Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Florence Pinchon, The Coming of The Glory, bahai-library.com.
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THE COMING OF "THE GLORY"
ABDUL BAHA
The Servant of "THE GLORY."
THE COMING
0/
"THE GLOR yu
(As described in the Bahai Writings)

By
FLORENCE E. PINCHON

192 8
LONDON: SIMPKIN MARSHALL LTD.
E.Cá4
PrioIted i" Great Bntai" bll B'beMU1' Ba"lie "" So'" Ltd.•
TM Tn"it" Prua. Won:elfet'.
PREFATORY NOTE
IN this little volume is presented in a
concise and picturesque form the story
of a remarkable Movement which is
attracting the attention of enlightened
and progressive minds in every part
of the world. Here live for us the
Great Ones who were the channels for
this vital message of peace, brotherhood, and world unity.
The book appeared serially in the
Bahai Magazine, " Star of the West,"
published in Washington, U.S.A., 1927-
28, and has been revised and highly
commended by Shoghi Effendi, the
Guardian of the Bahai Cause.
Literature may be obtained from and
inquiries addressed to:-
BAHAI PUBLISHING COMMITTEE,
P.O. Box 348, GRAND CENTRAL STATION,
NEW YORK CITY, N.Y., U.S.A.

BAHAI NATIONAL AssEMBLY,
58, NORTH END ROAD,
GOLDERS GREEN,
LoNDON, N.W.II.
CONTENTS
CHAP. PAGE

I THE ARGUMENT AND PROá
LOGUE 9
II NIGHT 30
III THE MORNING STAR 41
IV THE SUN OF TRUTH 61
V THE MOON OF WISDOM
AND GUIDANCE - 87
VI THE GUARDIAN OF THE
CAUSE 108

VII A GLIMPSE OF THE
GOLDEN AGE 115
THE COMING OF "THE GLORY"

CHAPTER I

THE ARGUMENT AXD PROLOGUE

THERE were five of us gathered on the
lawn beneath the shade of the old elm
tree, on that summer afternoon, all
students at the university, and, as it
happened, representing in our more
specific interests, Science, History and
Religion, with l\Iary, perhaps, to personate Intuition or Heart. I was, so to
speak, the odd man, and these were my
special friends.
We had been idly discussing many
things-sport, politics, literature and
art; until, plucking up courage, I
ventured to ask: "Have you fellows
ever heard of the Golden Age ? "
Their answer was a shout of laughter.
But I was not dismayed, for I felt I
had something to say on the subject.
"The Golden Age!" exclaimed
Oliver, the budding scientist of our
little party. "It makes me think of
chasing butterflies on a day like this
THE COMING OF "THE GLORY"
or of lambs-not lying down with the
wolf-but frisking about among the
daisies in the spring."
1/ The phrase,JJ contributed Arthur,

who was specializing in history, "always conjures up for me a vision of my
old nursery-a guarded fire, a tawny
rug, and a small boy poring over a
brightly-coloured book of fairy tales.
Curiously enough, I never can dissociate the Golden Age from the
sailing of the Argo and the quest of
the Holy Grail. It somehow seems to
imply a spirit of romance and adventure; a childlike or poetic soul for
belief in its possibility."
Peter, whose father had destined him
for the Church, declared: "It makes
me think of the Coming of the Son of
Man in the clouds of heaven. How
preposterous it sounds though, doesn't
it ? And some words in the Old
Testament: • The glory of God shall
cover the earth as the waters cover the
sea.' Perhaps that is a forecast of
something of the kind, Ay?"
And the youngest, swinging gently
in the hammock, concluded: "I t
may be just a myth; but one likes to
believe that such a time might come
some day, in some way, as one likes
THE ARGUMENT AND PROLOGUE
to believe in love and in survival after
death."
"Well, Socrates, I think that you
ought, first of all, to give us your pet
version of the subject. How, to begin
with, would you define this Golden
Age? " demanded Oliver.
" The Golden Age seems to me," I
answered, " like a new Spiritual Springtime for the world. The dawn of a new
day or of another cycle in human history,
in which righteousness shall reign on
the earth, and a new civilization, such
as the world has never before known,
replace the old. A time when universal
peace shall be established, and the
oneness of all mankind, irrespective of
colour, class or creed, be recognised.
When all religions shall have become
purged of their materialism, dogma and
superstition, and shall have realised
that in essence they are one. When
science, harmonizing with a purified
religion, shall have become a great
unifying, cleansing force. When liberty,
justice, universal education and a
universal language shall be the order
of the day. When love and wisdom,
gradually gaining dominance over our
animal natures, shall eradicate social
evils, poverty and disease, and solve
II
THE CO\Il:\'G OF "THE GLORY"
our economic problems. \Vhen inventions, discoveries, science and art,
directed to constnlCtive, instead of
destmctive purposes, and inspired by
noble ideals, shall unite to create a
, new earth.' ..
.. Humph! That's a truly wonderful
picture, old man," exclaimed Oliver.
" You have, in fact, sat with the poet
'in a golden chair, and splashed at a
ten-leagued canvas with brushes of
comet's hair.' But if you' worked for
an age at a sitting and never were
tired at all,' you couldn't hope to
produce anything like that in the
world. For there are, I beg to point
out, several simple facts that would
make the realization of such a beautiful
state of affairs impossible. Human
nature would have to undergo a pretty
drastic change to begin with. And in
biology there is no evidence at all to prove
that it can ever change-radically."
" Yet isn't change the law of life?
Transmutation and change are requirements of life. Modern science teaches
that eyen minerals are subject to this
law. That changes, either slow or
gradual, or seemingly sudden and
dramatic, are going on continuously
among creatures of all grades. Minerals
THE ARGUMENT AND PROLOGUE
melt at boiling point-the solid becomes
a liquid, the liquid a gas, the seed
genninates, the grub grows wings,
the babe is born. And as you have
read, I think, Professor Drummond's
. Natural Law in the Spiritual World,'
I am sure you will be ready to admit
that the same great law applies in the
finer realms of being to the higher life
of the soul of man. Under certain influences a person's whole life-viewpoint, desire and activity-has been
known to radically alter. Our bodies
completely change every seven years.
Why should human nature alone be a
static thing? "
.. You mean," observed Peter, .. that
a man can become. as the Bible puts
it, ' born again' or converted into a
higher type."
.. Certainly. And the transformation
with him also may be effected, either by
the sudden flash that, for instance,
transmuted a Saul into a Paul, or by
the more gradual process that made an
apostle of your (excuse me) somewhat
cowardly namesake .
.. Besides, religion and education are
both based on the assumption that
human nature can be changed, indeed
completely transformed."
THE COMING OF "THE GLORY"
II You seem to have forgotten, old
chap, that we have had a world war and
quite disproved your beautiful assumption," remarked Arthur. I Scratch a
Russian and you find a Tartar' is
true of us all. Neither psychology
nor sociology support your argument.
War, the outcome of fear and greed.
is apparently an ingrained instinct
-a kind of biological necessity. All
the records of history teach one
that."
II But history can show us the evolution of an idea. No doubt primitive
man thought like you as he slew his
brother. Then forced to realise that
only by co-operation could he preserve
his mvn life, he united with his kindred
to form a tribe. Then tribes united
for mutual safety, then countries, then
nations. And now the late war has
taught us that international co-operation and peace are absolutely essential
to the maintenance of civilization itself.
As a certain well-known writer has
pointed out: to-day is a race between
education in these ideals or complete
world catastrophe."
II But shall we succeed in the race?
Think of the changes that must be
effected in human character and affairs
THE ARGU~lE:\T AND PROLOGUE
before this one ideal can be realised, to
say nothing of all the others! "
" All these ideals I have outlined are
really interdependent. The attainment
of one involves and necessitates the
attainment of the others. And, I
frankly admit, apart from religion and
the operation of spiritual forces within
man himself, there is no hope of my
Golden Age."
" True, my friend," said Peter. "But
what is religion? As you know, I'm
destined for a Protestant Church. My
chum at college expects, one day, to
become a Rabbi. And the other, whenever we discuss religion, swears by the
Koran. We all agree that we ought to
love God and one another; but beyond
that we don't know where we are.
What we are taught appears out-ofdate-a mixture of dogma and credulity,
and some of it contrary to reason."
" Unhappily that is so. Love, itself
is fundamental to all the world's great
Faiths. But the outward ordinances
and laws alter according to the times
in which they were given. For even
religions, you know, are subject to that
great law of creation--change. Take a
flower. I t comes forth from the seed in
springtime; it reaches a state of
IS
TIlE CO:\U!\'G OF .. THE GLORY"
maturity, then dies. A man develops
until he attains a certain age, then
begins to decline. The same is true of
the ,,"orldls chief religions. They are
initiated by a Jloses, a Christ, a l\Iohammed. They blossom out, fulfil their
guiding, educative, transforming mission, reach their zenith, then begin to
fade away; their pure outlines blurred
by changing conditions of human need,
by narrow conceptions and materialistic
interpretations.' ,
" You imply then that this must be
the old age or wintcr, so to speak, of all
religions, as we know them? "
"Yes. But taking an analogy again
from nature-if Winter comes, Spring
must swiftly follow. Her seeds are
already germinating warm beneath the
snow, ready to burst forth simultaneously into new life of all kinds,
when the sun shines again. Yet it is
not so much a new life, as life renewed."
"I sec," struck in Oliver, "that's
what you mcan by a spiritual Springtime. A kind of re-birth of everything
-like a bud bursting into flower, a
caterpillar into a butterfly-old ideas
and modes of life getting completely
transformed, and things speeding up
THE ARGU~IENT AND PROLOGUE
until humanity too bursts into whatan angel? "
" Into a finer, deeper state of cOnsciousness quite different from the old.
Into the flowers of human nature, \vhich
are spiritual qualities. Or, to put it
scientifically, into a higher rate of
vibration. This higher vibration implying a condition of aspiring energy,
peace and harmony, goodwill and love."
" I have just been trying to remember," came thoughtfully from the
hammock, " some of the various books
I have read on the social conditions
of the future; books by Bellamy, 'NeBs,
Shaw and many modern prophets, to
say nothing of the poets. 1 think Walt
\Vhitman believed in the dawn of a new
and finer social order; Tolstoi said
that all the faiths would, eventually,
have to come into one humane universal f ai th ."
"Yes," added Arthur, "and one
naturally approves of much that IS
written by the idealists and thinkers of
to-day. But the trouble is that they
don't all agree in their ideas. Some of
their t forecasts' are positively alarming.
While even the Utopias leave much to
be desired-were their materialisation
possible. "
THE COl\lING OF "THE GLORY"
"That, I think, is only natural,
because, however clear their vision may
be they are but mortals and see
'through a glass darkly' or just
through one small pane."
" Then take all the numerous societies and' isms' that are working for
constructive purposes. Yet how divergent their ideas! And each one seems
so sure that their particular method
is the best. But do you honestly think
that, if to-morrow the whole world
could turn, say-either Christian Scientist or Theosophist, New Thought or
Spiritualist, Second Adventist or
Socialist, Communist or Vegetarian,
or join one of the Leagues for peace and
freedom, that all its problems would
thereby be solved? "
"No. Not by a long way," I answered. "For the simple reason that
the panaceas and remedies each offer
for the world's sickness are only partial
ones, and the medicines themselves are
often blended with undesirable elements. Or attention is focused upon
only one or hvo of our vast modern
problems, while others equally important, are neglected. Each refiects, as
it were, more or less clearly some ray
of Truth, but none the whole sun."
THE ARGUMENT AND PROLOGUE
"Then perhaps it needs," pursued
Arthur, " what Sir Philip Gibbs in his
'Hope of Europe J suggests-a unification of all these progressive movements. Some focal point where all
could find a common centre, as an
axis is the focal point of a wheel. Some
authoritative spiritual leadership to
unite them, so that differences could
merge in one supreme loyalty-a unity
in diversity. But he does not see how
it could be done-neither do I."
" Had we been left without clear
guidance and to our own devices," I
said, " there is no doubt that, for an
indefinite period of time, we should
continue to have this tangled mass of
cross purposes in religion and education,
in political, social and governmental
affairs. Our leaders would maintain
an endless struggle with overwhelming
difficulties and no coherent policy.
The garden of man would remain more
or less a jungle."
" But where," demanded Peter, .. is
clear guidance to be found, and is there
a way out? "
"Yes. I believe there is. But for
it we shall have to come back to
religion. You remember those words
in Isaiah:-
THE CO~lING OF "THE GLORY"
" My thoughts are not your thoughts
neither are your ways My ways, saith
the Lord. For as the heavens are
higher than the earth, so are My ways
higher than your ways, and My
thoughts than your thoughts."
" Oh," he exclaimed, " you do believe
in the Bible then! I wish one could
understand it better. Don't you think
that Jesus predicted the last war and
the other world troubles when he
spoke of:-
" Upon the earth distress of nations
with perplexity; the sea and the
waves roaring; men's hearts failing
them for fear and for looking after
those things that are coming upon the
earth."
"I could quote you, too," he continued eagerly, " ever so many passages
in the Old and New Testaments, which
seem to refer to some special period of
time, or some particular event, but
when or what nobody rea.lly knows- or
if they think they do-their explanations are unconvincing. Joel, for
instance, says :-' Verily the day of the
Lord is great and very terrible, and
who can abide it ? '
"And Jeremiah :-' Alas, for the
THE ARGU:\IEXT AND PROLOGUE
day is great, so that none is like it.'
Then there is that verse in Daniel which
speaks of the Day of Preparation, and
I the time of the end' when 'many
shall run to and fro and knowledge shall
be increased.' Then there are all the
predictions about the Jews going back
to Palestine; and the signs by which
we shonkl know that a Second Advent
was near, given by Christ Himself .
.. Once I asked our Bishop whether
these \vere those' last days' referred to.
I Certainly,' he said, for we are living
I

in most amazing times.'
Then,' I replied, 'of course you are
.. I

trying to prepare people for the Coming
of the Son of Man. For didn't Christ
say that by these things we should recognise that" the hour of your redemption draweth nigh." ,
.. He just stared at me in astonishment and remarked-' Oh, my dera
boy, I am glad you know your Bible
so well. It means that His Holy
Spirit will come again in our hearts.
The kingdom of heaven is within
If

you " you remember.'
In a way, I suppose, he was right.
If

But it didn't really explain anything.
And when, the other evening, I heard
that wonderful Hallelujah Chorus,' by
I

