Ios, the Shepherd Boy:
Some Parables Concerning the Laws of the Spiritual Life

by Abdu'l-Bahá

published in Star of the West, 13:7, pages 182-184
1922-10

I

IOS was a shepherd boy who tended his flocks in the valleys and on the sloping hills of Persia. He was poor and simple and knew no life but the care of his sheep, but one love he had and one great longing — it was to behold the face of his King. He had never seen this One of whose greatness and goodness he heard wonderful tales, and he felt that he would live content and die happy if he could but once behold his face.

One day Ios heard that the King with his retinue would pass on the high road not far from his pasture. Shaken with the intensity of his love he left everything and stationed himself on the road. At last the Royal Procession appeared, haut boys on horseback, soldiers and buglers glittering and gorgeous in the sunshine.

Ios' eyes gazed past all this to the royal equipage slowly approaching, with flushed face and throbbing heart he watched for the face he had waited and longed for all his life.

Seeing that the procession was stopped in its progress the King enquired [sic] the cause and was informed that a poor shepherd boy stood in the way and begged to see him. The King commanded that the boy be brought, and Ios, trembling with joy came to the side of the carriage, and gazed long and steadfastly on the face he adored. The King amazed at this ardent look said, "Who art thou!" "Ios, the shepherd boy, my King," he replied. "What dost thou seek from me?" "Oh my King," he said, "All my life I have longed for thee. The utmost desire of my heart has been to behold thy face. Now I am happy and content, I can return to my humble life forever blest since I have beheld thee."

The King was greatly touched and looking long and earnestly at the boy passed on his way.

But the memory of Ios haunted him - such love he had not known. All those who surrounded him lived by his favors and bounty, but here was one who sought nothing, asked nothing - who could live and die on the memory of his face.

II

The King's yearning for Ios grew so strong that at last he sent for the shepherd boy and had him brought to the palace. Ios came with eager joy and presented himself trembling and radiant, before the royal presence. Then the King was greatly pleased with Ios and made him the guardian of his treasure and reposed in him a high trust.

But those who had lived by the King's favor were filled with jealousy and tried to find some fault in Ios so that they might destroy him in the eyes of the King. They watched day and night and soon they found a flaw. In the silence of the night when all were sleeping they saw Ios creep stealthily forth, wind his way through the palace and enter a small room far up under the roof. "Ah," they said, "He is robbing the treasury and storing away the treasure in a secret place." Then they hastened with the news to the King. That night he watched with them and saw Ios steal away to his secret hiding place. The King followed, threw open the door and entered the room. It was bare and empty, but on the wall hung the shepherd's coat Ios had worn and his crook with which he tended his flock. "What is the meaning of this, Ios," he exclaimed, "That thou dost creep to this room silently in the dead of night, and thus arouse suspicion when I have so trusted thee?" "Oh, my King," replied Ios, "When first I beheld thee I was a poor ignorant shepherd boy, but thou hast raised me to this lofty state through thy pure bounty and generosity, therefore, I never wish to forget from what I came, but to remain ever humble and grateful to thee. Thus I come each night to reflect on what I was and what Thou has made me through Thy bounty, generosity and favor."

III

One day while the King was riding with his courtiers and favorites he opened a wallet in his sadde [sic], and cast handfuls of precious jewels in the road. His friends stopped, dismounted and gathered the gifts scattered by his loving hand. Ios alone remained at his side with his eyes fastened on the beloved face, never glancing away. Then the courtiers murmured saying, "See Ios, he despises the gifts of the King and will not trouble himself to attain them." The King looked at him and smiling said, "How is this, Ios, dost thou despise my gifts?"

"Never have I desired anything from thee, but to behold thy face, this has been and ever shall be sufficient for this servant."

IV

In Persia they have a great variety of delicious melons and it is the custom in this season to hold feasts and serve this abundant fruit to the guests. When the season came and the melons were ripe the King held a feast and invited many people. Ios was absent engaged on some service, but presently the guests saw that there was one melon left uncut. Then they murmured among themselves saying, "You will see that this melon, which is no doubt very sweet and delicious is reserved for the Beloved of the King," and soon the King sent for Ios, and cutting the melon gave him a piece saying "Thou, too, must partake of my feast. I have kept this melon for Thee." The King also took a piece, but when he tasted it he exclaimed "This melon is as bitter as gall, how couldst thou eat it, Ios?" But the boy replied, "All my life I have received sweet from thy hand, now, if thou dost give me bitter shall I refuse it? For bitter is sweet from the hands of my King."

V

That which the King valued in all his domains was the Royal Gardens, which were vast and very beautiful with trees and flowers, lakes and fountains, and where every living thing was safe and protected, for it was forbidden therein to kill. And Ios so lived in the King's heart, was so loved and trusted that he made him the guardian and custodian of this Garden of Life and Beauty, which was the highest honor in his Kingdom. Then Ios faithfully guarded his trust.

One day as Ios was walking in the beautiful Gardens, the King's son, who had been jealous of him, crept stealthily up behind him and swiftly shot an arrow from his bow and fled. It pierced the breast of a swan and the red blood flowed down the pure white breast into the water, and the swan swayed and drooped and died.

Ios stood aghast with grief and horror, gazing at the swan then at the bow lying in the path at his feet. As he stooped to pick it up a gardener approached and accused Ios of killing the swan. Then the man hastened to the Royal Presence and told what Ios had done. The King summoned him and said "What hast thou done?" Ios bowed his head in silence. "Speak," the King commanded, "Who has slain the swan?" But Ios would not speak. The King's heart was breaking and he exclaimed, "Thy silence condemns thee. If thou dost not speak and justify thyself I shall banish thee forever from my face.'' Ios lifted his eyes and looked long on the King's face, then meekly bowed his head and went out from his presence and went alone into exile.

Time passed, and the Prince's conscience gave him no rest. He saw how his Father grieved for Ios, and at last he heard that Ios was dying of a broken heart in his lonely hut far away. Smitten with remorse he threw himself at his Father's feet and confessed to having killed the swan. The King in great grief sprang up and cried out, "Take me to Ios." And when he came in haste to the hut he found him dying. He rushed to him, clasped him in his arms, kissed his brow, his lips, while his tears rained on his face. "Oh, Ios, my servant, my Beloved, thou must not leave me; I love thee, thou hast sacrificed thy life for my son." And Ios, lying in his arms, gazing upon his face exclaimed: "I die in Paradise upon Thy Breast, my King!"

(These stories of Ios were told by Abdul Baha to Lua Getzinger and are here transcribed from memory by May Maxwell.)

The passing of Abdu'l-Baha

Copy of Mrs. Krug's Talk on the Passing of Abdu'l-Baha at West Englewood, N. J. Wednesday Evening, November 28, 1934.

Dearly Beloved Friends;

