Ostler, Skulls and Autopsy

Ostler, Skulls and Autopsy

By John Taylor; 2006 August 13

Autopsy: 1: an examination of a body after death to determine the cause of death or the character and extent of changes produced by disease 2: a critical examination, evaluation, or assessment of someone or something past

On Wednesday I picked up Fran Laner in Cayuga, and then drove on to Simcoe where we represented our LSA in a joint cluster meeting on behalf of the persecuted Baha'is in Iran with Diane Findlay, our Member of Parliament in Ottawa. It was a pleasant meeting; the Baha'is met together beforehand in a coffee shop and practiced what to say. Then we presented the MP with a copy of the Hidden Words, somebody describing it as "inspirational stuff," and she replied that "we all need that..." Fran told a story of the present hour in Haifa -- that the shrines are being kept lit two hours longer during the blackouts in order to help keep the people of Haifa's spirits up during this crisis. The terraces are lighting up a dark city, and apparently it is an awe inspiring sight. The MP was duly impressed.

It was Tomaso's birthday the next day and I was directed to a toy store called "The Toy Box," where I bought him a pump action rocket and a multi-tool for camping. On the way Fran described her usual ideas which I can only describe as flakey -- a Chinese researcher demonstrates physical effects in water if it is prayed for before looking into the microscope. In my book that is superstition, plain and simple. Anyway, her gullibility emboldened me to try to verbalize my own flakey ideas about hillside housing. I talked about it the whole way back to Cayuga. I was not wrong, she was far from critical but quite supportive and I realized after my long explanation that this was the first time I had described the proposal to someone who was not already a reader of this Badi' list.

From the time I got home from Simcoe until now I have been laid up, miserable, and at times quite nauseous with a sort of cross breed between garden variety migraine and a mild flu. Yesterday I felt stronger but, uncharacteristically, was not up to writing and only scanned in some more material on the Master.

Much of the time over the past days I have been wading through a thick biography of William Ostler by medical historian Michael Bliss. This particular book was written in 1999 (I remember reading the reviews at the time), then was bought by some rich fellow who died and donated thousands of volumes to the Dunnville Public Library; they accepted the donation but kept most of the books only a couple of years and now are remaindering hundreds of the less popular ones. Note to self: do not donate books to a public library when you make up a will. Going over thousands of books in this year's summer long HCPL book sale, this book grabbed me, and not only because nobody, in all the couple of years it was in the library, had bothered to take it out. I started it and could not put it down, even through this period of illness. It is a real achievement; this is one of the best biographers I have ever read.

It is interesting to witness how Ostler got into medicine. At the time being an amateur naturalist was much more common, and it was more common for amateurs to contribute to the literature. Plus, there was more nature to go around. The cool tool of the time was the microscope, like the personal computer is today. Ostler became the equivalent of a microscope hacker, and since at least one of his mentors was also a doctor, the transition into medical school could not have been more natural. Then there was the dead house. In his early years at McGill in Montreal Ostler performed almost a thousand autopsies, and the book is full of anecdotes about the lengths to which he went to get more material to cut up. Most of it was illegal, or legal but vigorously opposed by the family of his slab fodder.

Ostler was so enthusiastic that, well, an anecdote: once he was called to give an autopsy at the rural home of a boy who had died of something horrible. When Ostler arrived he found that the parents had changed their minds and buried him. The family doctor whispered something in the father's ear and the family and neighbors went out, exhumed the body and laid it on a table in the barn. They all crowded around with dour faces and Ostler, with his characteristic enthusiasm cut the body open and explained everything he found inside to the unhappy audience. He was such a brilliant teacher that towards the end they did not appear unappreciative of what he was about. Later Ostler asked what the doctor had said to change the father's mind. "I told him that if they did not comply, I would foreclose on their farm." Then there were the incidents that are perhaps inevitable if you do a thousand autopsies: once a French Canadian resident exclaimed, "Hey, what for you cut open mon oncle?" Another assistant discovered that next up to be sliced apart was his naked, deceased grandmother. Talk about traumatic entry into your chosen profession!

At that time the microscope was coming into its own as the main tool for doctors and it stayed that way for decades; I searched way back and recalled my earliest remembered visit to a doctor, it must have been in the early sixties. He took a tissue sample, put it on a slide, looked into his microscope and pronounced his diagnosis. He said I would live, and as you see, I did. That was the last time, and I have seen many doctors through the years, that I have ever seen one actually use a microscope. Now of course they send everything out to labs.

Plus, I read in the newspaper that the autopsy is no longer done as much as it used to be, and that this is a pity because, as Ostler's career demonstrates, autopsies are a form of quality control, the only really sure way to know how well a doctor did his or her job when the patient was alive. Now the family doctor leaves research and quality control (cutting up corpses is legal now but it remains just as icky) to professional researchers, which is a pity. I think this is a form of credentialism, or just brazen laziness; ultimately it betrays the scientific aspirations of physicians and plays into the hands of quacks and drug mongers. If we all have to die is it not right that our physical condition should be checked very carefully and the data kept so that posterity can analyze it and better understand what killed us, and what kept us alive? Information storage and silicon memory are cheap and getting cheaper every day, so retaining masses of such data is not the problem it was even ten years ago. Having an autopsy upon death should be a universal right, privilege and duty in this day and age, for it is one of the few things that can contribute to giving every death, be it quiet or violent, a certain meaning and value. If expense is an issue, maybe video equipped robots could be constructed to perform autopsies twenty four seven. They make cars, so why cannot they deconstruct our bodies before they are recycled?

Philosophically, the very word "autopsy" is meaningful. It did not even become an English word until 1678, mostly because religious taboos forbade the practice -- for good reason since it is easy for disease to spread this way unless one knows how to do it and is very careful. Ostler's hands were covered with cysts from a communicable disease caught from constant contact with corpses; until he went to pioneering Johns Hopkins, wearing gloves was not accepted practice. In any case, the word "autopsy" comes from the Greek "autopsia," meaning the "act of seeing with one's own eyes." Is not that the universal duty of every Baha'i, of every person in this age, to investigate the truth with our own eyes, at first hand? Is it not required of us every day to examine our actions that day, as in a self-conducted post mortem? Do we not, at least the believers among us, expect upon death to have God perform an autopsy on our soul?

Thoughts in this direction lead me to wonder why other professions have not taken up the autopsy, especially teachers. Sure, it is not nearly as easy to cut open a mind later on to see if a certain teaching method worked as it is to hack away at a cadaver to confirm a diagnosis or treatment, but some sort of effort should be made. At the very least, the performance of a given school and teacher should be measured by statistical performance checks on the careers of their old students. Teachers should constantly check their long term effect on students by investigating directly how former students did after graduating, through interviews and group consultations. These should be recorded for posterity and carefully viewed and assessed by up and coming student teachers along with their teachers, as a running commentary by an expert is an essential part of a medical autopsy.

In view of all this, I think the Hippocratic Oath is a much more important document than most people, even doctors, imagine. It starts off talking about teachers, with language reminiscent of Baha'u'llah's law that one offer part of one's legacy to one's teachers:

"I swear ... that ... I will keep this Oath and this stipulation- to reckon him who taught me this Art equally dear to me as my parents, to share my substance with him, and relieve his necessities if required; to look upon his offspring in the same footing as my own brothers..."

If every profession had that attitude, I very much doubt that teachers would have much problem getting former students to at least give them an interview or "teacher's autopsy" as it might be called every decade or so. But first teachers would need to have a longer term concern for advancing their profession than now. In view of that, take a look at the definition of autopsy that begins this essay. Notice that it does not include an essential reason for performing autopsies, not only to understand disease, but to be able to understand normal anatomy, the lack of disease. In the same way, a teacher needs to see not only what leads to success but also what leads to failure, and mediocrity, and everything between and among them, in order to be a wholly competent teacher and advance the teaching profession. Anyway, the oath continues with what must be the first hint at what is now called "open systems" or open copyright laws.

"(I swear) ... to teach them this art, if they shall wish to learn it, without fee or stipulation; and that by precept, lecture, and every other mode of instruction, I will impart a knowledge of the Art to my own sons, and those of my teachers, and to disciples bound by a stipulation and oath according to the law of medicine, but to none others."

This brings up the necessary self interest of every learned profession (I think trades should be included now, since every human job is learned in this day and age, and becoming more so every day) that Jane Jacobs talks about in an entire chapter in "Dark Age Ahead," a protective attitude to one's fellow practitioners that, within reasonable limits, is necessary for the functioning of society and is distinct from corruption, which comes about when a profession fails to self-regulate (and that means, as it were, performing autopsies on their own bad apples, and learning from them). Jacobs edited an architectural journal for a decade and mentions that her publication never criticized the work of other architects, though it did studiously ignore the worst monstrosities. This refusal to backbite is generalized for everybody in Baha'u'llah's law, and it also is enshrined in the duty of doctors to keep privileged certain personal information that comes their way in the line of work, as found in the Hippocratic oath:

"Whatever, in connection with my professional practice or not, in connection with it, I see or hear, in the life of men, which ought not to be spoken of abroad, I will not divulge, as reckoning that all such should be kept secret."

As I read Ostler's story I constantly bear in mind a recent study that found a "sweet point" for the competence of physicians of six to eight years after graduation; at this time their experience is ample enough to supplement a body of knowledge that is not yet obsolete. After that point accumulating experience fails to balance out the obsolescence of their technique and schooling. If that is so, I begin to think, why not retire doctors after twelve or fourteen years of practice in the same way that professional athletes retire? Even lawyers are encouraged to get out of lawyering after a while and enter politics or teaching; doctors should be subject to the same limits and controls based upon performance. A doctor who stays a practicing doctor after his competence has been compromised by age should be open to condemnation, if not by peers then at least from the general public. In effect, that is just what the closing words of the Hippocratic oath ask be done to unethical practitioners:

"While I continue to keep this Oath unviolated, may it be granted to me to enjoy life and the practice of the art, respected by all men, in all times! But should I trespass and violate this Oath, may the reverse be my lot!"

But on the other hand, I have been suggesting that teachers take a longer term view of their performance, and surely the same is a good thing for medicos too; it would be impossible to keep close tabs on patients over their entire lifetime if doctors only actively practiced for less than two decades. In the case of Ostler, he was still making some pretty hair raising mistakes even into his forties (being scrupulously honest, he recorded every one of them and tried to learn from them, which is what the true spirit of autopsy is all about), after which time he gained fame and became a "doctor's doctor," only looking at cases that interested him. He noticed that very often doctors came to him with severe crises, a sick child or wife, that they could have dealt with themselves if they only kept up on their reading of the recent literature. Thank God for the Internet! Now even patients can do that kind of reading without leaving their studies; the film "Lorenzo's Oil" tells how parents who were not doctors took on that job for themselves, just before the Internet's infinitely greater possibilities started to open up.

I glory in a near future when the technical aspects of diagnosis --all the snares and pitfalls that make for that sweet point between incompetence and obsolescence in doctors -- being taken over by group medicine, many experts working apart but connected virtually like the authors of the Linux operating system; the human you see in person then would act more as a coach or tutor who walks you through and bucks you up in crisis, and assures you that all that can be done is being done. This person backed up by computer connected experts would be trained to show what Ostler was a past master at showing to patients: an optimistic attitude, funny, wise, kind, saintly, moderate, frank, whatever a patient needs at that moment. Reading about how he did this is truly inspiring and has helped me get through my own little period of illness.