THE COMING OF .. THE GLORY"
Handel, and thought about the words
afterwards, I simply couldn't see how
they referred, as we arc told, to Jesus.
You all know them, of course.
It goes:-
. . .. "The Government shall be upon
his shoulders. And his name shall be
called, Wonderful, Councillor, the
Mighty God, the Everlasting Father,
the Prince of Peace." . . .
"For war has never ceased, nor its
cessation even thought of since A.D.-
until quite \\'ithin recent years. Nor
has it been His precepts that obtained
governments and councils. Far from it!
"Anyway, I don't think orthodox
Christians, as a whole, hold any definite
ideas of or belief in the fulfilment of
these prophecies. And of course, they
are rather vague . . ."
He stopped abruptly, quite out of
breath .
.. Not so much' vague' perhaps," I
observed, " as ' veiled' by clouds-the
clouds of preconceived and limited
ideas. As a rule prophecy is never
understood, save by a few, until after
its fulfilment. Sometimes not even
then. Take the Jews. You remember
Christ said:
THE ARGUI\IENT AND PROL(){iUE
"1 have many things to say unto
you, but ye cannot bear them now.
Howbeit, when he, the Spirit of Truth
is come, he will guide you into all truth,
for he will take the things that arc mine
and reveal them unto you."
" There is to be a progressive revelation, you see. As a matter of fact, not
only our own Bible, but all the sacred
scriptures of all the world's chief
religions contain references, both clear
and veiled, to the ' Coming' of a new
day or age, at the time of the advent
of another Messiah or :Messengcr of
God. And the adherents of these
religions are, like ourselves, perplexed,
at variance, expectant. In many
hearts all over the world there is a
genuine longing for some divine deliverance; a belief, although indefinite and
blind, in its possibility."
" Now I come to think of it," observed Mary, "there is a kind of
expectancy' in the air '-a feeling that
something might be going to happen
on a big scale. Everything around us
and we, ourselves, seem to be changing
so quickly, we scarcely know whercwe
are-so to speak."
" Those who care to do so," I replied.
" can see that profound changes are
THE CO~IING OF "THE GLORY"
rapidly taking place in all human ideas,
relationships and institutions. For
instance, H. G. \-Vells has recently
pointed out that there is a biological
f

revolution in progress of far profounder
moment than any French or Russian
revolution.' And this will ultimately
have the effect of so preserving and
prolonging life that it will alter our
whole outlook. It is evident that there
is a universal disturbance and awakening. New aspirations are inspiring
every department of human activity.
Religion is broadening and showing
an inclination to become more unified.
Indeed, all the signs point to the fact
that we are entering into a stupendous,
universal renaissance-the Springtime
of a world."
" Then you consider that these are all
indications of the approach of an age
called by some the Millennium?"
asked Arthur.
Of I believe them to be the effects of
a great spiritual, but, as yet, generally
unrecognised Cause and Dynamic; the
beginning of a big advance by humanity; the coming in of the Golden Age.
"Then," I continued, .. Nature provides us with endless analogies. Watch
that moving amreba, how it projects
THE ARGU~IENT AND PROLOGUE
forward on its pathway a fmger-like
filament! See the strain on that foremost point, as the whole body pulls
forward to a definite, though to us,
infinitesimal advance. Humanity is
not unlike the ama:ba, time after time
projecting out into its future path a
great fihment-a pioneer-idealist. The
weight and strain of the body of humanity is laid upon him. And the advance
can only be made if, on the one hand,
he holds absolutely true to the Light
within him, true to the goal desired;
and on the other, binds closely to him
with the bonds of love and compassion,
the inert minds and hearts of men. If
these conditions prevail, the world
follows him .
.. Thus it is with the Saviours of the
race-with Moses, Jesus, ?lfohammed,
Buddha, and in a lesser degree, with all
the pure souls who are their followers
in spirit. They are the mighty Filaments of humanity, the l\Jovcrs of
mountains, the Leaders and Dynamic
Force of progress."
.. You infer then," remarked Oliver,
"that great cycles in human history
are always initiated by, or the result of
some Manifestation of what you call
2S
THE COl\IING OF "THE GLORY"
GOD appearing in the world of men
and acting as-a lever? "
" Just so. Moses, as you know, laid
the foundations of Jewish law; Jesus
initiated the Christian era; !\Iohammed made of savage tribes the mighty
Arabian civilization."
"But," Peter objected, "we Christians have always understood that
Jesus Christ was the one and only
Saviour or Manifestation of God to
men."
"And Moslems think the same of
Mohammed," I replied, "the Jews
also of l\loses. But do you think it
reasonable to believe that God, the
Eternal Spirit, should have revealed his
Will and Purpose only once throughout
all the countless centuries of human
evolution? Did not the vast empire
of China, whose beginnings are lost in
the mists of antiquity, need the wisdom
and humane ethics of a Confucius; the
diverse peoples of India the illumination
of a Buddha; the ancient kingdoms
of Persia the purity of a Zoroaster;
the wild Arabs the restraining influence
of a Mohammed? Might not all these
have been sent by a Supreme Intelligence as Educators and Guides to
mankind, leading them forward on the
THE ARGUl\lENT AND PROLOGUE
endless pathway of spiritual progress
and development? "
" But," stnlck in Oliver, " what you
call GOD is not an Entity, but a great
creative Energy-the vital essence of
Life itself, and so quite beyond human
knowledge and comprehension."
"c'2rtainly. Both science and philosophy agree that to knowledge of this
Divine Essence' the way is barred and
the road impassable.' How dare one
pretend to define or describe the infinite First Cause? Y ct arc its effects
everywhere apparent. Creation is a
continuous emanation of the bounty
of this originating Will; and it {s
evident to science that throughout the
universe one increasing and unchanging
Purpose runs. Everything, in its
degree, reflects this unknown Power,
as material objects reflect the light of
the sun. A stone reflects Him. In
the savage we can trace the faculties
that speak of a wonderful Creator.
Geniuses, pocts, saints-above all the
Founders of world religions reveal His
attributes. These last, as pure mirrors,
transmit His Image to mankind in the
highest and most perfect degree."
"Well then, my dear chap," cried
Arthur, "where is this I\Eghty Fila-
THE CO:\IING OF "THE GLORY"
ment or Perfect Mirror of whom you
speak? Where are we to find the
guidance and leadership that a \vhole
world could and would acknowledgethat focal point? "
" Whv," exclaimed Peter, " for this
it seemsá to me, we should need nothing
less than Carlyle's . fresh revelation,'
and that in terms of a new world's
understanding-a spiritual unifier, another educator, such as you described,
but this time for all humanity-in fact
a Universal Messiah! ..
" You arc right! " I said, " And what
I want you to let me do now, is to give
you a few facts of modern history,
which will, I feel sure, convince any
unprejudiced, reasoning mind, that
to our weary, chaotic world God has
already granted that' fresh revelation.'
That our mighty need has been met by
a mighty supply. That a :\lessC'Ilger
has come, as He was promised in our
own and other scriptures. A divinelyinspired programme, and principles,
capable of universal application, ideally
practical, all-comprehensive, are laid
before us. A ncw spiritual dynamic is
pulsating through the arteries of mankind to-day, which will enable us to
rise above former conditions of earth
THE ARGUME~T AND PROLOGUE
life, into a finer consciousness. And
this will imply the incorporation of all
these ideals and principles into every
day life and activities.
" For to-day is, in truth, the 'day
of the Lord' so long foretold, though
the clouds of ignorance, prejudice, and
indifference as yet hide His Glorious
Face. He has come 'as a thief in the
night' and we have forgotten or neglected to watch. The glory of the
Golden Age already glimmers across
the hilltops. And with your help,
, ere you are old and grey and full of
sleep,' the visions of the poets, prophets,
saints, this goal towards which humanityis journeying, these noble aspirations
of the brightest and best among us,
this' far-off divine event to which the
whole creation moves '-will have begun to materialize. Aod the world
will have, at least, entered the threshold of an era of unity, peace, happiness
and progress such as it . hath oot
entered into the heart of man to conceive.'
"Now I will let History speak for
itself. The sun is the proof of its own
shining."
CHAPTER II

NIGHT

STA~DING now, as we believe, in the
morning hours of a new era in history.
it is difficult, indeed almost painful, to
glance backwards and recall the gloomy
winter of materialism and discontent
which layover Europe and the world
generally, during the 18th and the
larger part of the 19th centuries. So
quickly and drastically have conditions
altered, that these past centuries seem
already submerged in the ocean of
oblivion.
But at this time, the world, by bitter
antagonisms and prejudices, was riven,
like the surface of a giant glacier, into
innumerable and dangerous fissures.
Fissures which threatened, even then,
to widen into a world cataclysm. Herein lurked yawning abysses of wars,
revolutions and agnosticism, into which
humanity was constantly stumbling.
Guides \,,áere few, and the lights that
still shone were feeble and ullcertain.
Cold mists enveloped the minds of
NIGHT
men-the mists of racial, religious,
sectarian, patriotic and class hatred and
prejudice.
Universal peace was, as yet, undreamt of as a possibility. Sympathies
were confined within national bonds.
The ide. lIs of brotherhood in the social
world and co-operation in the economic,
were unrecognised. And education for
the poorer classes was rudimentary or
grossly lacking.
The discoveries of modern science had
disclosed to thinking people the bigotry
and superstitions enclosing, like a hard
shell, the pure gem of rciigion. And,
in disgust, they threw the gem itself
away. As Carlyle, when writing of
the 18th century pointed out:-

"There was need once more of a
Divine Revelation to the torpid and
frivolous children of men, if they were
not to sink altogether into the ape
condition."
Revolutions, strife, lust, greed, economic rivalries and bitter animosity between science and religion were denizens
of this almost starless night.
How striking are the contrasts presented by even the material conditions
of those days and ours! As we rise from
THE CO~IING OF "THE GLORYá'
the earth and spread our shining wings,
or with lightning speed flash by in our
motor-cars, we gaze back with pitying
surprise at the lumbering stage-coach
and the early railroads of the days of
Dickens.
From the freedom of modern womanhood, we recall \'lith a wondering smile,
the foolish restrictions and conventions.
the crinolines and manners of the early
Victorian era.
Facing the marvels of radio and the
recent astounding discoveries of science
regarding ether and energy, vibration
and light, we remember the days of the
first telegraph and postal services.
From our luxurious liners ancl express
trains that seem almost to annihilate
distance, \ve recall the times when to
ordinary folk a jonrney anywhere was
in the nature oJ an adventure!
With scarcely a track of land on the
globe unexplored. to recall the days
when intrepid men still sought pathways to the Poles, and Livingstone
toiled through menacing jungles, where,
to-day hover aeroplanes or rattles the
Cape to Cairo" through."
Surely, during the last eighty years,
the revolving wheel of Time has spun
with amazing rapidity; set into a
KIGHT
quickened and ever-increasing motion
by that mysterious spiritual Power
that is now revitalising and renewing
the face of the whole earth.

PERSIA.

In Persia also, at this period, the
night was at its darkest, as it always is
just before the dawn. To most of us
Persia seems a somewhat remote, unknowable land. It is, possibly, associated in our minds with a glamoured
jumble of the colourful tales of the
"Arabian Nights," a peacock throne,
roses and nightingales, lovely carpets
and Omar Khayyam.
Or perchance, recalling a little history, we remember the Pass of Thermopyl::e; the ancient military glories
of a vast and imperious empire; the
fame and splendour of Xerxes and
Darius, of Artaxerxes and Prince
Cyrus; and the conquering ~adir Shah,
who, in his last triumph, sweeping
through India, brought back the most
precious and glittering trophy ever
wrenched from its rightful owncrsthe said peacock throne.
But alas! This famous land has
fallen from all its former proud estate,
THE COilIING OF "THE GLORY"
and during the last century, had sunk
to the depths of utter decadence and
depravity. The country was governed
bv a feudal system similar to that of
l{nghnd in the l\Iiddle Ages. Government and the administration of justice
were utterly incfflcient and hopelessLy
corrupt. Pillage and robbery were of
common occurrence and life everywhere was unsafe. Bribery and dishonesty pervaded all departments of
social and political life. Education was
shockingly neglected. Women were
kept in ignorance and seclusion, and
\vere not permitted in the streets unless
enveloped in a heavy black veil covering the head and \vhole body, called a
" chadllr." As a certain writer hns
described them :-" Like black, shapeless phantoms they steal silently along
in the shadow of the walls."
Yet are the Persians a naturally gay
people, fond of meetings and fetes, of
music and flowers. They are fine
horsemen and love sport; they are
hospitable and friendly, with charming
manners and remarkable courtesy.
That this charm can conceal treachery
and even cold-blooded cruelty, earning
the Persian the title of "courtly
primitive" is due, very largely, to the
~IGHT

decadence of his religion and the tyranny
and cormption of his government. For
the same reason lying had come to be
"almost part of the instinct of selfpreservation." An easy, somewhat
natural process, for the Persian speech
is extremely ornate, from our viewpoint, embellishment, amplification and
beautiful poetical allusion forming part
of its very fabric.
It is, therefore, a la.nd where poets
receive their filII meed of appreciation;
the shrines of the most venerated being
often places of pilgrimage. Among
the most famous, one calls to mind the
two poets of Shiraz,-Hafiz, who gave
to the world perfect models of lyrical
composition; Sa'di whose ghazals are
rich in spiritual thought, sparkling wit
and graceful expression. While the
allegorical and mystical poems of
Jehihuddin-Rumi, the Sufi, are sublime in ideas and utterance.
But-and it is a very significant butat the time of which I am writing,
religion, which in the East is by far the
most important factor in civilization,
had become utterly degenerate. Religion is a source of inspiration and an
integral part of Eastern life to an extent
that we of the West can scarcely
THE Cm,n~G OF .. THE GLORY"
imagine. Mohammedanism, the prevailing religion, was split-like Christianity-into a number of rival sects, of
which the Shi'ite was the principal or
state form. The spirit of its Founder,
and the pure essence of his teachings
had become over-laid and lost beneath
a mass of mere ritual and ceremonies,
gross superstition and perversion. The
priests were corrupt, bigoted and selfseeking; but so great was their hold
over the illiterate masses that even
government had to submit to their
dictates. The Moslem reviled and
regarded as unclean all men of different
faiths to his own. Picture him actually
washing the money he had taken from
a Jew or a Christian before putting it in
his pocket! Similarly the Jews hated
and cursed the Moslems antI Christians, while the Zoroastrians rc~arded
their fellow-countrymen as unworthy
of association. Thus waS this unhappy
country shrouded in intense moral and
spiritual gloom.
These were the dark conditions prevailing in the land which had, at this
time, been chosen by God in His inscrutable wisdom, as the stage whereon
was to be enacted the sublimest Drama
of the Ages. The very sombreness of
NIGHT
the background serving but to enhance
the Radiance which would illuminate
it " above the brightness of the sun at
noonday."
For, amid such a state of affairs as
this, in some souls the flame of pure
religion l,urnt brightly. Here and there
throughout the country were to be
found groups of people, many of them
highly cultured and gifted, who had
kept their spiritual vision clear. Men
and women who longed for the coming
of God's kingdom upon earth; and who
helieved in the promises made in the
Koran, as in our own Scriptures, that
a Mahdi or Messiah would soon come
to men in order to establish a reign of
righteousness and peace. With hearts
torn by the terrible materialism and
corruption around them, they waited
and ...vatched for signs of the long-expected Coming. And in 1843, some
among them set out, like the three wise
men, on a long and definite search for
this Master of a New Day, this Star of
Guidance and of the Morning.
In the Bhagavad-Gita, the sacred
writings of India, we read : -

. . . . "Whenever there is a decline
of virtue and an insurrection of vice and
THE COMING OF "THE GLORY"
injustice in the world, then I incarnate
from age to age, for the preservation
of the just, the destruction of the
wicked, and the establishment of righteousness."
And in the hour of the world's
darkness, in the hour of Persia's midnight, there was a great cry heard:-
.. Behold the Bridegroom cometh,
go ye forth to meet him! "
FOREWORD

THURSDA v, 23rd l\hy, 1844 (corresponding in the Mohammedan calendar
to the 5th Jamadiul Awal, 12(jO A.H.)
was destined to be a memorable day in
the history of Persia and of the world.
On the evening of this day, in the city
of Shiraz-home of poets and ancient
seat of Persian culture-the patient
search of one of the ,vise men, the
learned Mullah Rusayn, came to a
joyously successful end. For, behold!
here he found a youth of twenty-four,
whose utter purity of life, profoundly
inspired utterances, intuitive knowledge and wisdom, brilliant writings
and wonderful pO\vcr of attraction,
coupled with remarkable beauty of
face and form, amply fulfilled everyone
of the ten signs by which the Seekers
were to recognise the new Prophet,
His name was Mirza Ali l\fohammed,
and he was a Sayyid, that is, a descendant of the Prophet Mohammed.
THE COl\lING OF .. THE GLORY"
The same evening, at Teheran, in the
household of Mirza Hussain Ali of
Noor-afterwards known as Baha'u'-
Bah-was born his eldest son, Abbas
Effendi, afterwards known as Abdul
Baha.
On the morning of the next day, as
though the 'Vest made material response to the spiritual proclamation of
the East, there Hashed round the world
the first telegraphic message in the
words-" ''''hat hath God wrought ! "
but neither Persia nor the world knew
then what infinite gift had been bestowed upon a warring, divided humanity. What all-encircling bond ofVnity
was even then streaming forth from
the realms of Light and Love to bind
"the \\Thole round earth by gold
chains about the feet of God."

