arrow, with white turban and raiment, long black locks reaching almost to the shoulder, broad powerful forehead, indicating a strong intellect, combined with an unswerving will, eyes keen as a hawk’s, and strongly marked but pleasing features —such was my first impression of “Abbas Effendi,” “The master” (Aká) as he par excellence is called by the Babis. Subsequent conversation with him served only to heighten the respect with which his appearance had from the first inspired me. One more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians and the Muhammadans, could, I should think, be scarcely found even amongst the eloquent, ready and subtle race to which he belongs. These qualities combined with a bearing at once majestic and genial, made me cease to wonder at the influence and esteem which he enjoyed even beyond the circle of his father’s followers. About the greatness of this man and his power no one who had seen him could entertain a doubt.
II. By Dr. J. Estlin Carpenter.
a. “Comparative Religion.” P. 70, 71.
From that subtle race issues the most remarkable movement which modern Mohammedanism has produced. . . . Disciples gathered round him, and the movement was not checked by his arrest, his imprisonment for nearly six years and his final execution in 1850. . . . It, too, claims to be a universal teaching; it has already its noble army of martyrs and its holy books; has Persia, in the midst of her miseries, given birth to a religion which will go round the world?
III. Extracts from “The Reconciliation of Races and Religions.” By T. K.Cheyne, 1914.
There was living quite lately a human being* of such consummate excellence that many think it is both permissible and in-evitable even to identify him mystically with the invisible Godhead. . . . His✝ combination of mildness and power is so rare that we have to place him in a line with supernormal men . . . . We learn that, at great points in his career after he had been in an ecstacy, such radiance of might and majesty streamed from his countenance that none could bear to look upon the effulgence of his glory and beauty. Nor was it an uncommon occurrence for unbelievers involuntarily to bow down in lowly obeisance on beholding His Holiness.
The gentle spirit of the Báb is surely high up in the cycles of eternity. Who can fail, as Professor Browne says, to be attracted by him? “His sorrowful and persecuted life; his purity of conduct and youth; his courage and uncomplaining patience under misfortune; his complete self-negation; the dim ideal of a better state of things which can be discerned through the obscure mystic utterances of the Beyan; but most of all, his tragic death, all serve to enlist our symnathies on behalf of the young prophet of Shiraz.”
“Il sentait le besoin d’une reforme profonde a introduire dans les moeurs publiques: . . . Il c’est sacrifie pour l’humanitie; pour elle il a donne son corps et son ame, pour elle il a donne son corps et son ame, pour elle il a subi les privations, les affronts, les injures, la torture et le martyre.” (Mons. Nicolas.)
If there has been any prophet in recent times, it is to Bahá’u’lláh that we must go. Character is the final judge. Bahá’u’lláh was a man of the highest class—that of prophets. But he was free from the last infirmity of noble minds, and would certainly not have separated himself from others. He would have understood the saying “Would God all the Lord’s people were prophets!” What he does say, however, is just as fine, “I do not desire lordship over others; I desire all men to be even as I am.”
The day is not far off when the details of ‘Abdu’l-Bahá’s missionary journeys will he admitted to be of historical importance. How gentle and wise he was hundreds could testify from personal knowledge, and I, too, could perhaps say something. . . . I will only, however, give here the outward framework of ‘Abdu’l-Bahá’s life and of his apostolic journeys, with the heip of my friend Lotfullah. . . .
During his stay in London He visited Oxford (where He and His party—of Persians mainly—were the guests of Professor and Mrs. Cheyne), Edinburgh, Clifton and Woking. It is fitting to notice here that the audience at Oxford, though highly academic, seemed to be deeply interested, and that Dr. Carpenter made an admirable speech . . . . .
IV. Professor Vambery’s Testimony to the Religion of ‘Abdu’l-Bahá.
I forward this humble petition to the sanctified and holy presence of ‘Abdu’l-Bahá Abbas, who is the center of knowledge, famous throughout the world, and loved by all mankind. O, thou noble friend who art conferring guidance upon humanity, may my life be a ransom to thee
The loving epistle which you have condescended to write to this servant, and the rug which you have forwarded, came safely to hand. The time of the meeting with your Excellency, and the memory of the benediction of your presence, recurred to the memory of this servant, and I am longing for the time when I shall meet you again. Although I have travelled through
