The Bahai Revelation proclaims the time of universal peace and provides the base for the universal religion—the hope of the ages. It points the way and supplies the means for the unity of mankind in the knowledge and love of truth under the high banner of justice and mercy.

It is divine in origin, human in presentation, sane, practical and applicable to life in its every phase. In belief it inculcates naught but truth; in action, naught but good; in human relations, naught but loving service.

For the information of those who know little or nothing of the Bahai Revelation we quote the following account translated from the (French) Encyclopaedia of Larousse:

BAHAISM: the religion of the disciples of Baha'o'llah, an outcome of Babism.— Mirza Husian Ali Nuri Baha'o'llah was born at Teheran in 1817 A. D. From 1844 he was one of the first adherents of the Bab, and devoted himself to the pacific propagation of his doctrine in Persia. After the death of the Bab he was, with the principal Babis, exiled to Baghdad, and later to Constantinople and Adrianople, under the surveillance of the Ottoman Government. It was in the latter city that he openly declared his mission, . . . and in his letters to the principal Rulers of the States of Europe he invited them to join him in establishing religion and universal peace. Front this time, the Babis who acknowledged him became Bahais. The Sultan then exiled him (1868 A. D.) to Acca in Palestine, where he composed the greater part of his doctrinal works, and where he died in 1892 A. D. (May 29). .He had confided to his son, Abbas Effendi (Abdul-Baha), the work of spreading the religion and continuing the connection between the Bahais of all parts

claimed that in nineteen years he would "come forth."

The rapid spread of his teachings alarmed the Persian Mohammedan teachers and priests, as well as the state, and through their intrigues he was thrown into prison and finally shot at Tabriz, in July, 1850. His brief mission of six years was one of heroic endeavor, and his martyrdom one of the supreme tragedies of modern times.

The Bab's doctrines were simple. He taught a pure faith in the One God; he inculcated a high morality, and declared that women were equal in all respects to men. He appointed eighteen disciples to spread the message of the "coming of the Kingdom," one of whom was a woman, the far-famed and beautiful Kurratul-Ayn, who was the Joan of Arc of her age and country, and who was also martyred for her faith.

The Bab had constantly exhorted his followers not to reject this Great One when he appeared, as has been the custom of former religions and peoples upon the advent of a new manifestation or divine teacher. Two years after his martyrdom, in 1852, all of the leading Babis were seized and imprisoned, and then commenced a terrible outburst of persecution and martyrdom of the Babis, for which there is scarcely a parallel to be found in history. The number of those martyred for their faith is variously estimated at from thirty to forty thousand men, women and children.

Amongst the leading Babis imprisoned at this time was one whom the government regarded as the chief leader. Mirza Hussein AH, born in Nur. Persia, November 12. 1817; a wealthy Persian nobleman, a descendant of pure Aryan race (called Nuri or "a progeny of light.") During his youth his father died and left him, as the eldest son, at the head of the family. In his home he was instructed in the Persian language, but wisdom and the knowledge of the deepest spiritual mysteries were revealed to him through meditation and inspira

tion. On account of his good deeds he was called "the father of the poor." He became afterward universally known as Baha'o'llah ("The Glory of God"). During his imprisonment in Teheran be was confined in a dungeon, with a heavy chain about his neck, attached to five or six other prisoners, for a period of four months.

The government, after a time, being unable to substantiate any charges against him, released him. Having confiscated his property, they exiled him with his family and a few of his followers to Bagdad, outside the borders of Persia and under the Sultan's domain. In this neighborhood he resided for nearly eleven years, two of which were spent alone among the Irak mountains, where the light of inspiration and revelation illumined his sonl. He worked out a plan of salvation and regeneration for the triune being of humanity. All of the great universal movements of today were conceived and set forth by him through clear revelation years before their echoes reached the minds and hearts of men in general. The basic principles of being are set forth in his writings with power and force; they are living spiritual principles, for they appeal to and satisfy the soul and meet all of the moral, economical, scientific and spiritual needs of life. These truths are the foundation of the Bahai Revelation.