CHAPTER III

TIlE l\IOR;';IXG STAR

"Before the coming of each one of
the 1U£rrors of Ullity, the signs of that
Mamjeslation appear in the outward
heaven, as «(lell as in the inward heaven,
which is the station of the Sun of K nowledge, the Aloon of Wisdom, and the
Stars of Sig1l1jicances and Utterance.
It is the appearance of a perfect man,
before every iWanijestation, to train and
prepare the servants for the meeting of
that Sun of Divinity and 1'v100n of
Unity."
(Bahai Scriptures, P. 22).
IIA nd the glory of God came inlo the
house by the way of the gate, whose
prospect is towards the East."
(Ezekiel, Chap: 43, v. 4)á
It is the month of December, 1844,
and Mecca, the sacred centre of pilgrimage and holy city of Islam, is
more than usually crowded. Streams
of caravans have, for weeks past, been
Til E CO:'l!lNG OF "TilE GLORY"
pouring in along all the main routesfrom Cairo, Damasclls, Irak, and from
the Port of Jiddeh on the Red Sea,
some 45 miles a'way.
The pilgrim bands are weary, weary
also the heavily-laden camels and mules.
For the journey along the scorching
dusty highways and through the endless labyrinths of valleys and passes
intersecting the rough ramparts of
hills, has been for most of them a long
and hazardous undertaking.
But at length, from the summit of
the Red mountain, \vhich immediately
overlooks the city, the vast courtyard
of the Great Mosque, crowned with its
seven minarets, bursts suddenly into
view. For the great square, surrounded
by numberless colonnades and Sp,tCiOllS
arcades, dominates all other features of
Mecca, and is its sole centre and focus.
To-day the terraced roofs of the
numerous houses enclosing this space
are thronged, mainly with women;
while a waving mass of white-robed
humanity fills the square itself. For
this is a day of special celebration, at
the height of the pilgrim season.
An endless chain of new arrivals is
passing round the Ka'ba-the chief
sacred building-in order to kiss, as
THE MORNING STAR
devout Catholics kiss the toe of the
Pope, the venerated Black Stone,
which is fixed into an exterior angle of
the wall.
Mullahs and mendicants, sheikhs and
dervishes, Persian and Arabian divines;
poor, trayel-worn devotees, merchants
and hangers-on of the bazaars, jostle
and crush one another in their efforts
to get ncar the slender gilt spire, crowning the white marble pulpit. For
rumour has it, that a Youth of Shiraz,
gifted with extraordinary wisdom and
knowledge, is to address the people and
expound the Book. '
f

All eyes in that vast concourse,
gathered from every part of the l\'loslem
world, are turned towards the spot
where stands the erect and majestic
figure of the young Prophet. His
beautiful face, in which the dark brown
eyes shine like stars, radiates a nobility
and purity of purpose, impressing all
who are fortunate enough to catch a
glimpse of him. And when Sayyid Ali
Mohammed begins to speak, a profound hush falls over the whole
assembly.
In a voice of wonderful sweetness and
reverence, he reads some suras from
the Koran. Familiar verses they are;
TIll': ('O\lINC; OF .. THE GLORY"
but, as he rcads, the words seem to glow
with a ne\\' Illeaning, conveying other,
deeper signifIcances. Some are prophecies uttered by the Prophet Mohammed relating to the coming of the longexpected Mahdi, and others to the
people's reception of the divine Messengers of God.
" \Vhenever a messenger cometh unto
you with that which your souls desire
not, ye proudly reject him, accusing
some of imposture and slaying others."
" 0 the misery of men! No messenger cometh unto them but they laugh
him to scorn."
Then the Preacher closes the Book,
and begins, as 2000 years ago, in an
ancient synagoglle of Palestine, began
another \'outhflll Preacher to sav:á-
"This d;y is this Scripture fulfilled
in your cars." With irresistible argument and hrilliant proof, he proceeds
to unfold to his hearers the true interpretations of these prophecies, and how
they are, at this time, beginning to find
their fulfilment.
He explains that the" resurrection"
spoken of in the Koran (as in our own
Bible) is not a physical thing, but
expresses in a pictorial way, the
TilE ~IORN[N'G STAR
awakening of souls dead in materialism
and out-worn ideas. That this awakening is to be the sign of, and accompany,
the advent of a divine Messenger. Hell
is not a place, but a condition of
selfishness, bigotry, doubt and indifference. Paradise is the recognition
of God's Manifestation to men, and life
lived in accordance with the teachings
He gives.
Then in burning words of eloquence,
such as none present have ever heard,
he denounces the degradation and cormption into which religion had fallen,
and the gross dishonesty of the clergy.
He exhorts the people to cleanse their
hearts and minds of man-made dogmas, meaningless rituals and ceremonies, trivial supersti tiol1s, and prepare themselves for the coming of a
glad new age.
To deliver such a message in the
supreme stronghold of these very
rituals, superstitions, rriestcraft, demanded, as none can fail to recognise,
a God-like conviction and courage.
But listen! \Vhat amazing news is
this? For now in tones like a great
bell, the Preacher is announcing that
he, himself, has been sent hV God as a
herald, to prepare the w~~y for the
4S
THE CO~HNG OF "THE GLORY"
coming of a Great One, still behind the
Veil. He is but the" Bab .. that is the
rt Gate," for the entrance of this
Greatest Glory. "He whom God
would manifest" is soon to make His
Appearance among men, to usher in a
new era, an age of universal unity and
love. For those bitterly antagonistic
sects, a saying hard indeed!
And hark! Now the Youth of
Shiraz is uttering an impassioned
prayer to that Great One rt by whose
will he moved, and to the bonds of
whose love he clung."
.. 0 my Master! 0 my Lord! I
have accepted every persecution in
order to prepare the people for Thy
coming, so that when Thou shouldst
unveil Thyself, they might be ready
to meet Thee."
The effect of the Bab's wonderful
words upon that vast audience is as
diverse as it is remarkable. For let
us picture to ourselves what would
happen if, one day, someone mounted
the pulpit of one of our principal
churches, and with unmistakable
authority, delivered to us lucid and
wholly new explanations of the wellknown sayings of Christ. Threw a
THE :\lOR:\ING STAR
fresh light upon obscure or disputed
passages in the Old Testament, in
Daniel or in Revelations. Then picture
him finally announcing that prophecy
was now being fulfilled, in that another
Advent was about to take place" in
the glory of the Father." Why, the
bigoted among us would be shocked,
the indifferent aroused, and all truly
humble hearts enraptured, according
to our spiritual and mental capacities
to receive fresh ideas and a progressive
revelation.
It is as though a dazzling searchlight
of Truth sweeps over the assembly,
flashing into all hearts, revealing their
inmost thoughts, testing their essential
worthiness.
There are many in the throng who already know the Bab. Some remember
the luminous face of the young devotee,
who, a few years before, had appeared
at Karbala. Where, at the holy shrine
of Imam Hossein, the martyred grandson of Mohammed, he had, with the
utmost humility and reverence, uttered prayers of such sublime beauty
and inspiration, that all the worshippers had turned to listen.
And the priests murmur, as did the
scribes and pharisees before them: " Is
THE CO\ITXG OF "THE GLORY"
not this an orphaned you th engaged in
trade at Shiraz, whose uncle and
guardian we well know? How comes
he to declare himself a Messenger from
God? "
Others again call to mind the rare
purity and holiness of his daily life; the
amazing erudition he had shown since
early childhood; the brilliant essays
he wrote in Persian and Arabic, that
astonished the scholars and learned men,
howbeit his schooling had been of the
scantiest.
While in the hearts of the clergy leapt
the fierce flames of jealousy and fear,
as they see their influence waning, their
power, and the sources of their wealth
being destroyed. Already they are
plotting against him.
But one of those present-a man of
clear spiritual in sigh t-recognises in
the Bab the serene and unusual fellowpassenger he had met on the boat,
crossing the Red Sea. A violent storm
had then arisen, threatening imminent
ship-wreck. But apart from the other
travellers, who became frantic with
fear, this young man had sat alone,
sunk apparently in a deep meditation.
His serenity had made a remarkable
impression. And soon after, the storm
THE ~v[ORNING STAR
had ceased and all again been calm.
This man becomes one of the Bab's
most devoted disciples.
And some there are who had waited,
longcd and prayed for just such a new
revelation of Truth. Into these prepared minds and hearts the searchlight
flashes so radiant a conviction of the
divine origin and authority of the
Messenger and his Message, such an
assurance and faith, that subsequent
trials and martyrdoms of unparalleled
cruelty arc utterly unable to shake.
Meanwhile, the followers of the Bab
have already begun to travel throughout the length and breadth of Persia,
appealing to their fellow-countrymen
to purify their hearts from prejudice,
and accept the glad tidings of the dawn
of a new spiritual dispensation.
A group of disciples, of whom Mullah
Husayn was, as we know, the first,
gather round the Bab, and with himself
are called the
NINETEEN
LETTERS of the LIVING.
These are sent forth with special instructions and epistles written by the
Bab, to teach and enlighten the Mohammedan world. Fearless, full of energy
and enthusiasm, these early pioneers
THE COMING OF "THE GLORY"
sacrifice their careers, and every earthly
possession, in order to obey the Divine
Call. They are continually taken into
custody, ridiculed, bastinadoed, tortured, martyred. All this they accept
as though their enemies offer precious
incense.
Among them is KURRATU'L-A YN
a beautiful and highly-gifted poetess,
who withstands the power of the Shah,
and proclaims the Cause with such
inspired utterance that she wins all
hearts. Finally she suffered, with
radiant acquiescence, a violent death.
Then Mullah Sadig, an eminent
Mohammedan and head of a Mosque,
reads from his pulpit the Bab's illuminating interpretations of the Koran.
And when, from the turret, the
mohazin's voice rings out the call to
prayer-" Allah is great and Mohammed is his Prophet I "-the Mullah bids
him add: "And behold! hath there
appeared a great Gate of Knowledge! ..
The fanatical priests are, naturally.
indignant. The Governor summonses
him to answer for these startling innovations before a large concourse in a
public hall. So noble and dignified is
his mien that all rise to do him deference. Whereupon this brave old man
a
THE ~lORNING STAR
cries :-" You are all asleep! Rouse
yourselves! Listen to this Divine Call !
The One of whom our Scriptures speak
is here. This is his Message." Cruel
torture and banishment alone answer
him.
But one could fill many volumes with
the records of those whose names will,
one day, be accorded an honoured
place in the long scroll of religious
history. "Letters" indeed they were
-inscribed in deeds of daring rectitude,
in eloquent utterances, in sublime
devotion, in their own red bloodknown and read of all men !
At twenty-three years of age, the
Bab marries a girl of beautiful character, a relative of his family, who is
deeply attached to him. The son born
to them lives but a few months. Then,
one night, their bedroom is violently
broken into by a fanatical mob, led
by the Mayor of the town. The Bab is
dragged from his bed and out of the
house, without a word of explanation.
And this is the last of her beloved
husband the girl-wife is ever to see!
Now the Prophet, banished from his
home at Shiraz, travels to Ispahan, an
important town in the heart of the
country. Although his coming has
THE CO~I'IIKG OF "THE GLORY"
been unannounced, rumour precedes
him, and the people run out to meet
him and fall at his feet. The Governor,
a truly religious man, welcomes him,
afterwards becoming a believer.
Wonderful days for the Cause follow.
Here, doors are thro\vn open and all
who will are allO\ved to freely visit the
Bab and listen to his glowing words.
Many notables and divines arrive.
Numberless questions are asked-both
trivial and abstrusc. But the Prophet
answers all with such wisdom and insight that the inquirers are amazed,
and can grasp but fragments of the
rich feast of knowledge spread before
them. Or, without a moment's reflection, the replies are written with the
speed of lightning, and yet \vith a penmanship that exhibits the art in its
perfection. For, we remember, that
writing is regarded as an art in Persia,
and admired, as we would, a fine painting in oils or water-colours.
But as the Bab's wisdom, knowledge
and love attract more and more peoplc
to his adherence, the attitude of the
mullahs grows increasingly threatening. At length, they compel the Governor to consent to his exile. So Manoucher Khan, a good man, but fearful,
THE !'.IORNING STAR
orders the guards escorting him to leave
the city by one gate, but secretly bring
their prisoner back by another. Therefore here, in the Governor's palace he
remains a prisoner-guest for forty days.
Then the kindly nIler dies and the
Shah orders the Bab's removal to
Tihran, the capital.
But these repeated banishments serve
but to spread the new message. A
conflagration of divine fire sweeps
through the land. No matter how
secret the Bab's removal is kept by the
authorities, nImour of his approach
precedes him. The people, taking
risks which daily increase, seek to
attain his meeting. As strict orders are
given that the Bab must not be allowed
to enter the towns and villages passed
on the long journeys from province to
province, the guards strike camp outside. But whether by day or by night,
believers are waiting to greet him;
bribing the guards for permission to
listen, but for a few minutes, to that
beloved voice and to receive his precious blessing.
On one occasion, the band of wild,
unlettered tribesmen, who had been
selected to escort the Bab on a further banishment to northern Persia,
S3
THE COMING OF "THE GLORY to
become, ere the journey's end, his
ardent adherents. When Christians
are chosen, hoping that they will prove
indifferent to a prophet of Islam, the
same thing happens.
It is the Bab's great desire to be permitted to address the Shah himself.
What grand opportunities for reform
and enlightenment for the whole nation
might result would the Persian court
pay heed to the divine commands!
Alas! enemies prevent the meeting.
But Nasr-ed-din-Shah, although fiendishly cruel, was enterprising, as his
numerous buildings and edifices in
the capital bear witness. Resolved to
obtain some reliable information concerning the young divine, he selects an
eminent chief priest, in whom he has
confidence, and dispatches him to investigate the matter.
But the old man, having heard the
Bab speak, falls at his feet, enraptured,
and humbly begs to be accepted as a
follower. He had found a prisoner
whose humiliations, scourgings, exiles,
cannot conceal the majesty of his
spiritual kingship, and for whom it was
a privilege to live, or to die, as he does, a
martyr.
Now set in a tide of persecution.
THE MORNING STAR
Daily helpless Babis, in all parts of the
country, suffer for their faith: beheaded, hanged, chopped to pieces,
blown from the mouths of cannon, torá
tured in every conceivable form-of
whom the world was not worthy. And,
as ever, the blood of the martyrs is but
the seed of their Cause.
There is a remarkable passage, regarded as authentic by the Shi'ite
Mohammedans themselves, quoted in
Prof. E. G. Browne's" New History
of the Bab."

" In him shall be the perfection of
Moses, the preciousness of Jesus, and
the patience of Job. His saints shall
be abased in his time, and their heads
shall be exchanged as presents . . .
they shall be slain and burned and shall
be afraid, fearful and dismayed; the
earth shall be dyed with their blood,
lamentation shall prevail amongst their
women; these are my saints indeed."
About this time occurs an event unparalleled in religious history, full as
that history has been of cruelty and
courage, bigotry and faith, bitter persecution and heroic endurance. Vie
have but to recall to our minds the
Covenanters hiding in the misty Scotch
THE CO~[JNG OF "THE GLORY"
mountains, the Waldenses fighting
guerilla wars among the I talian Alps,
the carly Christians burrowing in the
catacombs of Rome, and now we see
the Babis besieged in the jungles of
l\fazandaran.
For, as the latter's enemies grow more
active, violent attacks upon them are
constantly made. The Bab had forbidden armed opposition. "Force can
accomplish nothing. In this day we
must teach the people by faith and
persuasion, self-sacrifice and non-resistance," he had said. But, at times,
they are obliged to band together and
defend themselves and their families
from the ferocity of assault.
Accordingly, some 400 of them take
refuge in a wild and mountainous
country bordering the Caspian Sea.
Here, in the fastnesses of a denselywooded swamp, in the centre of which
stands an ancient shrine, the little
band has hidden. Thousands of guards,
armed with guns and cannon, reinforced by a mass of the fanatical and
easily-roused populace, surround them.
While, within the jungle, the defenders
kneel in prayer; and pass the time in
meditation and spiritual communion.
For nine months this strange siege
THE :MORNING STAR
lasts. Starvation point is reached.
The horses are consumed, then the
leather of their harness, then the very
grass. Still they hold the foe at bay.
Finally, the Gcneral falls back on
strategy. Upon the holy Koran he
swears a covenant to spare their lives
and alluw them to quictly disperse, if
they will leave their stronghold. Great
is the joy and relief of the heroic little
band! Obediently they file out and
lay down their arms. A fcast is spread
before them, and as famished, they
begin to partake, the soldiers spring
upon them and massacre everyone.
Meanwhile, where is their beloved
Leader? In every direction his disciples go seeking him, anxious and
sorrowing: but no trace can be found.
At last it is whispered that the Government has secreted him far away in a
remote and dreary fortress, in the
northern extreme of Persia.
Confined under severe restrictions,
shut away from all friends, often even
from light, yet the undaunted Bab continues to write. And his works, comprising over twenty volumes, include
elaborate commentaries, profound expositions, impassioned prayers. The
key-note of them all being the praise
THE COJUNG OF "THE GLORY"
of that Reality soon to be manifested
to the world. For the young Prophet
declares that he is " a letter out of that
most mighty Book, a dewdrop from
that limitless Ocean." The Beyan, his
principal work, is left, like some grand
symphony, unfinished. As though he
knew that his book, like his mission,
was only the prelude to those glorious,
universal harmonies, that sublime
literature that would be written by the
Supreme Pcn of" He whom God would
manifest."
When in the grim fortress of Maku,
where a faithful disciple at length found
him, the shadow of the approaching
end falls, the Bab sends, by trusty
messenger, to a young man afterwards
known as Baha'u'llah. For although
these two had never met on earth, in
the realms of spirit they are one. And
the Bab has recognised, in Mirza
Hussain Ali, the ONE whose advent
he had so steadfastly and courageously
heralded.
Then comes the order to the Governor of Tabriz to bring forth the prisoncr.
An important meeting of officials and
dignitaries is held. Bitterly he is questioned, condemned as a heretic, sentenced to death. He is also condemned
THE MORNING STAR
to the bastinado. But the court servants, at the risk of their own lives,
refuse to obey the order. However,
one of the officials, mad with rage,
perpetrates the cruel deed himself.
So in the early morning hours of the
9th July, 1850, the Prophet, válith bare
head <~nd bastinadoed feet, is forced
to tread his Via Dolorosa, to the place
of execution in the barrack square. Excited thousands follow him. He, and a
devoted disciple who has begged to be
permitted to die with him, are suspended by ropes to the walls of the
citadel in the open square. A regiment
of soldiers is drawn up and ordered to
fire. The volley rings out. But lo!
when the smoke has cleared it is found
that the ropes alone have been severed,
so that the prisoners have dropped to
the ground unhurt. And the Bab is not
there. But where can he be? The
soldiers find him in a little barrack
room behind. Back he is brought, and
the two again suspended. But the
regiment, regarding the incident as a
miracle, refuse to fire again. So another
squad is summoned-and the bodies
fall to the ground riddled with bullets.
And Time, itself, will but serve to
hallow that barrack square of Tabriz, as
S9
THE Cm.HNG OF "THE GLORY"
it has kept in everlasting memory a
cross at Calvary.
The Bab is dead. But the flame he
has lighted will never know extinction.
* * * *
Now in the land of rose-gardens and
nightingales, the hounds of hell are let
loose upon the doves of holiness.
A youth, deranged with grief at the
martyrdom of the Bab, fires at the Shah
,,,ith a fowling-piece. This forms a
convenient pretext whereby the enemies can seek to exterminate every adherent of the Cause.
During the ensuing years, across the
lurid stage sweep scenes of unimaginable cruelty, unheard of refinements of
revenge and torture. The bonfires
of Nero, the terrors of the Inquisition,
the flames of Smithfield pale before
some of the deeds of darkness
that are perpetrated-perpetrated
too with the weak consent of the Persian Government. Deeds that. even
at the time of writing. have not wholly
ceased in that benighted country.
Over 20,000 men, women and children die for the sake of a glad new
Message of purity, peace and love.
So strange. so blind, are the ways of
men!
CHAPTER IV

