Visiting 'Abdu'l-Baha, Volume 2

Visiting ‘Abdu’l-Bahá Volume 2 The Final Years, 1913–1921

Earl Redman

GEORGE RONALD OXFORD

George Ronald, Publisher Oxford www.grbooks.com

ŠEarl Redman 2020 All Rights Reserved

A catalogue record for this book is available from the British Library ISBN 978-0-85398-634-8

Cover design: Steiner Graphics

Contents Preface vii Acknowledgements ix 1913–1914 1 The return of ‘Abdu’l-Bahá

1914: January–June

Maude Holbach and her husband – The passing of Mírzá Abu’lFad. l – Various visitors and activities – Narayenrao Rangnath Vakíl and Muh. ammad-Rid. á Shírází – Shaykhs, pilgrims, friends and students – Hot springs and Tiberias – Archie Bell – Return to Haifa

9

1914: July–December

36

1915

58

Start of the War – A walker is surprised – A theologian – Ameen Fareed openly shows his defiance – Edward and Lua Getsinger – Mason Remey and George Latimer – Abú-Sinán

Edward Getsinger returns – Panic, spies and a calm ‘Abdu’l-Bahá – Jamál Páshá and threats to ‘Abdu’l-Bahá – Locust invasion and famine – Poor communications, and threats – Hájí . Mírzá Haydar.

‘Alí – Communications with the world cut – Lua Getsinger’s passing – The Master writes

1916–1918

74

1919: January–November

88

Tablets of the Divine Plan – The liberation of Haifa and Wellesley Tudor Pole’s role – Shoghi Effendi Shoghi Effendi’s diary letters – Military visits and pilgrims – More of Shoghi Effendi’s diary letters – Dr John Esslemont, and Corinne and Edna True – A future president visits

1919: November–December

109

The Randall Family, George Latimer, Arthur Hathaway, Albert Vail and Fujita – ‘Abdu’l-Bahá jokes with Bahíyyih and Fujita – The v

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pilgrimage continues – The Carmelite Monastery – Departures and arrivals – John Esslemont and the Bagdadis – Mírzá ‘Isá Khán I.sfáhání

1920 135 Agnes Parsons and John Esslemont – Sir Herbert Samuel – C. R. Ashbee – ‘Abdu’l-Bahá visits ‘Adasíyyih – Inez Cook – ‘Abdu’l-Bahá’s knighthood – King Feisal – More pilgrims – Emogene Hoagg – Mabel and Sylvia Paine, Cora Gray and Genevieve Coy – Pilgrims from California and elsewhere

1921: January–June

161

1921: July–November

179

1921: The Passing of the Master

197

1922: Shoghi Effendi, The Guardian of the Faith

215

Bibliography Notes and References Index About the author

225 231 245 254

Mason Remey and Marjorie Morten – Covenant-breaking and the ego – Professor and Anna Kunz – Eastern pilgrims – Nell and Stuart French Edward Mattoon and Professor Johannes Pederson – Marie Watson and Fád. il-i-Mázindarání – The chiropractic donkey – Inez Cook and Jean Stannard – Curtis Kelsey – The future of Haifa and ‘Akká

Premonitions – The final pilgrims – The passing of the Master – The funeral of the Master Feast and public reading of the Will and Testament – Shrine lights are turned on – The rough path ahead

vi

PREFACE This book concludes what is essentially a trilogy about ‘Abdu’l-Bahá as seen through the eyes of the pilgrims and other visitors to the Master in ‘Akká and Haifa and those who met Him in Europe and America.

Volume 1 of Visiting ‘Abdu’l-Bahá covers the years from 1897 to 1911.

‘Abdu’l-Bahá’s travels between 1910 and 1913 are covered in ‘Abdu’lBahá in Their Midst, and this volume covers the remainder of the Master’s physical life through 1921.

