From Adrianople to Akka: A talk to the Oceanic Conference, Palermo, Sicily
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Conqueror of Hearts table of contents

Introduction

        The glorious Sun of Truth rising from its homeland had ascended in its orbit,
and in the years of banishment in Adrianople had mounted to its zenith of
all-conquering majesty and might.

        As Bahá'u'lláh rose in His power and grandeur, believers from
all walks of life abandoned their homes and sought haven and shelter in His
nearness.  When faced with tests, trials and ordeals, rather than renounce
their faith, the true companions of Bahá contended themselves with the
bare necessities of life, intensified their spiritual fervor, welcomed any
calamity in His path and through the sweat and strain of suffering offered
their very lives as humble tokens of love at the sacred altar of the Lord of
the Age.

        There were also those who, immersed in the trivialities of life, unmitigated
in their hatred, enslaved by their own corrupt inclinations and assisted by
persons drunk with pride and power, arose, with all the energy, evilness and
bitterness of their sinful souls, to challenge the nascent and already
vigorously-growing Cause of God.  The devastating effects of such deeds created
clouds of suspicion, hatred and wrath that dimmed the radiant fame of the
Greatest Name.

        Never should we think of Bahá'u'lláh as one amongst many.
Though He appeared in a physical human temple, He remained always far
above--immeasurably far above--the reach and ken of men.  No tempest could move
the hem of His garment.  No waves of calamities could ever sprinkle a drop in
His serene presence.  How can mortal man ever cover the face of the Sun with
the veil of his evil plottings?  Nat, the sun shines above all clouds and
eventually disperse them.  So was to be the destined mission of the Ancient
Beauty throughout His eventful life.  Tough sorely tried He remained lofty and
unshaken.  Though relentlessly calumnized,  He was never resentful or
vindictive.  The evil deeds of the world could never be commensurate with His
intense longing to save the children of men, to redeem their souls and to put
them on the right path to God.

        No ingratitude, no lack of virtue could minimize His love.  No depths of
infamy could prevent the seemingly hopeless and unrepentant humanity from
receiving the open treasures of His clemency and compassion.

        In the innermost shrine of His own Being, He remained calm and serene.  He
continued emitting rays of His redeeming light through the clouds of
accumulated vice which had covered the sin-stained souls of men.

        With these thoughts in mind let us review the events that marked the different
stages of Bahá'u'lláh's banishment from Adrianople to the
Fortress of `Akká.
   The Latter Days in Adrianople.
   Events Preceding His Exile.
   His Departure to Gallipoli and the Episode of Dhabih (surnamed
Anís).
   Smyrna and Ismu'lláhu'l-Muníb.
   Haifa
   `Akká

I.  The Latter Days in Adrianople

        The followers of Azal, long-standing enemies of Bahá'u'lláh,
finding all their attempts to destroy the Faith abortive, tried to tarnish the
luster His Cause had achieved through Himself, His family and His followers.

        First they sent people to the Court to complain that they had insufficient
means of livelihood, blaming the Blessed Perfection for this.  Then `Aqá
Ján Kajkuláh, instigated by Siyyid Muhammad, wrote letters to the
dignitaries and government representatives containing the false accusation that
Bahá'u'lláh had made an alliance with Bulgaria, and had gathered
together many people under His sway for the sole purpose of conquering
Constantinople.

        The Persian Ambassador in Constantinople, who had always been prepared to
initiate or support any plot against Bahá'u'lláh and His
followers, took advantage of the disturbance in Turkey and immediately informed
the Persian Consuls in Egypt and `Iráq that the Turkish Government had
withdrawn its protection of the Bábí Sect.  This news convulsed
both countries and unleashed the hidden forces of malice and mischief.

        Abdu'r-Rasúl-Qumí, one of the exceptional souls and a true and
enthusiastic lover of the Ancient Beauty, who had suffered long years of
imprisonment in Tihrán, had, after his release, visited
Bahá'u'lláh in Adrianople and was residing in
Baghdád.  Every day he brought water in skin bags from the Tigris
River and watered the roses in his Beloved's garden.  Thus he had become
well-known and a target of the Muslims cruel attacks.  One day, at the hour of
dawn, a number of these people, rushing out from their hiding places, stabbed
him from all sides.  Though fatally wounded, with blood gushing forth in
profusion, he succeeded in dispersing his attackers, retained his balance and
dragged himself to the garden of his Beloved where, for the last time, he
watered the flowers of the House before yielding his last heroic breath.[1]

        It was also during these latter days that Nabíl arrived in Adrianople
after a very long, exhaustive, and successful teaching tour in Persia and
`Iráq.  He became very sad when he looked upon the countenance of the
Ancient Beauty.  He found Him as if suspended in boundless space, attacked with
swords and spears by the whole world.  Bahá'u'lláh had no shelter
except His Most Great Branch Who, like a compass, never ceased to turn to, and
circle around, His Lord.