THE SUN OF TRUTH

" 0 Son oj Man!
How long wilt thou be asleep upon
thy couch? Lijt thy head jrom slumber, jor verily the Sltn hath already
reached midday: that it may shine
upon thee with the lights of beauty."
(" Hidden Words")
"Shadows disappear when a Universal Lamp is lighted."
(Abdul Balta).
The Morning Star pales its radiance
before the I~ising Sun. The Herald has
fulfilled his task. The Promised One
is here.
AMID the confusion of this reign of
terror, there emerged into the anguished
arena another Leader-Mirza Hussain
Ali of Koor-subsequently known as
Baha'u'llah, i.e., Glory of God.
Born on the 12th November, 1817.
Baha'u'llah. like the Lord Gautama,
was reared in luxury and refinement,
his family being one of the noblest and
fir
THE CO~HNG OF "THE GLORY"
wealthiest in Persia. Like his great
Forerunner also, he had, from infancy,
exhibited signs of grcatncss, profound
erudition, unerring wisdom. \Vhen only
nine years old, he frequented the
cabinet of ministers. At twelve, as
Jesus in the Temple, he spoke in important assemblies on intricate metaphysical and religious problems, with a
knowledge and inspiration to which all
paid the greatest deference. When his
father, a minister of state died, every
position in the Government was open
to his brilliant eldest son. But, like
the Buddha, he forsook the riches of
earth, and went forth fearlessly and
alone, in order that once again to
wandering men might be revealed the
pathway of renunciation that leads to
the Palace of Life.
Now that pathway had led him from
the foot of the throne to the foulest of
the imperial dungeons. Although his
innocence regarding the attack on the
Shah was indisputably proved, his
house was sacked, his possessions confiscated, his family captured and stoned.
In a dark and filthy dungeon, already
overcrowded with thieves and assassins,
heavily chained about the neck, this
gently-nurtured, heroic Man of God
THE SUN OF TRUTH
lay, with some of his followers, for four
months. Almost every day one or more
of them was taken out to torture or
death. These would answer the dreadful summons with joy; kiss the hands
of Baha'u'llah, and hasten with eagerness to the place of martyrdom. Impossible! No, for this gloomy prisonhouse was alight with such divine
Love, enthusiasm and spiritual happiness that it had become to these souls
the very gate of heaven!
Baha'u'Uah relates how one night he
had a dream, in which he heard voices
all about him speaking marvellous
words of comfort and assurance.

" Grieve not for that which hath
befallen thee and have no fear . . .
Verily thou art of them who are secure
. . . Verily We will aid thee to
triumph by thyself and by thy pen."

But it seemed as though the body
of Baha'u'Uah would not longer endure
the frightful suffering, when he was
summoned again before the Tribunal,
and partly owing to the kindly intervention of the H.ussian Ambassador,
sentence of death was commuted to
one of exile.
THE CO?-.lING OF "THE GLORY"
Oh, that long and terrible journey
in the depths of \vinter to Baghdad!
The insufficient food and clothing, the
lack of vital necessities, the exposure
and fatigue! Only the love of Baha'u'-
11ah for the world he came to redeem,
only the love that he inspired in his
family and disciples made it possible
to endure and survive.
Yet in one of his Tablets he wrote : -

" The more they heap persecutions
upon us, the more our Cause will
spread. Jf they drown us in the sea.
my voice will be raised from the desert.
If they throw me down from the mountains, my voice will be heard from the
sea! Because I have come, not of
myself, but by the command of God."
In those last words lay the source of
the strength, the secret of this holy
Messenger. .. Not of myself . . . but
of God." Did not Christ say the same?
.. I do the Will of Him that sent me."

BAGHDAD-to the Western mind
what a glamour seems always to hang
over that ancient city of the Tigris,
whose yellow-red brick walls, terraced
roofs, countless turrets and gleaming
domes rise from the midst of its date-
THE SUN OF TRUTH
palms and pomegranates, olives and
fig-trees. Baghdad-for five centuries
the seat of the powerful caliphates.
Baghdad of the cruel Tartars, the
cause of constant rivalries and bloodshed. Baghdad-which the influence
of :'Ifohammedanism made the ccntre
of the great Arabian civilization. Baghdad of Haroun-al-Raschid and his
beloved Zobeida, when at the pinnacle
of its prosperity and learning, through
it poured the riches of India and Persia,
Turkestan and Araby.
But when in the year 1853, the
exhausted and destitute little band of
exiles reached the shelter of its portals,
the city had lost much of its former
greatness. Yet, merchants and traders
from every part of the Eastern and
even from the \Vestern world still
thronged its fine bazaars. While Arabs
and Turks, Persians and Inclians, Jews
and Christians, jostled each other in
the narrow unpaved streets; and caravans laden \"ith merchandise "took
the golden road to Samarkhand."
This banishment, thought the enemies of the Cause, would exterminate
the Babi Movement in Persia, and
effectually put an end to the influence
of Baha'u'llah. But how foolish was
THE COl\IING OF "THE GLORY"
their wisdom! In this cosmopolitan
centre the result \vas exactly opposite,
and the field offered for the spread of
the new l\lessage was wider than ever.
\\'hile for the historian of the future, the
greatest glory of Baghdad will be that,
for eleven vears, it was the home of a
Saviour ot" mankind.
Yet, even here, not for one moment
did enemies leave him in peace; among
them now being a foe of his own household. Subh-i-Azal, a half-brother, arrived in the town, and instigated by
jealousy, sought to undermine his
influence.
So presently, Baha'u'Uah, leaving
both those who loved and those who
hated him, went forth secretly into
the mountains.
These times of withdrawal from all
the world's turmoil and distraction,
these spiritual breathing-spaces for
unintermpted communion with God,
seem necessary to those upon whose
divine humanity has been laid world
responsibility. Moses sought the
heights of Sinai, Buddha the Indian
forests, JeSllS the wilderness, Baha'u'-
Hah the wilds of Kurdistan. Here in
caves and grottoes, often without
food or rest, clothed in poorest raiment,
THE SU~ OF TRUTH
wandered the Prophet for two years.
Of this period of his life little is known.
Yet his influence made itself felt.
Reports soon spread even through
these isolated regions, that a man of
remarkable knowledge and power of
attraction was among them. Though
in so poor and lowly a condition, affection and reverence followed him whereever he passed. As Abdul Baha, his
son, tells us :-" An atmosphere of
majesty haloed him as the sun at
noonday" and "Kurdistan became
magnetized with his love."
The holy confirmations that descended upon him during this period
Baha'u'Uah describes in the following
wonderful words ; -

"I was as one amongst mankind,
slumbering upon my couch. The gales
of the All-Glorious passed by me and
taught me the knowledge of what hath
been. This thing is not from me, but
from One who is mighty and allknowing. He bade me proclaim betwixt the earth and the heaven, and for
this hath there befallen me that whereat
the eyes of those who know overflow
with tears . . . .
" This is a leaf which the breezes of the
Will of thy Lord, the Mighty, the Ex-
THE CO~[JNG OF "THE GLORY I I
tolled have stirred. Can it be still
when the rushing winds blow? . . .
His decisive Command did come.
causing me to speak for His Celebration amidst the worlds."
Then from the mountain-top Baha-
'u'llah descended again to the world
of men at Baghdad. Oh! the joy of
that reunion! Abdul Baha, the little
son, falling overwhelmed at the feet
of his Father and Lord.
During the remaining years passed
in this city, Abdul Baha grew from
boyhood into early manhood. His
devotion to and care of his Father
being wonderful to see. Indeed the
son's will and understanding reflected
always that of his Father's, as Baha'u'-
llah mirrored forth to men the Eternal
Mystery and Perfect Will of God.
\\'hile still quite young, Abdul Baha
tried to protect his Father from the
visits of the merely curious or the insincere. He interviewed them first.
answering questions and giving counsel
with a sagacity that astonished all who
met him. He assisted the family and
assumed most of the household responsib iIi ties.
This was a period of great activity
THE SU:\f OF TRUTH
for the Cause. Baha'u'llah bent his
energy and attention to organising and
directing the enthusiasm of the believers; explaining to them the true
significance of the Hab's mission and
preparing them to recognise the :\fanifestation foretold. From far and ncar
people ot all nations and faiths, including many prominent men, came to visit
Baha'u'llah, and hear his teachings. To
them he revealed the Oneness of :\lankind :-" Ye are all leaves of one tree,
drops of one sea, flO\vers of one garden."
This teaching lies at the very heart
of this Revelation, inculcating in human
beings a new keen sense of their identity.
He taught that the great founders of
religions, Zoroaster, Moses, Buddha,
Mohammed, Christ, were all Messengers of God, perfect mirrors reflecting
His attributes to men. The essence of
the teachings they delivered is the same
throughout the ages; only the outward forms being changed according
to the requirements of the times in
which they were given. The Light
is the same in whatever lamp it is
burning; the sun, whether it shines
from the East or from the \Vest. The
Manifestation about to be revealed
on
THE CO?vUNG OF "THE GLORY"
would bring to a riven world the divine
gift of religious unity.
\Vith irrefutable arguments that
satisfied and illumined all sincere
inquirers, Baha'u'llah expounded to the
l\Ioslems the prophecies and inner
meanings of the Koran, and the clear
declaration made by ?lIohammcd as to
the corning of a Mahdi in the day of
resurrection. He reminded the Jew of
the prophecies in the Old Testament
regarding the long period of exile and
oppression the Children of Israel would
endure before the Lord of Hosts would
appear to gather them from all nations.
To the Christians he unfolded the sayings of Christ as to the many wars and
afflictions which would occur until the
coming of the Son of Man "in the
glory of the Father." To the Zoroastrian and Sufi the warnings they had
received as to the 3000 years of conflict that must pass before the coming
of Shah Bahram to establish a reign
of peace and righteousness.
He unfolded the meaning of Life, its
essential unity and interdependence,
and states of spiritual consciousness
realised by the soul both here and hereafter. Such knowledge could only
have been innate and inspired, acquired
THE SUN OF TRUTH
-even had it been possible-in no
earthly collcge.
The envoys that the ~lullahsJ still
plotting against him, scnt to test him,
returned, confounded, acknO\vledging
the peerlessness of his wisdom and
understanding.
A request was brought that Baha'u'-
11ah should perform some miracle as
proof of his prophcthood. But he
made answer that" miracles," so called,
were not in themselves proofs of
prophethood, being but the operation
of laws, as yet, little known to man.
But, whatever sign they desired and
agreed upon, he was willing to give on
condition that, if fulfilled, they would
cease their opposition. From so fearless a challenge they shrank in dismay;
realising that. in the open, they dared
not meet him. Angry and baffled they
persisted in their efforts to obtain his
removal.
But while the dark intrigues and
machinations of his foes and of the
Persian and Turkish Governments \vere
gathering round him, Baha'u'llah remained serene and confident. Ahvays
very happy with nature. he would
walk in the evenings along the banks
of the Tigris. where the quaint round
THE CO:\[ING OF "THE GLORY"
boats of basket-work, covered with
skins, plied busily their way, even as
they did, perchance, in the days when
Babylon and Nineveh were mighty
cities of the land. Returning with
radiant face, Baha'u'llah would proceed to write down verses of exquisite
beauty and wisdom. Verses within
which are enfolded meaning upon meaning of comfort, rebuke, illumination.
The precious manuscripts had to be
carefully concealed for a long time
from the ever-present enemy; but
now the translations from the original
Persian and Arabic have been given
to us in the little book known as
"Hidden Words." from which the
following few excerpts are quoted:

" 0 Son of Spirit!
"The first counsel is: Possess a good, a
pure, an enlightened heart, that thou
mayest possess a kingdom, eternal,
immortal, ancient and without end."
" 0 Son of Being!
co By the hands of power I have made
thee, and by the fingers of strength have
I created thee. I have placed in thee
the essence of my Light; therefore
depend upon it and upon nothing
else, for my Action is perfect, and my
Command has effecL"
THE SUN OF TRUTH
" 0 Son of Spirit!
.. I have created thee rich, why dost
thou make thyself poor? Noble have
I made thee, \vhy dost thou degrade
thyself? Of the essence of knowledge I
have manifested thee; why searchest
thou for another than me? From
thp. clay of love I ha ve kneaded
thee; why desirest thou another?
Turn thy sight unto thyself, that thou
mayest find Me, standing within thee,
powerful, mighty and supreme! ..