To give you a word picture of this very important event without some of the intimate details is impossible. Since the room is filled with Believers only, I will speak freely. On the 19th of November 1921, Dr. Krug and I arrived in Haifa. The ship weighed anchor about four o'clock in the afternoon, Ruhi Afnan and Fugita met us at the pier. After the custom formalities were over we drove at once to the American Pilgrim House. The Beloved Master was waiting inside the gate to welcome us with a love ineffable. I noticed how tired He looked, my spirit sank and I said to Ruhi Afnan, "Has the Master been well of late?" He replied, "Yes". After escorting us into the house and telling us to be seated the Master inquired with His usual solicitude as to our health, the comfort of our journey etc, and to tell us how happy He was that we had come. Suddenly He arose asking us to follow Him, led the way out of the house up the street to the gate of His own residence into His garden and up a flight of outside stairs to a room over the garage that had been built during our absence of the past year. He turned, smiled and said: "Now I am going to give you and Dr. Krug my room". I burst into tears, I don't know why, such a feeling of apprehension came over me. His grandson Ruhi Afnan tried to comfort me by saying: "The family are all very happy Mrs. Krug that the Master has decided to move back into the big house, as we were anxious about His sleeping out here alone".
Friends, the last nine days in which we were blessed with His presence on earth, His life from hour to hour was so busy and beautiful to watch, that after my early morning visit each day to the Shrine of the Bab, I stood at my window to catch as many glimpses of the Master as possible. In the morning He would often seat Himself in the garden under the grape arbor to receive the many visitors seeking His wisdom. There were Generals in gaudy uniforms, Arabs, again a poor man or woman asking alms. He was so beautiful and serene with a sweetness of spirit that I never noticed before. There was an air of finality and completeness around Him. The first private interview that Dr. Krug and I had with the Master in His reception room, I knelt at His feet and held my miniature up to Him to bless. He looked at it intently with an expression on His dear face unutterably sad and said: "It is most beautiful, but put it away, do not wear it while you are in Haifa as my enemies will use it against me. Then He chanted a short commune, placed the miniature upon His heart for a moment and returned it to me. Again that same feeling of sadness came over me.
A few days before His passing the Master had fever. Ruhi Afnan suggested to Dr. Krug and me that we go to Abdu'l-Baha and ask Him to please rest more. We went. Dr. Krug begged Him not to make the physical effort of walking daily to the American Pilgrim House to meals. The Master replied: "Very well, for your sake Dr. I won't go any more". I left His presence again in tears and said to the doctor; "We creatures through our love and devotion for the Master put our finite wills over His and when He grants our requests we are sadder than before".
The next morning, Friday, He said to His daughter Ruha Khanum, "Today, Kasro must be married". Friends, I will digress for a moment and give you a brief history of this remarkable man, - Abdu'l-Baha's body servant. Many years ago while the Master was still a prisoner in Acca, one of the Hindu(/Hindy) Baha'is on his way to visit Him, passed through a slave market in one of the large cities in India and saw a forlorn child aged six years standing on the block to be sold. The pilgrim's heart was so moved at this pitiful sight that he bought the poor boy and took him with him to Palestine. Abdu'l-Baha had him educated, brought him up with His own family and he has proved to be a most faithful servant. There are no words to describe his sincere devotion to the entire family. Kasro's bride was a daughter of one of the Persian martyrs and she too was brought up in the prison with the family. Friends, I am certain, after Abdu'l-Baha's Ascension, Kasro in his agonized grief would have killed himself had he not been married. Think of the Master's foresight. Kasro's wedding ceremonies took place early in the afternoon. The Master called us about five o'clock to His reception room. The bride was seated at His side. All those in His presence were very happy. Abdu'l-Baha with a twinkle in His eye looked at me and said: "Dr. and Mrs. Krug must have a second honeymoon here" I replied: "Inshalla Beloved" (God willing). The Master was very much amused at my answer. After His Ascension, those last words addressed to me were very precious memories. Saturday He was not well, He saw none of the visiting Pilgrims. In the afternoon His daughter Moneveh Khanum found Him with Baha'u'llah's Coat wrapped around Him without a pillow under His head on the divan in His room, she said to Him: "Master, please permit me to put a pillow under your head if you are not feeling well." He replied: "No, my head is not worthy of a pillow, all other heads are allowed pillows, but not mine". Oh friends, the pathos of those last days of servitude!
Sunday, a Baha'i brother from India gave a most beautiful feast at the Shrine of the Bab. Dr. Krug and I arrived rather early and waited with the friends for the family to come, when Abdu'l-Baha's four sons-in-law entered the room without the Master, again that same feeling of dread came over me. The spiritual feast was most uplifting and the bountiful hospitality by our Parsee brother was greatly enjoyed. After the feast was ended Ruhi Afnan ran at once down the mountain to the Master's house and said to Him: "Master, all were disappointed that you were not at the Shrine". He replied: "but I was there in spirit". "When this body disintegrates and returns to dust, for that care not at all, it is as a cloud that covers the sun".
Friends, that night at supper word came that the Master had no fever and was better. We were all so happy and unified in spirit, that I doubt if ever again in this world will I feel the same. Little did I know what awaited us!
We retired as usual, but Dr. Krug had a premonition that he would be called to the Master's bedside before morning. About one-fifteen o'clock we were awakened by screams from the Master's house, "come Dr. Krug, the Master, the Master". Like a flash the doctor was up, dressed, out of the room and across the garden into the house. You see, friends, had we not occupied Abdu'l-Baha's room over the garage, Dr. Krug could not have reached the Master so quickly. I stood absolutely petrified with fear, finally I was able to slip a one piece dress over my night robe and rushed after the doctor. Friends, how can I describe that scene in the Master's bedroom! Dr. Krug stood in the center his hand raised, saying; "'Silence, our Beloved Master has ascended". I ran to His bedside and there He lay in the majesty of death. His lovely eyes were still open, but the light of love and understanding, that had for so many years cheered the souls of men was gone! My first thought was, my Adored One is freed from our endless questions, freed from His life of servitude and heartaches. I turned and knelt at the feet of His sister, the Greatest Holy Leaf, put my head in her lap and in that agonized moment she stroked my head and tried to comfort me. Friends, not one thought of herself. God has never created a more glorious woman than she.
For hours after the ascension that night chaos reigned. The house was crowded with guests, there were at least forty women believers with their babies sleeping oriental fashion on the floor in the large hall of the Master's house. Abdu'l-Baha's daughters told me at the time of Baha'u'llah's ascension the same thing took place. Finally Dr. Krug called me saying: "Fugita will make a cup of tea for the guests in the American Pilgrim House. Mr. and Mrs. John Bosh of Geyserville, Cal. Mr. Curtis Kelsey, Dr. Krug and I went over. Not a word was spoken and not a tear did I shed, the agony of His passing was too deep. I stepped out on the stoop of the Pilgrim House and gazed at the myriads of stars over my head and prayed and wished from my soul, that the material veils would be lifted from my eyes, that I might see the Hosts of the Supreme Concourse bearing my Beloved Master in Triumph to His Divine Father Baha'u'llah. As I sat in the silence of the night I was conscious that the Master's spirit like attar of roses had filled not only the town of Haifa, but the world!
In the early dawn Dr. Krug called me and said: "Come dear you must rest a little". At nine o'clock that morning there were at least two hundred Mohammedan women in the garden and on the steps of the Master's house, wailing as the news of His Passing spread like wild fire. After making my way through the crowds of mourners I entered the reception room and found Moneer Khanum, the Holy Mother with the four daughters, surrounded by friends of the family. Two Mohammedan Mufti (priests) were chanting the Koran in the hall. I said to the ladies, "Oh, can't you be alone in your agony of grief?" They replied: "No it is not the custom here, God willing, tonight we will be by ourselves". All the servants were so grief stricken, that the family was obliged to send to the Hotel in Haifa for cooks to come and prepare the midday meal. There were hundreds of people that had to be fed.
Tuesday morning before nine o'clock crowds assembled for the funeral, thousands of people. The day was cloudless. Sir Herbert Samuels, the Governor of Palestine motored all night from Jerusalem to attend the funeral. Over ten thousand men and women followed the casket up Mount Carmel, borne on the shoulders of men who truly revered Abdu'l-Baha.

OTTILIE RHEIN

1903-1979

Knight of Bahá'u'lláh

published in Bahá'í World, Vol. 18 (1979-1983), pages 610-825
Haifa, Israel: Baha'i World Centre, 1986

Ottilie Rhein, named by the beloved Guardian a Knight of Bahá'u'lláh for having pioneered to the Island of Mauritius in 1953,¹ passed on to the Abhá Kingdom on 29 October 1979 in San Mateo, California. She was laid to rest in the beautiful hills overlooking an expanse of the great Pacific Ocean.

Oceans were not a barrier to Ottilie's adventuresome spirit. She was to cross and recross the Atlantic, the Pacific and the Indian Oceans by both sea and air. She set goals for herself and went about accomplishing them regardless of the perils she might face. As a young girl she left her native Germany to seek adventure in the United States where she settled in Chicago and managed a building in which she rented rooms. One of her tenants, Betty Powers, had in her room a photograph of 'Abdu'l-Bahá which aroused Ottilie's passing interest — she thought Him a Holy Man — but through changing her job Ottilie lost contact with the Bahá'ís until 1941 when the distress and loneliness occasioned by World War II caused her to be drawn irresistibly to the Bahá'í Temple.

After attending meetings conducted by Melvin Newport and Albert Windust, Ottilie gave her heart and life to Bahá'u'lláh. 'The Guardian will pray that, in the days to come, you may render the Faith many lasting and noteworthy services,' Shoghi Effendi's secretary wrote to her on his behalf on 10 December 1942. Almost immediately Ottilie arose to pioneer in Arizona to fill a goal of the Seven Year Plan in that State. From here she moved to San Mateo, California, where her dear Bahá'í friend, Mrs. Lisette Berger, made her welcome. San Mateo became the base to which she would return from her various international pioneering posts when necessity dictated. As a naturalized citizen of the United States she could not be away from the country for more than five years without losing her citizenship.