In 1863 the mullah, again becoming alarmed at the amazing spread of the Bahai faith, through intrigue and misrepresentation persuaded their government to demand of the Sultan that he be exiled to Constantinople, and he was accordingly sent there with his family and immediate followers. On this journey Baha'o'llah with his people encamped for twelve days in the Garden of Rizwan, outside of Bagdad, and there he announced himself, first to his eldest son, Abbas Effendi, who chose the name of Abdul-Baha ("the Servant of God"), and then to his followers, as the Mani

claimed that in nineteen years he would "come forth."

The rapid spread of his teachings alarmed the Persian Mohammedan teachers and priests, as well as the state, and through their intrigues he was thrown into prison and finally shot at Tabriz, in July, 1850. His brief mission of six years was one of heroic endeavor, and his martyrdom one of the supreme tragedies of modern times.

The Bab's doctrines were simple. He taught a pure faith in the One God; he inculcated a high morality, and declared that women were equal in all respects to men. He appointed eighteen disciples to spread the message of the "coming of the Kingdom," one of whom was a woman, the far-famed and beautiful Kurratul-Ayn, who was the Joan of Arc of her age and country, and who was also martyred for her faith.

The Bab had constantly exhorted his followers not to reject this Great One when he appeared, as has been the custom of former religions and peoples upon the advent of a new manifestation or divine teacher. Two years after his martyrdom, in 1852, all of the leading Babis were seized and imprisoned, and then commenced a terrible outburst of persecution and martyrdom of the Babis, for which there is scarcely a parallel to be found in history. The number of those martyred for their faith is variously estimated at from thirty to forty thousand men, women and children.

Amongst the leading Babis imprisoned at this time was one whom the government regarded as the chief leader. Mirza Hussein AH, born in Nur. Persia, November 12. 1817; a wealthy Persian nobleman, a descendant of pure Aryan race (called Nuri or "a progeny of light.") During his youth his father died and left him, as the eldest son, at the head of the family. In his home he was instructed in the Persian language, but wisdom and the knowledge of the deepest spiritual mysteries were revealed to him through meditation and inspira

tion. On account of his good deeds he was called "the father of the poor." He became afterward universally known as Baha'o'llah ("The Glory of God"). During his imprisonment in Teheran be was confined in a dungeon, with a heavy chain about his neck, attached to five or six other prisoners, for a period of four months.

The government, after a time, being unable to substantiate any charges against him, released him. Having confiscated his property, they exiled him with his family and a few of his followers to Bagdad, outside the borders of Persia and under the Sultan's domain. In this neighborhood he resided for nearly eleven years, two of which were spent alone among the Irak mountains, where the light of inspiration and revelation illumined his sonl. He worked out a plan of salvation and regeneration for the triune being of humanity. All of the great universal movements of today were conceived and set forth by him through clear revelation years before their echoes reached the minds and hearts of men in general. The basic principles of being are set forth in his writings with power and force; they are living spiritual principles, for they appeal to and satisfy the soul and meet all of the moral, economical, scientific and spiritual needs of life. These truths are the foundation of the Bahai Revelation.

In 1863 the mullah, again becoming alarmed at the amazing spread of the Bahai faith, through intrigue and misrepresentation persuaded their government to demand of the Sultan that he be exiled to Constantinople, and he was accordingly sent there with his family and immediate followers. On this journey Baha'o'llah with his people encamped for twelve days in the Garden of Rizwan, outside of Bagdad, and there he announced himself, first to his eldest son, Abbas Effendi, who chose the name of Abdul-Baha ("the Servant of God"), and then to his followers, as the Mani

festation whom the Bab had heralded. After studying the dates, his followers found that he had made his declaration on the last day of the nineteenth year after the Bab had declared his mission.

After some months' residence in Constantinople the Ottoman government banished Baha'o'llah and his followers to Adrianople. Here he lived and taught for five years, his followers ever increasing and his teachings spreading. The name of the movement was then changed to the Bahai Revelation in recognition of Baha'o'llah.

The government, unable to crush out the ever growing interest in and conversion to this New Light of Truth, in 1868 exiled these holy souls to Acca in Palestine, Syria (the same Acca, or Acre, of the Crusades, more anciently known as Ptolemais), its antiquated ramparts and crumbling fortifications, the scenes of some of the bloodiest combats of military history, from the time of the Phffinicians down to the Napoleonic war in Syria, all testifying to an earthly power of the past. Thus Acca, so intimately connected with the Bahai Revelation today, is most closely associated with constructiveness, spiritual power, unity, love and peace, the glad tidings of which were sent forth to all the world by Baha'o'llah from behind its prison walls.