        Bahá'u'lláh's true and faithful brother, Mírzá
Músá, with the permission of Bahá'u'lláh, had been
in living in Smyrna.  Yayhá lived in Adrianople, unreasonably filled
with fear because of the majesty and power with which the Tablets to the Kings
had been revealed.  Such was the extent of his fear that he ventured to suggest
to Bahá'u'lláh that it would have been better if
Bahá'u'lláh's address to the Sultán described the Divine
Message as a humble provision offered to the King.  Bahá'u'lláh's
reply was that if He were the Divine Messenger He would describe His message as
nothing short of abundant provision.  

        Nabíl was commissioned to deliver a Tablet of Bahá'u'lláh
to His brother, Mírzá Músá, also known as
Áqáy-I-Kalím.  On arriving at Smyrna Nabíl gave the
Tablet to him who, after reading it, said, "The days of hardships are
approaching.  At times of suffering I do not like to be away from His Holy
Presence."  He therefore accompanied Nabíl on his return to Adrianople.
On the way they received the news that some of the believers had already been
arrested.  "These are the first waves of the ocean of Calamity" was
Kalím's immediate remark as he heard the news.

        It was in the middle of winter and snow had covered the mountains and plains
when our two precious travelers arrived in the Land of Mystery, only to find it
in a state of confusion.

        Bahá'u'lláh had opened encouraged the friends to disperse as He
did not want them to be inflicted with more hardships nor did He desire them to
be exiled or imprisoned.  He would rather have them scattered around the world
to propagate the Word of God and to win victories for His struggling Faith in
various lands.  But those who lived in His nearness were so enthralled by His
love that they remained heedless of His warnings, preferring hardship to
separation from Him.

        Bahá'u'lláh instructed Nabíl to proceed to Egypt and
appeal to the Khedive on behalf of the friends who had been unjustly
treated.

        It was during these days also that the loving heart of the Supreme
Manifestation was turned towards His persecuted friends in different parts of
the world.  The shadow of the dark days ahead was slowly approaching and He
could see the sorrow and grief of His lovers, who at times were utterly cut off
from any news of Him and His family.  Therefore He revealed several brief
Tablets to be dispatched to the friends.  These Tablets are extremely touching,
intimate and uplifting.  They were meant to strengthen His oppressed followers
so that they would not lose heart if they did not hear from or about Him for a
long time.

        The contents of these Tablets are sources of delight and encouragement to all
the friends throughout eternity.  In them He praises God and offers
thanksgiving and gratitude for this further humiliation inflicted in the path
of God.  In one instance He addresses Himself and says that He should remember
God and bear in mind His promise[2] that He
would stand with Him forever and would help and assist Him under all
conditions.  The Ancient Beauty addresses the people of the earth in one of
these Tablets, and lamentingly asks them how and when they could prevent the
Divine Youth from mentioning the All Knowing God.  He asserts the utter failure
of all the united forces of the world to extinguish the fire of His Faith.  He
seeks to awaken in the hearts of men the consciousness that no power in the
universe can prevent the blowing of winds, and that He Himself, like unto a
leaf, is powerless to stir except when the winds of the Will of God are
blowing.  In several places He exhorts the friends never to forget Him even if
the cruel ones of the earth should cast Him in fathomless pits because, in the
such a state, the fire of His love would burn more intensely than before.  This
fire was of such a nature that if all the seas were poured on it would continue
to burn.  In some places He explicitly mentions that the Prisoner of Adrianople
says that the place of His incarceration is the Fortress of `Akká,
well-known for its putrid air and foul water.  He furthermore points out that
though the sole aim of such banishments is to humiliate the Manifestation of
God, the friends should, under no circumstances, feel sad and despondent,
because such sufferings in the path of the Lord are like unto the showers of
rain on the plains, and serve as fuel for the celestial Lamp.  Were His head to
adorn the point of the spear, His tongue would continue to proclaim the name of
the All-Merciful.  At the end of one of these Tablets, He says that the Divine
Youth is prevented from writing.  His enemies had imprisoned Him and His pen.
The latter was more unbearable to Him.  Had it now been for such restrictions
He would have sent a message to every one of the believers throughout the
world.

        Thus He wrote His Tablets, and thus He dispersed His friends.  He sent the
pilgrims away, He strengthened the hearts of His lovers in all lands, and He
remained as ever contented and prepared to welcome the shafts of the enemy.

II.  Events Preceding His Exile

        The people in Turkey, and especially those who were privileged to live near
Bahá'u'lláh, such as the inhabitants of Adrianople, had the
highest respect and reverence towards Him and in the course of time they came
to know and love Him from the depths of their beings.  The successive local
governors of the city one after the other paid their homage to the Blessed
Beauty.  Amongst them the noble and honest Khurshíd Páshá
shines as the radiant sun from the horizon of faithfulness.  In answer to
reports from Constantinople he courageously refuted the unjust accusations
heaped upon Bahá'u'lláh.  As long as he was governor he visited
Bahá'u'lláh on the occasions of Feasts and, whenever he went, he
openly declared that nothing except sanctified words and holy deeds emanated
from His Holy Presence.  He never approved of or agreed with the presumptuous
deeds of the unjust rulers in the capital.  Bahá'u'lláh praised
him in one of His Tablets by characterizing him as the strongest pillar of the
Ottoman Government whose hearts enshrined the greatest amount of love.  Yet,
Bahá'u'lláh continues, even to him no word was mentioned about
personal affairs.  To Bahá'u'lláh this would have been the lowest
of deeds.