Ottilie was present at the International Conference in Chicago in 1953 when the beloved Guardian launched the Ten Year Crusade. All hearts were touched and a flood of volunteers arose in response to the call for pioneers. But Ottilie was always a person of action and she was one of the first to put her affairs in order and leave. She stored some of her belongings with Mrs. Berger and departed

¹ Shoghi Effendi, Messages to the Bahá'í World, p. 57.

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with only minimal luggage. She had thought of joining Rex and Mary Collison in Uganda but the Guardian had specified the settlement of virgin areas so she determined to go to Mauritius, an island mentioned by name in 'Abdu'l-Bahá'sTablets of the Divine Plan and one 'whose name was enshrined in Bahá'í history during the Heroic Age ... as the source, two years before 'Abdu'l-Bahá's arrival in America, of a contribution towards the purchase of the site of the Mother Temple of the West'.¹ She poured over maps, atlases and encyclopedias but could discover very little about the island except that it had a mixed population, that sugar cane was the chief crop raised and that French and English were spoken. But that was enough for her, and excitedly she boarded a ship at Mombasa after having visited Kenya, Uganda and Tanganyika (now Tanzania). She arrived in a heavy downpour on 11 November 1953. Shoghi Effendi's cable — ASSURE RHEIN LOVING APPRECIATION — was relayed to her on 4 December by Paul E. Haney, then chairman of the National Spiritual Assembly of the United States.
Ottilie's utter trust in Bahá'u'lláh enabled her to overcome the difficulties she encountered. She rejoiced at obtaining a visa which was good for six months and which later was extended to three years plus three months. With the assistance of a German missionary she found a house which offered the barest necessities but which provided a setting for Bahá'í meetings. Her first shopping expedition, occasioned by the urgent need to acquire mosquito netting, led her to a shop whose proprietor, Mr. Him Lim, a Chinese, became the first resident of Mauritius to accept the Faith. When she had enrolled two Bahá'ís and had interested a number of inquirers, Mr. Jalál Nakhjavání,² and later another Persian believer, visited the island and assisted with the teaching work. By 1956, just before her visa expired, there were forty Bahá'ís, enough to form three Local Spiritual Assemblies. Although some vacillated at the last moment, Ottilie was determined not to be deprived of victory.

By sheer determination she confirmed some new believers and induced others to change residence with the result that there were established — as she later recorded — 'three Local Spiritual Assemblies for the three years of teaching'. A strong and self-reliant foundation had been laid. This victory made it possible for Mauritius to send a delegate to the historic first Regional Convention convened at the farm of Mr. and Mrs. William Sears, near Johannesburg, South Africa, at Ridván 156. But Ottilie's service in Mauritius was at an end. Her request for an extension of her visa was refused although she called upon the Governor who listened sympathetically to her appeal and was attentive to her explanation of the Faith. This same gentleman — Sir Seewoosagur Ramgoolam — later became Prime Minister and addressed the Bahá'í Oceanic Conference held in Mauritius in August 1970. Ottilie had the bounty of attending that gathering and of receiving his smile of recognition.

After leaving Mauritius she remained in Kampala for a time lending much needed assistance in the production of Bahá'í literature until it became necessary for her to return to the United States to safeguard her citizenship. But her restless spirit could not be idle

¹ The Universal House of Justice, The Bahá'í World, vol. XV, p. 299.
² See 'In Memoriam', p. 797.

when the Faith needed pioneers. By 1959 she had saved enough money to make a pilgrimage to the Holy Land and then settle in Chile where, by living frugally, she was able to remain from 1960 until 1963. Chile was her last international venture, but in her home community of San Mateo she could always be depended upon to contribute her share to every activity. One of her greatest joys was to keep in touch with her Bahá'í friends throughout the world.

On 27 December 1978 the secretary of the National Spiritual Assembly of Mauritius wrote to Ottilie Rhein, addressing her as 'Spiritual Mother of Mauritius', and conveying 'deep love and gratitude on the occasion of the twenty-fifth anniversary of the establishment of the Faith in Mauritius ... It is highly significant that God's Message for this day was planted in this island by a lady. We turn our hearts in thanksgiving to Bahá'u'lláh that you were chosen for this and we pray to Him that He may shower all His blessings on you and bring you eternal joy and happiness. Present generations may not be aware of the import of such a feat by you, but your name will forever be associated with the Faith in Mauritius and future generations will befittingly mark the event of your first coming to Mauritius. It may not be without meaning that when you landed in Mauritius on that morning of Sunday, the 11th November 1953, it was raining heavily — the happy presage of a bountiful harvest ... ' And again, on 21 February 1979, 'We were deeply touched to read the copy of the letter the Universal House of Justice addressed to you on the 29th November 1978 and appreciate your kind thoughts for Mauritius. It is incredible that a quarter of a century has elapsed since you arrived in Mauritius. The seed you planted has grown and it has no doubt been sustained by your love, devotion and sincerity in the Cause of God ... We have now seventy-four Local Spiritual Assemblies ... '

Ottilie remained in spirit a true pioneer right to the end. In her life she manifested the seven qualifications of the divinely enlightened soul mentioned by 'Abdu'l-Bahá in one of His Tablets: knowledge of God, faith, steadfastness, truthfulness, uprightness, fidelity and evanescence or humility. She was honoured at the time of her passing with the following cable from the Universal House of Justice:

SADDENED LEARN PASSING OTTILIE RHEIN DEVOTED MAIDSERVANT BLESSED BEAUTY KNIGHT BAHAULLAH MAURITIUS STEADFAST PERSEVERING IN PIONEER POSTS MANY YEARS UNDER DIFFICULT CONDITIONS. OFFERING LOVING PRAYERS SACRED THRESHOLD PROGRESS HER VALIANT SOUL ABHA KINGDOM. KINDLY CONVEY CONDOLENCES HER FAMILY OUR BEHALF. (Adapted from a memoir by VALERA F. ALLEN)

Dr Farish

From Memories of Nabil +F13 Historian of the Baha'i Faith; author of "The Dawn-Breakers."
When I was transferred from the Cairo prison to that of Alexandria, the late Siyyid Husayn Appealed to Sharif Pasha on my behalf, protesting that I, being on Ottoman subject, was wrongfully imprisoned by order of the Persian Consular authorities (who possessed no authority over me). I was straightway removed from the lower story of the prison to the higher floor, where there was purer air.
At the same time the Consul was questioned concerning my case.
In this prison I made the acquaintance of M. Faris, a Christian doctor.
He tried to convert me to Christianity, and I endeavoured to make him into a Baha'i; in this, I at length succeeded.
It came to pass that when I was in the Cairo prison, I dreamed a dream: "His Holiness Baha'u'llah, promised me, that after eighty-one days, the hardships under which I was suffering would be at an end."
Now the very day that I was removed from the lower to the upper story of the prison was the eighty-first day after my dream.
Towards the sunset hour I went up on the roof of the prison, where I amused myself by watching those who passed by.
To my amazement I saw, amongst those people, Aqa Muhammad Ibrahim, who was one of the servitors of His Holiness Baha'u'llah.
He had landed, with an escort, to buy some necessary provisions for the continued voyage. I called out to him "Come up, come up."
He was able to persuade his guard to permit him to come up to me on the roof, the guard escort accompanying him.
Aqa Muhammad Ibrahim told me that His Holiness Baha'u'llah, His family, and His attendants had been once

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+p
more exiled. This time their destination was the castle fortress in the city of 'Akka, and now they were on their way to that prison.
This servitor was not permitted to speak any more, but he promised me, ere he was hurried away, that on his return to the steamer, he would mention my name in the Holy Presence.
I was greatly agitated by this episode.
After a few minutes Dr. Faris found me in a very disturbed state of mind.
I had previously related my Cairo dream to him, and he now said:
"To-day is the eighty-first day after your dream, and instead of being happy you are more miserable than ever. Why is that?"
I told him what had happened, that the Beloved of my heart was in that steamer and I had no means of gaining access to His HOly Presence!
The doctor then became as gloomy as myself.
"Had it not been that to-morrow is Friday," he said, "I should have been able to plan some means by which we both could go on board that ship and have the joy of seeing His blessed face."
Doctor Faris said: "Write quickly what you wish to say to Him, and I will endeavour to have your letter, with mine also, taken on board early in the morning to the Blessed Beauty. I know a young man, a watchmaker, who is a Christian--he will doubtless render this service to us."
That night neither the doctor nor myself could sleep.
Early next morning we went up on to the roof to watch the ship, which was visible from our prison. After two hours we heard the whistle of the boat, and the steamer had started.
We trembled as we saw her steaming away, and were full of sorrow that Constantine had not succeeded in doing that great favour for us.
Again we saw the boat stop for a few minutes, then, alas! she started anew.
I cannot describe the turmoil of our minds and the excruciating agony of uncertainty and expectation in those few hours until the return of Constantine, the young Christian man, who