At length, in 1863, the long-anticipated blow fell. Baha'u'llah was
summoned by the Sultan to Constantinople. Consternation reigned amongst
the believers everywhere. They
thronged his house dismayed and
heart-broken. So great was the pressure that it was decided, while preparations were being made for the
long journey, to camp outside the
town in a garden belonging to a certain Pasha.
In this garden of Hidvan,during these
twelve days, (April 21st to May 3rd)
took place an important event in
Bahai history. For Baha'u'llah announced to his immediate followers
that he. himself, was the Promised One
of all the faiths and ages-the ~Ianifes-
THE CO~IING OF .. THE GLORY"
tation of God to men. As a great
Physician he had come to heal a sinsick world. As the sun in the springtime to make all things new. He had
come to establish an era of universal
progress and enlightenment. He upon
whose head any moment the sword
might fall, yet showed himself dignified,
assured, exalted-changing the sorrow
of his followers into joy, their fears into
confidence and enthusiasm. Friends
from far and near crowded the gardens,
even the Governor and officials coming to pay a last deference to the
gracious and noble Exile.
So the great drama unfolds itself.
Slowly the caravan, consisting of the
Prophet, his family and some seventy
followers who refused to leave him,
moved forward on the long trek to
Constantinople. Throughout the day,
by the side of his Father's wagon rode
Abdul Baha. At night he guarded his
tent, never all through that journey
relaxing in the most watchful vigilance.
Now scene after scene of suffering
and persecution followed. Confinement in utterly inadequate quarters.
Questioning and hostility from the
clergy and authorities. Then further
banishment through the heavily-falling
'7Ll
THE SU~ OF TRUTH
snow, again in a state bordering on
destitution, to Adrianople.
Here in this important city of
Roumelia, imprisonment in verminous,
overcrowded rooms. But through it all
the majesty of the Prisoner shone more
and more clearly. As calamities increased, only the brighter grew his
radiance, spiritual influence and authority. An authority that even his bitter
enemies acknowledged and feared.
As Baha'u'llah wrote : -

.. I am not impatient of calamities
in His way, nor of afflictions for His
love and at His good pleasure. God
hath made afflictions as a morning
shower to His green pasture, and as a
wick for His lamp, whereby earth and
heaven are illumined,"

At length came a little relief from
the acute hardships; the gathering
together again of a large following;
the writing of many important 'works,
and among them his now famous
Epistles to the Kings. Jn language
eloquently appealing, yet authoritative,
he, their prisoner, addressed the Shah
of Persia and the Sultan of Turkey.
rebuking their tyrannies, summoning
THE CO;\IING OF "THE GLORY I I
them to righteo1lsness and just government. He also wrote other Letters to
the crowned heads of Europe, proclaiming his station as a 1I1essenger
from God; exhorting them to establish justice in their countries and international peace. }Iany of the startling
prophecies contained in these Epistles
haye already fonnd fulfilment.
Then Baha'u'llah made a public declaration of his mission; and from this
time on his followers became known as
Bahais, i.e., followers of the Light.
The Cause began now to assume a universal significance. ~ot only the East
needed to be illumined, guided, purified, but also the West. As a great
trumpet call the voice of God's fllessenger rang across the world, and is ringing to-day with ever increasing insistence.

"This is the hour of unity of the
sons of men . . . . All nations should
become one in faith, and all men as
brothers; the bonds of affection and
unity between the sons of men should
be strengthened; diversitvof religion
should cease, and differences of race
be annulled. . . .
.. So it shall be! These fruitless
strifes, these ruinous wars shall pass
THE SUN OF TRUTH
away, and the MOST GREAT PEACE
shall come."

To-day these ideas are alive in the
world and steadily growing in importance. But sixty years ago they
would have been considered, except
by a f~w, impossible dreams.
Then came the enemies' final challenge-banishment to a penal colony
in northern Palestine, a place to which
only criminals of the worst type were
sent to die-to" the most great prison"
of Akka.

AKKA-on the last day of August,
1868-its cold, grim fortifications
frowning at the shrinking group of harassed prisoners, some seventy in number, men, women and children, whose
jail it ,vas to be till kindly dea til should
set them free. And as the gates of
" this most desolate of cities and metropolis of the owl" closed behind them,
this must have been the tragic end, had
Baha'u'llah's mission not heen of divine
Origin and Mandate. But instead of
defeat, it became the cro\'ming glory
of his long passion and travail for the
souls of men.
On arrival, the whole company were,
THE CO~lING OF "THE GLORY"
at once, fiung into two indescribably
foul rooms; deprived of proper drinking water, beds and food. Consequently malaria, dysentry, typhoid
and other sicknesses befell them all.
Even their dead were treated as dogs.
No one was allowed outside the prison
door except under guard. So pestilential was the climate and prevailing conditions, that it was said, " a bird could
not fly over Akka and live."
For two years they suffered these
appalling miseries. But during all the
time the little company remdned in
great spiritual happiness, rejoicing to
share in the afflictions of their beloved
Leader and Lord. And many of them
lived to see even the climate undergo
a wonderful transformation; and the
Governor of Akka, in willing obedience
to Baha'u'llah's request, repair the old
Roman aqueduct; thus supplying the
town with clean, fresh water. Abdul
Baha's loving skill and care for them,
especially during the times of grave
sickness, "vas also a source of infmite
solace. While the Prophet wrote:-
.. Fear not. These doors will be
opened. My tent shall be pitched on
Mt. Carmel and the utmost joy shall be
realised. "
7R
THE SUN OF TRUTH
Yet communication ""ith the outside world and with the believers in
Persia and other countries was entirely
cut off. Picture the soldiers even
splitting open the loaves of bread
brought in to the prisoners, lest they
should contain a message!
But look! Far away on a moat encircling those forbidding walls; walls
which once had echoed to the victorious shouts of the Crusaders, stand a
group of pilgrims from Persia. They
had travelled on foot all the "vay-a
journey of six months-enduring great
hardships, running grave risks, in order
to obtain a glimpse of their l\'Iaster. He
stands at the barrack window. They
gaze upon him and "veep. Then turn
reluctantly away, filled with renewed
strength for service and sacrifice. A
proof of spiritual attraction surely rare
in the annals of history!
During the long years of confinement
in this gloomy prison-house, Baha'u'Uah
penned numberless Tablets, dealing with
every department and phase of life,
both material and spiritual. In them
he laid down the great principles that
are to serve as foundation-stones whereon to erect the new edifice of a divine
civilization.
i9
THE COMING OF "THE GLORY"
To Baha'u'llah " religion is not one
of life's several aspects, but the predominant spirit which expresses itself through all aspects, producing in its
purity, harmony among the diverse elements of will, imagination, feeling
and thought. First, the realization of
God; then the realization of self; then
the realization of one's relation to his
fellowmen and to the world."
(Paper read at World Conference on
Religions, in 1924).
Some of these writings would make
an appeal to the most simple, others to
the most profound minds. The principles one can grasp at once; the
teachings and their application demand
the study and the devotion of a lifetime. Indeed, the true significance
of the mission and station of Baha'u'-
Hah none can fully grasp; while the
meaning and purpose of the new Revelation only future centuries \. . ill unfold .
.. For through Him appeared all
that was hidden and invisible from all
eternity . . . Through Him the standard of knowledge is planted in the
world, and the banner of unity is raised
among the nations. The meeting of
THE SUN OF TRUTH
God cannot be obtained save through
meeting Him. . . .
.. The One who hath come from the
heaven of Pre-existence with the Greatest Name, and with a power that the
hosts of the earth fail to withstand."
(Bahai Scriptures, P. 153).
Baha'u'llah is the voice of God. In
his writings it is clear that sometimes he
speaks as a man, entirely submissive
and obedient to the Will of God. At
other times he speaks as God, Himself,
and writes as the Supreme and Eternal
Pen.

"There hath not been in my soul
but the Truth, and in myself naught
could be seen but God."
(Suratu'l-Haykel).

So passed the years, until one day,
Baha'u'llah expressed a longing to
gaze again upon the beauties of nature
he had always so greatly loved. He
said :-" I have not gazed on verdure
for nine years. The country is the
world of the soul, the city the world
of bodies."
Abdul Baha determined that his
Father's implied wish should be fulfilled, and at once set about trying to
Hr 6
THE COMING OF "THE GLORY"
find means for its accomplishment.
In wonderful ways these were discovered, And Abdul Baha, in spite of
the repeated orders forbidding prisoners
to venture outside the city walls, was
able to leave the town and arrange for
the residence of his Father and the
family in a beautiful mansion a few
miles distant. So Baha'u'llah, regardless of man-imposed restrictions, at
length threw his prison-bonds aside and
passed out to the freedom of a home at
Bahji.
And now, although still nominally a
prisoner, he lived as a prince among
men. Not \\lith outward magnificence
and luxury, but in a blessed state of
exemption from privations and confinement, and as a spiritual King among
his devoted followers.
Now from every quarter poured in a
continuous stream of pilgrims, devotees
and seekers after Truth. The offerings
of hundreds of thousands of loyal and
ardent disciples were laid at his feet.
Prominent people, Governors and officials constantly sought for admission
to his presence. But Abdul Baha,
guarding as ever his beloved parent,
admitted very few, undertaking the
..
duty and responsibilities of meeting
~
THE SUN OF TRUTH
and talking with all comers. When
those in official authority came, they
were either refused admittance, or
when allowed to enter, were almost
overcome with reverence and awe.
In the light of these events, it is
interesting to recall an ancient lIr-1ohammedan saying \vhich runs :-" Blessed
is he who has visited Akka, and blessed
is that one who has visited the Visitor
of Akka."
The following remarkable and wellknown description of a visit paid to
Baha'u'llah by the late Prof. Browne of
Cambridge, is taken from " A Traveller's Narrative."
. . . " A second or two elapsed ere
with a throb of wonder and awe, I
became definitely conscious that the
room was not untenanted. In the
corner where the divan met the wall
sat a wondrous and venerable figure,
crowned with a felt head-dress of the
kind called 'taj' by dervishes, but of
unusual height and make, round the
base of which was wound a small white
turban. The face of him on whom I
gazed I can never forget, though I
cannot describe it. Those piercing eyes
seemed to read one's very soul; power
and authority sat on that ample
brow; while the deep lines on the fore-
THE CO~[JNG OF "THE GLORY"
head and face implied an age which the
jet-black hair and beard flowing down
in indistinguishable luxuriance almost
to the waist seemed to belie. No need
to ask in whose presence I stood, as I
bowed myself before One who is the
object of a devotion and love which
kings might envy and emperors sigh
for in vain."
On the 28th May, 1892, at the age of
75, Baha'u'llah passed out from his
earthly tabernacle and ascended to the
realms of the Supreme Concourse from
whence he had come to be the Guide and
Teacher of men. He was laid to rest
in a beautiful tomb on the plain of
Akka, close to the mansion of Bahji.
So once again in the story of the
ages, a Divine Being has known crucifixion and exaltation, humiliation and
adoration in the sacred land of Palestine. Upon the Mount of Elijah he
pitched his tent of glory, cven as he
predicted. And from the top of Cannel,
as from the prison of Akka, Baha'u'llah
is making his voice heard throughou t
the world to-day.
For to-day is the" day of resurrection " from matcrial conceptions, effete
ideas, worn-out customs. This is the
great "day of judgment" so often
THE SUN OF TRUTH
spoken of in the Bible, which was to
come in the last days,"-that is, at
II

the end of the age, or world-cycle. For
the Coming of the Glory of God in
Baha'u'llah has been, and still is, a
time of supreme trial and testing, both
for individuals and for every nation
on earth.
But now" the people that walked in
darkness have seen a great Light; they
that dwell in the land of the shadow
of death, upon them hath the Light
shined."
" Unto you that fear My Name shall
the Sun of Righteousness arise with
healing in his '\'ings." Yes, with
healing for all the sickness, physical,
mental and spiritual of a sinful, discordant, weary ,,,áorId.
With unmistakable clarity Baha'u'-
llah has stated his mission and offered
irrefutable proofs of his claim.
" Surely the Father hath come and
hath fulfilled that which you were
promised in the kingdom of God."
"Verily He hath come from heaven
as He came from it the first time."
"Fear God . . . follow Him who
hath appeared unto you with manifest
knowledge and evident certainty."
(Bahai Scriptures).
8S
THE CO:\IING OF "THE GLORY II

With "evident certainty "-for by
the fulfilment of prophecy; by the
creative power of his words, which can
change and transfonn all hearts, from
the most cultured to the most ignorant,
from the highest to the most lowly; by
his marvellous life of suffering and forty
years of imprisonment, through which
His majesty shone undimmed; lastly,
by his teachings, he has proved the
validity of his claim to all \\rho will
investigate. There is no greater proof
than these Teachings. They are the
spirit of this cycle, the light of this age.
And from Baha'u'llah has appeared
such a cleansing, unifying, revivifying
power that it cannot but ultimately
succeed in redeeming the whole world.

CHAPTER V

THE MOON OF WISDOM AND GUIDANCE

" Verily, lIe is JlJyselj, the shining
place oj my Identity, the East oj my
Cause, the Heaven oj my Bounty, the
Sea oj ml Will, the Lamp oj my
Guidance.'
(Balza'tt' llaJz).
ABBAS EFFEND I, aftenvards known
as Abdul Baha, i.e., Servant of the
Glory, was appointed by Baha'u'llah's
will to interpret, expound and promulgate, both in the East and the West,
his Father's message and teachings.
One Manifestation is as the sun, the
other as the moon reflecting the sun's
light.
Baha'u'llah wrote : -
" When the ocean of my Presence
hath ebbed and the Book of Revelation
hath been completed, turn your faces
towards Him whom God hath purposed, who hath branched from this
ancient Root."
In Persia the eldest son of a family
is often called" the greatest branch,"
THE COl\IING OF .. THE GLORY"
and Bible prophecies contain many
passages in which this term is significantly used. One of the most striking
is to be found in the lIth chapter of
Isaiah, beginning:

" And there shall corne forth a rod
out of the stern of Jesse and a branch
shall grow out of his roots."

Among the Bahais, Abdul Baha is
frequently referred to by this title.
The life story of Abdul Baha is the
life story of Baha'u'llah, in all of whose
sufferings, imprisonments, and labours
he fully shared from a very early age.
He constituted himself, as we have seen,
his Father's helper and protector,
assuming the duties and responsibilities of the household; and later of
the necessary financial and business
arrangements of the life at Bahji, and
during the long years following Baha'u'-
Hah's ascension. Thus proving that
efficiency in material matters is an
essential part of the spiritual life;
that work performed in a spirit of love
and service is an act of worship and a
form of prayer.
It was, for instance, O\ving to his wise
foresight and energy in personally
THE }'[OON OF WISDOM
organising extensive agricultural operations near Tiberias, that, during the
years of the Great 'Var, famine was
averted, not only for Haifa and Akka,
but for all the neighbouring districts.
The fruitful, practical work he performed during these trying years, as
also his efforts for conciliation, his
generosity, hospitality and unique wisdom, so impressing the British government that, after their occupation of the
country, a knighthood was conferred
upon him.
Abdul Baha was a perfect Exemplar
of absolute devotion to the Cause of his
Father, of complete service and selfsacrifice.
The story of his marriage, while still
a prisoner in Akka, with a girl of the
utmost purity and spirituality, who
was born in a remarkable way through
the blessing of the Dab, is told by
Moneereh Khanum herself.
After a long journey from Persia,
which had involved much risk and
secrecy, she stood in the blessed presence of Baha'u'llah, whose first words
were :-
"We have brought you into the
prison at such a time, when the door of
meeting is closed to all the believers.
THE CO:\I1NG OF "THE GLORY"
This is for no other reason than to
prove to everyone the power and might
of God."
But the marriage was delayed because of the lack of even a separate bedroom; till a kindly friend removed the
partition behveen his own house and
Baha'u'llah's, and so added to the
latter another room.
"Then the night of union, preferable
to a hundred thousand vears, drew
nigh . . . About nine o'clock in the
evening . . . . I \vas permitted to stand
in the presence of Baha'u'llah. He
said :-' Thou must be very thankful,
for thou hast attained to this most
great favour and bestowal.'
After that blessed hour and fortunate
time, I dwelt in the paradise of eternity
with a world of longing, attraction,
humility and submission. I entered
the room prepared for the Greatest
Branch, and experienced his favour, his
affection, his glory and his grandeur.
If I were to write the details of the
fifty years of my association with the
Beloved of the world, of his love, mercy
and bounty, I \vould need fifty years
more of time and opportunity to write
it. "
Of this marriage four daughters have
survived the hardships and imprisongo
THE ~IOON OF WISDOM
ment and are, to-day, still offering
loving and selfless service in the
Cause.