        Kurshíd Páshá was very sad and disheartened when the
authorities in Constantinople would not handle the affairs of
Bahá'u'lláh with justice and faith.  When the hour struck and he
found matters beyond his control, he felt so ashamed of such cruel treatment
towards a great Person that he abandoned his official responsibilities and left
everything in the hands of a  Registrar.

        The inhabitants of Adrianople were well acquainted with the friends and knew
of the detached way they had lived amongst them.  The people really loved them
and very much desires that they would be allowed to continue living in their
town.  The news of the unexpected decrees, therefore, surprised and grieved
them.  As they met in mosques, coffee-houses or markets, they invariably asked
one another, "Why should these people be victims of such cruel treatment?  We
have not seen anything from them except honesty and truthfulness."  When they
found that Bahá'u'lláh and His companions were to be forced to
depart, they all wept and bewailed.

        Not only did the people, dignitaries and authorities in Adrianople show their
grief and sorrow, but the representatives of European countries were also moved
and astounded.  Some of them sought the presence of Bahá'u'lláh
and pleaded with Him to utter one word when they would arise to help Him and
His friends and rescue them from their difficulties.  They even said that they
would inform and appeal to their respective governments to resolutely prevent
the perpetration of such inhuman deeds.  To all of them
Bahá'u'lláh replied that He sought no remover of difficulties
save God and would turn His face in supplication to no place except to His
Threshold.  He then showered His love and bounties upon them and sent them away
from His presence resigned and contented.  

        Meanwhile contradictory rumors had been spread which lent their share to the
convulsion and confusion of affairs.  Some said that only those whose named had
been registered in Government books could accompany their Lord.  Others
reported that Bahá'u'lláh and His brothers and families would be
taken to different destinations, the rest being sent to their own respective
countries.  In the words of one of the companions, "I well remember as though
it were only yesterday, the fresh misery into which we were plunged, to be
separated from our Beloved; and He, what new grief was in store for Him?  He
accepted all vicissitudes with His calm, beautiful smile, cheering us with
wonderful words."

        Those who had lived day and night in or near His house, found separation the
most unbearable of all sufferings.  They decided, therefore, that they would
undergo any bitter test rather than be deprived of His presence.

        One night the friends were gathered in a house and naturally discussed the
prevailing rumors of the city.  Hájí
Ja`far-I-Tabrízí, one of the staunch followers of
Bahá'u'lláh, was also there.  In the middle of their conversation
they heard a faint voice from under the window--the voice of someone struggling
for breath.  They rushed out and found Hájí Ja`far in a desperate
condition.  He had cut his throat with a razor and blood was gushing out.  The
friends first informed the Master Who immediately sent men to fetch a surgeon
and a Qádí.  The surgeon's house was near and fortunately he came
quickly, treated the cut and enable Hájí Ja`far to talk.  When
the Qádí reached the scene, he asked who had been responsible for
the deed.  He asked Hájí Ja`far several times, and every time he
replied, "When I came to know that I would be deprived from His Holy Presence,
I did not desire to live any more."  When asked again he confirmed, "Feeling
lonely and separated from Him prompted me to sacrifice my life."  The people
who loved the Bahá'ís and revered them increased in their
wonderment as they witnessed such acts of love, detachment and spiritual
consecration. It was remarked by them that the Bahá'ís knew that
they would be taken to exile and imprisonment and yet they were ready to meet
greater hardships, to offer their lives, and to welcome even death, as they
could not bear the thought of separation from their Beloved.  What ties held
them together?  How could they comprehend those mysterious bonds of love which
were beyond the reach of men's concepts and standards?  Hájí
Ja`far received assurance and treatment and became better.  On another day,
shortly afterwards, Bahá'u'lláh received him, promised him that
he would eventually attain his heart's desire, and exhorted him not to be sad.
He must be patient, fix his gaze upon God, feel happy and abide by His Will.

III.  His Departure to Gallipoli and the Episode of
Dhabíh (surnamed Anís)

        One day soldiers were posted at the doors of Bahá'u'lláh's
residence in order to guard the House and allow no one to go in or out.

        His companions were also arrested, taken to the Governor's office and
imprisoned one night.  In the course of the investigations they were asked
whether they were followers of Bahá'u'lláh, to which they
invariably answered with great courage and audacity, professing their faith in
Him.  They were then commanded to sell their properties and get ready for
departure.  Needless to say, the friends auctioned their belongings and lost
almost everything they possessed, yet they stood firm and resolute, determined
to accompany their Beloved to the ends of the earth.

        The day of departure was fixed.  Carriages were brought to the House, and the
friends helped in loading them with luggage.  These went first.