At the time of Baha'o'llah's arrival there the fortress of Acca was used as a prison and a place of exile, to which criminals of the worst type were sent. The deadly, fever-stricken spot slowly but surely accomplished the destruction of most lives confined within it. The authorities hoped that these poor exiles would not long survive their imprisonment. For two years after their arrival these pure, godlike people, seventy in number, were confined in two rooms, where they suffered incredible hardships.

From Acca Baha'o'llah sent forth "the call" to the crowned heads of the world, summoning them to "unity and

brotherhood," and declaring that the "dawn of The Most Great Peace" had come.

Baha'o'llah departed this life in 189'2; before which he told all of his followers by word of mouth and in his writings that after his departure they must turn their faces to the Center of his Covenant, Abdul-Baha Abbas, who was to be considered as one with him. He declared that his teachings would be built up and carried forward by this son, who ended this triad of manifestations.

The Bab, Baha'o'llah, and AbdulBaha are the names of spiritual offices in the great world hierarchy, not the names of individuals. Each world race has its spiritual teachers under a different title. These three appear in the heaven of revelation as the Morning Star, the Sun, and the Evening Star, or the Herald, the Revelator, and the Interpreter of Divine Truth.

Abdul-Baha was born May 23rd, 1844, in the city of Teheran, Persia, on the same day that the Bab arose in Shiraz and declared the coming of the Kingdom of Peace on earth. All his life, from the age of nine, has been one of sorrow, persecution and imprisonment— forty years a prisoner and an outcast. When we consider the persecution and martyrdom of these "men of God," and the world-wide effect upon humanity of their lives and teachings, we find the ever-recurring cry, "Crucify him, crucify him!'' that has rung down the ages whenever a messenger of truth has appeared. This alone, to an unbiased mind, should prove that their revelations were of God. Baha'o'llah wrote: "Is it possible that a reasonable man would make a declaration rendering him ridiculous to the world unless that man were sustained by God? They have made conjectures that I have had in mind the immortalizing of my name, but is it possible that one uncertain of living until tomorrow would work for nothing but his own glory? I have always seen the sword hanging over my head'"

The fundamental principle of faith in the Bahai teachings is the need of a Divine Teacher, one who comes speaking "with authority." As a garden without the training of a gardener becomes choked with weeds, and the flowers give forth no fragrance, so man, the greatest of all God's handiwork, is in need of an educator, a divine gardener ; as he has material and intellectual faculties which need development, so has he latent spiritual faculties. Godgiven potentialities, which must be quickened and brought forth into expression. Such spiritual educators were Moses, Zoroaster, Buddha. Christ and Mohammed, of the past, and his followers believe such is Baha'o'llah of today. All of these were founders of trreat religions and revealed sacred books.

Students who have made a study of these religions tell us that what is most striking in their teachings is not that they announced new ideas that had never before been revealed to man, but that they gathered up into one definite whole all the various scattered rays of truth which is ever illuminating the world. Just as a lens or burning-glass gathers together the rays of sunlight into one powerful beam, so these divine teachers become as it were a focused effulgent center for the diffused rays of truth. Some of the noteworthy and progressive teachings of Baha'o'llah are:

First—The oneness of humanity. "Ye are all leaves of one tree and the fruits of one arbor."

Second—Independent investigation of truth. "No man should follow blindly his ancestors. Each must see with his own eyes, hear with his own ears and investigate truth in order that he may find it."

Third—The foundation of all religions is one. '' The foundation of all the divine precepts is one reality. It must

needs be reality, and reality is one and not multiple."

Fourth—Religion must be the cause of unity among mankind. "Every religion should be the cause of unity and productive of the life everlasting. It is not for enmity or hatred, tyranny or injustice. If religion be the cause of enmity and rancor, if it be the cause of alienating men, then ass\iredly its nonbeing were better than its being."

Fifth—Religion must be in accord with science and reason. "Religionmust be reasonable; it must agree with science perfectly, so that science shall sanction religion, and religion sanction science. Down to the present day man has accepted a thing because it was called religion, even though it were not in accord with human judgment and reason."

Sixth—The equality of men and women. This is peculiar to Baha'o'llah, for all other religions have placed men above women. "Daughters and sons must follow the same form of study and the same education alike."