And with this brilliant biographer you get both sides of the story, the cases where he inspired and cured by mere force of personality, where he told the right joke to put a nervous or frightened patient at ease, as well as those less common cases where he stepped over the line. Like when he noticed that a head nurse was fanatical about hygene, so he went into the basement, snatched up a spider's web and challenged her on his discovery of a noticeable flaw in antisepsis. She immediately burst into tears and Ostler's wife had to come in later to apologize and explain that he was only joking. If the likes of me ever did such a thing I would be hated by all and a few interactions like that would surely end of career and reputation. But I am no Ostler.

Let me close with a quote from Ostler's favorite author, Thomas Browne. Ostler had Browne's "Doctor's Religion" practicably memorized and, bizarrely, at the end of his career he bought up not only several of Browne's rare first editions but even Browne's skull, with matching skull container, or whatever the word is for a skull holder. In doing that Ostler may well have had the following passage in mind:

"Whosoever enjoys not this life, I count him but an apparition, though he wear about him the sensible affections of flesh. In these moral acceptions, the way to be immortal is to die daily; nor can I think I have the true theory of death, when I contemplate a skull or behold a skeleton with those vulgar imaginations it casts upon us." (Sir Thomas Browne, Religio Medici)

Material on the Master

More Uncollected Material on the Master

Scanned by John Taylor; 2006 August 12

The following question and answer session with the Master is not recorded in Promulgation, so I have scanned it in from Star of the West. Parts are often quoted but it is much more enlightening to read the whole thing in context. It does not say who was asking the questions but they all appear to be from the same person and I like to think that that person was the host, Arthur Dodge, successful businessman (he started the car company that still is nameplated today) and one of the most successful teachers of the Cause -- he was later appointed an apostle of Abdul-Baha.

TALK BY ABDUL-BAHA AT 261 WEST I39TH ST., NEW YORK CITY (HOME OF MR. AND MRS. ARTHUR P. DODGE), APRIL 16, 1912.

Notes by Miss Juliet Thompson. From Star of the West, Vol. 3, No. 10, p. 7

QUESTION -- Shall we have a temporary Mashrak-el-Azkar?

Abdul-Baha -- In those places where they have no Mashrak-el-Azkar they rent a house and call it by that name. Today the Mashrak-el-Azkar in Chicago has great importance. All the Baha’is must turn their faces in that direction. Why is it so important? Because it has become known throughout the East and the West that the Baha’is wish to build a Mashrak-el-Azkar. It has found great importance. All ears are waiting for news coming from Chicago about the Mashrak-el-Azkar.

The matter of the Mashrak-el-Azkar does not depend upon personal endeavor, -- it needs united endeavor. When in Ishkabad the believers desired to build the Mashrak-el-Azkar, all the friends centered their attention upon that place. There was no personality anywhere. And thus they were able to build.

Question -- Those who assume the direction of Baha’i affairs are often criticized. If a man has a superior intellect, should he come down to the station of those who are less capable?

Abdul-Baha -- Capacity and privilege in this Cause are intrinsic. Whosoever has a greater power of speech, whosoever has a greater power of attraction, whosoever has a greater sincerity, will advance, no matter what happens. In other movements, positions are like public offices; but in this Cause the people advance because of their innate qualities, because their works echo in the hearts of men.

In Persia there are many Baha’is who are the center of all the friends. When the friends of God find that a soul has arisen to serve the Cause in sincerity, they accept him with heart and soul. They do not doubt him; they believe in what he says and consider that to believe in what he says is to believe in and to obey God. It is true that all souls are not equal. Some souls are in high stations of exaltation,-in the vanguard of the army; some are in the second rank. This is all innate Cause. The friends of God must have utmost consideration for those souls who are sincere and endeavoring to serve in the Cause.

For example, when we see a man doing public service, we must have consideration for him; if he gives a good address, we must praise him; if he makes wise suggestions, and if good intentions appear from him, we must have for him the greatest consideration.

I will relate to you a story, the conclusion of which you will understand: After the appearance of the Bab, the disciple who succeeded Him was called "Bab-el-Bab." He was almost worshipped. When His Highness the Bab had passed away, all hearts turned to Bab-el-Bab. While His Highness Bab-el Bab was traveling with three hundred and sixty staunch believers, His Highness Khudus, who was another great teacher, was as his disciple, - like his servant. While Bab-el-Bab sat, Khudus always stood before him. One day there came a great change. He was found sitting and Bab-el-Bab standing before him. All were astonished. Then His Highness Bab-el-Bab, addressing the people said: "I did not before know the station of Khudus. Tonight I realize that I am less than the dust of his feet." Later he sacrificed his life in the path of Khudus.

The believers in this city must have the utmost consideration for each other. None must try to precede the other. Those souls who are distinguished among the friends must receive due consideration.

Question -- Does not this distinction come about naturally when one is severed, and is it not a spiritual distinction rather than intellectual?

Abdul-Baha - Distinction is good - all distinctions are good - distinction of intellect -- distinction of sincerity -- all; because distinction means development.

Question -- Is not distinction dangerous for the individual?

Abdul-Baha (laughing) -- All people are in danger. Man, in whatsoever degree he chanced to be, is in danger. Can you single out a man who is beyond danger?

We are all servants of the One Threshold. These remarks are unnecessary. We must serve this Threshold. This is truth. We must love each other perfectly. If we are in such a state, the confirmations of God will reach us. If other discussions creep in, there will be a cessation of confirmation. Service must be rendered to this Threshold. The Blessed Perfection Baha’u’llah has trained us that we may pass our time in the discussion of things spiritual; that is ideal. We must be engaged in things conducive to the onward growth of man. Hence we must pray that He may accept us at His Threshold: that He may preserve us; that He may usher us into His Kingdom. This is praiseworthy. This is essential.

Question -- Suppose you reason out something, and your reason tells you it is true? In the "Seven Valleys" it is said that when the "fire of Love becomes ablaze, the harvest of reason is consumed." How is this?

Abdul-Baha -- That is not to be taken literally. It has an inner meaning. It refers to ordinary reasoning. For example: a soul in Persia who became a believer endangered his very life. Now, what would the ordinary intellect say? Preserve your life! Preserve your property! But he who is set on fire with God's love will forego all possessions. On such occasions his actions appear insane; but he is in a sacrificial state. Honor, glory, everything pertaining to himself, is sacrificed. Baha’u’llah means that the harvest of reason becomes consumed by the fire of faith. In such a state a man appears insane. Those who see him under such circumstances would say: "Here is a man who has good position, who has honor, affluence, influence,-a man of competence, and he has sacrificed all of these in the path of some mysterious thing!"

Question -- What are the "seventy-two degrees of insanity" spoken of by Baha’u’llah?

Answer - One is to forfeit possessions, to forfeit estates. One is to forego name, honor, fame. One is to forsake relatives, station. Et cetera [ended Abdul-Baha, laughing], et cetera, et cetera. Each one of these is a distinct insanity!

 

jet: the following is a talk in Paris that again was not collected in Paris Talks, plus some testimony about Abdul-Bahas behavior in Paris.

 

AN ADDRESS ON TRUTH.

From: STAR OF THE WEST, Vol II, No. 18,

Chicago (February 7, 1912) Mulk

Delivered by Abdul-Baha on November 24, 1911, at the home of Mademoiselle Gastea, Paris, France.

All the divine prophets are the Manifestations of Truth. His Highness Moses declared the truth. His Highness the Christ spread the Truth. His Highness Mohammed established the Truth. All the elect of God proclaimed the Truth. His Highness Baha’u’llah unfurled the ensign of Truth. All the sanctified souls who have stepped into the arena of existence have been the lamps of Truth.

Truth is the oneness of the kingdom of humanity. Truth is love among the children of men. Truth is the proclamation of Justice. Truth is divine guidance. Truth is the virtues and perfections of the human world. Truth is equality between the people of all countries. Truth is the illumination of the realm of man.

All the prophets of God have been the heralds of Truth. All have been united and agreed on this principle. Every prophet predicted the coming of a successor and every successor acknowledged the truth of the predecessor. Moses prophesied the coming of Christ. Christ acknowledged Moses. His Highness Christ foretold the appearance of Mohammed, and Mohammed accepted the Christ and Moses. When all these divine prophets were united with each other, why should we disagree? We are the followers of those holy souls. In the same manner that the prophets loved each other, we should follow their example, for we are all the servants of God and the Bounties of the Almighty are encircling every one.

God is in peace with all His children, why should we be engaged in war? God is kind to every one, why should we oppress each other? The foundation of divine religion is Love, Affinity and Concord. Praise God, that this cycle ~ the period of illumination! Minds have made great progress; intelligences have been unfolded; the means of unity and agreement are being brought about and communication between the races of men is rapidly being established. Now is the time that all of us may embrace the law of peace and treat each other with honesty and straightforwardness. Let the religious prejudices be wiped away. Let the law of racial supremacy be discountenanced. Let political expediencies be done away with. Let the love of country be superceded by the love of the world. Let us all deal with each other with infinite kindness. We are all the servants at the one Divine Threshold. We are all receiving the rays of truth from the same Sun of Reality. We must all believe in all the prophets. We must all acknowledge the divine authority of all the heavenly books. We must wash our hearts free of all human prejudices. We must serve God. We must propagate the oneness of the realm of humanity. We must be the cause of the appearance of the perfections in the world of man. We must not be like the beasts of prey. We must not allow carnage and bloodshed. We must regard the blood of men as sacred. We must not shed the holy blood of man for the paltry earth. We must all agree upon one fundamental principle. That principle is the oneness of the kingdom of humanity.

Consider ye! What things are transpiring now in Tripoli! How many fathers have become without sons! How many little children have become fatherless! How many kind and affectionate mothers are weeping for the death of their sons! How many women are lamenting and mourning over the cruel death of their beloved husbands! This sacred blood of humanity is shed for a piece of land! The beasts of prey never fight for this aim. Everyone is contented in his own place. The wolf is satisfied after receiving his share of life. The leopard will creep into his own lair after partaking of his food. The lion will crouch in his own jungle. No one intelligently or on purpose will ever entertain the desire to oppress another.

Alas! Alas! Although pitiless man brings under his dominion all the nests of humanity, yet he aspires for more. On the other hand, we easily realize that God has given to man divine intelligence, but he has become worse than the beasts of prey. The beasts of prey do not tear in pieces the members of their own species. No matter how ferocious a wolf may be, he cannot kill more than ten sheep in one night, but man is becoming the means of destroying hundreds of thousands of his fellow beings in one day. Now, be just! How can this agree with reason? If a man kills his brother he is called a murderer; if he crimsons the battlefield with the blood of hundreds of thousands of innocent men, he is hailed as a great conqueror! If a man steals ten dollars from another he is considered to be a guilty thief, but if he has pillaged a large country he will be known in history as a patriot. If he destroys with fire one house he is accused of arson, but if he bombards a city with the fire of cannon he is called a victorious being. All these events connote the evils of human ignorance, the blood-thirstiness of the nature of man and the lack of faith. For if man believes in divine Justice he will not consent to the suffering of any soul and he will not allow the shedding of one drop of blood; nay, rather he will exert himself day and night to make one soul happy.