        Mírzá Yahyá and Siyyid Muhammad also departed on the same
day.  One week passed and then came the turn of Bahá'u'lláh.

        On the morning of departure, the members of the household took their seats in
the carriages.  About noon Bahá'u'lláh came out of His House.

        Throngs of people had gathered at the door to bid Him farewell and look for
the last time upon His countenance.  Their grief had no end.  Signs of anguish
and sorrow were witnessed on all faces.  They approached the Ancient Beauty and
either kissed His hand or knelt and touched the hem of His robe, reverently
kissing it too.  They uttered words which expressed their sorrowful state and
deprivation.  It was indeed a strange day.  It seemed that even the walls the
gates of the town were lamenting.  Amidst such expressions of profound love and
respect Bahá'u'lláh set out at midday on the last stage of His
banishment, depositing "beneath every tree and every stone a trust, which God
will ere long bring forth through the power of truth."[3]

        Thus the Sun of Truth pursued its course towards its setting point.
_______

        They spent four days on their way to Gallipoli, a town on the shore of the
Marmara Sea.  All the captives were to be gathered in this town, whence their
journey on the sea would begin.

        Jináb-I-Dhabíh, afterwards surnamed Anís, and his
friends, who had gone to Adrianople during the last days of
Bahá'u'lláh's sojourn in that city and were instructed to proceed
to Gallipoli, were already here and attained the presence of their Lord.

        Here again the companions of Bahá'u'lláh underwent fresh tests
by hearing contradictory reports about the possible dispersion of the friends
and the extermination of Bahá'u'lláh.

        Hasan Effendi, the Turkish Captain who had escorted Bahá'u'lláh
and His companions to the port, sought His presence in absolute humility and
submission to bid farewell.  Through him Bahá'u'lláh sent a
verbal message to the Sultán in Constantinople.  "Tell the King that
this territory will pass out of his hands, and his affairs will be thrown into
confusion.  Not I speak these words, but God speaketh them."[4]  He then told the Captain that it would have been fair if
the Sultán had arranged a gathering of the divines where
Bahá'u'lláh could ring forth the proofs of His truthfulness.  If
the Sultán could find anything in the community which created corruption
and upheaval in his domains, then it would be just for him to treat them in the
way that he had chosen.  What had been done, He affirmed, was according to the
desires of those who had grudges in their hearts and followed their passions
and base desires instead of the truth path of God.  They had committed
unwarranted deeds without the least proof.  The Captain promised to convey
Bahá'u'lláh's message to the King.
 
	Thus was Hasan Effendi sent back to Constantinople.  A Major, `Umar Effendi,
replaced him, who brought the confusion created by the rumors to an end.  He
announced that those whose names had not been registered in the government
books could board the ship, provided they would arrange their own affairs.

        Before leaving Gallipoli, Bahá'u'lláh informed the friends of
the hard days ahead of them and warned them against the divine tests which
would befall each and all of the companions.  He asked them to ponder His words
and to return if they found themselves unprepared.  He even warned them against
the impossibility of returning in case of remorse.

        To reach the Austrian boat which had anchored far away from the shore the
passengers had to cross in small sailing boats.  At the same time that
Bahá'u'lláh was entering one of those boats He was already
uttering verses.  Jináb-I-Anís and his companions were standing
on the shore watching their Beloved on His way to a destination as yet
undisclosed; a poignant sorrow pressed their hearts and tears flowed down their
cheeks.  Bahá'u'lláh, beholding them thus stricken with grief,
consoled them and strengthened their hearts by showering His love and
compassion upon them.  Thus He cheering the burning hearts of His lovers
throughout the world in their moments of grief and separation.  When He took
His seat in the small boat, He assured everyone they would sail in absolute
safety even if every wave beat upon the boat or the strongest tempest surround
it.	

        Boarding the Austrian steamer they found passengers, including some Persians.
Bahá'u'lláh did not talk to any one, but went ahead to a spacious
place where several chairs were arranged.  He occupied one of these chairs and
permitted the friends to take their seats too.

        "In this small boat," one of the prisoners related, "we, seventy-two persons,
were crowed together in unspeakable conditions for eleven days of horror.  Ten
soldiers and two officers were our escort.  There was an appalling smell in the
boat, and most of us were very ill indeed.  We had embarked so hurriedly that
we had been unable to provide for the voyage and a few loaves and a little
cheese. . . was all the food we had for those indescribably days. . . . There
was no vessel. . . our lack of food had reduced us to a seriously weak state of
health."  The steamer sailed in the evening and the next day at about sunrise
touched the shores of Smyrna.

IV.  Smyrna and Ismu'lláhu'l-Muníb

        Jináb-I-Munír, surnamed Ismu'lláh'l-Muníb, was a
very handsome and radiant young man from the city of Káshán,
Persia.  Before embracing the Faith, he had led a comfortable life and, having
had the opportunity to study, he had become accomplished in many of the
accepted and prevailing notions of his time.  In calligraphy, which was
consider the art par excellence, he was one of the few recognized
masters.  He had also a melodious and penetrating voice and a gentle
temperament.  His hearts brimmed with infinite love.  He was a great soul.