Seventh—The abolishment of all prejudices of whatever nature. "All the prophets of God have come to unite the children of men and not to disperse them; consequently we must throw away all racial, patriotic and religious prejudices. We must become the cause of unity of the human race."

Eighth—Universal peace. "That all men shall make peace; that there be universal peace amongst governments, races, religions and the denizens of all regions.''

Ninth—All mankind should partake of knowledge and education. "The education of each child is obligatory."

Tenth—The solution of the economic question. No religious books of past prophets speak of the economic question, while this problem has been thoroughly solved in the teachings of Baha'o'llah. Certain regulations are revealed which insure the welfare and wellbeing of all humanity.

Eleventh—A universal language. "A universal language shall be adopted which shall be taught in all the schools and academies of the world." Thus everyone shall need but two languages, his national tongue and the universal one.

Twelfth—A universal tribunal. "A tribunal which shall be under the protection of Hod and under the protection of all men. Each nation must obey the decisions of this tribunal."

In the year 1908, at the reestablishment of the Turkish Constitution, AbdulBaha, with many other prisoners and exiles, was declared free, and is now no longer under military surveillance. Since his release he has made two tours, the first to Europe, in 1911. and later a return trip to Europe and America. He came forth from prison with whitened hair and face furrowed with the lines of many sorrows, yet brilliant with the light of love.

Wherever he goes he spreads the gospel of love and light, of unity and peace. It is not so much the crystalline purity and reasonableness of his ideas, founded upon his father's teachings, that affect the listener, but the wonderful spirituality of his personality.

Today, amid all the suffering of his people, he lives in his own home on Mount Carmel, the "holy mountain of God." Famine, war and pestilence surrounded him on all sides, yet he did not flee. Amid all the devastation of the world war, when his heart was broken by "man's inhumanity to man," he still held aloft the torch of assurance and divine Love. He says: "The foundation of all religions is One; now is the time that all of us may embrace the law of peace, and treat each other with honesty and straightforwardness. Let all racial supremacy be done away with; let political expediencies be discontinued, and let the love of country be superseded by the love of the world."

Words of Abdul-Baha

Blessed is he who proclaims the doctrine of Spiritual Brotherhood, for he shall be the Child of Light.

Blessed is he who associates with all with joy and fragrance, for he has obeyed the commands of Baha'o'llah.

Blessed is he who is kind to his enemies, for he shall walk in the footsteps of Christ.

Blessed is he who comforts the downtrodden, for he will be the friend of Ood.

ABDUL-BAHA to five young American teachers attending a Missionary Conference in the vicinity of Mt. Lebanon, and who came to see him, said, when asked his opinion of the United States: "The true, liberal, religious spirit is more in evidence in America than in Europe; from an ethical standpoint they are far ahead of European nations. The American people are as a whole, a religious people. They investigate the Reality, and are free from the fetters of prejudice. The Europeans are not deeply religious, and they have

their prejudices. The American are an inventive nation. In the light of their manifold inventions, their services to the world of humanity are considered as incalculable."

Question: "Is there any leader or head in the Bahai Religion?"

Answer: "The Bahais are a community of co-operative servants, they have no leader. Their only leader is (iod. They have no ordained ministers or priests. Whosoever hears and believes in the principles of this Cause, it is required of him to convey this Message to others. The Bahais have no organized missionary headquarters. Because their cardinal creed is the Fatherhood of God and the Brotherhood of Man, they have no theological wrangles and no metaphysical speculations."

Question: "Do the Bahai teachings renovate the individual private life ? Or are they only a set of principles for the adjustment of general relations between men, without the necessary requirement of personal regeneration?"

Answer: "The teachings of Baha 'o'llaii are the breaths of the Holy Spirit which create men anew. Personal amity, both in private and public, is emphasized and insisted upon."

Question: "What do the Bahais believe?"

Answer: "They believe that mankind must love mankind, that universal amity must be practiced; that dead dogmas must be thrown away; that we are at the threshold of the Era of Independence ; that we must forget prejudice and that universal love must become the dominant note of the Twentieth Century."

Question: "What do the Bahais teach?"

Answer: "They teach that the internal, spiritual idea is the same in all the religions; that a unique general plan underlies the foundation of the past faiths; that priestcraft has discredited the Religions of God; that the active, divine idea is hidden under the incrustation of dead ecclesiasticism; that religion must shuffle off its tattered garments of medieval ages and put on the robe of the Universal Precepts of God."