Now, praise be to God, the signs of intelligence are becoming manifest among the people in some parts of the world. This is the dawning of the dayspring of the Most Great Peace. This is our hope: to spread the oneness of the realm of man, to destroy the foundation of hatred and animosity from among the people, to make manifest the Greatest Peace, so that the nations of the world may affiliate with each other and all the governments may strengthen between themselves the bonds of love and unity, the International Court of Arbitration may be established and all the world-wide problems and difficulties which arise between the nations may be adjudicated in that Universal Court.

The solving of these international problems depend upon the increase of the number of the lovers of Peace, and those who are devoted to the greater friendship of nations may add their power to the public opinion which revolves around the Peace of the world. Then, through the powerful demonstration of the people of peace and reconciliation, all the nations will be forced to accept the doctrine of Peace.

Love is illumination. Love is the cause of life. Hatred is conducive to death. Undoubtedly wise men prefer life to death, unity to discord, and endeavor with heart and soul that these impenetrable dark clouds may vanish and the Sun of Reality may shine forth; this world may become another world; this mound of earth may be changed into a delectable paradise, the East and the West may embrace each other, the North and the South may clasp hands of true fellowship, so that the true, divine Love may become unveiled in the world of man. For to love man is to love God, and to be kind to the people is to serve God. Pray and exert yourselves with heart and soul so that you may become the means of creating love among the children of men. We hope that through your efforts religious, racial and political prejudices may pass away, and the tired world may receive peace and tranquillity.

You who have children know of a fact how beloved they are to you. Those who are bereaved of the meeting of their children because they are killed in fighting, are like unto you. Consider, what will be the mental agitation of a mother and a father when they look upon the body of their son steeped in blood! Will they have any more desire to live? Will they have any composure, any comfort? Those who are now at war in Tripoli are passing through agonies and their fathers and mothers are in a desperate mood.

God has created us to be loving and compassionate toward each other, and not to draw the sword before each others faces. We must adorn the gathering of love and peace, and not drill soldiers for the ranks of the army. We must  organize courts of justice. God has given to us eyes so that we may look on each other with the eyes of the Love of God. He has granted us hearts that we may become attached to each other and not show enmity and rancour. Consider how God has been good to man! He has given him understanding, intelligence and sentiment so that he may exert these divine faculties in the path of love and not in the way of harm. We must supplicate God that He may confirm and assist us to become the embodiment of the perfections of man; not to extinguish the torch lighted by the Hand of Majesty; not to stop the downpouring of the Rain of Mercy; not to cut His green and verdant trees; not to prevent the descent of heavenly blessings, but to become confirmed in such wise as to adorn the realm of humanity, to illumine the East and the West, to create means of the interdependence of man, to destroy the basis of war and to become the cause of the affiliation of the hearts.

This is our hope! This is our utmost aspiration! We beg of God to assist us therein. His Highness Baha’u’llah dawned from the horizon of Persia and spread to all parts of the world the rays of the Most Great Guidance. He invited all to the Greatest Peace and gave advice to all, especially to Napoleon the Third, who was at that time Emperor of France. For fifty years He suffered everything in life so that by degrees the hearts became attracted to the Most Great Peace. Now, praise be to God, this light is continually spreading its benefits and ere long the Banner of the Most Great Peace shall become unfurled. We will exert ourselves day and night so that the world of man may become harmonized and the Sun of Truth and the Rays of Reality may enlighten the East and the West.

A GLIMPSE OF ABDUL-BAHA IN PARIS.

BY ALICE R. BEEDE.

After a morning talk given by Abdul-Baha at his apartment No.4 Ave. de Camoens on October 15, 1911, all those present were invited that Sunday afternoon to meet him at four o'clock at 22 rue Seeden Rollin pre Saint Gernais (Seine) outside the walls of Paris, where a real Baha’i settlement work is carried on by Mons. V. Ponsonaille and his good wife. They are poor people. He is employed as a collector for one of the large department stores in Paris. Having received the Message, he felt his work for the Cause of God was among the very poor children, waifs and those who had no parents; so with his wife, some years ago settled his home here and by going without their noon day meal (which to the French means much) they could give it to these little ones. They started in an old car where they met together to read the Tablets and hear the Word of Baha’u’llah. It was not long before many came and it grew so that the clergy of many sects desired to have it consolidated under them. Mons. Ponsonaille did not consider this the way to serve best and he declined all these offers. At last, they grew so very jealous that they, with the help of the priests, took the car from him. The Baha’i friends in Paris offered to build a place for his work and Mons. Ponsonaille told them if they would furnish him the boards and nails that he would build it himself, which he did, and it was here that we went, and after three months spent going around Paris every day, I assure you I had never seen such a dirty, miserable quarter.

After leaving the train on the main street, we walked down to the end of a narrow lane or street without sidewalks, on which doors opened to places where soldiers and women were drinking and screaming, while from the small windows bedclothes were hanging out, and women and children could be seen. It was with joy we at last saw a familiar face and Mous. De Scott, the artist, pointed to the small gate through which we passed and by the discarded car into a small board cabin about 20x25 feet. At one end was a raised platform and desk of rough boards. I can only say as my eyes fell first upon The Greatest Name hanging in a frame from this desk and I saw the crowd of miserably poor, dear little ones gathered there, and as my ears caught the music of their voices (for they were singing), tears filled my eyes and a great lump choked me. Then I looked and saw we were but a half dozen who had come as guests, and all, like myself, were deeply affected. It was Madam Ponsonaille, a woman with a strong, kind and most intelligent face, who evidently had taught the children to sing and who with her whole heart was leading and keeping time for them, for they had no instrument. After the song Mons. Ponsonaille read a Tablet sent by the Master, for he called Abdul-Baha "The Master," and it is quite evident that they all know him as the Master. Mons. Ponsonaille, who has a delicate, most refined face -- that of a gentleman in its fullest sense -- talked for a time; they sang again, and then all their little heads were turned towards the entrance and it was evident that their hearts were full of expectancy and they longed to see the One who had promised to come to visit them. The oldest of these children were not over fifteen -- from that down to babies in the arms -- all ages and kinds, clothed cleanly in clothes that had no fit, or were misfits rather.

At last there was a silence. Then all arose to their feet as Abdul-Baha quickly entered and walked up the narrow center passage to the front and stood. Mons. Dreyfus-Barney and Tammadon-ul-Molk took their places on the side. Mons. Dreyfus-Barney acted as interpreter. Abdul-Baha said:

"I am glad to be here with you. I am very glad to see you all here. I love you very much. I have been in many beautiful houses, but this is more beautiful to me than any of the others, for the spirit of the love of Bahaullah is here. You are all receiving the teachings of God and learning how act and live and some day you will be great and wise for having learned the truth. I have seen many beautiful rich children, but to me you are more beautiful, and I love you all (as Christ loved little children) here. Monsieur and Madam Ponsonaille are your spiritual teachers. They give you food and understanding eternal of God, while your parents are giving you your material food and care for your bodies. You must love these good friends.

Turning to Monsieur and Madam Ponsonaille, he said:

"This is a great work you are doing for the love of God in this great day, through the power of Baha’u’llah. Your station is great. Your names will go down through the ages. Kings and Queens have never been talked of and remembered as you will be. You are workers in the Kingdom of Abha and I am very happy and love you very much."

Then with his head upturned and the palms of his hands upturned together, as if to receive in them the pouring down of the Holy Spirit, he chanted a prayer and blessing, and coming down from the small elevation, on which he was standing, to where the children were, all crowded close around him, and laying his hands caressingly upon some of their heads and taking the hands of others with a loving smile to all, with difficulty he passed down the aisle to the door. Near me were some rough boys whom I was often obliged to quiet before Abdul-Baha entered the hall. But after he came they never moved nor spoke and when he passed out they fell over each other in their great desire to have him take their hands.

Outside the door stood: Mons. Ponsonaille, and Abdul-Baha, putting his hand inside his gown, took out many gold pieces and gave to him as he bade him good-bye. He walked down the street toward the carriage so quickly that our little party was at least twenty feet behind. Oh! what a sight. In every doorway and window were people-and such people! A very poor man held the carriage door open as Abdul-Baha entered with his little party, Mons. and Madam Dreyfus-Barney and Tammadon-ul-Molk. The crowd were fighting and calling names but a gendarme and Mons. De Scott protected us as we passed on safely.

So ended a never-to-be-forgotten day, having seen Abdul-Baha among the children of the poor of the streets of Paris and I thought again of the light I saw twice on Fridays in Acca and wondered if they were missing him and longing for his return and loving help. The thought comes to me now of what the world's poverty will be after his departure and to us who have been fed from his hand on the Bread of Life.

Ethics of Monotheism

The Great Being and His Son on the Ethics of Monotheism

By John Taylor; 2006 August 08

Let us continue with our Oneness of God essay series which began back in January. The next Baha'i principle that we are slated to cover is that of ethics and moral rectitude. Here is the "Great Being" statement from the Lawh-i-Maqsud:

"And likewise He saith: The heaven of true understanding shineth resplendent with the light of two luminaries: tolerance and righteousness." (Tablets, 169-170)

What is enlightenment? Here is the answer, straight from the source of our being. There is a crucial difference between sitting passively in a spotlight and going out to actively shine your own lamp into the darkness. The former is passively illuminated but may or may not be enlightened, good, or right. The latter is a true moral agent who understands that good is light, that right is light. Such a moral agent is enlightened by understanding what light is and by balancing a moral equation not unlike Einstein's E=MC2. Relativity cannot exist without absolutes; the great moral problem is how to distinguish what is absolute from what is relative, what is principle and what is dispensable. An enlightened moral agent discerns how light mediates the two absolutes mentioned above by the Great Being, the two luminaries of tolerance and righteousness.

This boils down to balance as a moral imperative. That is, one must be tolerant of the flaws of others without encouraging license by being lax, by compromising principle or suffering libertines lightly. The upright have integrity without negating goodwill by hypocrisy or carrying any truth away to fanatic extremes. Severity, discipline and high standards and expectations are appropriate, indeed necessary for the objective, disinterested self-judgment that plows up personal improvement. However in relation to others the correct attitude centers around harvesting goodwill, forgiveness and loving-kindness, again so as to uplift without encouraging laxity or injustice.

"For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings." (Hos 6:6)

All this is necessary to "full spectrum" enlightenment because doing right is never confined to our own thought and action but takes in and gives out reverberations beyond what we see and know in this limited plane (in this sense we are talking weird properties of quantum mechanics as well as relativity theory). Morality is not just actions but "meta-actions," so to speak, it involves the precedents we set, what we model to others, especially our juniors. To do right is to teach right and to teach well. Effective teachers propound moral truth without alienating learners by opening themselves to the accusation of being do-gooders, Puritans, prudes or prigs.

Along with our "Great Being" statements from Maqsud's tablet, we have also been looking at selected "O Son of Being!" verses from the Hidden Words. The one chosen to illustrate the ethics of "One God-edness" (the Arabic language says it in one word, Tawhid) is the 38th Arabic Hidden Word,

"O Son of Being! Walk in My statutes for love of Me and deny thyself that which thou desirest if thou seekest My pleasure."