        When Bahá'u'lláh  was in Baghdád, he brought his
God-given gifts and offered them at the altar of his Beloved.  Thus when the
caravan of exiles started on their journey from Baghdád to
Constantinople with all glory and might, he volunteered to walk beside the
steed of the Blessed Perfection.  Great had been the honor conferred upon him,
and tremendous too were the sufferings which he willingly accepted with joy and
radiant acquiescence.  `Abdu'l-Bahá said that this noble soul traversed
the distance between Baghdád and Constantinople on foot and,
throughout the journey, was in perfect happiness.  Day and night he was in a
state of prayer.  `Abdu'l-Bahá described him as the companion of His
soul and the beloved of His heart.  Some nights the Master and Muníb
would walk on the two sides of Bahá'u'lláh 's steed.  Their joy
had no end and remained forever beyond words to describe.  Some night
Muníb with his silvery voice would sing songs and odes of great Persian
poets such as those of Hafíz.  His voice resounded through the silence
of those memorable nights.

        When they reached Constantinople, Muníb was instructed to go on a
teaching tour to Persia and `Iráq.  This he accomplished with
distinction, and, after a long and arduous tour, he returned to Turkey in the
latter days of Bahá'u'lláh s sojourn in Adrianople.  The teaching
tour had been too exacting, however, but although his health was now in a
precarious condition, he begged Bahá'u'lláh  to permit him to be
included amongst those who had the honor of being exiled with Him.  He would
not even consider remaining behind to undergo medical care and treatment, his
only aim and aspiration being to sacrifice his life in the path of the Ancient
Beauty.  His request was granted.  He was so weak that three persons had to
carry him on board the ship, and by the time they reached Smyrna,
Muníb's condition had deteriorated.  He was melting away like  a candle
in the ignited fire of love within him; he could not even utter a word.  The
Captain forced him to return to shore.  When the inevitable moment of
separation came, he dragged his frail body until he reached the feet of
Bahá'u'lláh, and burst into tears.  At that moment signs of
intense grief were seen on the countenance of the Ancient Beauty.  It was clear
that there and then Muníb had reached his exalted paradise of sacrifice
and his Beloved had accepted the gift of his life.  `Abdu'l-Bahá has
related that He and those in His company took him to the hospital in Smyrna and
spent one hour with him before returning to the boat.  They laid his blessed
body in bed and covered him with kisses, but had to leave soon as the officers
bade them return.  They were immersed in sorrow as they left him alone in the
hospital.[5]

V.  Alexandria and Nabíl

        Three days the Ancient Beauty had been sailing on the waters of the
Mediterranean Sea between Smyrna and Alexandria.  In Alexandria they were to
change boats and some were allowed to go ashore to purchase provisions.
Muhammad Ibrahím, one of the companions who catered for
Bahá'u'lláh's retinue, was amongst those who went ashore.

        This was providential, because one of the most interesting episodes of
Nabíl's life took place as a result.

        We remember that Bahá'u'lláh ordered Nabíl to go to
Egypt.  He obeyed, and went there, but after some time he was arrested and put
in prison.  There he met a certain Christian physician and pries,
Fárís Effendi, imprisoned on a charge of an offense in a
financial transaction.  Nabíl taught him the Faith and in a short while
he became a very ardent and enthusiastic follower of Bahá'u'lláh.
Because of this the sorrow of being in prison was changed into joy and both
felt extremely happy.  Sometimes they would sit at the window of their cell
watching the people passing by, and one day when Nabíl was alone at his
window, he was astounded to see Muhammad Ibrahím passing by.  He called
to him.  When Muhammad Ibrahím saw Nabíl he was even more
surprised.  Nabíl asked him what had brought him there.  Ibrahím
related the story of Bahá'u'lláh's banishment and pointed out the
steamer carrying the Blessed Perfection.  Nabíl's sorrows knew no
bounds.  To be so near and yet so cruelly deprived from beholding the
Countenance of the One Who was the point of his adoration!  This was
unbelievable!

        After a little while, Fáris Effendi came to the cell and found the
happy Nabíl drowned in oceans of sorrow.  When he heard the reason, he
felt even sadder than Nabíl.  He longed for a single glance of Him, but
this was utterly impossible.  There was only one thing for them to do: to send
Him a message of love and loyalty.

        This was immediately written; but how to send it was the main problem.  God
has always His own ways for those who supplicate Him with all their hearts.  He
will never abandon them.  There passed by the window of the cell a young man by
the name of Constantine who was known to Farís Effendi, who at once
asked him if he could take a letter to someone on board the Austrian steamer.
This was an unexpected and rather arduous task to demand.  But the young man
agreed to do it, took the letters and made for the steamer.

        Nabíl and Fáris were watching intently from their prison cell.
They even saw the young man get in a small boat and go out to reach the
steamer.  But to their utter dismay and grief they heard the siren and saw the
steamer sailing away before the small boat at reached her.