Question: "What is the Bahai Faith?"

Answer: "Trust in God. Be kind to their fellow-men, fill the world with the spirit of love. The spirit of faith in a Bahai is very strong. His trust is in the grace of the Holy Spirit."

Later, about the history and teach

ings of the Cause, etc., they said to Abdul-Baha: "We (the Missionary World) are watching with great interest the progress of this movement, for it seems to us it is advancing with great rapidity without the usual organization, which to us hard-headed Americans is so essential and necessary. We are watching to see what will be the objective aim of this Cause."

Abdul-Baha replied: "The objective aims are: The Oneness of the world of humanity, Universal Peace, Universal Love, International Co-operation and reciprocity; the promotion of the principles of human consanguinity and solidarity, and the establishment of the Kingdom of God, first, in the hearts of man and then upon earth. These are the noble objective aims. Are you not in sympathy with them ? Will you not also do your utmost to hasten that day? What harm is there in this? .We are working day and night for the realization of these ideas and purposes. God and His servants are also pleased with these souls who are serving under a different flag and in a different camp to actualize these principles of humanity."

After several questions Abdul-Baha said to them: '' The doors of colleges and universities must be wide open to the adherents of all religions and the members of all nationalities, so that these people from widely scattered countries may meet and associate with each other in those educational institutions, learn each other's customs and habits, interchange their ideas and discard their purposeless prejudices. In this way these young men and women will grow up with the ideas of world patriotism. There are a number of Missionary Colleges in the East that are dogmatically sectarian, trying all the time to teach the students the falsity of their parents' religions and the grandeur and sublimity of Christianity. The net result has been a woeful failure, for generally the students turn out of the college with no religion. Thus it has been witnessed

were weak. He then called upon Prof. Shirazi to deliver his lecture. The proceedings were partly in Urdu and partly in English.

Prof. Shirazi told them in a logical manner that they needed divine education and unless they had this education they could not prove useful to society. Education only could make them what they ought to be and this was of three kinds, viz., spiritual, physical and human ; spiritual because they would know their Creator and their duties towards Him; physical because it would help them to live an honorable life in the world, and human, because it would teach them how to behave in society. He then described their past history and said it was a problem for them as to how they should become united. Divine education was needed to lead all nations to arbitration instead of war and this could be brought about by a universal language. There must be a new religion for the world, not the existing religions. The only thing that must be inaugurated was the New Gospel which must be constructive and not destructive. The speaker impressed upon them that there was need for divine education on earth in order to bring glory to all races and to bring them into unity.

Mr. N. R. Vakil then delivered a lecture on "Universal Religion," saying that there was something very high for a man to achieve, and that was to know God and to achieve perfection. For this education was necessary. He referred to the various traditions and scriptures bearing on the subject at length and explained the principles of Baha'o'llah and described the life of Abdnl-Baha and his vicissitudes for the furtherance of the movement. They wanted the League of Nations, as they did not want to go to war, whether they were Bahais or non-Bahais. Their belonging to one community or the other made no difference in the light of God. He emphasized the need of a universal language to at

tain this object and cited Esperanto as the probable one.

Messrs. Jamshed Khodadad and Aga Syed Mustufa Rumi also spoke, the former on the fulfillment of Zoroastrian prophecies leading to the Manifestation of Baha'o'llah, and the latter on the "New Dispensation, its proofs from Jewish and Christian Scriptures,'' quoting hadis in support of his arguments.

The Convention then adjourned till todav.

(From The Times of India, Bombay, December 29, 1920.)

THE BAHAI CONVENTION

The Next Avatar

The Bahai Convention resumed its sittings last evening in the hall of the Association, Forbes Street. Prof. Shirazi presided. There was again a large audience and lectures were delivered on different subjects in the vernacular bearing on the Bahai movement.