Here our Son of Being statement nicely supplements what the Great Being says by re-framing it all in terms of love. The son of being is in motion, and accepts change out of love. Love, especially love of God, has a way of compressing and simplifying ethical issues. Oceans of the kind of love generated by either human extreme, the altruist or lover of society on one side and the egotist or lover of self on the other, cannot match a drop of the mystic potion of the love of God, for God generated the being of each in sacrificing to the other.

Individual and society are pale reflections of true Being, which is only in Him. He is One, and cannot be split apart by the contradictory needs of personal rights and the need to submit to social needs. His Oneness holds both together, but only if and when the individual is willing to sacrifice out of love for Him personally, and only if society is willing for the same reasons to respect the rights of individuals and serve their interests. The love of God is the highest expression of both in motion.

Here we see two crucial factors that most moral theorists miss. First, society is constantly regenerating. We are not great beings, or even lesser beings, we are sons of being. One generation dies out, another is being born and a third is always taking over from the current one in power. This constant turnover changes the ground rules for ethics. Similarly, his sudden awareness that time and space are part of the same fabric changed Einstein's understanding of gravity, as well as light, matter and relativity. Hence we cannot tolerate moral gradations even when a particular situation seems to accept some wiggle room. Many compromises and shady deals that might otherwise pass muster are ruled out, because they serve as a poor example to the younger replacements coming up. It is easy and common for one ill act to set up a slow whirlpool that rapidly turns into a deadly maelstrom.

This lesson can be learned by studying the roots of Enron's decline into bankruptcy. America's seventh largest company got involved early on in little regulatory changes, was caught up in hubris and brute aggressiveness. This grew into a spirit of ethical compromise and created an entire culture of mundane dishonesty. Gamblers who cheated but made money were not fired but rewarded. Once this came to be understood as the norm, then a rogue CFO, a gambler pretending to be a conservative, figured out how to accelerate the process by wrapping the banks around his little finger. The banks, legally, were as culpable as Enron but they got away with a mere rap on the fingers while Enron was wiped out.

Though Enron's descent into the maelstrom was swift and spectacular, we all are operating under the same set of moral rules, and our deadline is just close but just as dim, unfocused and veiled as well. Senescence decrees that we all will die soon, and if not sooner then not much later either. As the Hidden Word declares, if we die without gaining God's good pleasure by denying ourselves what we desire that God does not, then we will have failed to attain to love or morality.

"For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning." (Ps 30:5)

If you want to know how much time you have left in which to give it up for the Source of your being, go take a look at the Death Clock <www.deathclock.com>. You feed into it certain details about yourself, it chews up the demographics and statistics involved and spits out the most likely date on which you will die. It will even give you a running countdown if you please, the number of minutes or even seconds you have left. Put a death clock running display onto your dashboard and take a quick look down at it just before you take yourself into account for today. Then ask yourself, what in this time left to me can I deny myself to gain joy in the morning?

Missionary Interviews Abdu'l-Baha

A Missionary Interviews Abdu'l-Baha

By John Taylor; 2006 August 7

The interview we are about to focus in on today took place on the 13th of April in the lobby of the Hotel Ansonia, not long after the Master had arrived in America. It was the same day they got news of sinking of the Titanic. Mahmud Zarqani records in his diary that the relieved believers thanked God that the Master had refused their repeated requests to board this wonder of the age on her maiden voyage. Mahmoud records that the Master took a carriage and made a casual remark that helped make me into a town planning nerd,

"On the return to the hotel the carriage drove through the park roads. The Master remarked, 'America will make rapid progress in the future but I am fearful of the effects of these high buildings and such densely populated cities; these are not good for the public health.'" (Mahmud's Diary entry dated Saturday, April 12, 1912)

On a technical note, Mahmoud, making the sort of mistake that was rare until the invention of computers, got his dates one day out of whack for much of their year in America, so this comment may have actually taken place on the day of this interview, or maybe not, I am not sure. Mahmoud describes what the Master said in a similar interview with Christian clergy a few days later:

"In the afternoon the public meeting was at the home of Mr. [Mountfort] Mills. Several clergymen, professors and dignitaries were present. The Master first spoke on the superior power of the human kingdom over nature. Then in another room He spoke to the clergymen about the necessity of a power that will cause spirituality to be victorious over materialism. 'This power', He said, 'is the power of Baha'u'llah. We used that power and thus have succeeded in this great Cause.' The meeting and the attention and joyful devotion of those present gave 'Abdu'l-Baha much satisfaction. In the carriage returning to His hotel, He said,

"I have made the subject of my talks here only one of the principles of the Blessed Beauty. I have not as yet touched upon others of greater importance. It is because I perceive the pulse of the people and the needs of the present circumstances that the confirmations of the Blessed Beauty successively rain down and assist me. These effects that you see are not only the result of addresses but are due to the assistance of the Blessed Beauty. Of course, everyone says that peace is desirable but the power to influence and conform is what is required. The Blessed Beauty is indeed my helper and protector, to the degree that were I, for example, even to make war the subject of my talks, the same effects would become apparent. It is indeed the confirmations of the Blessed Beauty that aid us. Otherwise how would Westerners show such consideration to us Easterners?"

Our interview for today features a less pleasant clash with an opinionated missionary whose mission in life was to refute the Master on His home turf. It is also briefly recorded in his immortal memoir, Portals to Freedom, by the other Christian Minister present, Howard Colby Ives. This is what he recalled, as recounted by Marzieh Gail:

"One minister who came was not friendly. 'Abdu'l-Baha answered all his questions with reserve and patience. The minister asked by what authority Baha'u'llah is placed with Abraham, Moses and Jesus -- and 'Abdu'l-Baha said, 'Today we believe Baha'u'llah to be an educator... If He has opened the doors of human hearts to a higher consciousness, He is a heavenly educator. If He has not accomplished this we are privileged to deny His claim. Then 'Abdu'l-Baha gave the minister an armful of white roses." (Marzieh Gail, Dawn Over Mount Hira, 190; a note explains: Reminiscence, also recorded in Howard Colby Ives, Portals to Freedom, George Ronald, Oxford, 1943)

In any case, the interview in question does not appear in Promulgation, the collection of the Master's talks in America, though some other interviews and question periods are. It only is to be found in Star of the West. The following footnote to the article gives the following background material. I confess I do not know what they mean by His "disqualifying" the interviewer.

NOTE: This interview was prompted by the fact that an article prepared by Rev. S. T. Bixby for publication in the North American Review had been objected to by Baha'is to whom it had been submitted as incorrect and misleading. Although the truth embodied in the words of Abdu'l-Baha completely disprove the erroneous statements, the article in question -- slightly amended, was afterward published. It should also be noted that Abdu'l-Baha in his preliminary setting forth of the historical accomplishment of the Baha'i Movement disqualifies the writer and his motive before a question is asked. Ed.

So, without further ado, here is the text of the interview as it appears in Star of the West.

INTERVIEW AT HOTEL ANSONIA, NEW YORK CITY, APRIL 13, 1912. ABDUL BAHA, REV. J. T. Bixby AND REV. HOWARD COLBY IVES, PRESENT.

From Notes by Howard MacNutt.

(Star of the West, Vol. 3, No. 8, p. 5)

Abdu'l-Baha: The origin of man is one; the consummate intention of all human existence must likewise be one.

The development of a tree is from a seed; the purpose of a tree's existence therefore is to produce a seed. The fruit of man is love and unity, the development of spiritual susceptibilities through the influence and infusion of Divine Love. The union of East and West must be accomplished in the soil of man fortified by the Divine Spirit. This spiritual bond of unity, this power of Divine Love is everlasting. Its appearance in the sod of man is the purpose of his creation.

America is a great instrument for the accomplishment of world unity. No other nation of the world stands in a similar position of influence and responsibility. The fundamental question is the unification of religious belief.

In Persia during the last fifty years a wonderful evidence of such unity has appeared among the various sects and denominations of religionists. What is witnessed in that country is (a matter of) historical account and record which cannot be denied. The accomplishment of a fundamental religious unity in Persia is therefore a nucleus which proves the possibility of universal peace among the world nations.

Consider the kingdom of the animals. There is no strife among them on account of color or creed. If you select a pigeon from Persia, another from Germany, another from France, America and so on, you would find them living together in complete union and love. Because one was American it would not object to its companion from Persia. The birds of white plumage would not shun those of black and brown. They would not notice this difference in color, but would dwell together in peace and harmony. Should we not at least attain to their state and possibility? We have reason; we have consciousness. God has taught us through these channels that we were created for unity and love. The heavenly Prophets have revealed the principles of His Will and Word. Let us live in accord with those principles and thereby live in unity with each other.

When the adherents of the former despotic government of Persia found that this unity and harmony was being accomplished among the followers of Baha'u'llah, they arose in bigotry and persecution against them. The clergy especially perceived that their vocation and means of livelihood were threatened. They persecuted the Baha’is with bitterness and ferocity. They misrepresented this Cause to the Government, saying, "These are the people of rebellion and revolution; these are the enemies of the Shah;" whereas in fact down to the time of the recent revolution in Persia the Baha’is have taken no part whatever in political questions and disturbances. Their clamorous persecutors were the real revolutionists.

These discontents (sic. malcontents?) wanted Constitutional rights and privileges. They were politicians, not religionists. Today there are many political parties in Persia. Notwithstanding the spread of rumors intended to excite prejudice against the Baha’is, unity and love increased among them, for falsehood cannot stand against the onrushing stream of Truth. These enemies said, "The teachings of Baha’u’llah sanction one wife and nine husbands;" "the principles of Baha’u’llah are communistic and proclaim treason against the theories and government." All kinds of false and dangerous reports were circulated until even European travelers passing through the country were influenced to believe them. How different was the reality! While the Baha’is have practical laws upon moral, ethical, civil and governmental questions, their obedience to these laws is always conducive to the uplift, purification and improvement of human conditions and never destructive to the development of individual, community or nation.

Furthermore, the Baha’is consider it more blessed and a greater privilege to bestow than to gain and receive. They believe that bestowing good upon another freely is the greatest means of help to both. This is not the principle and practice of their calumniators who make even religion a source of livelihood. According to Baha’i principles justice and equity in government are not to be attained by force and rebellion against the existing order of things.

The solution of economic questions for instance will not be accomplished by array of labor against capital and capital against labor in strife and conflict, but by (a) voluntary attitude of sacrifice upon both sides. Then a real and lasting justness of conditions will be brought about. If a capitalist is forced to give up a portion of his income and possessions there will be no love in his heart; no permanent benefit in his action. But if it be given in the spirit of the Love of God, everything will be accomplished. As it is now, the forces of labor strike and the capitalist retaliates. If the latter should voluntarily add to the scale of wages love is evident and the greatest good results. Briefly, among the Baha'is there are no extortionate, mercenary and unjust practices, no rebellious demands, no revolutionary uprisings against existing governments.

In Persia Baha'i teachers never accept the slightest coin for their work. This is so noticeably true that when such recompense is refused it is customary to hear the statement "These are Baha'is." This is the strongest proof of the Baha'i principles and their power of accomplishment.