        What a disappointment to the two prisoners whose letters would not even reach
their Beloved!

        Then that which seemed utterly impossible took place.  After proceeding for
some distance, the steamer stopped.  The small boat reached her.  In the
afternoon Constantine returned to the prison shouting: "By God!  My eyes fells
on the face of the Father!"  Saying these words in great excitement, he gave a
small parcel to Nabíl and Fáris Effendi.

        Afterwards the companions of Bahá'u'lláh related that although
they witnessed many extraordinary events while in His Presence, the incident of
the steamer in Alexandria was the most astonishing.  When the steamer was
sailing away the Captain noticed a sailing boat hastening toward the ship.  He
immediately anchored.  All were astonished at the unexpected halt for such a
cause.  The passengers stood in a state of bewilderment.  They saw a young m an
climb the companionway and, according to the indications given to him by
Nabíl, go directly to the place occupied by Bahá'u'lláh
and His retinue.

        After the perusal of the letter, a Tablet was immediately dictated by
Bahá'u'lláh and, as there was not time to transcribe it, it was
sent in the rough penmanship of the amanuensis.  The Master and the Purest
Branch sent handkerchiefs, flowers and perfume as gifts for Nabíl and he
co-prisoner.

        When Constantine returned, the steamer resumed its journey.

        In his letter Fáris Effendi had begged Bahá'u'lláh to
accept him as one of His devoted servants and confirm him to teach the Faith of
God.

        The receipt of this letter so pleased Bahá'u'lláh that He has
related this story in one of His Tablets to the friends and at the end He has
quoted the letter of Fáris Effendi.  The perusal of such words teaches
us to read and study the Writings with the discerning eye of the spirit.  Let
us ponder the situation of the Ancient Beauty when He received this
communication.  Though captive in the hands of oppressors, He proclaimed in
this Tablet that His banishment had marked the dawn of the day when the divine
fragrances wafted throughout East and West, and the pearls of wisdom had been
deposited under every stone and in the fullness of time would proclaim: "He is
the Beloved of the world."  He then states that when the ship touched the
harbor, one of the followers of the Son brought Him a letter from which the
fragrance of sanctity could be inhaled, as its writer had been ignited with the
fire of the love of his Lord.  Anyone who reads his letter will realize how the
Almighty God changes the hearts of men.  Here are some fragments of the
letter:

        "O Thou Glory of the All Glorious, and the Exalted One of the Most Exalted...!  I am honored to write and send this supplication to Thy Presence. . . They
did to Thee what they did to Jesus, the Manifestation of His Wisdom. . . They
became the scattered and lost sheep of the herd . . . May I entreat Thee to
include my people and myself amongst those who are saturated by the bounties of
the oceans of Thy grace. .. . Thou art the Ever-Abiding, Ever-Flowing Fountain
of Purity and Holiness. . . I supplicate Thee by Thy innermost Secret, by Thy
Kalím (Interlocutor),[6] by Thy Son,[7] by Thy Habib (Beloved),[8] and by Thy Forerunner Who embraced the Cross for the sake
of His love for Thee. . . that Thou may not deprive me and my poor family from
beholding the light of Thy Countenance. . . Make our faith complete, choose us
to serve the chosen ones amongst Thy servants, and accept us as martyrs, who
offered their blood for the sake of Thy love. . . We are weak, ignorant and
unworthy, do not make us of the losers. . . Give us the bounty of love, faith
and hope and enable us to tear away from our hearts that which pleaseth Thee
not. . . make us forget ourselves.  We demand no comfort except in that which
pleaseth Thee.  Thou art the Searcher of hearts. . . a wooden vessel is
carrying Thee.  How intensely do I long to be in Thy company!. . . O Sea!  What
hath befallen thee?  I see thee disturbed.  Is it because of the fear of thy
Lord, the Most Great?  O, Alexandria!  I see thee sad because of the departure
of thy Lord, the Living, the Most Patient.  The dilapidated city of
`Akká is clapping its hands to welcome Thee with great joy.  It is
rejoicing because it can welcome the Greatest of all Glories."

VI.  Haifa

        After a brief stop in Port Sa'id and Jaffa, the steamer touched Haifa where
extreme consternation struck the party because of the cruel decision to
separate some of the friends from Bahá'u'lláh and force them to
go to Cyprus with Mírzá Yahyá.  This news fell like a
thunderbolt from the blue on the friends and they recoiled in horror.

        "The friends, though prostrated by sickness, worn out by the wretchedness of
the voyage and crushed by this further blow, determined to refuse submission,"
as one of the companions reported.

        "The heat of that month was overpowering.  We were put into sailing boats.
There being no wind, and no shelter from the burning rays of the sun, we spent
eight hours of positive misery."

        A sailing boat was ready to take Bahá'u'lláh across the bay from
Haifa to `Akká.  One of the believers condemned to this separation was
`Abdu'l-Ghaffár.  When he saw the hand of the officer raised to take him
away from his Beloved, he cast himself into the sea crying, "Yá
Bahá'u'l-Abhá."