For thirty years after the passing of
Baha'u'llah, Abdul Baha continued the
work; applying in his own life the
precepts given and establishing them
as facts before giving them to the
world. Before teaching that • the
Foundation of all Religions is one,'
he gathered together in his home at
Haifa, men of every race and creed and
created behveen them the utmost
harmony and sympathy.
As Mr. Horace Holley writes in his
"Modern Social Religion."
" The world surely never possessed
such a guest-house as this. \Vithin its
doors the rigid castes of India melted
away, the racial prejudices of Jew,
Christian and Mohammedan became
less than a memory; and every convention save the essential law of warm
hearts and aspiring minds broke down,
banned and forbidden by the unifying
sympathy of the Master of the house.
It was like a King Arthur and the
Round Table . . . but an Arthur who
knighted women as well as men and
sent them away not with the s\vord
but with the word."
THE COl\[JNG OF .. THE GLORY"
'Vhen the revolution in Turkey released, in 1908, all political and religious
prisoners in the Ottoman Empire,
Abdul Baha was, at last, set free.
Then, in response to urgent appeals,
he started out, at 67 years of age, and
after life-long suffering and imprisonment, to tour through Europe, including the British Isles, and America,
delivering Baha'u'llah's message to
audiences representing \Vestern civilization in every aspect and phase. During
these remarkable journeys he met and
conversed with men and women of
every type, nationality and creed. He
addressed University students, ",romen's
suffrage societies, peace organizations J

Esperantists, Socialists, Agnostics, Mormons, Christians, Jews, and churches
of almost all denominations, giving the
universal Teachings from the particular
point of view most suited to the understanding of each.
A special correspondent of the New
York World in December, 1921, thus
describes him :
"Having once looked upon Abdul
Baha, his personality is indelibly impressed upon the mind: the majestic
venerable figure clad in the flowing aba,
his head crowned with a turban white
THE ~[QO~ OF WISDO:-'1
as his head and hair: the piercing deepset eyes whose glances shake the heart;
the smile that pours its s\veetness over
all . . . . "
And the character and work of this
gentle, illuminating Teacher is now
known to great numbers of people
scattered throughout the world. Countless are the stories related by eyewitnesses; stories told with deep emotion by those who kne\v and loved him,
of his amazing kindness, sympathy,
unerring intuitions, sparkling humour,
humility and all-comprehending knowledge.
IIYes, I have met Abdul Baha," remarks one here and there with brightening face, as at the remembrance of a
most precious experience. But how
great ,vas the privilege, how golden
the opportunity presented to them, few
could realise at the time. No one 'who
attained to that meeting could ever be
quite the same after. For the meeting
with a Holy One of God is in the nature
of a test, a test of a soul's spiritual perceptions. The capacity to perceive the
significance and station of the Messenger was not given to all. But none
could fail to feel the radiation of his
personality, his all-embracing love.
THE COMJ~G OF "THE GLORY"
N ow shall we touch very briefly on
one or two of the outstanding Principles given by Abdul Baha, which
,,,hen practically applied, would form a
solution to all the present-day problems.
We have already spoken of the
Principle that 'the Foundation of all
Religions is one' and how this was exemplified. Also the emphasis laid by
Baha'u'llah on the essential Oneness of
Mankind. When men realise that they
are all parts of one organism, of one
spiritual" Grand Man of the Heavens"
as Swedenborg has expressed it, whose
cells or atoms, so to speak, we are,
then they will substitute co-operation
for conflict, mutual service for one of
selfish competition; then will the
powers and possibilities of human
nature become increasingly manifest.
"Be," says Abdul Baha, "as one soul in
many bodies." An idea startling in its
inference as to our intimate, essential
relationship to one another.
The Search for Truth must be fearless and unbiased. \Ve must not be
content to accept any teaching or
tradition contrary to reason, nor believe doctrines that we cannot understand. True independent search for
Reality leads to the investigation of
THE MOO~ OF WISDOM
one's own inner processes of thought,
and to the ultimate realisation that
true independence and freedom is severance from passion and personal desire.
Religion must be in accord with
reason and science. And the man of
science must appreciate religion that
is purified from dogma and superstition. An unprejudiced scientist enquiring into the Bahai teachings on the
nature of God, creation, evolution, body
and soul, etc., will not only find himself
in perfect agreement with the explanations given, but on many a perplexing
and abstruse problem receive glorious
enlightenment.

If Faith and reason are like the two
wings of the Bird of Humanity. It
cannot fly with one wing alone. If it
tries to fly with the wing of religion
alone it will land in the slough of superstition; if it tries to fly with the wing
of science alone it will end in the dreary
bog of materialism."
(Paris Talks by Abdul Baha).
An organic, universal Principle is also
the Equality of Men and Women. The
solution of our spiritual and social
problems can only be reached when
this is realised and attained. It is
THE CO~IING OF "THE GLORY"
interesting indeed to watch with what
rapidity this idea is growing to-day.
Even in the East great changes are
evident in the status and education of
women.
Again, Abdul Baha declares that
religion in its universal aspect must produce a solution of the Economic problems. He teaches that useful work
should be performed by all. That
wealth, \vhether it is material, mental
or spiritual should be voluntarily
shared; that the extremes of wealth
and poverty must be abolished and
destitution made impossible, as also
all forms of industrial slavery. He
provides the key to the solution of our
labour troubles and lays the foundation-stones \vhereon may be erected
by an enlightened humanity a new and
divine social order and world civilization.
But the Principle by which Abdul
Baha is most widely known at present,
is that of Universal Peace. Over 60
years ago, Baha'u'llah advocated the
establishment of a League of Nations
and Supreme International Tribunal.
He also advised that, by general agreement, all the governments of the world
should disarm simultaneously. To-day
we see this idea creating great agencies
nn
THE MOO\' OF WISDOM
and institutions which are tending to
bind the hearts and minds of humanity
in ever closer relationships. But this
world federation can only be realised
through properly constituted democratic selection, and by fulfilling among
individuals and among nations the
spiritual conditions for the establishment of real justice and peace. The
legislative function is not an affair of
politics, influence, money, but a spiritual function of enlightened and perfectly qualified men.
Another aid to peace will be the promulgation of a universal auxiliary
language. About the time that Baha-
'u'l1ah announced this Principle, Dr.
Zamenhof, the founder and inventor
of Esperanto was born in Poland. And
this wonderfully simple and adaptable
language has, during the last 35 years,
proved a useful medium for international intercourse. The introduction
of some auxiliary language into all the
schools of the world would remove one
of the greatest obstacles to international
and interracial understanding and
peace.

Abdul Baha returned to Haifa from
his strenuous tours in 1913. In his
97 7
THE em,IING OF "THE GLORY"
home here during the Great \Var, and
after its close, up to the last day or two
of his life, he continued to \'lork with
unabated energy.
Countless were the letters and tablets of inspiration and counsel he wrote
to Bahais both collectively and individually all over the world. Letters
that are the recipients' most priceless
possessions; tablets that are now being
carefully collected and published.
Day after day, in his guest house and
at his hospitable table, visitors from
every quarter of the globe were entertained. Questions relating to every
conceivable subject were presented for
his solution or exposition-social and
individual, scientific and metaphysical
problems; questions regarding creation, life, future states of existence;
parables, obscure passages, prophecies
in various sacred scriptures, and in the
Bible. Thus was fulfilled Christ's
promise that :-" Vlhen he, the Spirit
of Truth, is come, he will guide you into
all Truth, for he will take the things
that are mine and reveal them unto
you." Notes of the replies given were
frequently taken doviIl and now form a
veritable fount of information as they
have been published in .. Some Answered
q8
THE MOO:\f OF \VISDOM
Questions" and in other books and
literature.
Then would the visitors return to
their own countries, or go forth on the
travelling missions assigned to them,
filled with a deep spiritual joy and
understanding and with a new humility; fired with renewed determination
to live more nobly, work more earnestly
to spread these Teachings, realising
ever more clearly that, in them alone
now lies the world's hope of salvation
and path of progress.

Not only did Abdul Baha manifest
an amazing capacity for work, but he
lived always in an attitude of praise and
gratitude to God, which is, essentially,
an attitude of prayer. At midnight and
in the early morning, he \vould often
awake and pray; sometimes passing
a whole night in meditation and' in
conversation with God.'
Prayers have been written by both
Abdul Baha and by Baha'u'llah of
unique power and beauty-prayers
which meet every occasion and need.
Prayers for healing, for those who have
passed within the veil: for knowledge,
t

guidance, prosperity and illumination.
Prayers, whose effectiveness may only
THE CO\II;'Il'G OF "THE GLORY"
be realised in their constant, earnest,
daily use. Prayer is the language of
the spirit; it enlarges the capacity to
receive; brings into action higher
forces, of which, as yet, little is known.
Even a feeble pressure is often able to
release a great power, as the lifting of a
sluice gate may regulate mighty waters,
or as the opening of a little window
may let in a flood of sunshine.
Abdul Baha, like Jesus Christ, tanght
his followers the divine way of forgiveness of all personal enemies and
injuries; his own life being a perpetual
example.
As an instance, may be mentioned
the story of a certain ~Ioslem at Akka
who, fo~ over twenty years, persisted
in showing towards the Master the
bitterest antagonism. lIe reviled him
,,,áhen they passed in the street, sullenly
resenting the unfailing gentleness and
courtesy with which he was treated.
But at last the man fell sick. Then
Abdul Baha sent him medicine, a
doctor, and even went to visit him.
Ovenvhelmed by such an enduring,
forgiving love, the enemy ",.as turned
finally, into a devoted friend. Would
that \ve, too, in our relationships with
our fellows knew how to forgive unto
r ()()
THE :\100;\, OF WISDOM
'seventy times seven,' p1a.cing our
reliance upon this most effective force
in the universe, upon Love, which is
God manifested.
In Abdul Baha was revealed, as in
his great Father, the personification of
positive, constructive, universal Love,
which radiating out to all created
beings, quickened in their consciousness
a responsive longing for a universal
oneness and peace.
Constantly the Master visited among
the poor and the sick. The stories of
his power to heal, to comfort, to transform hearts \vould require many books
to relate them. He loved to laugh and
make those around him happy. One
of the signs by which we were to recognise the Great One, said Abdul Baha,
was that" He must be a joybringer and
the herald of the kingdom of happiness."
He loved flowers and s\veet perfumes,
animals and especially horses; and he
instructed his followers to treat the
animal creation \vith the utmost kindness. From Nature in all its aspects
he would draw analogies rich in beauty
and significance.
With regard to what is commonly
called 'miracle-working' Abdul Baha
THE COl\UNG OF "THE GLORY"
taught that this may be incidental to,
but is not alone, a proof of prophethood, being but the out'working of
laws little known or understood by
men. But, naturally, around his household wonderful and inexplicable things
constantly occurred. And in lives that
are purified and dedicated to his service, a divine Power manifests itself
in many mysterious ways. For the
promise has been given that those who
rise up in the Cause of God, at this time,
shall be filled with the Spirit. And
" He will send his hosts from heaven to
help you, and nothing shall be impossible to you, if you have faith."
For "the moth shall become as the
eagle, and the drop as the rivers and
seas." In the \vorld of dreams, in
visions, in flashing intuitions, illumination, warning, guidance is afforded, as
well as in the more normal or more
generally recognised channels of everyday living. But Abdul Baha advised
his followers not to seek to develop
the psychic faculties, but to let them
unfold gradually as their souls become
attuned to higher vibrations, and to
breathing the purer, more rarefied air
of the realms of spirit.
THE MOO:-J OF WISDOl\1
Thus were spent the tireless days of
the nearly eighty years of this Prophet
of God, until Monday, November
28th, I92I, when he passed away so
swiftly and quietly that his daughters,
watching by his bed, thought he had
but fallen asleep.
The funeral which, according to
Eastern custom, took place on the
following day, is unique in the records
of all such events. Ten thousand
mourners, even in that brief time,
gathered together, representing many
religions, races, tongues, and all ranks
of society-from the High Commissioner of Palestine and the Governor of
Jerusalem, to the poorest beggars in
Haifa. The heads and prominent men
of religious communities were there-
Jews, Christians, Moslems, Druses,
Egyptians, Greeks, Turks, Kurds, and
American, European and native friends.
Amid the wailing of .. 0 God! our
Father has left us, our Father has left
us!" the vast concourse slowly wended
its way up Mt. Carmel to the tomb
of the Bab, wherein the body of Abdul
Baha was also to be enshrined. In the
garden here, nine representative
speakers paid such sincere and fervent tribute to the purity and nobility
THE CO:\IING OF "THE GLORY"
of the life that had just closed, and to
the ideals for which he had so suffered
and laboured, that no more fitting
proof could have been offered that these
labours had not been in vain. Here on
the Mount of God it was made manifest
that the Bahai Revelation had already
begun to permeate and transfonn the
world.
The following are just a few sentences
culled from the speeches delivered on
this occasion and at a memorial feast
that was held 40 days later, and from
papers which recorded the event. They
will convey more clearly than any
words I can write, the impression, made
by Sir Abdul Baha Abbas on all who
had ever come within the sphere of his
influence.
A :Moslem Priest, on behalf of his
co-religionists : -
. . . "What am I to set forth the
achievements of this Leader of Mankind? They are too glorious to be
praised, too many to recount. Suffice
It to say, that he has left in every peart
the most profound impression, on
every tongue the most wondrous praise.
And he that leaveth a memory so
lovely, so imperishable, he indeed, is
not dead."
THE ~[OO~ OF \VISDOl\l
Spoken by a Christian .
. . . "0 bitter is the anguish caused
by this heart-rending calamity! It is
not only our country's loss but a
world's affliction! He hath lived for
\vell-nigh 80 years the life of the Messengers and Apostles of God. Fellow
Christians . . . we sav farewell to the
material bodv of our- Abbas . . . but
his reality, our spiritual Abbas \vill
never leave our minds, our thoughts,
our hearts, our tongues."
. . . "A Voice summoning mankind to love, to unity and peace; a
Voice the source whereof, had it been
anything but pure in motive, could in
no wise have succeeded in sending its
waves with the swiftness of lightning
throughout the world."

The M oming Post of England concluded its report : -

.. His persistent messages as to the
divine ongin and unity of mankind were
as impressive as the Messenger himself."

The T£mes of India in its editorial
article gave an account of the Bahai
Movement and wrote : -
THE CO~IING OF "THE GLORY"
... "It is not for us now to judge
whether the purity, the mysticism and
the exalted ideas of Bahaism will continue unchanged after the loss of the
great Leader, or to speculate on whether
Bahaism will some day become a force
in the \vorld as great, or greater than
Christianitv or Islam... but we
would pay tribute to the memory
of a man who \viclded a vast influence
for good . . . who showed the West
that religion is a vital force that can
never be disregarded."
From among Abdul Baha's words of
counsel and farewell, I can only quote
a few phrases. Like Christ, he comforted his disciples with the fragrant
promise :-

" Remember whether or not I be on
earth, my Presence will be with you
always."
In a letter of infinite pathos he
wrote :-
" Friends! . . . the time is coming
when I shall be no longer with you . . .
I have served the Cause of Baha'u'llah
to the utmost of my ability. I have
laboured night and day all the years
of my life . . . .
" 0 how I long to see the loved ones
THE )\[00:\ OF \VISDOM
taking upon themselves the responsibilities of the Cause! Now is the
time to proclaim the Kingdom of Baha.
Now is the hour of love and union. The
spirit of my life is the welcome tidings
of the unity of the people of Baha."
" The mystic nightingale is warbling
for them all,
Will they not listen?
The bird of paradise is singing;
Will thev not heed?
The angel of Ablla is calling to them;
Will they not hearken?
The herald of the Covenant is pleading;
Will they not obey?"
One of the sections of his Testament
closes with this prayer:
" a God, my God! I call Thee, thy
Prophets and thy l\lessengers, thy
Saints and thy Holy Ones, to witness
that I have declared conclusively thy
proofs unto thy loved ones, and set
forth clearly all things unto them,
that they may watch over thy Faith,
guard thy straight path, and protect
thy resplendent Law. Thou art verily
the All-knowing, the All-wise!"