How different are the methods and actions of the clergy and priesthood of Persia, whose demands upon the property and possessions of the people are equivalent to pillage and plunder. For instance, when a man dies, the clergy takes possession of one third his goods and the other two thirds goes to his heirs. Then they accuse the Baha’is of doing this -- whereas, in fact, the followers of Baha’u’llah are forbidden to accept anything whatever from the property of others. The Baha’is are accustomed to give rather than to receive.

[Note from the Editor of Star of the West: In conformity with this principle before the departure of Abdu'l-Baha from the Orient for his visit to this country, a large amount of money contributed by friends here was forwarded to him with the request that he accept it toward defraying his expenses. He returned the money with a blessing, asking the donor to apply it to some philanthropic object. During his stay In this country, his gifts to churches and charity have been many and most generous in amount.]

For instance, ten thousand dollars have been sent to Chicago from the East toward the erection of the Mashrak El Azkar.

Rev. Bixby: Did not Professor Edward Browne, of Cambridge University, England, go to Akka and was he not received there by Baha’u’llah?

A.B. Professor Browne visited the East, interviewed various people and automatically wrote down all he heard. Naturally when he met the enemies of Baha’u’llah he heard nothing favorable. Would you go to the Vatican to hear praises of the Protestants? Would you consult Jewish rabbis as to the reality of Christ? In his first book, Professor Browne praised Baha’u’llah, but the second account, in which he publishes the statements of enemies, is the reverse. His books do not agree.

Rev. Bixby: Is Professor Browne correct in his statement that Abdul-Baha wrote "A Traveler's Narrative"

A. B. The writer of "A Traveler's Narrative" was not one person. It contains a statement of Baha'i principles. If a book was to be written setting forth the essence of Christianity, a number of Christians would come together for that purpose.

Rev. Bixby: Is "A Traveler's Narrative" substantially correct?

A. B. It is an authority.

Rev. Bixby: What is understood to be the relation between the manifestation in Baha'u'llah and the manifestations in Moses, Jesus and others?

A. B. It is one basis, one foundation. Abraham proclaimed the Truth, Moses raised the Standard of Truth. Jesus established the Truth. Can we say that any one of them did not found it? All the prophets have been chosen by God to promulgate The Word. There can be no multiplicity in the Truth itself. The teachings of the Manifestations are of two kinds; first, the Word of God in its outer or material aspect; second, the Word of God in its spiritual or inner significance. The first named is changeable; the second unchangeable. The essential principle of their teaching is spiritual. All the Prophets have come to spread these principles. Each confirms the spiritual utterance of the former and changes the material forms of teachings and ceremonials. For instance, the Ten Commandments revealed by Moses were applicable to the time in which he appeared. They were not applicable to the time of Jesus.

Therefore He abolished and superseded them.

He also abolished certain laws of Moses which were no longer necessary. But this change and renewal is of secondary importance to the Spiritual Reality of the Word in Moses and Jesus, for it is the foundation and it is One and Unchangeable.

Rev. Bixby: Has Baha’u’llah revealed obligatory prayers?

A. B. The mode and requirements of East and West are different. It matters not whether we bend the head in the East or the knee in the West. The purpose of prayer is to come nearer to God to pray from the heart fervently. If the heart is pure, it is beautiful for the tongue to express its ecstasy.

Rev. Bixby: By what authority is Baha’u’llah placed with Abraham, Moses and Jesus?

A. B. Today we believe Baha’u’llah to be an educator of humanity, as Abraham, Moses and Jesus were educators. Are His teachings worthy of serious attention? He originated and proclaimed them. He caused others to believe and follow them. What is the function of a teacher and educator of humanity? By what evidence shall we recognize him? Is it not his power to train and develop, as children are trained at school? Has Baha'u'llah trained the children of humanity? If He has opened the doors of human hearts to a higher consciousness, He is a heavenly Educator. If He has not accomplished this we are privileged to deny His claim and teaching. For the aim and function of an Educator is to train the children of humanity. This is His greatest proof that he has power to uplift humanity. Baha'u'llah either taught higher lessons or did not. If He did, He has fulfilled His claim.

The mission of a physician is to heal sickness and relieve the ailing. When he heals there is no doubt of his ability as a physician. If he cannot heal the sick be is disqualified. We accept the Teachings of Moses, Jesus, Abraham and Adam because unmistakably they came to educate humanity. For example, Moses arose at a time of the lowest ignorance and humiliation of the Hebrew nation. Did He not free them from the bondage of Egypt? Did He not train, educate and organize them as a nation and people. As a consequence of His discipline did they not attain a zenith of power? Yes, unmistakably, up to the time of Solomon. The philosophers of Greece came to Palestine, sat at the feet of the Hebrew sages and were taught by them the fundamental principles of life. Moses produced this result from ignorance and slavery. Can we deny history? Can we deny that He was an Educator?

Rev. Bixby: Has Baha’u’llah done this?

A. B. Yes! In Persia especially He has accomplished this miracle of training and education. Ere long, Persia will attain a high degree of civilization.

Rev. Bixby: Is Mirza Abul Fazl an apostle, prophet or one delegated with special authority?

A. B. We do not have apostles, prophets and special leaders, because all are servants. We have no ecclesiastical order or authority. Mirza Abul Fazl was trained and taught by Baha'u'llah -- His disciple in this sense. He was near to Baha'u'llah; but he has no special station except the station of service.

Rev. Bixby: Were the "Letters of the Living" appointed by the Bab abrogated by Baha'u'llah?

A. B. The "Letters of the Living" were at first eighteen in number. The Bab said, "Go forth and teach others the Message you have received." Among them were some of great ability, who became prominent. Some disappeared. They were not appointed as a secret order. Baha'u'llah did not abrogate their function. As an organization of believers in the Bab it passed away by itself, naturally. The Bab said, "These are the acceptors of my teachings." They had no official station. He did not depend upon them as His clergy. They were servants of the Cause of God. Whoever is near to God is a servant of God.

Rev. Bixby: Did not Subh Ezel occupy an authoritative position?

A. B. Baha'u'llah educated him just as he educated Mirza Abul Fazl and myself. Subh Ezel separated voluntarily. He did not follow his Teacher as we have done. Therefore we do not mention his name. We have no quarrel with those who differ, but are commanded to love them.

Rev. Bixby: How can we receive more from the Teaching of Baha'u'llah than from the Words of Jesus?

A. B. Jesus and the former Prophets laid the foundation of the Cause of God -- the Heavenly Kingdom. But their followers forget and overlook the foundation. Christ said, "Ye must he born again of water and spirit." "As children from the womb, so must ye be born again of Spirit." The essence of His meaning was that those who were taught by Him and became His real followers would become free from world-imperfections; they would become perfect, redeemed from animalism and human passions, transformed into angels; that is to say the earthly would become heavenly. These are the real disciples of Christ. These are real Christians.

Galen, a Greek philosopher, who was pagan and not Christian, writing upon the subject of "Ancient Civilization of Nations," states that "the greatest shaping influences in the civilization of nations are religious principles; and that the effect of Christianity upon the lives and morals of its adherents is a great proof of this statement." Now Baha'u'llah came and brought a new life into the hearts of mankind. He reversed the order of many former teachings. Vast numbers of His followers live in accord with the principles He set forth.

Mirza Abul Fazl for instance, whom you have named, was firmly fixed in his religious belief. Under the influence of Baha'u'llah's words, he arose to serve this Cause. He was thrown into prison two years he was persecuted and driven out of Persia. Under all conditions of distress and suffering, he was thankful and filled with happiness, constantly Serving the Cause of Baha'u'llah.

This is the strongest proof that the Teachings of Baha'u'llah have within them the same power to mould and influence human lives as the Teachings of Jesus. They free the souls of men from world attachments and imperfections. They open the doors in this age of the world to perfection. The Jews admit that Jesus appeared in the world and taught heavenly principles. If Christ had not appeared after Moses the mention of Moses would have been lost. The foundation of Jesus and the foundation of Moses were the same. The foundation of Baha'u'llah is likewise the same as Moses and Jesus. All religion has the same foundation. Furthermore, consider how Baha'u'llah has upraised the standard of Christ in the East in countries and among peoples where there was formerly no mention of Christ's name. He established the truth of the Bible among those who shunned and hated the Bible. They considered it a righteous act to burn and destroy the Book of Christianity. Baha'u'llah has taught them to read the Bible.

Rev. Bixby; Was Christ the Word?

A. B. Baha'u'llah has clearly explained and defined the "Word." Christianity, as explained by its followers, has taught that Christ is the Word and the Son of God. What is the meaning of this? Baha'u'llah has explained that seers and prophets are as letters incomplete in meaning. He shows that human intellects are imperfect, incomplete, but Christ was the All Surrounding Word and synonymous with Perfection. As He contained all Perfections and Attributes He was the Word and this wonderful title was conferred upon Him. But seers, prophets and disciples are as "letters" without complete significance.

Rev. Bixby: Was Baha'u'llah also the Word in the flesh?

A. B. Yes! Because He had all the perfections.

Rev. Bixby: Did Abraham embody the Word?

A. B. We cannot differentiate the attributes of the Word of God we cannot differentiate perfections. Abraham announced the Divine Truth. It is not necessary to lower Abraham to raise Jesus. It is not necessary to lower Jesus to proclaim Baha'u'llah. We must spread the Truth of God wherever we behold it. The essence of the question is that all these Great Messengers came to raise the Divine Standard of Perfections. All of them shine as stars in the same heaven of the Divine Will. All of them give Light to the world.

Rev. Bixby: Did Baha'u'llah fulfill Jesus as Jesus fulfilled Moses?

A. B. Yes! by spreading the renown and glory of Jesus. The aim of Moses, Jesus and Baha'u'llah was to train humanity toward divine perfections. Can we train the world upward by imperfections?

[At the conclusion of this interview Abdul-Baha arose and came toward Rev. Bixby, his arms filled with large white roses. As he placed them upon the bosom of his visitor, literally burying him in them, he said, "These beautiful roses will express to you the love and fragrance of the Baha’i Spirit."]

Escaping the Neutral

Escaping the Neutral Values of Nature

By John Taylor; 2006 August 06

As the sultry dog days of summer plod on relentlessly, like many middle aged men in my position my languid thoughts slowly turn to cannibalism. Probably this is the influence of a book-on-tape I am listening to during my daily table tennis practice, a biography of Christopher Columbus. The now-extinct Carib Indians (from whom is derived the very word "cannibal") indulged in this practice to a shocking degree, even going so far as castrating a prisoner to fatten him up and make him a more choice hors d’oeuvre for a future feast.

This had the perhaps not so surprising effect that all Caribs, even the old women, fought like devils when they encountered foreigners who they suspected might be hostile. They were well aware that a fate far worse than death awaited should they be overcome, dead or alive. Their desperation in battle impressed even the brutes on Columbus's ship, who thought nothing of murder, slavery and rape. One native, not realizing that the men in the strange ship had only the relatively innocent purpose of capturing, enslaving and parading him about Europe as a curiosity, fought so furiously that the Europeans damaged the valuable goods by eviscerating him. Disappointed, they threw him overboard to drown, but he stuffed his guts in place with one hand and with the other began swimming for shore. They recaptured him, tied and bound him, and threw him back to the fishes. This did not stop him either and they were forced to dispatch him by using him for target practice with their crossbows.