As in volume 1 of Visiting ‘Abdu’l-Bahá, this volume is based largely on the notes of pilgrims and others who visited the Master in the Holy Land. As such, Shoghi Effendi, Guardian of the Bahá’í Faith, warned that pilgrim notes cannot be misconstrued as Bahá’í scripture. In The World Order of Bahá’u’lláh, he wrote: Much of the confusion that has obscured the understanding of the believers should be attributed to this double error involved in the inexact rendering of an only partially understood statement.

Not infrequently has the interpreter even failed to convey the exact purport of the inquirer’s specific questions, and, by his deficiency of understanding and expression in conveying the answer of ‘Abdu’l-Bahá, has been responsible for reports wholly at variance with the true spirit and purpose of the Cause. It was chiefly in view of the misleading nature of the reports of the informal conversations of ‘Abdu’l-Bahá with visiting pilgrims, that I have insistently urged the believers of the West to regard such statements as merely personal impressions of the sayings of their Master, and to quote and consider as authentic only such translations as are based upon the authenticated text of His recorded utterances in the original tongue.1 vii

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Though they must be viewed as ‘personal impressions’, another letter written on behalf of the Guardian, clarified how pilgrim notes could be used: ‘On the other hand, each pilgrim brings back information and suggestions of a most precious character, and it is the privilege of all the friends to share in the spiritual results of these visits’.2 This volume, then, primarily describes the history and activities of ‘Abdu’l-Bahá and the Haifa area through the eyes of those who experienced them.

viii

1913−1914 The return of ‘Abdu’l-Bahá In 1913, even before ‘Abdu’l-Bahá was back in Haifa, the tide of pilgrims and other visitors again began to flow. No sooner had the Master reached Alexandria than Emogene Hoagg asked permission to visit Him. When permission arrived she was ill and bedridden, but insisted on starting out immediately nonetheless. Her husband refused to allow her to travel alone, so she invited a friend to accompany her, and they set out for Alexandria, Egypt, where ‘Abdu’l-Bahá and His secretaries had rented a house for a period of rest before proceeding to the Holy Land. When Emogene arrived, she was still weak and ill. She asked the Master if He would be good enough to give her a remedy. He sent her two baked apples, with instructions to eat them at once. She did; seeds and all. Then she went to bed and slept soundly. The next morning she was quite well.1

More pilgrims were already there awaiting Him in Haifa. In early autumn 1913, Mullá ‘Alí-Muḥammad (Ibn-i-Aṣdaq),2 a Hand of the Cause appointed by Bahá’u’lláh, received a telegram from ‘Abdu’l-Bahá, then in Egypt, inviting him and his family to come to Haifa. It was a large party that set out in October on the long journey from Iran to Palestine. They travelled through Qazvin, Rasht, Baku, Tiflis, Istanbul, finally reaching Beirut on 11 November. Their ship had to anchor offshore, but soon a boat approached and its occupant called out asking if there were any ‘followers of Abbás Effendi’. The man, named Tarbash, carried the pilgrims to the dock and the group spent three days in Beirut with the local Bahá’ís.3 Back on the ship, but before sailing, another rowing boat approached with 16-year-old Shoghi Effendi and a group of students. The combined groups spent the time before sailing together. Shoghi Effendi told them how blessed they were to be going to the Holy Shrines, but also told 1