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+p
had undertaken to deliver our message to His Holiness, our Beloved.
The young man, however, came towards us with a packet in his hand.
As he handed it to us, he cried:
"By Heaven, I have seen the Father of Christ."
Doctor Faris, in an ecstasy with tears streaming down his face, seized Constantine and kissed both his eyes, those eyes which had seen the "Beloved."
"O young man, ours was the burning desire, the longing, and the pain of separation. Yours was the bounty and the grace of entering the Presence of the Blessed Beauty."
The packet consisted of a handkerchief which contained a Tablet, written by Baha'u'llah's own hand, addressed to me, an epistle from the Greatest Branch, 'Abdu'l-Baha, and a package of sweetmeats sent by the Purest Branch.
In the Tablet, which was addressed to "Nabil," was also written the reply to the appeal of Dr. Faris. Baha'u'llah assured the doctor "that he would very soon be released form the prison, in spite of the ill-wishes of his enemies."
According to the promise of Baha'u'llah, the doctor was set free on the third day.
He became a devout believer, and began to spread the Holy Cause among the Christians.
One of the attendants wrote a short letter to us describing how Constantine had without any difficulty succeeded in gaining admission to the Holy Presence, when he was able to present our petitions.
Immediately Baha'u'llah revealed the Tablet in answer to those petitions.
He sent for the messenger and, pouring forth divine loving-kindness upon him, entrusted into his hands the Tablet.
After a while I, Nabil, was summoned to the Governor of the prison, who ordered me to begone, and to leave Alexandria, for, he said, my presence in the country created disorder and rebellion.

Stories of ‘Abdu’l-Bahá

Once, in the early days, ‘Abdu’l-Bahá sent an eager believer there to ’sow the seed, deliver the Message.’ The man went, and two years later returned very discouraged. “I have sown the seed. I have delivered the Message through the length end breadth of India and they will not listen. Not one single soul has declared his belief in Bahá’u’lláh! What shall I do now?” And ‘Abdu’l-Bahá said rather sternly, “Go back and sow the seeds. I did not tell you to gain believers. I told you to sow the seeds.”

(Reginald Grant Barrow, Mother’s Stories: Stories of ‘Abdu’l-Bahá and Early Believers told by Muriel Ives Barrow Newhall to her son, p. 39)

The Baha'i World View

President Teddy Roosevelt and the Baha’i Faith

Many well-known, illustrious people in Abdu’l-Baha’s day had fine things to say about this extraordinary individual. But a U.S. president who praised Baha’i teachings? Now that’s stretching credulity too far! Or so I thought. “Just another rumor,” I mused. “Show me the proof!”

But seeing is believing. Thanks to Duane Troxel, Ph.D., I read, with great interest, a news story from The New York Daily Tribune, published on Saturday, January 12, 1912. The headline reads: “Roosevelt Among Sylphs: Ex-President Guest at Three Arts Club Reception” (p. 7). (You can download this news clipping here.) Let’s take a look together at this seemingly inconsequential event in order to discover something of significance. The article begins:

There was a mighty fluttering of hearts yesterday afternoon among the graces and the sylphs of the Three Arts Club, at No. 340 West 85th Street, for the word that had gone around that Theodore Roosevelt, despite his declination of many higher sounding invitations, would really be present at a reception they were to hold in honor of certain actor folk who are going to give their services at a matinee for the benefit of the club on February 6.

Technically, a “sylph” is an imaginary spirit of the air (or perhaps a wood nymph, depending on the correct etymology). But here, it means “a slender woman or girl.” It’s clear that the unnamed reporter is covering a social event. (Interestingly, the “U.S.S. Sylph” was the name of the smaller of President Roosevelt’s presidential yachts.)

Then a series of seemingly unrelated anecdotes follow. Former President Theodore Roosevelt made his grand entrance, after ushering in a certain “Nazimova” who happened to arrive at the very same time. Madame Alla Nazimova was a famous Russian actress, on stage and in silent films, and a women’s suffragist who advocated for equality of women and men. (See Library of Congress photo here: http://www.loc.gov/resource/mnwp.275012/.) Whereupon Roosevelt engaged in a “healthy handshaking contest at one end of the room.”

The anonymous reporter goes on to describe the “slender and soulful nymphs” who swirled and swooned around the President, who rose to the occasion with the usual exchanges of pleasantries, niceties and witticisms, and who comported himself with the poise and dignity becoming of a President, and who did not fail to entertain as well as impress, as the reporter anecdotally relates:

“Hasn’t he wonderful great repartee?” one naiad whispered to a hamadryad.

I must confess: I had to look up these two words in the dictionary: “naiad” and “hamadryad.”  Here’s what they mean:

In classical mythology, a “naiad” is a water nymph, said to inhabit a spring, waterfall, or river. Similarly, in Greek and Roman mythology, a “hamadryad” is a nymph who dwells in a tree and dies when the tree dies. You get the picture: an idyllic, high-society event, with a former President and swooning admirers. On such high-profile occasions, the President is the center of attention, surrounded by lovely young ladies. Naturally, “Mr. Roosevelt was the most popular man there.”  

Like the sound of the proverbial tree that falls in the forest, the President’s remarks would not have made a sound in historical memory, had it not been for the presence of this unheralded reporter, who recorded soundbites in print, digitally archived for well over a century, and now brought to light. Let’s now go back to the Three Arts Club in New York on that memorable night.

After having just been congratulated for becoming a grandfather, Teddy Roosevelt then “made half a dozen little impromptu speeches to the girls as they clustered about him,” and “then branched out on to more general remarks on conduct in general and on conduct for girls in particular.”

Then Roosevelt “told him how much in favor of the Three Arts Club he was” and “how he approved of its work.” This may have had a lot to do with the fact that “his sister, Mrs. Douglas Robinson,” was “a director of the club,” as we discover at the very end of the article. President Roosevelt’s sister’s first name surely was not “Douglas.” But such was the convention in those days, where a married woman’s identity was completely bound up with that of her husband.

Suddenly, out of thin air, our attentive (even if over-the-top) reporter notes the following “impromptu speech,” documented as follows:  

He [Theodore Roosevelt] pronounced himself as wonderfully impressed with the teachings of Abdul Baha, the Persian teacher of a universal religion, just liberated from prison and expected in this country in May. He declared that Abdul’s [sic] teachings would lift Mahometanism up spiritually into line with Christianity and would make for world peace. The important subject of Abdul Baha was called to his attention by a member of the club.

What an extraordinary statement for an American president to make! Let’s take a closer look at some larger issues that invite further consideration.

Theodore Roosevelt

First, we see that one member of the club had the presence of mind to ask what the President thought of Abdu’l-Baha. Who was this patron of the arts, who knew about Abdu’l-Baha? How was it that the leader of the Baha’i Faith could be the topic of conversation in New York high society, and even in presidential circles? Like the reporter, we simply do not know. (My guess? The well-known Baha’i artist, Juliet Thompson.)

Given its close attention to flamboyant detail in covering this social event, not only is this reportage extraordinary for its social content, it is impressive for its attention to details as to what was actually said on matters of social consequence. The very fact that President Roosevelt “pronounced himself as wonderfully impressed with the teachings of Abdul Baha, the Persian teacher of a universal religion, just liberated from prison and expected in this country in May” shows that President Roosevelt was remarkably well-informed on current events, at home and abroad. Presumably this topic previously had been brought to the President’s attention.

The very fact that the “subject of Abdul Baha” was characterized as “important” is remarkable as well. Equally impressive is the short description of the Baha’i Faith which, although not named, is correctly described as “a universal religion” quite distinct from Islam.

President Roosevelt expressed the opinion that the Baha’i “teachings would lift Mahometanism [Islam] up spiritually into line with Christianity.” That, in itself, reflects the view—whether right or wrong, justified or not—that somehow Christianity was more socially progressive than Islam at that time. Perhaps the President’s most interesting and profound remark was the prediction that the Baha’i teachings “would make for world peace.”