So following the principle that it is an ill wind that blows no good, even the most culpable of practice imaginable, cannibalism, can make for fierce warriors. If you had to pick an all star team of all time best soldiers, you would not want to miss the Caribs. As Gibbon noticed, thanks to slavery ancient wars were fought with a ferocity unknown in modern battles. Each soldier knew that he was a valuable commodity and if he was captured his freedom was gone forever. If that is true of slavery, how much more is it of cannibalism, at least as practiced among the Caribs.

But reading about the practice generally, the most interesting thing is how diverse it is. It is done variously as sorcery, as a protein supplement, as a way to steal the energy of an enemy, to "honor" one's ancestors, or to gain the benefit of their experience (so-called endo-cannibalism), and on and on. The Encyclopedia Britannica offers no single explanation as to why the phenomenon occurs:

"There is no one satisfactory and all-inclusive explanation for cannibalism. Different peoples have practiced it for different reasons, and a group may practice cannibalism in one context and view it with horror in another. In any case, the spread of modernization usually results in the prohibition of such practices."

Another interesting aspect is the strange phenomenon of cannibalism denial, which is a first cousin of holocaust denial. Some atrocities are so horrible that those who feel themselves ideologically connected to those who do it often find it comforting to deny that it exists altogether. Anthropologists, who are usually intimately attached to its tribal practitioners, are more prone than most to refuse to accept that cannibalism exists or ever has existed.

Another facet draws my interest, the surprising difficulty of proving exactly why we should not do it. It is an interesting challenge for ethical theory. Mostly we get rid of cannibalism by setting down a blanket taboo, "just do not do it or you will suffer the consequences." We have no choice, because rational arguments "proving" why it is bad at all times and for all occasions is are not as irrefutable as the moralist might think. It is as tricky as trying to prove that alcohol or gambling or doing drugs are bad, just say no. Among the most effective is the natural sense of disgust, a phenomenon that has been documented even among endo-cannibals, who are known to fake it and only pretend to eat an organ of a recently deceased relative.

No matter what you do, good comes out of just about anything, even cannibalism, no matter what the moralist would like to think. Moral choice involves weighing total good with total bad and going over completely to the side that outweighs the other, even when the swing excludes some possible goods. This is why justice has been pictured as like weighing things in a balance, or in the case of the Arabic concept of Adl, balancing a pack on the back of a camel or donkey. The amount of baggage matters less than the fact that it balances out. Suicide, bad almost by definition, can be made useful in some contexts and was shown to be such even in combination with cannibalism, as Herodotus recounts in one of literature's earliest mentions of cannibalism. A general by the name of Cambyses decided to make an attack on a distant African enemy without provisioning his army for a trip across the Sahara,

"So long as the earth gave them anything, the soldiers sustained life by eating the grass and herbs; but when they came to the bare sand, a portion of them were guilty of a horrid deed: by tens they cast lots for a man, who was slain to be the food of the others. When Cambyses heard of these doings, alarmed at such cannibalism, he gave up his attack on Ethiopia, and retreating by the way he had come, reached Thebes, after he had lost vast numbers of his soldiers." (Herodotus, History)

Thus when it is a question of survival, our revulsion for cannibalism is mollified. It would take a hypocritical ethicist indeed to condemn those in desperate circumstances who, like those soldiers, indulge in cannibalism in order to prolong life. At the same time, we list the cannibals among serial killers as the lowest of the low, for they not only kill their victims but have even been known to ... okay, I will not make this any more lurid than I have to. I will only say that their motivation seems similar to what as it was for the Caribs: terrorism. Serial killers inflict as much justified fear on their poor victims and society as they can.

Which brings me around to the only mention of cannibalism in the Writings of the central figures of the Baha'i Faith. This coincidentally (I hope) took place at the Maxwell residence in Montreal on the second of September, 1912. I think it sheds a great deal of light on this question as well as others mentioned, drugs, alcohol, suicide, as well as homosexuality, which I have been discussing in a separate series of essays. The Master said,

"If man himself is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect. The savage tribes of central Africa are evidences of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. If we wish to illumine this dark plane of human existence, we must bring man forth from the hopeless captivity of nature, educate him and show him the pathway of light and knowledge, until, uplifted from his condition of ignorance, he becomes wise and knowing; no longer savage and revengeful, he becomes civilized and kind; once evil and sinister, he is endowed with the attributes of heaven. But left in his natural condition without education and training, it is certain that he will become more depraved and vicious than the animal, even to the extreme degree witnessed among African tribes who practice cannibalism. It is evident, therefore, that the world of nature is incomplete, imperfect until awakened and illumined by the light and stimulus of education." (Abdu'l-Baha, Promulgation, 309)

Most modern audiences would stop listening at the mention of the word "primitive," which is no longer considered politically correct. In fact, by and large our thinking about this whole issue is remarkably stupid. We look at the scene before us and block out half the picture with the blinkers of ideological preconceptions. On one hand we idolize the lifestyle of the noble savage, or on the other hand we look down on them and call them all savages. All too often we use the accusation of cannibalism as a way of demonizing the "other," especially the smaller tribes in isolated places. For every documented case of cannibalism there must be dozens made up by whatever propaganda machine is operating fastest at the time. But notwithstanding how frequency lies may be, that is no reason to enter into complete denial, as a neo-Nazi denies Hitler's most lurid but not worst crime (his worst crime was causing WWII, which resulted in far more deaths than his concentration camps).

It is easy in our woolly confusion to miss the Master's point entirely that we can be slaves of nature whether we live in an isolated tribe or an apartment in Paris or New York. There are druggies and cannibals and sex slavery in every place, unfortunately. Until we raise the issue to the plane of slavery to nature, few arguments will have much effect. The facts about what is primitive and what is not are blocked out by blinkers of all shades.

Here is my pet gripe for today. Listening to the story of Columbus and the explorers and colonists following him, it is hard to believe how stupid philosophers are. They read Thomas Hobbes as if he were theorizing in an isolated bubble. But back then these stories of man in the face of brute natural law were fresh in everybody's minds. It was just the way it was. Read Columbus's story and you cannot help but notice that as soon as the mariners left port every rule of civilization behavior, weak and inadequate as they were, went right out the window. The Indians they met were sometimes better, sometimes worse than them, but that is not the point. There were no innocents and no devils, just human beings living in a difficult environment. Hobbes expression "red in tooth and claw" was no outburst of pessimistic cynicism, it was just an observation of how things are whenever you sink into a state of nature. You do not need to plunge into the jungle to sink into a state of ignorant barbarism, just forget to say your prayers. The weeds of ill thoughts will spring up right here at home, in your own head.

Cannibalism springs up in places natural and civilized, and all of us need ongoing education to free ourselves from it, to fear of it, and to nature in general. This principle of eliminating whatever corrupt practices take away from our collective survival chances is enunciated as a general principle in one of Baha'u'llah's Great Being statements:

"O my friend! In all circumstances one should seize upon every means which will promote security and tranquility among the peoples of the world. The Great Being saith: In this glorious Day whatever will purge you from corruption and will lead you towards peace and composure, is indeed the Straight Path." (Tablets, 171)

Cannibalism is a form of corruption that must be expunged completely, in spite of its only being a minor harm in certain narrow, negligible instances. Same thing with drugs, alcohol, homosexuality, all are better of overall as taboo if we consider the long term survival of the human race. As Darwin in effect pointed out below, one slight shift in the total load, one violation of Adl, can topple the camel.

"Extinction follows chiefly from the competition of tribe with tribe, and race with race. Various checks are always in action, serving to keep down the numbers of each savage tribe,- such as periodical famines, nomadic habits and the consequent deaths of infants, prolonged suckling, wars, accidents, sickness, licentiousness, the stealing of women, infanticide, and especially lessened fertility. If any one of these checks increases in power, even slightly, the tribe thus affected tends to decrease; and when of two adjoining tribes one becomes less numerous and less powerful than the other, the contest is soon settled by war, slaughter, cannibalism, slavery, and absorption. Even when a weaker tribe is not thus abruptly swept away, if it once begins to decrease, it generally goes on decreasing until it becomes extinct." (Charles Darwin, The Descent of Man, Ch. VII)

Now that we know how little grounds there are for distinctions of race or tribe, now that Western civilization and the planet's ecosystem is in such imminent danger of collapse and extinction, we cannot afford to ignore learning about whatever can shift the load, nor can we flinch from eliminating whatever threatens our common survival.

Materials on the Master's Visits to England and Paris

More Source Materials on the Master's Visits to England and Paris

By John Taylor; 2006 August 05

It is coming up to the time when all good Canadian Baha'is are thinking about the Master's visit to our land. The official days slated for celebrating this great event in our history is late August and early September.

In preparation for this time, I have scanned in some currently written source materials from Star of the West magazine on the Master's trips to England and France.

The first two selections can also largely be found in "`Abdu'l-Baha in London," though while correcting the OCR errors I noticed at least one minor editorial correction of this text that was made in the book version; there may be more.

The article on the Master's visit to Paris is by Mary Ford, a Westerner who spoke Persian and had visited Him in Akka earlier on. This as far as I can see, is unique and not found elsewhere. It is nice introduction to Paris Talks, offering several priceless details about the Master's time there. After this introduction, she collects together partial notes for several Paris addresses of the Master that she had attended. I include here only the first two. For purposes of comparison, I also include a full copy of the full version of the first talk. This she says was recorded separately by Assadu'llah and his notes in Persian formed the basis for Paris Talks, which I believe was translated by Laura Clifford Barney. Ford does not give dates, but the Paris Talk does gives a date: October 21, 1911, which is the day after a day later declared as "UN Day." As far as I can see, the second talk that Ford entitles "The Earth is God's," does not seem to have been included in Paris Talks. As you can see, its wording is very strong, stronger even than in the better known talk of the day before.

"The poor have given their lives to the greed of others."

I end with some background material on this conflict, called by Ford the "Battle of Benghazi." On October 3, 1911, when the Master was still in England, Italian troops had invaded Libya and landed at Tripoli, facing resistance from Libyans and Turkish troops. This attack was an act of naked aggression, an unprovoked colonialist land grab. The Master deplores the violence and bloodshed but avoids making political statements. Recall that only a few months earlier He had stayed for a year not so very far from the site of this battle, in Ramala, Egypt. In spite of the greed and guilt of the Italians, most people in the West sided with them.

ABDU'L-BAHA at Bristol (Star of the West)

(SW, Vol. 2, No. 11, p. 8, 11; reprinted from The Christian Commonwealth of September 27, 1911)

Last Saturday afternoon Abdul-Baha arrived from London with a few friends to spend the week-end at the Clifton Guest House. After a rest he expressed the wish to see the country around Bristol. What impressed him most was the fresh. green of the woods and fields, the spaciousness of the open downs, and the absence of smoke.