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them that ‘Abdu’l-Bahá was, disappointedly, still in Ramleh, Egypt.4 The next morning, the ship arrived off Haifa, but because of the stormy conditions, the captain informed them that they were returning to Beirut. Ibn-i-Aṣdaq, however, insisted that they were going ashore and finally two boats were lowered over the side and part of the party disembarked. It was a rough trip and as Ibn-i-Aṣdaq, who had stayed aboard to wait for the second trip, watched the two struggling boats disappear between the swells, he feared they would be lost. But all made it to shore safely and were quickly taken to the house of the Master where the Greatest Holy Leaf welcomed them. Thirteen-year-old Rúhá Aṣdaq remembered the Greatest Holy Leaf with ‘Those beautiful eyes, that gaze, that gait, that dignity, I can never forget.’5 In late November, as ‘Abdu’l-Bahá began to prepare for His return, He sent Emogene Hoagg, Alice Beede, Mrs Wise and Mrs von Lilienthal to Haifa to prepare for His arrival.6 Over the next three weeks, all the pilgrims visited the Holy Shrines and basked in the warmth of their association with the Greatest Holy Leaf. But everyone greatly missed ‘Abdu’l-Bahá. Ibn-i-Aṣdaq had to make a trip to Alexandria and the Greatest Holy Leaf spent a mysterious hour in conversation with him before he left. The Hand of the Cause reached ‘Abdu’l-Bahá’s presence on 25 November.7 Then, suddenly two days later, ‘Abdu’l-Bahá announced that His entourage was to depart for Haifa the very next day, but He Himself would come several days later. Ahmad Sohrab was so shocked at this abrupt order that he dashed off to ask the Master himself. Ahmad found Him reading a letter by electric light. ‘Abdu’lBahá looked up and ‘started patiently – like a loving father to a spoiled child – to explain the wisdom of his sudden decision. “I will come to Haifa as soon as you leave, but I must come all alone. Rest thou assured that I shall be there soon, real soon.”’8 All the pilgrims in Ramleh left on 29 November, but Ahmad Sohrab and a few others were allowed to remain with the Master. The departing pilgrims probably included Ibn-i-Aṣdaq, who brought the word that the Master would soon return, though He was very frail and exhausted.

The Holy Household became a frenzy of activity. ‘Abdu’l-Bahá’s favourite food was prepared and the Greatest Holy Leaf hid some newly made garments for the Master, saying He would only give them away if He found He had extras. The only problem was that no one knew exactly when He would arrive and they kept scanning the horizon. Then, on 5 2

1913–1914

December, the Greatest Holy Leaf saw a ship moving toward the harbour.

‘O vessel. What is it you bring that makes you sway so gracefully?’ she asked.9 Shortly thereafter, the ship entered the harbour. The Master had requested that the believers not meet the ship. One small group did try to row out to the ship, but when informed of the Master’s wishes, they returned to shore. ‘Abdu’l-Bahá said He would leave the ship at 5 o’clock.

Two warships, one German and one French, coincidentally fired their cannons at exactly that hour as though to announce His arrival.10 Soon His carriage arrived at the gate. When ‘Abdu’l-Bahá walked toward the house He was met with a joyous embrace by the Greatest Holy Leaf and His daughters. To Rúhá, He appeared very weak and tired and to prove her observation, He went directly to His room.

Rúhá’s sister Talí’ih began to faint and was caught by an American pilgrim.11 Soon, ‘Abdu’l-Bahá returned and welcomed those who were there to welcome Him saying: After the end of three years, again I return to the Holy Land. Were it not for the assistance and protection of the Blessed Beauty, I would never have any hope of returning from such a long journey. I went as far as Los Angeles, which is situated on the western coast of America and directly opposite the land of Acca. Should a person drill a hole in that land he would come out here. Everywhere I went, my thoughts were in Acca. I travelled in many countries. I saw deserts and valleys, but no place could equal this. Indeed, the views here are indescribable. There are many places in other countries, which are famous for their grandeur; but here the views are of divine delicacy and of the gentleness of the Creator.12

The next morning, ‘Abdu’l-Bahá appeared out of a pouring rain and told the gathered friends that He had returned to Haifa because Ibn-i-Aṣdaq had begged him to. Then He began speaking about Ismu’lláhu’l-Aṣdaq, Ibn-i-Aṣdaq’s father, and the great services rendered by father and son.13 Though she listened to His talks, Rúhá Aṣdaq didn’t remember much of what the Master said, writing that: I could never stare into the face of the Master and even if I tried I could not fathom the grandeur and majesty of His face. I was like a light bird freed from its surroundings and making its flight to the 3

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heavens. The tone of His voice had a heavenly sound and the reassuring and encouraging words stirred my entire being. I thought, ‘Lord, what bounty is it that has been granted us? What have I done and how have I come to deserve such an honour to be alive this day and to have been brought up by such a father and mother? How am I to repay this bounty?’ All I knew was that this hour and special bounty would never leave my thoughts.14