Of course, the reporter was right: the Baha’i Faith promoted world peace while Europe was on the verge of World War I. Abdu’l-Baha foretold that war for years, as though imminent and inevitable unless humanity changed its ways:

Today all the nations of the world are animated with a warlike spirit and all the governments of the world are filling their military storehouses, inventing infernal machines and perfecting their man-killing engines; so that their martial powers may preponderate each other; especially the Continent of Europe has become an arsenal of combustible materials. It needs only one tiny spark to set that hell into a world-wide explosion. It will be then such a titanic conflagration that its lurid flames shall blazon all the horizons. – Abdu’l-Baha, from a letter written 8 August 1914, Star of the West, Volume 4, p. 183.

At a time when
the rained  of  allegations and slander
constant  of the enemy, when
acts of sedition and......  had reached their
height, launching a special charge of pain
 pierced the heart of the Essence of tenderness
 ('Abdu'l-Bahá). The nature of the attack was
unknown.to me  The distress and grief it occasioned
were so intense that, for several days
'Abdu'l-Bahá visited barely even the reception hall of the
Biruni to meet the many pilgrims. The
ancient   believers residents were
aware of the details of this problem, but they did
disclosed to anyone because the incident was disturbing and
disruptive. (...)
One night the Master  was present in the room
reception  of The Biruni while some friends
languished depressed that He  breaks the silence -
 with the celestial melody of his words. Aqa-i-Riday
Qannad, one of the old believers and experienced
was among the first prisoners and migrants,
knew the source of the problem. No longer able to
contain his grief, he suddenly broke the wall of silent- . Removing the veil of contemplation and reserve
he exclaimed with force: "Beloved, we can not afford
to endure this long. Patience and
Tolerance is good. But until when? Why
the ocean of divine wrath has it not arise? Why
the avenging sword of God remain hidden in his
? Why is it the Master show many
patience? Why does happen such things? "

He continued on this theme until the fire
Interior    calm  vigorously and tears
begin to flow without restraint, shedding the intensity
 of emotions. The Master who had listened to this plaint
 calmly and  with attention
broke His silence with a comforting smile and re-
pond: "Yes, in the PATH of the Blessed Beauty we
must drink the cup full  with enthusiasm
of  difficulties and afflictions and  feel the exquisite
intoxicating effect.
One kind of tribulation has not
the same effects, nor does it give the same
intoxicating pleasure. Wines of different flavors are
be consumed in this divine banquet until
it is completely gray. "

He said it with such joy and enthusiasm
that every atom of our beings flew with a sensation
 of ecstasy and transport. Then He added: "But
you have never attended a drinking party. To be-
ne totally drunk and lose consciousness,
drinkers mix their drinks. For example,
a turn , they drink wine, following the turn -
boasts, they drink arak, then this is followed by a
tour of cognac, followed by tours of rum,
of whiskey, champagne and drank until they
to a state of torpor. We also need
taste the different flavors of cutting tribulation
tions. "Suddenly, a voice resonant, he asked,
"Jinab-i-Khan, is not it so? "The eyes were
All fixed on me. And without a moment's hesitation, I
replied: "Yes, Beloved, it is. By the way, they
drink something else. "" What then? "ask
 'Abdu'l-Bahá. "They mixed the wine (in Sharab
Persian) and whiskey (araq in Persian) and say they
drink "sharaq" (neologism and between Sharab
araq the Persian, for example, "vinky") Suddenly his Laughter broke out, his eyes full of tears, turned to the sky and with a smile, he exclaimed: "We also, as Khan says, we drink "sharaq" we drink "sharaq!" " In short, for a while that night, he shared with us the good news about the future of faith, descent and fall of the Faithful breakers of the Alliance. Since then, among these promises, many, if not all, have real- Sees. "And so this was a short story about the life of 'Abdu'l-Bahá at the time, an example of his sweet eloquence for a period of trials and tribulations.

teach the faith

This is a story I read in Farsi....There was a vibrant Baha'i community in Iran, The LSA of that town sent the Beloved Master a letter complaining about a member of the LSA who also was the Coordinator / Chairman. They said: "Our Chairman who teaches the Faith all the time, and many of our community members were brought to the Faith by him is an alcoholic, what shall we do about this problem?" The Master wrote back saying: "Tell me more about his teaching successes!" After a number of such letters and responses, finally a letter came from the LSA saying: "Our problem is solved, the Chairman was stabled in the heart, assassinated, he has passed away!" The Beloved Master: Abdu'l-Baha cried and mourned for many days and wrote back saying: "O God, why did you not let me offer my life instead of your angle who was so passionately and victoriously teaching Thy Cause? How I wish my heart was torne to pieces, and not his!"

