In Akka there are two, in Haifa, three, in Teheran, one, and in other places a few. Only this small number remain in support of him. And why is this so? Because it was not for the Glory of God but for his own personal motives that Mohammed Ali acted so. The Blessed Perfection said,

"My Cause is to unite men and bind them together; and those who violate this command step away from the protecting Shadow of My Word."

He commanded that we must sow the seeds of love in our hearts, not the thorns of hatred. Therefore if any of the sons of the Blessed Perfection follow His Word they are under the Shadow of His Command and Protection; and if not they are afar off. For example, if the Sultan has a Governor who obeys the Sultan it is the duty of the people to love and obey him because he himself is obedient. I wish this explanation to be perfectly and clearly understood in America. In the Persian Hidden Words, Baha'u'llah says:

"0 Friend! In the garden of the heart plant only flowers of love and cling to the Nightingale of Love and yearning."

All must know and realize that he who says that which is not in accordance with the Words of the Blessed Perfection or speaks that which causes discord to arise in human souls is assuredly not one of the servants of God and a follower of the Blessed Perfection. It is impossible for a true lover to desire to harm his beloved. If he does that which injures his loved one it is evident that his love is not true. The sign of a true lover is that all his actions aim to please his beloved. The first quality of a real lover is that he sacrifices his own desire for the wish and desire of his beloved. Mohammed Ali has followed his own will and desire and has left the Will and Desire of the Beloved. This is why he failed and fell.

JET: more material on the Covenant

Having just scanned the above, I could not resist including some supplemental material on the Covenant, as broken by one Badi'u'llah. Who was he?

"The second wife of Baha'u'llah, whom He married in Tihran in 1849, was Fatimih Khanum, usually referred to as Mahd-i-'Ulya. She was a cousin of Baha'u'llah and gave birth to six children, of whom four survived. They were one daughter, Samadiyyih, and three sons, Muhammad-'Ali, Diya'u'llah and Badi'u'llah. These four, along with their mother, violated the Covenant of Baha'u'llah. Mahd-i-'Ulya died in 1904." (Adib Taherzadeh, The Child of the Covenant, p. 22)

I was surprised to learn in investigating this (I probably knew but forgot) that Baha'u'llah's famous tablet to His son, you know, "Be generous in prosperity, and thankful in adversity..." (Gl, 285) was not written to AB or Mirza Mihdi but to this very Badi'u'llah. Taherzadeh explains it like this:

"It is interesting to note that Baha'u'llah had revealed a special Tablet addressed to His son Badi'u'llah. Had he followed the exhortations of His father in that celebrated Tablet, he could have become a brilliant light in the firmament of the Cause but his close association with the Arch-breaker of the Covenant extinguished the light of faith in his heart. ... This Tablet begins with 'O Badi'' and ends with a passage (not yet translated into English) in which Baha'u'llah prays that God may protect Mirza Badi'u'llah from the all-consuming fire of envy and jealousy. However, through his violation of the Covenant, Baha'u'llah's prayer for him remained unfulfilled. (Adib Taherzadeh, The Child of the Covenant, p. 176)

The following is about the half brother Badi'u'llah is from the second part of the Will and Testament of Abdu'l-Baha, the part which was written much later in the game.

"Ye know well what the hands of the Center of Sedition, Mirza Muhammad Ali, and his associates have wrought. Among his doings, one of them is the corruption of the Sacred Text whereof ye are all aware, the Lord be praised, and know that it is evident, proven and confirmed by the testimony of his brother, Mirza Badi'u'llah, whose confession is written in his own handwriting, beareth his seal, is printed and spread abroad. This is but one of his misdeeds. Can a transgression be imagined more glaring than this, the interpolation of the Holy Text? Nay, by the righteousness of the Lord! His transgressions are writ and recorded in a leaflet by itself. Please God, ye will peruse it." (Abdu'l-Baha, Will and Testament, p. 20)

"Gracious God! After Mirza Badi'u'llah had declared in his own handwriting that this man (Muhammad Ali) had broken the Covenant and had proclaimed his falsification of the Holy Text, he realized that to return to the True Faith and pay allegiance to the Covenant and Testament would in no wise promote his selfish desires. He thus repented and regretted the thing he had done and attempted privily to gather in his printed confessions, plotted darkly with the Center of Sedition against me and informed him daily of all the happenings within my household. He has even taken a leading part in the mischievous deeds that have of late been committed. Praise be to God affairs recovered their former stability and the loved ones obtained partial peace. But ever since the day he entered again into our midst, he began afresh to sow the seeds of sore sedition. Some of his machinations and intrigues will be recorded in a separate leaflet." (Abdu'l-Baha, The Will and Testament, p. 21)