On 7 December, ‘Abdu’l-Bahá took all the pilgrims, believers and members of His household to the Holy Threshold of the Shrine of Bahá’u’lláh. It was His first visit since His return. ‘Abdu’l-Bahá initially entered alone and remained inside for a long time. Mírzá Maḥmúd-iZarqání, who had travelled across America and Europe with the Master recording all His activities, wrote a poem that attempted to capture the reunion, after a three-year separation, between the Manifestation of God and the Centre of His Covenant: He who wrote on the pages of being the lines of grace, He who raised the banner of God in the universe, He Who established everywhere the tabernacle of universal peace, Reposed His brow upon the threshold of the possessor of favours…

With the utmost reverence and adoration, He prostrated himself at

the Most Sacred Threshold, at the feet of the King of Eternity, The Mystery of Bahá, the Most Great Branch, Meek and humble He supplicated and wept.

Behold the Blessed Beauty responded from the Glorious Throne: ‘O Mightiest Branch of being, Moonlight of the Ancient Covenant, Verily, hast Thou revealed the Divine Secrets.

The world hath been quickened by Thy pure breath, The Celestial Concourse filled with Thy melodies, And the song of Thy servitude was heard wholeheartedly, O Radiant Countenance, O Mystery, rejoice!

O Divine Speaker, O Noble Branch, rejoice!’15

‘Abdu’l Bahá spent 15 days in ‘Akká meeting with people as the news of His return spread throughout the area. Bahíyyih Khánum said, ‘They thronged to His house congratulating Him and themselves, saying, “Where did you go and leave us without a friend and brother?” He had 4

1913–1914

brought presents from Europe for them all, and warm overcoats for the poor old men of ‘Akká.’16 He also brought a pair of binoculars for each of the male members of the Holy Family. Greatly enjoying His own pair, ‘Abdu’l-Bahá delighted in looking at Mount Carmel from Bahjí and vice versa. His own personal souvenir from America was a 5¢ coin.17 Six-year-old Rúḥu’lláh, Ibn-i-Aṣdaq’s grandson, felt the power of being in the presence of ‘Abdu’l-Bahá. Always a well-behaved little boy, one day he ran into a room to his mother, not realizing that the Master was also there. Seeing ‘Abdu’l-Bahá, he quickly began to retreat until the Master called him and told him to sit at His feet. ‘Abdu’l-Bahá ordered some tea and sweets for Rúḥu’lláh, then kissed him on the head and called him a ‘well-mannered man’.18 When Shoghi Effendi returned from school in Beirut, everyone was impressed by the young man. While others played, he read or listened to the Greatest Holy Leaf. He ‘had a handsome face, sad and elegant with a sweet, heart-warming and spontaneous smile which on occasion would turn into reverberating laughter.’19 The most mesmerizing person in Haifa, other than ‘Abdu’l-Bahá, was the Greatest Holy Leaf. Rúhá Aṣdaq wrote a pen portrait of this great lady: The Greatest Holy Leaf personally took charge of the affairs of the Master’s house, including the kitchen. She would manage everything related to the Holy Household, neighbouring believers and pilgrims. When otherwise unoccupied, even as moths drawn to candlelight, we all gathered around her to listen to her stories of the hardship experienced during their banishment and imprisonment.

One day a pilgrim took out a pen and paper to record her memories. She immediately stopped and said, ‘Whatever I say is in the way of relating incidents. Do not take notes. I do not wish these to become like the stories of Zaynab and Fáṭimih. Those things which are completely documented should be taken note of. If you want to take note of that which I narrate and quote me later, I will not utter a word.20

Before going on pilgrimage, Rúhá had thought of Western believers as ‘haughty and arrogant people’, so she was surprised to see their ‘sincerity and reverence in the Holy Shrines, their insatiable thirst for deepening 5

End of this sample.

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