send to me by my brother Merdad 

Mulla Husayn’s first assignment P Before Mulla Husayn met the Báb and become His first believer, he was a disciple of Siyyid Kázim, one of the two forerunners of the Báb – the other was Siyyid Kázim’s teacher, Shaykh Ahmad. The passing of his beloved master, Shaykh Ahmad, brought unspeakable sorrow to the heart of Siyyid Kázim, who was his appointed successor. Inspired by the verse of the Qur’án, “Fain would they put out God’s light with their mouths; but God only desireth to perfect His light, albeit the infidels abhor it,” Siyyid Kázim arose with unswerving purpose to consummate the task with which his master Shaykh Ahmad had entrusted him. He found himself, after the removal of so distinguished a protector, a victim of the slanderous tongues and unrelenting enmity of the people around him. They attacked his person, scorned his teachings, and reviled his name. At the instigation of a powerful and notorious shí’ah leader in Karbilá, Iraq, the enemies of Siyyid Kázim leagued together, and determined to destroy him. Thereupon Siyyid Kázim conceived the plan of securing the support and good will of one of the most formidable and outstanding ecclesiastical dignitaries of Persia who lived in the city of Isfáhán and whose authority extended far beyond the confines of that city. This friendship and sympathy, Siyyid Kázim thought, would enable him to pursue unhampered the course of his activities, and would considerably enhance the influence which he exercised over his disciples. In his gatherings with his followers Siyyid Kázim was often heard to say: “Would that one amongst you could arise, and, with complete detachment, journey to Isfáhán, and deliver this message from me to that learned shi’ih leader and ask him: ‘Why is it that in the beginning you showed such marked consideration and affection for the late Shaykh Ahmad, and have now suddenly detached yourself from the body of his chosen disciples? Why is it that you have abandoned us to the mercy of our opponents?’ Siyyid Kazim hopee that such a messenger might arise, put his trust in God, travel to Isfáhán and unravel whatever mysteries perplexed the mind of that learned religious leader, and dispel such doubts as might have alienated his sympathy. He further wished that such a messenger would be able to obtain from this highly distinguished religious leader a solemn declaration testifying to the unquestioned authority of Shaykh Ahmad, and to the truth and soundness of his teachings. Again and again did Siyyid Kázim find opportunity to reiterate his appeal. None, however, ventured to respond to his call except one of his followers who expressed readiness to undertake such a mission. To him Siyyid Kázim replied: “Beware of touching the lion’s tail. Belittle not the delicacy and difficulty of such a mission.” Siyyid Kazim then, turned his face towards his youthful disciple, Mullá Husayn and addressed him in these words: “Arise and perform this mission, for I declare you equal to this task. The Almighty will graciously assist you, and will crown your endeavours with success.” Mullá Husayn joyously sprang to his feet, kissed the hem of his teacher’s garment, vowed his loyalty to him, and started forthwith on his journey. With complete severance and noble resolve, he set out to achieve his end. Arriving in Isfáhán, he sought immediately the presence of the learned religious leader. Clad in mean attire, and covered with the dust of travel, he appeared, amidst the vast and richly apparelled company of the disciples of that distinguished leader, an insignificant and negligible figure. Unobserved and undaunted, he advanced to a place which faced the seat occupied by that renowned teacher. Summoning to his aid all the courage and confidence with which the instructions of Siyyid Kázim had inspired him, he addressed the famous shi’ih learder in these words: “Hearken, O Siyyid, to my words, for response to my plea will ensure the safety of the Faith of the Prophet of God, and refusal to consider my message will cause it grievous injury.” These bold and courageous words, uttered with directness and force, produced a surprising impression upon the Siyyid. He suddenly interrupted his discourse, and, ignoring his audience, listened with close attention to the message which this strange visitor had brought. His disciples, amazed at this extraordinary behaviour, rebuked this sudden intruder and denounced his presumptuous pretensions. With extreme politeness, in firm and dignified language, Mullá Husayn hinted at their discourtesy and shallowness, and expressed surprise at their arrogance and vainglory. The learned Siyyid was highly pleased with the demeanour and argument which the visitor so strikingly displayed. He deplored and apologized for the unseemly conduct of his own disciples. In order to compensate for their ingratitude, he extended every conceivable kindness to that youth, Mulla Husayn, assured him of his support, and besought him to deliver his message. Thereupon, Mullá Husayn acquainted him with the nature and object of the mission with which he had been entrusted. To this the learned Siyyid replied: “As we in the beginning believed that both Shaykh Ahmad and Siyyid Kázim were actuated by no desire except to advance the cause of knowledge and safeguard the sacred interests of the Faith, we felt prompted to extend to them our heartiest support and to extol their teachings. In later years, however, we have noticed so many conflicting statements and obscure and mysterious allusions in their writings that we felt it advisable to keep silent for a time, and to refrain from either censure or applause.” To this Mullá Husayn replied: “I cannot but deplore such silence on your part, for I firmly believe that it involves the loss of a splendid opportunity to advance the cause of Truth. It is for you to set forth specifically such passages in their writings as appear to you mysterious or inconsistent with the precepts of the Faith, and I will, with the aid of God, undertake to expound their true meaning.” The poise, the dignity and confidence, which characterised the behaviour of this unexpected messenger, greatly impressed the Siyyid. He begged Mulla Husayn not to press the matter at this moment, but to wait until a later day, when, in private converse, he might acquaint him with his own doubts and misgivings. Mullá Husayn, however, feeling that delay might prove harmful to the cause he had at heart, insisted upon an immediate conference with him about the weighty problems which he felt impelled and able to resolve. The Siyyid was moved to tears by the youthful enthusiasm, the sincerity and serene confidence to which the countenance of Mullá Husayn so admirably testified. He sent immediately for some of the works written by Shaykh Ahmad and Siyyid Kázim, and began to question Mullá Husayn regarding those passages which had excited his disapproval and surprise. To each reference Mulla Husayn replied with characteristic vigour, with masterly knowledge and befitting modesty. He continued in this manner, in the presence of the assembled disciples, to expound the teachings of Shaykh Ahmad and Siyyid Kázim, to vindicate their truth, and to defend their cause, until the time when the call to prayer by Mu’adhdhin, suddenly interrupted the flow of his argument. The next day, Mulla Husayn similarly, in the presence of a large and representative assembly, and whilst facing the Siyyid, resumed his eloquent defense of the high mission entrusted by an almighty Providence to Shaykh Ahmad and his successor Siyyid Kazim. A deep silence fell upon his hearers. They were seized with wonder at the cogency of his argument and the tone and manner of his speech. The Siyyid publicly promised that on the following day he would himself issue a written declaration wherein he would testify to the eminence of the position held by both Shaykh Ahmad and Siyyid Kázim, and would pronounce whosoever deviated from their path as one who had turned aside from the Faith of the Prophet Himself. He would likewise bear witness to their penetrative insight, and their correct and profound understanding of the mysteries which the Faith of Muhammad enshrined. The Siyyid redeemed his pledge, and with his own hand penned the promised declaration. He wrote at length, and in the course of his testimony paid a tribute to the character and learning of Mullá Husayn. He spoke in glowing terms of Siyyid Kázim, apologized for his former attitude, and expressed the hope that in the days to come he might be enabled to make amends for his past and regrettable conduct towards him. He read, himself, to his disciples the text of this written testimony, and delivered it unsealed to Mullá Husayn, authorizing him to share its contents with whomsoever he pleased, that all might know the extent of his devotion to Siyyid Kázim. No sooner had Mullá Husayn retired than the Siyyid charged one of his trusted attendants to follow in the footsteps of the visitor and find out the place where he was residing. The attendant followed him to a modest building, which served as a madrisih, [1] and saw him enter a room which, except for a worn-out mat which covered its floor, was devoid of furniture. He watched him arrive, offer his prayer of thanksgiving to God, and lie down upon that mat with nothing to cover him except his ‘abá. [2] Having reported to his master all that he had observed, the attendant was again instructed to deliver to Mullá Husayn the sum of a hundred túmans, [3] and to express the sincere apologies of his master for his inability to extend to so remarkable a messenger a hospitality that befitted his station. To this offer Mullá Husayn sent the following reply: “Tell your master that his real gift to me is the spirit of fairness with which he received me, and the open-mindedness which prompted him, despite his exalted rank, to respond to the message which I, a lowly stranger, brought him. Return this money to your master, for I, as a messenger, ask for neither recompense nor reward. ‘We nourish your souls for the sake of God; we seek from you neither recompense nor thanks.’ [Qur’án, 76:9] My prayer for your master is that earthly leadership may never hinder him from acknowledging and testifying to the Truth.” This distinguish religious leader whose name was Hájí Siyyid Muhammad-Báqir died before the year that witnessed the birth of the Faith proclaimed by the Báb. He remained to his last moment a staunch supporter and fervent admirer of Siyyid Kázim. Having fulfilled the first part of his mission, Mullá Husayn despatched this written testimony of Hájí Siyyid Muhammad-Báqir to his master in Karbilá....  (Adapted from ‘The Dawn-Breakers’, by Nabil, translated and edited by Shoghi Effendi) [1] The Madrisih or Persian colleges are entirely in the hands of the clergy and there are several in every large town. They generally consist of a court, surrounded by buildings containing chambers for students and masters, with a gate on one side; and frequently a garden and a well in the centre of the court.... Many of the madrisihs have been founded and endowed by kings or pious persons.” (C. R. Markham’s “A General Sketch of the History of Persia,” p. 365.) [2] A loose outer garment, resembling a cloak, commonly made of camel’s hair. [3] Worth approximately one hundred dollars, a substantial sum in those days