CHAPTER VI

THE GUARDIAN OF THE CAUSE

" Not until the dYllamt'c love we
cJzerish for H£m is sufficiently reflected
in its power and pW'ity in all our
dealings with our fellowmen, however
remotely cOllnected and humble in origin,
can we hope to exalt in the eyes of a
self-seeking world the gelluineness of the
all-collquerillg love of God. Not until
we ti'iJe ollrscl'iJCS the hfe of a true Baltai
can ice hope to demonstrate the creative
and transfor1llillg potency of the F aitlt
we profess,"
(SHOGHI EFFENDI.)
AND now that six years have passed
since the memorable event on Mt.
Carmel, how stands the Bahai Cause
to-day?
We find that its appeal has become
world-wide; that in the short space of
eighty-three years, since the Bab's
proclamation in r844, the Message has
been carried to practically every
country and land.
THE GUARDIA:-J OF TIlE CAUSE
In Persia, itself, the blood of the
martyrs has not been shed in vain, for
adherents are to be found in a quite
considerable number of the villages and
towns. The radiance of the Sun of
Truth illumines the mystic East, the
energetic West; for through the Bahai
Message pulsates a magnetic power
that attracts all intelligent men and
women. The teachings it offers are
" the spirit of this age, the essence of
all the highest ideals of this century."
The new phase into which the work of
the Cause entered at the Passing of" the
Master," required systematic organization in order to more closely unite
its followers, make more efficient the
promulgation of its principles. This
had been provided for, in that Abdul
Baha, in his will, appointed his grandson, the eldest son of his eldest daughter, to take up the unique and responsible position of Guardian of the Cause.
A body called the • Hands of the
Cause' co-operates with the Guardian
in his noble task. And wherever in any
to\vn or district, those who sincerely
believe in the Message and are prepared to obey its commands exceed
nine III number, a body called a
Spiritual Assembly is formed. The
THE Cm,HNG OF "THE GLORY"
plan adopted is as simple as it is effective. The body of the believers in every
country elect delegates who in turn
elect the members of the National
Assembly for that country. The members of this Assembly elect directly the
members of the International House
of Justice, at the head of which stands
the Guardian. This system is intended
to be a prototype, and to form the
framework, as it were, of that new
social order which is destined to come
into manifestation with the dawn of a
divine civilization.
By means of news-letters sent out
regularly by these assemblies, by visiting teachers, by the publication of
magazines, the \\lidely-scattered followers of the Movement are kept in
sympathetic touch with one another,
and informed of all its diverse activities and progress.
Yet regarding this, listen to the admonition that comes from the eloquent pen of the youthful Guardian
of the Cause, Shoghi Effendi : -
II Not by the force of numbers, not
by the mere exposition of a set of new
and noble principles, not by an organized campaign of teaching-no matter how world-wide and elaborate in
IrO
THE GUARDIAN OF THE CAUSE
its character-not even by the staunchness of our faith or the exaltation of
our enthusiasm, can we ultimately hope
to vindicate in the eyes of a critical
and sceptical age, the supreme claim
of the Abha Revelation. One thing,
and only one thing, will unfailing~y and
alone secure the undoubted tnumph
of this sacred Cause, namely, the extent
to which our own inner life and private
character mirror forth, in their manifold aspects, the splendour of those
eternal principles proclaimed by Baha-
'u'Uah."

When Abdul Baha passed away in
1921, Shoghi Effendi was only twentyfive years of age, and a student at
BaIliol College, Oxford. A recent
visitor to Haifa (which is still the home
of Abdul Baha's family, the headquarters and centre of the Cause),
writing in the Star oj the West, November, 1926, describes the stupendous
task laid upon his shoulders.

" The unique and outstanding figure
in the world to-day is Shoghi Effendi.
Unique, because the guardianship of
this great Cause is in his hands, and his
humility, modesty, economy, and
self-effacement are monumental. Outstanding, because he is the only person,
III
THE CO).[JNG OF "THE GLORY"
we may safely say, who, entrusted
with the affairs of millions of souls,
has but one thought and one mindthe speedy promulgation of peace and
goodwill throughout the world. His
personal life is absolutely and definitely
sacrificed. . ..
The ladies of the household (Abdul
Baha's four daughters, the \'life and
sister) typify the Cause as Love and
Faith. Shoghi Effendi adds to this the
elan of the New Day-Action and
Progress.
So to comprehend and administer all
the relationships in a huge organization
that only satisfaction and illumination
result . . . to clarify \'lith a word the
most obscure situations; to release in
countless souls the tides of energy
tha t will sweep the cargoes of these
Tidings round the world; to remain
so poised in God as to be completely
naturalized into His attributes-these
are some of the characteristics of Shoghi
Effendi . . . And this without reference to his surpassing mental capacities
. . . The world, its politics, social
relationships, economic situations,
schemes, plans, aspirations, programmes, defeat, successes, lie under his
scrutiny like infusoria beneath a microscope."
And as I close this brief and all too
THE GUARDIAN OF THE CAUSE
inadequate outline of this, the greatest
of modern Movements, the most
momentous series of Events in human
history, maybe you are asking your~
selves-" If this is true, what should be
my personal attitude towards it ? "
When a dazzling noonday sun is
flooding earth and sky, why remain fast
shut within the House of Doubt?
Why close the windows of the soul to
the new light of understanding; re~
clining upon the couch of negligence,
with the blinds of prejudice or the cur~
tains of indifference drawn against the
spiritual sunshine which is waiting
to enter and flood your whole being
with glad, new life? " Arise I shine! for
thy Light is come, and the Glory of
the Lord is risen upon thee! "
If the import of these Teachings has
been grasped ever so slightly, one is
impelled to recognize in them uni~
versal Truth; and in the sublime
Messengers through whom they were
revealed, yet another and fuller Manifestation of the Logos to men. Increasing numbers, all over the world,
are finding in them the answer to
every intellectual inquiry, satisfaction
for every longing of the heart, guidance
for every phase and aspect of life.
THE COMING OF II THE GLORY"
Bestowing upon them a new spirit, a
new power, it brightens the intellect,
enlarges the horizon, expands the comprehension, provides a fresh and noble
purpose and stimulus, and a joy and
strength that will never fade away, but
grow to all Eternity. "Happy is he,"
says Abdul Baha, "who penetrates the
mysteries, and who takes his share
from the world of life."
In these Teachings lies the Divine
Plan for this present age and for many
ages to come. Herein is our own priceless opportunity to become all and far
more, than we had ever hoped or
dreamed we could be. Herein is
shown our supreme path of service to
humanity. Herein is the ultimate goal
of this life and the life beyond. Herein
lies the brilliant pearl of cosmic consciousness and the shining star of our
spiritual destiny.
CHAPTER VII
A GLIMPSE OF THE GOLDEN AGE

" Now in the world of being the hand
of divine power hath firmly laid the
foundations of this all highest bounty
and this wondrous gift. Whatsoever
is latent in the innermost of this holy
cycle shall gradually appear and be
made manifest; for now is but the
beginning of its growth and the dayspring of the revelation oj its signs.
Ere the close oj this century and of this
age, it shall be made clear and evident,
how wondrous was that springtide and
how heavenly was that [Jilt."
(Abdul Balta).
ERE I had finished speaking, the sun
had set in a blaze of burnished copper,
and the twilight was slowly deepening
into night. Yet no one stirred. Mary,
still lying in her hammock, looked as
though she had passed into a happy
trance. An early moon gleamed
through the dusky branches of the
trees upon the four rapt faces of the
listeners.
THE COMING OF "THE GLORY"
Arthur was the first to break the
reverent silence. His voice held a new
note of humility .
.. If this wonderful story you have
told us is true-and I do not doubt but
that it can all be authenticated-why
have we heard nothing of it before? "
"That is a very natural question.
But, you see, the Movement is given
no advertisement in the ordinary way.
I t progresses only by means of individual influence,literature, and where
opportunity occurs, by public lectures.
If you remember, it was a hundred
years after Christ's ascension, before
the world began to hear of Christianity.
It is only six years since that of Abdul
Baha's Passing, yet there are numbers
of Bahais throughout the world to-day.
Also the Light is being reflected by
many pure minds, and the new ideals
upheld by many progressive institutions that remain unconscious of the
true source of their guidance and
illumination."
From Oliver came a meditative
murmur-
.. Science and Religion-at lasthand in hand. One with its clearness
and purity-the other with its power
and passion. What possibilities . . . !"
A GLIMPSE OF THE GOLDEN AGE
Then questioned Peter, a trifle wistfully-
" Since this Revelation is a written
one, and so everybody can read and
understand for themselves, my profession will no longer be needed, I
suppose? "
" In this Universal Religion there is
neither room nor need for elaborate
rites and ceremonies. All are to be
missionaries and teachers, according
to their capacities-' kings and priests
unto God' -not one particular class.
And the teachings will be given for the
love and joy of it, not to earn a livelihood. Monks and nuns are advised to
live a spiritual life in the world, not
apart from it. Those who wish to
greatly serve their fellow men must
show it by their deeds, not by their
peculiar style of dress."
Then Mary remarked softly:
" It is all and infinitely more than I
could ever have hoped or dreamed.
I can feel that it is Truth."
.. For the love of God is broader than the
measures of man'. mind;
And the heart of the Eternal is most wonderfully kind."

• • • • • • • • •
Then across the moonlight drifted a
THE COMING OF "THE GLORY"
curious shadow. like giant wings outspread above us, over the garden trees.
A strange humming filled the air,
causing our hearts to beat with an
intense and awed anticipation. Presently through the breathless silence
stole a Voice, far, sweet and compelling .
.. 0 Sons of Desire: How long wilt
thou soar in the realms of passion ?
Wings have I bestowed upon thee,
that thou may est fly.
" Come! Come and see! . . . .the
things which God hath prepared . . .
hath prepared for them that love
Him . . . "
And before we were aware of what
was happening, Imagination, like some
great spiritual aeroplane, had caught
us up, and spreading her swift, shining
wings, had swept us forward, with the
rapidity of thought, through a hundred
years or more of world history.
Through the vast phantasmagoria of
world events; of earthquake, fire and
flood, which wrought their shattering
changes in the planet'S surface.
Through yet another devastating war;
through revolutions, labour troubles,
the turmoils of Bolshevism, economic
rivalries and disputes. Through the
mighty phantoms of anarchy and chaos
I18
A GLIl\IPSE OF THE GOLDEN AGE
cast by wide-spread irreligion, when
the doors of hope and happiness were
closed to large sections of mankind.
Yet, while as in a titanic cinematograph
these dark shapes and shadows of sin,
and its consequent affliction, chased
each other across the world screen,
above it all there shone with an undimmed, steadily growing radiance,
the light of the Glory of God. Like the
Shekinah of old that gleamed over the
Mercy-seat, it shed its glow of guidance
upon all the problems and complexities
of individual and national life; its
assurance and comfort throughout all
the greatest tribulations.
"For through affliction hath His
Light shone, and His praise been
bright unceasingly; this hath been
His method through past ages and bygone times."
But now, at length, the Sun had
melted and dispersed these gloomy
clouds of prejudice, greed and ignorance, veiling the true nature of man;
and this nether world, like the surface
of some clear, calm lake, had become
the very mirror of the Realms on High.
The Plan of the ages, unfolded by the
heavenly Architect, having been at
1I9
THE COMING OF "THE GLORY"
last accepted and put into execution by
the builders, humanity had begun to
rear the new and glorious edifice of a
Divine Civilization.
"For every plan is in need of a
power for its execution. The penetrative power in the world of existence
is the confinna tion of the Kingdom of
Abha. Every plan and system which
is assisted by this Power will be established . . . 'and will be realised among
men."
As our ethereal aeroplane, poised like
a bird in the fleckless blue, swept
downwards into the lower belts of the
earth's atmosphere, we became aware
of subtle changes, as though some new
element had entered into the planet's
aura; a new clarity and brightness
pervaded it, as if in correspondence
with and a radiation from a higher and
purer state of consciousness on the
part of its inhabitants.
Extremes of heat and cold appeared
to be less severe; the temperatures
were more equable, the climates more
agreeable. So marvellously and intimately are man's thoughts and actions interwoven with the finer forces
of Nature and the vast Unseen.
A GLIMPSE OF THE GOLDEN AGE
" Look! " cried Oliver, pointing admiringly below, where, heading in all
directions of the compass, sped great
argosies of the air. While other craft
of strange shapes and sizes soared, like
winged insects into the sky, generating
their motive power from the inexhaustible stores of the ether itself.
And our scientific friend, who in these
matters was far keener than the rest of
us, exclaimed at a kind of invisible
network of communication, swift as
light, more perfect than radio, that
covered the earth from pole to pole,
transmitting not only sound, but form
and colour.
Rules and regulations governed all
these extensive and varied intercommunications. But everywhere there
appeared to be right of way. For,
although still existed boundaries and
border-lines, the old barriers and restrictions between nations and countries
had been totally abolished. In vain we
sought for the old fortifications that
once had grimly frowned on frontiers;
for the huge battleships that had
jealously guarded dividing seas, for
official spies, imposing custom-houses.
These things evidently belonged now to
the tales of the past.
THE COMING OF "THE GLORY"
" For in this age the boundaries of
terrestrial things have extended; minds
have taken on a broader range of
vision; realities have been unfolded
and the secrets of being have been
brought into the realm of possibility.
What is the spirit of this age? What
is its focal point? It is the establishment of universal peace, the establishment of the knowledge that humanity
is one family."

And mankind, guided by this principle of Oneness, and the different
attitude such a realisation had involved, had discovered the means
whereby all could become partners in
the earth's surface, and in the exploitation of its natural resources and treasures. Co-operation and mutual trust,
an interracial sense of fellowship and
good-will had made possible free and
abundant interchange of both material
and mental wealth; while spiritually-

" Each to Truth's rich market brings,
I ts bright, divine imaginings,
In rival tribute to surprise
The world with native merchandise. "

The motto of this amazingly pros-
A GLIMPSE OF THE GOLDEN AGE
perous and happy age was: .. Glory is
not his who loves his native land alone,
but glory is his who loves his kind."
No heavy boom of cannon, therefore,
no sharp rattle of musketry, no piercing
cries of pain and death greeted our
ears, as we hovered above this erstwhile
planet of sorrow. For with the dawn
of aNew Day, the nightmare of war and
strife had passed away, and universal
Peace had been gloriously enthroned .
., But how," eagerly questioned
Arthur, can such a state of affairs
II

be maintained? "
In answer to his question, lower and
lower we dropped towards a magnificent pile of buildings, situated in a
great central city, which, both geographically and spiritually had been
found most favourable to intercommunication with all the races of men.
" Oh," he cried," I think I can
guess l I t is a similar idea to that
initiated by certain nations after the
War of 1914."
Yes, he was right. On closer inspection. we discovered that the dream
of many a noble statesman had, at last,
materialised. For this was indeed a
Parliament of Man at the apex of the
world, a Supreme International Tri-
12 3
THE COMING OF "THE GLORY"
bunal and World Court. Here, in
constant conclave assembled the wisest,
the most far-sighted, the most sagacious
representatives and leaders of every
nation on earth. It was the centre
towards which all peoples turned their
gaze, receiving therefrom guidance and
justice. It functioned as the mighty
brain of mankind. Its members were
the Elect of the Elect, having been
chosen from the national Parliaments
or Houses of Justice representing every
country. These in their turn were the
delegates chosen by a body of secondary
electors chosen by the mass of the
people. Every portion of mankind
was thus, in all international affairs,
fairly represented at and controlled
by the decisions of this World Court.
To it were brought all controversial
problems, and any nation instigating
war would be resisted by all the others.
Thus was war rendered impossible.
Only a small force guarded each land;
only an international marine police
patrolled the peaceful oceans, and
regulated the merchant fleets plying
from coast to coast.
And memory recalled to us visions
of the seers in by-gone ages, of Isaiah,
A GLIMPSE OF THE GOLDEIi AGE
John of Patmos and many an ancient
bard. And Abdul Baha's prediction : -

" Universal peace will raise its tent
in the centre of the earth; and the
blessed tree of life will grow and spread
to such an extent that it will overshadow the East and the West. Strong
and weak, rich and poor, antagonistic
sects and hostile nations, which are
like the wolf and the lamb, the leopard
and kid, the lion and the calf, will act
toward each other with the most complete love, friendship, justice and
equity."