He was present at the evening meal and warmly greeted those who had gathered together to welcome him. After commenting upon the peacefulness of the house he contrasted the costliness of material feasts with the pure simplicity of this meal, where the all pervading spirit was that of love and friendship between East and West. There were nineteen at table and on hearing it 'Abdul Baha remarked that nineteen was a good number (held sacred by the Baha'is) and that this meal would go down to posterity as a matter of history. It was afterwards proposed to send to the believers at Teheran a message of united gratitude for the presence of Abdul-Baha, in response to the generous greeting that they had sent on their part to the followers in England. The same evening about eighty friends assembled to listen to the words of the great Persian teacher. Mr. Tudor Pole took the chair and introduced him by a few words on the Baha movement. Abdul-Baha then rose and spoke with impressive dignity, Tamaddon Ul Molk translating:--

The master says that he has come from very far to see you, and that you are very welcome. He praises God that after forty two years of imprisonment for the faith he is able to come to you. Abdul-Baha then continued: "These people are very spiritual, with hearts looking towards God, waiting for the glad tidings. They have come through the power of the Holy Spirit, therefore we thank God. May he send you straightforwardness to guide you to your holy mountains and blessed places; the Truth has come, let its holy springs water you. It is evident that day follows night, and after dawn the sunset. Just as the sun sets and rises and sets again, so Jesus Christ appeared on the horizon of this world like a sun of Truth, bringing light and joy to the whole world. But the people now are not in such close touch with his spirit; their religion and faith are not so strong. The people are searching after material things instead of looking forward to the kingdom. Again God has sent light and truth into the world. The heavenly star has appeared in Persia; a new spiritual illumination is now penetrating throughout the world (the result of Bahau'llah's teaching). The great light shall spread through all lands." Abdul Baha said that our hearts should become as mirrors and be ready prepared for the glad tidings of the dawning at a new age. Jesus Christ said that we should be born again through the spiritual fire and love of God and be baptized by the water of life and the Holy Spirit, that we may obtain everlasting life. Abdul Baha went on to say: "Be very kind and serve every one; become lovers of justice and pray for the whole of mankind; help the poor and the children; heal the sick; shelter the refugees; and be known by your lives as the children of God; so may that sun become the light of the world, casting its radiance upon East and West May the world become a new world; may war and slaughtering cease and the most Great Peace come. God help you to spread this Divine teaching, and to establish everywhere the characteristics of Jesus." He then prayed as follows:

"0 God, these people are your servants; they turn their faces to you to receive the manifestations of your bounty. Brighten all these hearts and bless their souls. Give them new life to follow your teachings. Let them enter into your kingdom, and bestow on them the blessing of the Holy Spirit. Open their eyes to the light and help them to serve mankind. Thou art a powerful giver and merciful. God bless you all.

After asking the people if they were happy he left the room. Tamaddon Ul Molk then gave a short account of the Bahais and the terrible sufferings they had under gone for their faith. He spoke of some of the martyrdoms which he had himself witnessed. Mr. Tudor Pole then spoke of the great Persian lady, a poetess, QurratulAin, of whom an account appeared in The Christian Commonwealth of September 13. After a few questions were asked the gathering closed. Abdul Baha stood in the doorway and shook hands with everyone, wishing them Godspeed.

Sunday being a glorious day, Abdul Baha went driving both morning and afternoon; he walked on the downs, and spoke with many of the little children whom he met. Later he gathered together the servants of the house, spoke to them of the dignity of labour, and thanked them for their work. He then went over the Clifton Guest House, and blessed it as a centre for pilgrims from the West and East, saying tat it would become truly both a guest house and a rest house indeed.

Abdul-Baha returned to London on Monday, and Bristol is the only provincial city that he has visited during his present stay in this country. He leaves England early next week.

Farewell to England (Star of the West)

(SW, Vol. 2, No. 13, p. 4-5; reprinted from The Christian Commonwealth of Oct. 4, 1911.]

NEWS NOTE.

On the morning of Oct. 2nd, Abdul-Baha breakfasted with the Lord Mayor of London at the Mansion House. The Lord Mayor said to him that he considered London to be greatly honoured by having such a guest. The next morning Abdul-Baha left for Paris and is residing in a nice flat taken for a month or so, near the Trocadero and Arc de Triomphe. -Arthur Cuthbert.

FAREWELL TO ABDUL BAHA.

Impressive Meeting in London.

At the invitation of Mrs. Thornburgh-Cropper about two hundred representative people met in the hall of the Passmore Edwards' Settlement, Tavistock Place, last Friday evening to bid farewell to Abdul Baha Abbas on the eve of his departure for Paris. Arriving in London on Monday evening, September 4, he has spent a happy and busy four weeks in our midst. Except for a brief visit to Bristol last week, he remained at 97, Cadogan Gardens. His time was mainly occupied in interviews with people who wished to meet him. These included not a few whose names are household words in this country, and some travelled long distances to see him.

A beautiful spirit prevailed on Friday evening. The atmosphere was very different from that of an ordinary meeting or religious gathering. Everyone present was enriched by the lofty spiritual tone of the proceedings; the notes struck were all in the direction of Brotherhood, unity, peace. While a report of the speeches would give a very inadequate idea of the effect produced, yet they were so well-conceived, so sincere, so exquisitely phrased as to, be all worthy of reproduction. Among others, Ameer Ali Syed wrote regretting his inability to be present, and Archdeacon Wilberforce sent affectionate greetings.

After the Lord's Prayer and prayers for Unity of Baha'u'llah and Gelasius (V. century), Professor Michael Sadler spoke as follows:-

We have met together to bid farewell to Abdul Baha, and to thank God for his example and teaching, and for the power of his prayers to bring Light into confused thought, Hope into the place of dread, Faith where doubt was, and into troubled hearts the Love which overmasters self-seeking and fear. Though we all, among ourselves, in our devotional allegiance, have our own individual loyalties, to all of us Abdul Baha brings, and has brought, a message of unity, of sympathy, and of peace. He bids us all be real and true in what we profess to believe; and to treasure above everything the Spirit behind the form. With him we bow before the hidden name, before that which is of every life the Inner Life! He bids us worship in fearless loyalty to our own faith, but with ever stronger yearning after union, brotherhood, and love; so turning ourselves in spirit, and with our whole heart, that we may enter more into the mind of God, which is above class, above race, and beyond time.

Prof. Sadler concluded with a beautiful prayer of James Martineau.

Mr. Eric Hammond said the Bahai movement stood for unity: one God, one people; a myriad souls manifesting the divine unity, a unity so complete that no difference of colour or creed could possibly differentiate between one manifestation of God and another, and a sympathy so all-embracing as to include the very lowest, meanest, shabbiest of men; unity, sympathy, brotherhood, leading up to a concord universal. He concluded with a saying of Baha'u'llah, that the divine cause of universal good could not be limited to either East or West. Miss Alice Buckton said we were standing at one of the springtimes of the world, and from that assembly ~f representatives of thought and work and love would go out all over the world influences making for unity and brotherhood. The complete equality of men and women was one of the chief notes of Bahai teaching. Sir Richard Stapley pointed out that unity must not be sought in the forms and externals of religion, but in the inner spirit. In Persia there has been such an impulse towards real unity as was a rebuke to this so-called Christian country. Mr. Claude Montefiore, as a Jew, rejoiced in the growth of the spirit of unity, and regarded that meeting as prophetic of the better time to come, and in some sense a fulfillment of the idea expressed by one who fell a martyr to the Roman Catholic faith, Sir Thomas Moore, who wrote of the great Church of the Utopians, in which all varieties of creeds gathered together, having a service and liturgy that expressed the higher unity, while admitting special loyalties. Mrs. Stannard dwelt on what that meeting and the sentiments expressed meant to the East, especially to the women, whose condition it was difficult for the West to understand. Tamaddon-ul-Molk testified to the unifying effect the Bahai movement had had in Persia, and of the wonderful way in which it had spread to America and other countries.

Then "The Master" rose to give his farewell address. An impressive figure, the face rather worn, but the eyes full of animation, he stood for about fifteen minutes, speaking in soft, musical Persian. From time to time he gently stroked his white beard, and with hands extended, palms upwards, he closed with a prayer:-

o noble friends and seekers for the Kingdom of God! God be praised! we see the light of love is shining in the East and the West, and the tent of intercourse is raised in the centre of the world for the drawing together of hearts and souls. The call of the Kingdom has gone all over the world. The annunciation of the world's Universal Peace has enlightened the world's conscience. My hope is that by the zeal and ardour of the pure-hearted, the darkness of hatred, and differences will be entirely abolished, and the light of love and unity will shine more brightly. This world shall become a new world. Things material will become the mirror of the Kingdom, human hearts will meet and embrace each other. The whole world shall become as a man's native country, and different races shall be counted as one race. Then disputes and differences will vanish, and the Divine Beloved will be revealed in the society of mankind. It is because the East and the West are illuminated by the One Sun, all races, nations, and creeds are the servants of the One God. The whole earth is one home, and all peoples are bathed in the ocean of God's mercy. God creates all. He gives sustenance to all. He guides and trains all under the shadow of his bounty. We must follow the example God himself gives us, and do away with all these differences and quarrels. Praise be to God! the signs of friendship are appearing, and a proof of this is that today I --an Easterner-- in the London of the West have received extreme kindness, regard, and love, and I am deeply thankful and happy. I shall never forget this time I have spent with you. I leave you with extreme regret, and with prayers for you, that all the beauty of the Kingdom may be yours.

The translation of the valedictory having been read by Professor Sadler, Abdul Baha closed the meeting by giving his blessing in undulating rhythmic tones.

By the time these lines appear Abdul Baha Abbas will have left our shores, but the memory of his gracious personality is a permanent possession, His influence will be felt for many days to come, and has already done much to promote that union of East and West for which many have long yearned.

With Abdu'l-Baha in Paris, By Mary Hanford Ford

(Star of the West, Vol. 2, No. 13, p. 3)

To one who has visited Abdul-Baha in his prison home at Acca, the delight of seeing him in the western world is almost indescribable. I was not so fortunate as to be with him in London, but I had the good fortune to arrive in Paris shortly after he reached that city, and for two weeks I was able to see him every morning.

He rented his own apartment in Paris, and a little fair, pleasant faced French maid presided over its domestic functions. and answered the bell.

"This is my home and the home of my friends," said Abdu'l Baha, and everyone was admitted here without question, no matter to what cult or nationality he belonged, no matter how shabby were his clothes. A background of Persian men was always present, for all the Persians in Paris apparently camped in the home of Abdul Eaha during his stay there, but besides the Persians there were French, Germans, English, Hindus, and a large sprinkling of Americans, among whom the tall figures of Mr. Woodcock and Mr. Mills were always noticeable.

Abdul-Baha, of course, paid all his own expenses in Paris, and the apartment he rented was a commodious one provided with the best modern conveniences, and containing a great drawing room which could easily accommodate from seventy live to a hundred people.

Here the interested ones gathered every morning between ten and twelve, though it was whispered that even before dawn eager seekers were admitted to private interviews with Abdul-Baha, and naturally those who did not wish to be seen entering his house came in the early hours.