        Bahá'u'lláh in a tone of sadness rebuked the officers
responsible for such unnecessary treatment,  telling them that their cruel
decree resulted in this pitiful situation.  He then asked them to immediately
rescue `Abdu'l-Ghaffár.  He was rescued, but pitilessly forced to go to
Cyprus where he remained for some time.  As soon as possible, however, he
traveled to `Akká and lived under the shadow of his Lord.

VII.  `Akká

        "A generation of vipers," as described by the Son, were gathered on the
seashore at `Akká to behold the Father.  They crowded on the walls of
the Fortress and thronged the crooked lanes of the town.  Though steeped in the
miseries and misfortunes of their fate, they shamelessly raised their voices
shouting, "God of the Persians!", as the majestic figure of
Bahá'u'lláh emerged from the oceans of His tribulations, passed
through the Sea Gate and entered the last stage of His banishment in the
Promised Land.  The members of His family and His friends followed in the
footsteps of their Beloved, marching in with pride and calm.  The officers in
charge counted them.  In the words of one of the prisoners, they were "counted
as if they were sheep."

        "All the townspeople had assembled to see the arrival of the prisoners.
Having been told that we were infidels, criminals and sowers of sedition, the
attitude of the crowd was threatening.  Their yelling of curses and execrations
filled us with fresh misery.  We were terrified of the unknown.  We knew not
what the fate of our party, the friends and ourselves would be.  We were
described as enemies of God, as the worst kind of criminals.  The people were
exhorted to shun these vile malefactors. . . ."

        The Divine parade was led through the dark, crooked and filthy streets of
`Akká, surrounded by the sneering laughter of the populace, till they
reached the Army Barracks.

        The moment Bahá'u'lláh stepped into the citadel He stopped and
made a remarkable pronouncement--remarks which will echo throughout eternity in
the hearts of all the adherents of His Faith.  He pointed out to all who
accompanied Him to the Most Great Prison the exalted position they occupied.
He reminded them that thereafter their lives would take another form and would
have a deeper significance.  Even a breath breathed in that atmosphere and a
step taken along that path would be immortalized.  He saw a broken branch near
His feet.  He looked at it and declared that even that broken twig would be
mentioned in East and West.  Thus He demanded from his family and followers an
unswerving rectitude of character and an unflinching devotion to the Cause of
God, so that all their words and deeds would become worthy of eternity.	

        He entered His prison cell, placing the fate of humanity in the balance.

        Through His Writings we realize the significance of His banishments and
imprisonment.  Through His words we behold the vistas behind all these scenes.
He accepted to dwell in the most desolate town of the world so that the
citadels of men's hearts might become pure and prosperous.  He carried the
burdens of degradation so that the children of men might be glorified and
rescued from humiliation.  He suffered the chains of captivity so that all the
chains of human bondage might be broken asunder.

        Drowned in tempests of accusations and calumnies and snared in the traps of
dismay and apparent frustration, He raised His clarion call and strengthened
the hearts of His persecuted followers throughout the world.  He assured them
that the drops of the blood of the martyrs, the oils and troubles of the
teachers and the pioneers, and the hardships borne by each individual believer
in His path would be amply rewarded.

        In the mirror of the knowledge of God a drop would be seen as an ocean and a
pebble as a mountain.  Thus He proclaimed that His Faith would cover all lands,
seas and islands.  He assured the friends that ere long they would hear the cry
of, "Here am I, here am I," from all sides.  He comforted them in their
sufferings by giving them the glad tidings of the splendid dawn of a day when
no voice would be raised betwixt earth and heaven save in praise of His
Cause.

Prophecies Fulfilled.

        Thus we see that when Bahá'u'lláh entered the Most Great Prison,
the promises of all ages and religions of the past were fulfilled.  The
dilapidated city of `Akká emerged from under the veils of centuries of
obscurity and became the "Valley of Hope" for all mankind.  Pilgrims started to
move to it.  The blessings of the Lord on lands in the neighborhood of
Jerusalem, as foretold in the Qur'án, became known to all.  That
illustrious Person Who was destined to adorn the plain of `Akká and
change it into the Lord's "Banquet Hall" was drawn to it, by force of the
Caliph's farmán, and imprisoned in its fortress.

        "Indeed such a consummation, He assures us, had been actually prophesied
`through the tongue of the Prophets two or three thousand years before.'  God,
`faithful to His promise,' had, `to some of the Prophets' `revealed and given
the good news that the `Lord of Hosts should be manifested in the Holy Land.'
Isaiah had, in this connection, announced in his Book: `Get thee up into the
high mountain, O Zion that bringest good tidings; lift up thy voice with
strength, O Jerusalem, that bringest good tidings.  Lift it up, be not afraid;
say unto the cities of Judah: "Behold your God!  Behold the Lord God will come
with strong hand, and His arm shall rule for Him."' David, in his Psalms, had
predicted: `Lift up your heads, O ye gates; even lift them up, ye everlasting
doors; and the King of Glory shall come in.  Who is this King of Glory?  The
Lord of Hosts, He is the King of Glory.'  `Out of Zion, the perfection of
beauty, God hath shined.  Our God shall come, and shall not keep silence.'
Amos had, likewise, foretold His coming: `The Lord will roar from Zion, and
utter His voice from Jerusalem; and the habitations of the shepherds shall
mourn, and the top of Carmel shall wither.'	