The stone that became the “Cornerstone” of the House of Worship in Chicago Posted: 10 Aug 2015 02:37 PM PDT When the idea of constructing a Baha’i Temple in America was first proposed in 1903 there were very few Baha’is in the United States and Canada. By 1906 it is estimated that Baha’is resided in approximately 150 cities and that there were twenty-seven Spiritual Assemblies, including one in Honolulu and one in Montreal, Canada. In preparation for this major undertaking, the Baha’is in various cities began holding meetings to increase support for the Temple, and several communities formed local treasuries to gather money for the project. ‘Abdu’l-Bahá continued to send letters of encouragement, expressing His wish for the friends to be united and supportive of this undertaking. One Baha'i who made a unique contribution to the Temple project in 1908 was Esther Tobin, known to her friends as Nettie. She was a loving, humble woman who earned a meager living as a seamstress. After her husband's death in Detroit in 1892, she moved to Chicago with her two small sons, brother, and half-sister. Yet once there she could barely support her children; oftentimes she would buy groceries for the evening meal with money she earned during the same day. She had not attended school, which may account for her peculiar habit of using words out of context, a trait that often sent herself and her friends into fits of laughter. Paul Dealy, an early Baha'i, invited her to several Baha'i meetings, including those at the True home. It was in that home that she became a Baha'i, probably in 1903. Shortly thereafter, she was employed by Corinne True as a dressmaker and visited the True home one or two days each week. Although Nettie Tobin worked actively as a member of the Women's Assembly of Teaching, she was troubled by her financial inability to contribute to the building of the Temple. After praying often that God send her something to offer as a gift, she reportedly heard a voice on several occasions that told her to find a stone. This is what she told her nurse Gertrude Triebwasser three and a half years before her passing: One day while sitting alone and busy with dressmaking in the home of one of the believers, I heard a voice questioning, “Do you believe in immortality?" I replied, “Yes, I do." The voice said, “Then, get a stone." A few days later the voice again came, but louder than before, "Do you believe in immortality?" Again I replied, "Yes, I do." And the voice said, “Get a stone." I delayed carrying out the request. Again the voice came a third time and commanded me to obtain a stone. Nettie also told her nurse that when 'Abdu'l-Baha arrived in Chicago she presented Him with a bouquet of white roses and some grapefruit. He requested one of His attendants to save the seed from the latter to be planted at His home in Haifa. She also contributed for the Shrine of the Báb on Mt. Carmel. 'Abdu'l-Baha promised that Mrs. Tobin, with her whole family would be blessed. Nettie’s inspiration most likely came from a letter written in June 1908 to the American Baha'is by Mirza Asadu'llah, a Persian Baha'i travel teacher who had apparently proposed the project to the Chicago Spirituality Assembly in 1903. In the letter Mirza Asadu'llah had written: "Now is the time for expending energy and power in the erection of the edifice, be it a mere stone, laid in the name of the Baha’i Mashrak-el-Azkar. For the glory and honor of the first stone is equivalent to all the stones and implements which will later be used there." Perhaps partly due to this letter and partly due to her own inspirational experiences Nettie began looking around and found a construction site near her home, just north of downtown Chicago. She sought out the project's foreman, toldhim about the Baha’i Temple project, and asked if he could offer her an inexpensive building stone. The foreman, enchanted with Nettie’s request, showed her a small pile of limestone rocks, damaged and unfit for use, and invited her to take one. Later that day Nettie with help from her neighbor wrapped one of the stones in a piece of carpet, tied clothesline around it, and dragged the bundle home. Two days later on Labor Day 1908 Nettie arranged with Cecilia Harrison and Corinne True to bring the stone to Grosse Pointe, on the north side of the city. She sought assistance from her brotherLeo Leadroot and Mirza Mazlum, an elderly Persian friend.  On their way to their destination point, the threesome had difficulty convincing the conductor of the State Street horsecar to allow the stone on board. Yet Nettie insisted, he gave in, and they placed the stone, still tied in the carpet, on the back platform. After traveling through Chicago to the north side of the city, they transferred to another car and rode to the corner of Central and Ridge avenues in Evanston, probably the station closest to the Temple site at that time. Because they were still six blocks away from the site, the stone would have to be carried the rest of the way by hand. But once they had gone about three blocks, the stone became too heavy to carry any farther, and they began dragging it along the ground. The trip took much longer than Nettie Tobin had anticipated. In the meantime, Corinne True and Cecilia Harrison, who had been waiting at the site, became worried and started back toward the station. They soon came upon Mrs. Tobin's group. At this point Mirza Mazlum, apparently inspired by photographs showing young men carrying stones from the quarry at Ashkhabad for the Baha'i Temple there, begged his companions to place the stone on his back. He managed to progress another half block to an old, unoccupied farmhouse, where they left the stone in the yard overnight. Very early the next morning Nettie returned alone to the farmhouse with a homemade cart and a fire shovel. When she tried to lift the stone into the cart, she broke the cart's handle and, in so doing, injured her wrist. A man nearby, responding to her difficulties, helped her to replace the stone in the cart and fixed the handle for her. After resuming her trek for a half block, she enlisted the aid of a newsboy, who helped her reach the west corner of the land. As they dragged the cart across the two lots, it fell apart, leaving the stone sitting amidst the rubble. Her deed accomplished, Nettie said some prayers and left for home. In the months ahead the stone provided a focal point for Baha'i gatherings. Although ‘Abdu'l-Baha had already sent a stone marker for the Temple site -- one possibly of the same material as the Bab's marble sarcophagus, a gift of the Baha'is of Rangoon, Burma, but it didn’t reach the Temple grounds. Nor were reached other stones reportedly sent by Baha'is from various parts of the world. So, on the first day of May 1912 when ‘Abdu’l-Baha broke the ground, only Nettie Tobin’s contribution of the “stone which the builders refused” would be available to serve as the marker dedicated by ‘Abdu’l-Bahá. After placing the stone in the hole, the Master pushed the earth around it and declared that ‘The Temple is already built‘.  During the years following that Event and the building of the Temple, the stone was carefully preserved, and finally imbedded in the cement floor of the basement at the spot where 'Abdu'l-Baha dedicated it. As one visits that sacred place and gazes at the unpolished, rough piece of natural rock and remembers its significance coupled with the greatness of the One Who blessed it by His Word and Presence, one gratefully recalls the faith and effort of the humble soul inspired to bring it there for that unique and remarkable occasion.  (Adapted from ‘The Dawning Place, by Bruce Whitmore; ‘Mrs. Esther Tobin’, by Albert Windust, ‘The Baha’i World 1944-1946’; ‘’Abdu’l-Baha in Their Midst’, by Earl Redman; ‘Corinne True, Faithful Handmaid of ‘Abdu’l-Bahá’, by Nathan Rutstein)

http://bahaiheoresheroines.blogspot.com/2010/07/marion-jack-immortal-heroine-and.html

One righteous act is endowed with a potency that can so elevate the dust as to cause it to pass beyond the heaven of heavens. It can tear every bond asunder, and hath the power to restore the force that hath spent itself and vanished....  Baha'u'llah

Marion Jack – an “immortal heroine”, and a “shining example (to) pioneers (of) present (and) future generations (of) East (and) West”

Cablegram from the Guardian:

Mourn loss (of) immortal heroine, Marion Jack, greatly-loved and deeply-admired by 'Abdu'l-Baha, (a) shining example (to) pioneers (of) present (and) future generations (of) East (and) West, surpassed (in) constancy, dedication, self-abnegation (and) fearlessness by none except (the) incomparable Martha Root. Her unremitting, highly-meritorious activities (in the) course (of) almost half (a) century, both (in) North America (and) Southeast Europe, attaining (their) climax (in the) darkest, most dangerous phase (of the) second World War, shed imperishable luster (on) contemporary Baha'i history.

(This) triumphant soul (is) now gathered (to the) distinguished band (of her) coworkers (in the) Abhg Kingdom: Martha Root, Lua Getsinger, May Maxwell, Hyde Dunn, Susan Moody, Keith Ransom-Kehler, Ella Bailey (and) Dorothy Baker, whose remains, lying (in) such widely scattered areas (of the) globe as Honolulu, Cairo, Buenos Aires, Sydney, Tihran, Isfahan, Tripoli (and the) depths (of the) Mediterranean(Sea) attest the magnificence (of the) pioneer services rendered (by the) North American Baha'i community (in the) Apostolic (and) Formative Ages (of the) Baha'i Dispensation.

Advise arrange (in) association (with the) Canadian National Assembly (and the) European Teaching Committee (a) befitting memorial gathering (in the) Mashriqu'l-Adhkar. Moved (to) share with (the) United States (and) Canadian National Assemblies (the) expenses (of the) erection, (as) soon as circumstances permit, (of a) worthy monument (at) her grave, destined (to) confer eternal benediction (on a) country already honored (by) its close proximity (to the) sacred city associated (with the) proclamation (of the) Faith (of) Baha'u'llah.

Share message all National Assemblies.

-Shoghi

Haifa, Israel,

March 29, 1954.

Marion Jack, "immortal heroine," "shining example to pioneers," passed from this life on March 25, 1954, in Sofia, Bulgaria, where she had been living for twenty-four years as a pioneer of the Baha'i Faith. Her remains are buried in the British cemetery there. The Guardian's tribute, expressed in his cablegram of March 29, attests the high station which this "triumphant soul" has attained.
Marion Jack's services in the Baha'i Faith began early in the new century. Born in Saint John, New Brunswick, Canada, on December 1, 1866, of a prominent family, she received much of her education in England and particularly in France, where she studied art. Landscape painting was her special field. Some of her paintings are preserved in the Holy Land at the World Center of the Faith.

She first learned of the Faith at a social gathering during her student days in Paris. Charles Mason Remey writes of this first introduction :

"My first remembrance of Marion Jack was when we were students in the Latin Quarter in Paris. She was studying painting, I, architecture, and I used to see her in the 'Quarter' along the boulevard on Mont Parnasse. In the Quarter lived a Mme. Philippe who kept a Pension where a number of girl students lived. Mme. Philippe gave dancing parties at infrequent intervals. It was at one of these affairs, a fancy dress dance, that I met Marion. She was dressed in a fiery red costume that she had made herself of crinkled tissue paper topped off by an enormous 'Merry Widow' hat decorated with large yellow paper flowers . . . It was as we danced and sat out between dances that I told Marion of the Baha'I Faith. She was, as many were in those early days, afire with the Faith then and there, all at once. Marion met the Baha'is, came to meetings in my studio and elsewhere, and that was the beginning of her belief."

From this time forward, her life was dedicated to the service of the Faith. She spent some time in 'Akka and was there in 1908, where she taught English to 'Abdu'l-Baha's grandchildren. She continued her painting while she was there.