Abdul Baha speaks only the Oriental tongues, but lie understands all that is said in any language, and in Paris his wonderful words were translated by M. Dreyfus into especially perfect French. The lithe company assembled at No. 4 Avenue de Camoens never knew exactly at what time the eagerly expected one wean appear. Sometimes he came joyfully, waving a good morning to all, or best of all, greeting each one with a warm hand clasp. At other times, when there had been bad news from the seat of war in Tripoli, lie would enter with sadness written upon his eloquent countenance, and it was on such occasions that he gave the two little talks on war that I send you.

Sometimes his address was very short but always his presence was so stimulating that no one had the slightest consciousness of disappointment when he arose and left the room. Abdul Baha is like a great magnet drawing together the noblest forces of nations and individuals. He is purely synthetic, not analytic, and his cohering power is enormous he focalizes the temperament of every listener. The stimulus of his presence in this way is something quite indescribable; it must be experienced to be comprehended. But if one did not understand Persian or French, the electric contact with Abdu'l Baha and his marvelous and poetic utterance would be sufficient to transform phlegmatic materialism into spiritual possibility.

The effect of this electric presence was that of clear and prodigious thinking which swept away like cobwebs all trivialities of sect and disunion, and pierced through to the divine harmonies which unite one to God and his neighbor. Everyone who listened to Abdul Baha must have realized that this was no sectarian founder of a cult. This was a spiritually endowed messenger whose message touched all mankind, who came out of his prison to remind men of the mighty lessons God has spoken to lift us out of barbarism and cruelty, from war to peace, and that in this day we must follow even the letter of these heavenly lessons.

So he spoke always of peace, always of conduct, giving to his own followers definitions of their mission which were very positive, and must have sounded a trifle strange to some who perhaps may have retained a slightly sectarian bias, even under the inspiration of this divinely dowered Prophet of Unity.

"You are a society banded together for the increase of friendship among nations and races, and of brotherhood among men," lie said one day, waving his hand toward the circle before him, and constantly he adjured us to realize the privilege that was ours in being first to receive the "Breeze of God" which must always rise in the East and blow towards the West, and which is now floating again from that wonderful Orient into the faces of the expectant Occident.

It was exceedingly interesting to watch the faces of those who came each morning to listen to Abdu'l Baha and observe the gradual but evident change of thought which took place in them so that hard lines gave way before invading gentleness and light irradiated countenances and eyes which previously had considered only material difficulties. I have not time to recall the countless instances of this sort. They were, of course, always intensified by an interview with Abdu'l Baha himself. Sometimes people stayed with him three minutes, sometimes half an hour, for there were many waiting to speak with him. The time of the interview did not matter much and I never shall forget a dear little friend who is cashier of a big business house in Paris. She is devoutly unselfish, and eager only to do her utmost for every one. She had a three minute interview. As she entered, Abdu'l Baha advanced toward her with his hands outstretched.

"Ah, you are aflame! You are alive!" he cried. 'How happy I am. when people come to me who are alive not dead!"

Then he took her hands and said to her just the tender and inspiring words she needed, assuring her that God would always guide her. She was only in his room three minutes, but she came out with a look upon her face I shall never forget.

Each day I was in Paris I went into the big shop where she was cashier, and the lovely look was still upon her face. I am sure it will never leave her.

I send you the striking passages from some of the talks given by Abdul Baha while I was in Paris. My versions are, of course, not complete or perfect. Mirza Assad Ollah, who was present, carefully took down Abdul Baha's words in Persian, and they will no doubt be translated and given us later. My own translations are merely the result of notes taken at the time and are necessarily incomplete. But certain significant words were of great moment and these I always preserved.

The two points Abdu'l-Baha seemed desirous of impressing upon his hearers especially were the fact that man has freed himself from the trammels of material conditions through the use of his spiritual gifts, and that possessing this power he should apply it for good, for the establishing of a perfect civilization, the abolition of cruelty and injustice, and the institution of love as the absolute rule.

To attain this he insisted it is only necessary to think right, and again and again, in various modifications he repeated the wonderful words: "While they make war, you think peace; while they create destruction, you think construction; while they are guilty of cruelty, you think tenderness!"

Talk on the Battle of Benghazi

(SW, Vol. 2, No. 13, p. 4)

I am not happy this morning, I am full of sadness. The news which the paper brought us was such as must fill one with anguish.

Animals fight, and when they fight it is for a cause, an end to be gained.

Men are fighting now, for what? For the ground, our sepulchre, our tomb, our cemetery!

The earth is the first and lowest of terrestrial things created by the Divine Will and it is our tomb, our sepulchre, our cemetery; our death, not our life -- and these men are fighting not for liberty or an ideal, but for ground, for the place of death not life, for a sepulchre, a tomb, a cemetery!

God has never forgotten the world, and no matter how black have been its conditions, there have always been societies established for the cherishing of love and equality and fraternity.

You are a people banded together to increase friendship among nations and races and brotherhood among men. So now, while these men are creating death, you think life, while they are guilty of cruelty, you think tenderness, while they make destruction, you think construction, while they create war, you think peace.

We must hope, we must not despair. We must look forward to the time when war and dissension will disappear, when love and unity will reign, and the light of God will shine upon all banners and into all hearts, and unite them to one another and to Him.

The Earth is God's (SW, Vol. 2, No. 13, p. 5)

There has been another battle today and much blood has been shed. The poor have given their lives as a sacrifice to the greed of others. Men are fighting for the earth -- for land -- and it belongs to no one but God. Kings have fought for it from Charlemagne to Napoleon I, yet they had no right to it. One fought wrongfully to wrest it from another who wrongfully possessed it. All people are merely tenants of God upon the land, yet nevertheless empires have disappeared in the struggle for its possession, and again men are shedding blood for die ownership of mere land.

While man might become a centre for good, for amity, he fights like ferocious beasts for the right to land.

God wishes man to establish just equality, not to transgress laws, to help one another and live together in love. Do what God asks, be the cause of unity and peace wipe out the horrors of war and hatred!

Be ye capable of all good, eager to work for the cause of unity and peace, sacrificing all for this. Be eager to suffer for such an end. Forget yourself, forget personal danger, personal evil and inconvenience. Have no fear of evil to yourself in the great cause of unity and peace. Be dissolved in love, so that you may lose consciousness of everything except the good of all.

The Pitiful Causes of War and the Duty of Everyone to Strive for Peace (Abdu'l-Baha, Paris Talks, pp. 27-30)

October 21st

'Abdu'l-Baha said:

I hope you are all happy and well. I am not happy, but very sad. The news of the Battle of Benghazi grieves my heart. I wonder at the human savagery that still exists in the world! How is it possible for men to fight from morning until evening, killing each other, shedding the blood of their fellow-men: And for what object? To gain possession of a part of the earth! Even the animals, when they fight, have an immediate and more reasonable cause for their attacks! How terrible it is that men, who are of the higher kingdom, can descend to slaying and bringing misery to their fellow-beings, for the possession of a tract of land!

The highest of created beings fighting to obtain the lowest form of matter, earth! Land belongs not to one people, but to all people. This earth is not man's home, but his tomb. It is for their tombs these men are fighting. There is nothing so horrible in this world as the tomb, the abode of the decaying bodies of men.

However great the conqueror, however many countries he may reduce to slavery, he is unable to retain any part of these devastated lands but one tiny portion -- his tomb! If more land is required for the improvement of the condition of the people, for the spread of civilization (for the substitution of just laws for brutal customs) -- surely it would be possible to 29 acquire peaceably the necessary extension of territory.

But war is made for the satisfaction of men's ambition; for the sake of worldly gain to the few, terrible misery is brought to numberless homes, breaking the hearts of hundreds of men and women!

How many widows mourn their husbands, how many stories of savage cruelty do we hear! How many little orphaned children are crying for their dead fathers, how many women are weeping for their slain sons!

There is nothing so heart-breaking and terrible as an outburst of human savagery!

I charge you all that each one of you concentrate all the thoughts of your heart on love and unity. When a thought of war comes, oppose it by a stronger thought of peace. A thought of hatred must be destroyed by a more powerful thought of love. Thoughts of war bring destruction to all harmony, well-being, restfulness and content.

Thoughts of love are constructive of brotherhood, peace, friendship, and happiness.

When soldiers of the world draw their swords to kill, soldiers of God clasp each other's hands! So may all the savagery of man disappear by the Mercy of God, working through the pure in heart and the sincere of soul. Do not think the peace of the world an ideal impossible to attain!

Nothing is impossible to the Divine Benevolence of God.

If you desire with all your heart, friendship with every race on earth, your thought, spiritual and positive, will spread; it will become the desire of others, growing stronger and stronger, until it reaches the minds of all men.

Do not despair! Work steadily. Sincerity and love will conquer hate. How many seemingly impossible events are coming to pass in these days! Set your faces steadily towards the Light of the World. Show love to all; 'Love is the breath of the Holy Spirit in the heart of Man'. Take courage! God never forsakes His children who strive and work and pray! Let your hearts be filled with the strenuous desire that tranquillity and harmony may encircle all this warring world. So will success crown your efforts, and with the universal brotherhood will come the Kingdom of God in peace and goodwill.

In this room today are members of many races, French, American, English, German, Italian, brothers and sisters meeting in friendship and harmony! Let this gathering be a foreshadowing of what will, in very truth, take place in this world, when every child of God realizes that they are leaves of one tree, flowers in one garden, drops in one ocean, and sons and daughters of one Father, whose name is love!

Article from Wikipedia

The Italo-Turkish or Turco-Italian War (also known in Italy as guerra di Libia, "the Libyan war" ) was fought between the Ottoman Empire and Italy from September 29, 1911 to October 18, 1912.

Italy seized the Ottoman provinces of Tripolitania and Cyrenaica, together known as Libya today, as well as the Isle of Rhodes and the Greek-speaking Dodecanese archipelago near Anatolia.

Although minor, the war was an important precursor of the First World War as it sparked nationalism in the Balkan states. Seeing how easily the Italians had defeated the disorganized Ottomans, the members of the Balkan League attacked the Empire before the war with Italy had ended.

The Italo-Turkish war saw numerous technological advances used in warfare; notably the aeroplane. On October 23, 1911, an Italian pilot flew over Turkish lines on a reconnaissance mission, and on November 1, the first ever aerial bomb was dropped on Turkish troops in Libya.

Banghazi (Encyclopedia Britannica)

Also spelled Benghazi, Italian Bengasi city and major seaport of northeastern Libya, on the Gulf of Sidra. It was founded by the Greeks of Cyrenaica as Hesperides (Euesperides) and received from the Egyptian pharaoh Ptolemy III the additional name of Berenice in honour of his wife. After the 3rd century AD it superseded Cyrene and Barce as the chief centre of the region; but its importance waned, and it remained a small town until it was extensively developed during the Italian occupation of Libya (1912-42). In World War II Banghazi suffered considerable damage, and, after changing hands five times, it was finally captured by the British in November 1942.

Banghazi is Libya's second largest city and is an administrative, commercial, and educational centre. It is the site of several national government buildings, as well as the Gar Younis (formerly Benghazi) University (founded 1955). Local industries include salt processing, oil refining, food processing, cement manufacturing, and tanning, brewing, and fishing. Fresh water is provided by one of the world's largest desalinization plants. Benina International Airport is 20 miles (32 km) east of the city. Roads connect Bangh?z? with other Libyan centres on the Mediterranean coast. Pop. (1995 est.) 650,000.