         `Akká, itself, flanked by the `glory of Lebanon,' and lying in full
view of the `splendor of Carmel,' at the foot of the hills which enclose the
home of Jesus Christ Himself, had been described by David as `the Strong City,'
designated by Hosea as `a door of hope,' and alluded to by Ezekiel as `the gate
that looketh towards the East,' whereunto `the glory of the God of Israel came
from the way of the East,' His voice `like a noise of many waters.'  To it the
Arabian Prophet had referred as `a city in Syria to which God hath shown His
special mercy,' situated `betwixt two mountains ... in the middle of a meadow,'
`by the shore of the sea ... suspended beneath the Throne,' `white, whose
whiteness is pleasing unto God.'  `Blessed the man,' He, moreover, as confirmed
by Bahá'u'lláh, declared, `that hath visited `Akká, and
blessed he that hath visited the visitor of `Akká.'  Furthermore, `He
that raiseth therein the call to prayer, his voice will be lifted up unto
Paradise.'  And again: `The poor of `Akká are the kings of Paradise and
the princes thereof.  A month in `Akká is better than a thousand years
elsewhere.'   Moreover, in a remarkable tradition, which is contained in Shaykh
Ibnu'l-`Arabi's work, entitled `Futúhát-i-Makkíyyih,' and
which is recognized as an authentic utterance of Muhammad, and is quoted by
Mírzá Abu'l-Fadl in his "Fará'id," this significant
prediction has been made: `All of them (the companions of the Qá'im)
shall be slain except One Who shall reach the plain of `Akká, the
Banquet-Hall of God.'"[9]

Conclusion

        Now after the lapse of one century we can stand in the precincts of the
Fortress to gaze at the windows of His prison cell.  We remember the dauntless
pilgrims who crossed desserts and mountains on foot with the sole aim of
beholding the countenance of their Beloved.  When they reached those sacred
shores some were forbidden to enter; others came in, but could not behold His
face, nor where their hearts attracted by hearing His melodious voice.  A
few--only a few--saw His hand waving from the same windows.  They saw little
and received physically less, but were so imbued with the spirit of pilgrimage
that they returned home and consecrated their lives to the service of the
Cause.

        We ask ourselves, "Where are the Caliphs, the Sultáns, their ministers
and their officers who hand in hand and with all their material forces tried to
exterminate the Faith of God?  We see with our own eyes that the dazzling
lights of their vanishing glory have long been extinguished.  Their commanding
voices have been stilled by the ignominious death they are suffered. Forsaken
and forgotten, they are buried in the ruins of their own schemes, intrigues and
plots.  Then once more we remember the sweet and assuring words of the Master,
uttered in the darkest hour of His precious life when He said that all the
plans made by the enemies of the Cause would eventually prove to be  nothing
more but painting on water.  Then we behold the All-Conquering Figure of
Bahá'u'lláh emerging from the mists of myriads of crises and
upheavals like a beautiful silhouette against the evening sky above--far above
the reach of men.  We feel His merciful hand raised to wipe away our tears, to
touch our fever-laden brows, to comfort our suffering hearts, to assuage our
pain and to give reassurance to our struggling souls.

        Let us renew the pledge of love and devotion we made to such a compassionate
Lord and decide to return home with unflinching determination.  Let us
disperse; yet, united in our aim and welded together in His love, let us take
our place among the rank and file of the Army of Life and with a powerful and
animated spirt raise the cry of "Yá Bahá'u'l-Abhá!" in all
climes, countries, lands and plains and on all the seas and the mountain tops.
Undaunted by the over-whelming tragedies of the world around us, let us tread
the path of love and sacrifice, looking forward to the advent of that promised
dawn when the world will bathe in the light and warmth of the Sun of Truth
shining with all its God-given splendor, when man can live in abiding peace and
unity and when the earth will become the true mirror of the Abhá
Kingdom.

Notes

[1]   Bahá'u'lláh mentioned him in
many Tablets, consoling his mother and relatives and appointed his nephew
caretakers of the pilgrims in `Akká.  The nephew served in this post
until the days of the beloved Guardian.  The Master advised Rasúl's
relatives to perpetuate his name.
[2]   The same promise is mentioned in the
Tablet to the Son of the Wolf.
[3]   Súriy-i-Ra'is
[4]   God Passes By, p. 181.
[5]   Muníb died two or three days after
the departure of Bahá'u'lláh from Smyrna.
[6]   Moses.
[7]   Jesus
[8]   Muhammad.
[9]   God Passes By, pp. 183-184.
-- From Adrianople to Akka: A talk to the Oceanic Conference, Palermo, Sicily (Used by permission of the curator)