By 1914 she had returned to North America. She was one of the first to respond to the call of the Divine Plan of 'Abdu'l-Baha, performing pioneer service in Alaska and teaching in Toronto, Montreal, and many other places. She also spent a good deal of time in Green Acre, Eliot, Maine, helping with the teaching work at the Baha'i School and continuing her painting.

Many friends remember this joyous, wholly dedicated soul from those days. Impressed by her gracious charm, her understanding, her twinkling sense of humor, everyone who recounts some association with her does so with a smile which seems to spring spontaneously from the mention of her name. "Jackie," as she was affectionately called, was ageless in her complete at-home-ness with young and old alike, was beloved wherever she went, drawing all to her and to each other through the quality of her faith, love and devotion to the Cause and to her beloved Guardian.

One of her Green Acre friends writes:

"She was such a lovely person-- so joyous and happy that one loved to be with her. Her shining eyes and beautiful smile showed how much the Baha'i Faith meant to her . . . We used to love to go to her studio and talk with her, also to see her paintings of the Holy Land and familiar Green Acre landscapes. . . . She always entered into any plan with zest. . . . If we could all radiate happiness as did Jackie, I am sure we would attract more people to the Faith."

In 1930 Marion Jack returned to Haifa and following this visit went to Sofia, Bulgaria, where she spent the remainder of her life. During the earlier years of this period she attended the German Summer School and undertook teaching missions to Vienna and Budapest. In Sofia she held frequent meetings that were well attended by people of prominence and capacity. As World War II approached, and all who could fled the country, the Guardian suggested that she go to Switzerland or to some safer place. She pleaded to be allowed to remain at her post, preferring, as she put it, to "remain at the switch." Living on a small pension, which did not always reach her in recent years, suffering serious deprivation, aged and in poor health, she remained at her post. It was not without reason that 'Abdu'l-Baha used to call her "General Jack."

One of the friends writes of these days: "She was much sought out and beloved everywhere she went. As the so-called Iron curtain dropped, fewer people attended her meetings because of fear of the government. Towards the end of her life even her closest friends no longer went to see her, except one Baha’i. . . . During the last months of her severe illness, I wrote Miss Jack almost every week and in her last letter she bade me goodbye, hoping for a reunion in the Kingdom. When Miss Jack still corresponded, her letters were always cheerful, most spiritual and even humorous. . . . The British Consulate called her 'our friend.' . . . She was a consecrated Baha'i teacher, full of charm, understanding, gaiety and humor."

One of her devoted students, who became a Baha’i through her, writes of the later years in Sofia:

"I met Miss Jack in June, 1938, in Sofia. I had left Austria when Hitler took over and found a temporary position in Sofia, waiting for my visa to the United States. I noticed her in the restaurant where I took my luncheon and she impressed me immediately with her friendly smile that she had for everybody. One day when her regular waiter who spoke English had his day off, the hostess asked me to serve as interpreter and from that day on, I shared the luncheon table with her regularly. It did not take long before she invited me to join a small group of her friends with whom she had discussions in her hotel room, and that was how I met the Faith.

"Her room was a museum, full of her pictures, books and papers all over. We sat wherever there was some place-on 'the' chair, the bed, on the floor, and she always had some refreshments for her guests. The discussions on the Faith were handicapped by the complicated language question. Marion had no Baha’i literature in the Bulgarian language, few people understood English, and her favored book, 'Abdu'l-Baha’s Paris Talks, had to be translated by one person from French into German or English and by somebody else into Bulgarian. It was fun, but how much of the original spirit remained was questionable.

"Marion had to be very careful in the choice of her guests. Bulgaria had one official State Religion, the Greek Orthodox Church, and only a few other religions were permitted, like Catholic, Jewish, Lutheran, Baptist, Seventh Day Adventist and Islam. Every Faith that was not permitted was forbidden and meetings like ours were illegal. State employees had to sign loyalty oaths stating their adherence to the legal Faith and we had one girl who worked for the government.

"When World War II broke out, Marion had to discontinue her meetings. Sofia became the center of European spy systems. Neither she nor I (a German citizen of secondary quality) could dare to be seen together. I kept contact with her indirectly through 'neutral' Bulgarian citizens. She was in financial difficulties because her funds did not get to her. But her spirit was unbroken.

"In October, 1940, when I finally got my visa for the United States, I dared to call her on the phone and even to see her. She had moved to a cheaper hotel. Her room was probably too small for two people and we met in the hotel lobby. I told her of my plan to go to the United States by the complicated way, crossing the Black Sea to Odessa, through Russia on the Trans-Siberian Railroad and across the Pacific from Japan to the United States. I invited her to come along and promised that I would take care of her. But she declined. She told me that the Guardian had permitted her to go to Switzerland rather than to wait for the German invasion in Bulgaria which was expected daily. She considered it her duty to stay in Sofia and would neither seek security in Switzerland nor in her native Canada, nor the United States.

"We exchanged letters until Bulgaria became part of the Iron Curtain and she indicated that it was too dangerous to receive my letters and to write to me."

In a letter dated June 17, 1954, to the National Spiritual Assembly of the Baha’is of the British Isles, the Guardian, through his secretary, extols the standard set by Marion Jack as a pioneer:

"To remain at one's post, to undergo sacrifice and hardship, loneliness and, if necessary, persecution, in order to hold aloft the torch of Baha’u'llah, is the true function of every pioneer.

"Let them remember Marion Jack, who for over twenty years, in a country the language of which she never mastered; during war and bombardment; evacuation and poverty; and at length, serious illness, stuck to her post, and has now blessed the soil of the land she had chosen to serve at such cost with her precious remains, every atom of which was dedicated to Baha'u'llah. Perhaps the friends are not aware that the Guardian, himself, during the war on more than one occasion urged her to seek safety in Switzerland rather than remain behind enemy lines and be entirely cut off. Lovingly she pleaded that he would not require her to leave her post; and he acquiesced to her request. Surely the standard of Marion Jack should be borne in mind by every pioneer!"

In a letter to the European Teaching Committee, dated May 24, 1954, through his secretary, the Guardian also stressed the quality of Marion Jack's services to the Cause and the heroic conditions under which she lived and worked:

"He would suggest that, when writing to the European centers, you share with the believers the glorious example of the life of Marion Jack. Young or old could never find a more inspiring pioneer in whose footsteps to walk, than this wonderful soul.

"For over thirty years, with an enlarged heart, and many other ailments she remained at her post in Bulgaria. Never well-to-do, she often suffered actual poverty and want: want of heat, want of clothing, want of food, when her money failed to reach her because Bulgaria had come under the Soviet zone of influence. She was bombed, lost her possessions, she was evacuated, she lived in drafty, cold dormitories for many, many months in the country, she returned, valiant, to the capital of Bulgaria after the war and continued, on foot, to carry out her teaching work.

"The Guardian himself urged her strongly, when the war first began to threaten to cut her off in Bulgaria, to go to Switzerland. She was a Canadian subject, and ran great risks by remaining, not to mention the dangers and privations of war. However, she begged the Guardian not to insist, and assured him her one desire was to remain with her spiritual children. This she did, up to the last breath of her glorious life. Her tomb will become a national shrine, immensely loved and revered, as the Faith rises in stature in that country.

"He thinks that every Baha'i and most particularly those who have left their homes and gone to serve in foreign fields, should know of, and turn their gaze to, Marion Jack."

As requested by the Guardian, a Memorial gathering was held for Marion Jack in the Baha'i House of Worship in Wilmette, Illinois, the program prepared by the National Spiritual Assembly of the Baha'is of the United States in association with the Canadian National Baha'i Assembly and the European Teaching Committee, on July 3, 1954. Among the over two hundred Baha'is attending were representatives from the Canadian Baha'i Community. To permit more of the Canadian Baha'is to share in a Memorial to Marion Jack, a time had been set aside at the Canadian National Baha'i Convention, on May 1, 1954, for the Canadian friends to gather for commemoration and prayers.

In their tribute to Marion Jack, published by the National Spiritual Assembly of the Baha'is of Canada as an insert to their Baha'I News of April, 1955, are cited the following Words Baha’u’llah (Gleanings, p. 319):

"When the victory arriveth, every man shall profess himself as believer and shall hasten to the shelter of God's Faith. Happy are they who in the days of world-encompassing trials have stood fast in the Cause and refused to swerve from the Faith." (The Baha’i World, volume 12)