" I am longing to see things in more
detail," cried Mary. "Do you think
we could take a peep, say, at the little
islands of Britain? I used to worry
about the unemployment and labour
problems there, and wonder if she
would revive."
Swiftly we skimmed the intervening
distances of sea and land; noticing
as we did so, how the earth had robed
herself in fresh lovelinesses of colour
and perfume. Many wide stretches of
grey desert and wilderness had been
reclaimed, and were blossoming with
verdure and grain. For in every land
agriculture was receiving, it appeared,
THE COMING OF "THE GLORY"
the skill and attention it had so long
required. Prosperous farms and settlements abounded. Huge and ugly cities
had been to a large extent decentralised,
and now that heavy transport was
conveyed by air, and science had
learnt how to eliminate unpleasant
sounds, the rush, noise and dirt characterising the cities of former times had
vanished completely. People lived in
greater simplicity, yet in more real
comfort and refinement, because science
had solved, by means of electricity
and ether, all the old difficulties of
heat and light. These now were
abundant, beautiful, and within the
reach of all.
We decided that we would alight at
the next landing-place and try to study
more closely the life now existing in a
district once known to some of our
party as .. England's hop-fields."
No smell of hops, however, greeted
us as we walked between the tall,
fragrant hedgerows, because this new
world had proved .. how much the
renouncing of tobacco, wine and opium
gives health, strength, intellectual enjoyment, penetration of judgment and
physical vigour." Instead, the fields
were sown with grains of all kinds, with
A GLIMPSE OF THE GOLDEN AGE
orchards of fruit and nuts, with sweetscented herbs and flowers. Medical
science having discovered that man's
natural food grows out of the ground,
much less animal food was consumed
than in former times.
Thus it appeared that humanity had
evolved a keener mentality, a finer
sensitiveness, since it had ceased to
consume coarse food, artificial stimulants, poisons and narcotics.
Arthur glanced with open admiration
at some graceful, dignifled women who
passed us on the road. Their sun-tanned
faces shone with health and happiness.
Their raiment was extremely simple,
but of lovely texture and colouring.
"Beautiful as Greek models," I
heard him remark, "but far more
spiritual in expression."
By this time we had reached, apparently, the centre of the district we
were inspecting, which was occupied by
a kind of market square, flanked on
one side by a large building. This
proved to be the local House of Justice;
in reality a kind of central storehouse
and distributing centre established for
the benefit of the farmer and all the
members of that particular community.
These in turn supported the House of
THE COMING OF .. THE GLORY"
Justice, the members of which were
elected by the district for their wisdom,
experience and administrative ability.
The House had definite revenues, such
as an income tax, a tax on animals and
inheritance, on treasures of the earth,
mines, oil-wells, etc. At harvest time a
General Board appropriated a certain
percentage of the entire harvest for
this central storehouse. There were, of
course, expenditures also-the running
costs of the institution, salaries, adá
ministration of public safety and hygiene, tithes to the government of the
country, support of orphans, cripples, of
educational establishments, supplying
deficiencies in the incomes of the poor.
This last method had entirely supplanted and made unnecessary those
always hated institutions known, in
the past, in this country, as "workhouses."
"I am disappointed to find an income-tax still existing," observed Mary.
But we found, on inquiry, that the
tax was a graduated one, only levied
in cases where the income exceeded all
necessary expenditure; the percentage
of tax increasing with the surplus of
income. On the other hand, if anyone
through misfortune were unable to
A GLIMPSE OF THE GOLDEN AGE
earn enough to meet his expenses for
the year, what he lacked for the maintenance of himself and his family was
supplied from public funds. So were the
extremes of destitution on the one
hand, and useless extravagance on the
other , avoided.

Yet it was not so much new laws, as
the new spirit abroad in the world that
had made possible these just and
humane conditions. For this generation had grasped the great principle
of Voluntary Sharing; had realised
that all the love, beauty, truth, justice,
science on earth was the result of this
sharing; and that wealth of gold or
possessions was but a talent on the
material plane to be likewise used for
the benefit of one's fellows. The experiments of Socialists, Communists, and
others had, at last, convinced men that
equality among them there can never
be-but that mutual dependence is
the essence of all material, as well as
mental and spiritual progress and
happiness. Thus had humanity become
released from captivity to nature; from
that ceaseless struggle for existence
which constituted in former times so
supreme an affliction.
12 9
THE COMIl\'G OF "THE GLORY"
Coming out of this simple yet effective House of Justice, we found our
eyes attracted to a building through
whose wide windows issued sounds of
children's voices singing. All the
rooms, as well as the pretty gardens
and playgrounds adjoining. seemed
filled with the clearest and most delicate colours. The science of colour
being now understood and developed
and used for both healing and educational purposes. Every device that an
enlightened humanity could supply for
the developmcnt of the child was
combined in the sunshiny edifice before us. These boys and girls were
indeed in the Golden Age, when
, education' was a word possessing new
and delightful meanings. No longer
was a child considered as wax to be
moulded indifferently to any shape;
no longer must it strain to conform to
a standard utterly at variance with
its natural capacities. Indeed it was
encouraged to develop its peculiar
abilities. character and individuality to
the best possible advantage. The
teacher. like a wise gardcner. protecting, pruning. supplying nourishment
and assistance as needed. Above all,
the children were taught that obedience
A GLIMPSE OF THE GOLDEN AGE
to God's commands, and service to
humanity are the highest aims in life;
and to regard their innate powers and
faculties as gifts to be developed for
the good of all.
As Baha'u'llah taught:
" Knowledge is like unto wings for
the being of man, and is like a ladder
of ascending. To acquire knowledge
is incumbent upon all, but of those
sciences which may profit the people
of the earth, not such as begin in mere
words and end in mere words. The
possessors of sciences and arts have a
great right among the people."
The advance that humanity had
made was not only in knowledge, but
in power to practice that knO\vledge.
No wonder that a new order of being,
a race of supermen and women, was now
rapidly being evolved.
An educational system that had
become universal had, we learnt, been
established by the Supreme International Tribunal, and this included
instruction in an international auxiliary
language, thus giving to all nations,
both in the Occident and Orient, the
priceless boon of one common tongue.
As Teaching was now regarded as
such highly important work, demanding
I I
THE COMING OF I I THE GLORY"
only the best and most qualified type
of men and women, the profession
carried adequate rcmuneration. In
taxes on inheritance estates, teachers
were given a share-regarded as heirs
in an owner's will. The schools, themselves, being built and supported by
community funds.
If But is nobody out of work?"
demanded Peter. "Nobody idle or
drifting about aimlessly?"
No, because mankind now had
realised the dignity of labour. The
Bahai law of .. work for all" had put
to use the splcndid potentialities of
human energy, and had guided this
energy and creative power into channels of natural expression, free from
coercion, free from fear. Education
had enabled men to find the work for
which each was best fitted. The hours
of labour were shortened, till all, however humble, could enjoy sufficient
leisure and recreation. Also the general
attitude to work had changed. Fear
of poverty now removed, monetary
gain was no longer the chief incentive.
"Nobody worked for money, and nobody
worked for fame,
But each for the JOY of the working."
13 2
A GLI!\IPSE OF THE GOLDEN AGE
Work had become identical with
worship.
" The best of men, said Baha'u'llah,
are they who gain by work, and expend
for themselves and their kindred in the
love of God."
But look! \Vhat is that cluster of
buildings standing somewhat removed
from the rest of the township, out of
which young men and women are
pouring for their noonday meal and
rest, or games in the fields adjoining?
Factory workers? Yes. For factories too have been revolutionised, and
built where possible out in the open
country. The establishment of industrial democracy had eliminated the old
distinctions between capital and labour,
and the bitter feelings that once so
often prevailed between master and
man. \Vorkers now received not only
their wages, but a definite share both
in profits and management. Thus
making employees' and employers'
interests identical. Friendly co-operation and consultation had replaced
the industrial slavery, strikes and
lock-outs of a chaotic and perplexed
by-gone age.
That group of houses and gardens
THE COMING OF "THE GLORY"
yonder are their homes, where, no
longer huddled in tenements and dark
streets, every man may" sit under his
own fig tree."
"And these little homes," queried
Mary, "I \.... onder if they are really
happier than in past centuries? "
How could it be otherwise? In
woman's particular domain were reflected all the new factors promoting
the welfare of society, of the child and
the worker. The vital changes regarding
her status in the world, which had begun
to manifest at the end of the 19th
century, had come now to full fruitionher equality with man having been
completely established in every department of life. Physical and mental
force had lost its dominance, and the
more spiritual qualities characterising
the feminine nature, such as intuition,
mental alertness, love and service,
daily gained in strength. The East
especially had made amazing strides in
prosperity and power since the emancipation and education of its women.
Monogamy was practically universal,
and the ideas and ideals involved in the
marriage contract purified and spiritualised. So that divorce was seldom
used; but when necessary, it was, after
A GLBIPSE OF THE GOLDEN AGE
a year's separation, done quietly by
mutual agreement. The miseries and
indecencies of 'divorce courts' being
now quite unknown.

But Peter was naturally anxious to
see the kind of churches in which
people worshipped now-a-days. So,
lightly skimming the intervening distance, \ve arrived in a large and populous town where many nations met.
High above the tree-tops we caught
sight of a beautiful, shining ,,,hite
dome. \Ve alighted at a convenient
aerodrome adjoining a remarkable collection of buildings, enclosed in fine,
park-like estates. One of nine avenues
led our wandering footsteps among
gardens filled \vith choice shrubs and
lovely flowers towards some point in the
centre. The splashing of fountains,
the songs of birds made happy music
everY'vhere. Soon we stood before a
fine, polygon edifice, to whose nine
doors of entrance the avenues had
converged, and which like some exquisite architectural bouquet, was the
focal-point and crown of the whole.
But who could hope to describe in
mere words, the majestic dome and
springing columns, the beauty and
THE COMING OF "THE GLORY"
strength of this embodiment and externalization of the great spiritual
tmth of religious Unity! Surely it
might have been such a vision that
Tennyson beheld when he wrote : -
"I dreamed
That stone by stone I reared a sacred
fane,
A temple, neither pagod, mosque nor
church,
But loftier, simpler, always opendoored
To every breath from heaven, and
Truth and Peace,
And Love and Justice came and
dwelt therein."
In the spacious rotunda beneath the
dome were assembled people belonging
to every race, nation or creed. Beside
the black-browed representative of
Mosaic law knelt the once despised
follower of Jesus of Nazareth; the
devout and prayerful Moslem bowed
himself with that Bahai brother whom
once he had so bitterly persecuted;
while an Indian Buddhist, his dark
eyes shining with mystic joy, stood
clasping the hand of a Christian to
whom he had formerly been a " heathen."
Up in a wide, encircling gallery,
I 6
A GLIMPSE OF THE GOLDEN AGE
children's voices were chanting. MUSIC,
rich, sweet, soul-entrancing filled the
air. Words floated down to US:
"0 God! This is a day, the Light of
which
Thou hast made hal v above the sun and
its effulgence."
.. Glory be unto Thee, 0 Thou God of
the world
And desire of nations.
o Thou who hast become manifest in
the Greatest Name."
I t was the morning hour of worship,
and the common aspiration of all
hearts found expression in the words of
a beautiful old hymn.
"Gather us in, Thou LOVE that
fillest all I
Gather our rival faiths within thy
fold!
Rend each man's temple-veil and bid
it fall,
That we may know that Thou hast
been of old;
Gather us in.", . , ,
But now we turned from religion in
its aspect of praise and prayer, to
examine the numerous buildings by
Which this Temple of Unity was sur-
THE CO;"IING OF "THE GLORY ~
rounded, and of which it appeared to
be the centre.
There stood a universitv for the
study of the higher scicnce~; science
in this enlightened age having become
the handmaid of religion, and their coopera tion making possible achievements
undreamt of by scientific experts of
former times. Here a hospital had
been erected, whose services for the
healing of the body \vent hand-inhand with mental and spiritual processes of cure. Although perfect physical health had not, as yet, been
attained by men, diseases were rapidly
disappearing as the material and divine
worlds came more and more into harmony with each other. Science having
proved that Light in aU its varied forms
was Life-light and colour, herbs and
diet, were increasingly employed instead of drugs, and operations. Indeed, the quality of the light everywhere, we noticed, seemed softer, yet
clearer and more diffused. For the
greatest physical exemplar of the Spirit
of God is light, and the increase in its
use and understanding was but the
natural correspondence to the new
outpouring upon the world of humanity
of spiritual Light.
A GLI~IPSE OF THE GOLDEN AGE
There was a joy too in the faces of
people, as though they had discovered
a meaning and purpose in Life. They
moved with springing step, as though
Nature's conquerors, instead of her
slaves, they trod air rather than earth.
Thus it was that, by purity of thought
and harmonious living, by right use
of all the means to health revealed by
science, the power of God was turning
sorrow into happiness, disease into wellbeing. As Abdul Baha had promised:
.. When the Divine ?'1essage is understood, all troubles will vanish."
We were also interested to observe
a marked increase in longevity. Apparently, nobody now was too old at
sixty for any business or occupation.
For the middle period of life had greatly
extended and come to be regarded as
the most valuable; while the first
twenty years were mainly devoted to
education and physical development.
Numerous were the other buildings
we saw, including a fine guest-house,
opened to all men; buildings where
feasts and conventions were held, and
others of a philanthropic and educational nature.
But our time was fast drawing to a
THE CO:'lIING OF "THE GLORY"
close. Had time calculations too been
changed to meet the requirements of
this NC\V Era ?
To our surprise, we discovered that
it was New Year's Day-the first day
of the first month, called Baha, i.e.,
Splendour of God, that we in Western
Europe used to know as the Spring
Equinox, March 21St. No longer, it
appeared, were men divided and perplexed by varying systems and methods
of calculation. A new, universal calendar had been established bv the
Supreme Tribunal. A year nov.á consisted of 19 months of 19 days each, i.e.,
of 361 days, with the addition of certain
intercalary days, in order to adjust it to
the solar year; the New Era having
begun in that wonderful year of the
Bab's declaration of his mission, and of
Abdul Baha's birth, 1844.

So on this radiant day of Springthis New Year's Day of 2044-two
hundred :years since the Dawn first
broke over a dark, discordant world,
we glided upwards once more into the
sky, to pay our final visit to a world
which had so marvellously been made
anew.
On the wings of that most wonderful
A GLIMPSE OF THE GOLDEN AGE
gift of God to men-a purifIed imagination-we sped over ocean and land,
over snowy mountain-tops and dark
fringed forests, till \ve paused, hovering
above the deep blue waters of the
Mediterranean Sea.
Below us ocean-liners, merchantcraft, giant airships and \vinged vessels
of all kinds were heading in a continuous procession eastwards. We followed where they led, till we found
ourselves poised above one of the chief
ports and emporiums of the world.
Daylight was failing, but we \vere able
to descry the noble curve of a mountain,
magnificent buildings and mansions,
colleges and institutions, orchards, gardens and parks adorning all its slopes
and the adjoining plain. rn the
spacious semi-circular harbour rode at
anchor the ships of many nations. For
into this mighty centre was being
poured the wealth and culture, the
service and honour, the love and devotion of the finest products of every
civilization. Here in the cause of the
reconciliation and brotherhood of mankind, met the earth's noblest and best.
Between two ports that formed the
terminals of one great city, blazed a
pathway of illumination. Electricity
THE COi\lING OF "THE GLORY"
turned night into day; while from the
heights above, immense searchlights
began to sweep the darkening waters of
the surrounding ocean.
But our eyes followed groups of
people who, chanting, wended their
way across a wide and gracious expanse, shaded by trees and adorned
with flowers, towards a lovely garden,
where tall cypresses stand sentinel
about the noble Shrine that holds the
sacred dust of God's Tabernacle with
men, and now constituting earth's most
hallowed spot.
Other pilgrims could be seen ascending the slopes of the mountain, where
rises from out the trees the beautiful
Shrine of the heroic Bab and the world's
most beloved" Servant II of the
Glory. Out of every country, race and
religion these pilgrims come to meet
in the love and light of a New Jerusalem, to kneel together in this holy
place in peace and joy, in fellowship
made perfect; like the vision granted
to the inspired writer of the Apocalypse,
of the tribes tha.t came from the East
and the West, from the North and the
South, to sit down together at the
marriage supper of the Lamb.
Enthralled we gazed upon the moun-
A GLIMPSE OF THE GOLDEN AGE
tain, robed in its mantle of light, while
gratitude and awe, reverence and
exaltation almost overwhelmed our
senses. Of all the cycles of human history, surely this was the sublimest spectacle, the most divine consummation!
Almost we thought we could hear
Isaiah as he sang:

• • Of the increase of His Govern-
• II

ment and of peace there shall be no
end."
.. The glory of Lebanon shall be given
unto it: the glory (Baha) of Carmel
and Sharon. They shall see the excellency of the Lord and the glory (Baha)
of our God."

And with him joined, it seemed, a
multitude of the heavenly host, singing
above the plains of Akka, as they did
above those of Bethlehem: "Glory
to God in the highest and on earth
peace, goodwill toward men." And
with them that glad multitude of the
Redeemed-which no man could number-of all nations, kindreds, people
and tongues, saying:
" Blessing and glory, wisdom and
thanksgiving and honour and power and
I
THE CO~UNG OF "THE GLORY"
might be unto our God for ever and
ever I "
While toward them earth lifted her
most melodious voices in anthems of
praise. " Glory be unto thee, 0 God, fOI"
thy Manifestation of Love to mankind."
" Hosanna 1 Peace on earth and Glory
in the Highest!" And then it seemed
as though the whole round globe, the
surging seas, the very stars above us
united in the joyous hannonies of one
grand cosmic symphony, and all the
leaves of the forests clapped their hands .
• • • • • •
But the radiance grew dim; the
celestial strains rose fainter and fainter
on the listening air; imagination faltered before the splendour of that
vision. And as once more around us
closed the clouds of Time and Space, OUI'
hearts within us burned with inexpressible longing, to take our place and
have our share, no matter howeveI'
humble, in that glad and glorious Coming of the Glory of God.

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