The president explained that all the Bahais believed that once more from God a new Manifestation had come with new teachings verging towards the unity of mankind. They were not a sect of any of the existing religions. Their movement contained new ideas and thoughts and they did not have to follow other religions. Whoever came from his standpoint of religion to their fold they believed would be united and have a religion of religions. The great manifestation of India was to be found in the Avatar. "Am I born, am I to establish it?" If they did not heed this, warfare might reign and there would be no spiritual life on earth. All prophets have manifested on earth. Why should it not be possible, then, in this glorious century that one would come? If there was something in the world of humanity that could produce a man who should claim Godhood to mankind, it could be found in the message of the Bahai movement and he gave them that message. lie then called upon Mr. A. Raugswaini Avar to deliver his lecture on "The Kalauki Avatar."

Mr. Ayar began his lecture by quotations from Sanscrit, saying cowardice and delusions were denounced by their ancient rishis but what was it that prevented them from humility and the glory of God? These were catalogued by the Hindu sages into two heads, the pashugynan and the pachugynan, the latter being the pride of intellect that man was superior to everj:thing. But he would say that self-glory and aggrandizement prevented them from knowing the glory of God.

People Forget Religion Mr. N. R. Vakil, speaking in Gujerati. said that the Hindu religion and other religions foretold the coming of an Avatar and the fourth chapter of the Bhagavad Gita was a testimony to this in which Krishna was mentioned as the next Avatar. But he did not like to dwell upon it at length. He would say when people in the world became irreligious there would be an end of it and an Avatar would appear and he asked if then

was any religion so firm that it could not be destroyed? But there was none on earth. Then how could they live on earth ? People desired money and glory and the elevation of themselves and forgot their religion by being absorbed in worldly affairs. He would say the fault was not theirs. The fault lay at the doors of their teachers who taught them wrongly and they became tired of their religion and it spread in the wrong way. It was now time for them to look for the Avatar of God. If they knew it, they would be satisfied with it and it was for them to know the Spirit of God. The Hindu religion that predicted the Avatar Krishna, meant Baha'o'llah.

Mr. Hashmatulla spoke on the equality of men and women in the Bahai cause. He said the principles of the Bahai teachings considered the education of a girl of the utmost importance for the future generation of men, and that boys would be able to support themselves. Women needed education to bring up good children and that was the message Abdul-Baha had given them. AbdulBaha had told them that if they had aboy and a girl to be educated, they should

educate the girl. That was how Hahais understood the equality of men and women.

A Prophet Promised

Miss Stewart said she was a visitor from Palestine and the message she brought to them from Abdul-Balm was that men and women were equal and both must be educated. There were no differences in the brains of women and men. Given an opportunity the woman would prove equal to a man and this they had found in the colleges which women also attended. Fifty years ago women could not go to colleges but today they could do so. She emphasized the necessity of educating their girls.

Mirza Mahmood delivered a lecture on "The proofs of the Bahai Religion from the Mohammedan standpoint" saying he would treat the subject from the hadis and verses from the Koran. He thought there was no sect in the Mohammedan community which was not waiting for one to come from God and that there were many prophecies in the Koran for such an one. Quoting from a verse from the Koran, lie said there was a time to come for every nation and it was manifest that there was also a limit to a man's life on earth. All, therefore, had a moment in their lives, but the verse referred to a nation. It should be a fixed time for a certain nation. If the Jews were asked if there was any prophet to come they would deny it. So also the Mohammedans, but the Bahais said one would come. God had fixed six thousand years as the time for the world to exist, but if any nation went against it. it was only a belief. The Mohammedans thought their prophet was the last to come in the world. He would be ready to discuss this with the Mohammedans at any other time. He said it was related in a Koranic verse that if the nation behaved honestly and properly on the earth, it would live a long life. The theologians had calcula

ted a thousand years yet for the world to end.

The sitting then adjourned till today.

Resolutions

At the morning sessions of the Convention, the following resolutions were passed:—

That a supplication signed by all the Bahais in India and Burma be submitted to Abdul-Baha praying for a visit to this country.

That a Mashreq'ul-Azkar Committee be formed to collect funds to erect a Mashreq'ul-Azkar in India.

That a school be started for the education of Bahai children in Bombay.

That teachers be sent out to the different parts of India for spreading the Cause.

(From The Times of India, Bombay,
December 30, 1920.)

THE BAHAI CONVENTION
End of the Sessions

The third day's sessions of the Bahai Convention were brought to a close last evening when jt again met in the hall of the Association, Forbes Street. Mr. Ilashmatullah presided. There was a large attendance and among the audience were Prof. Geddes, Mr. A. Rangswami Avar. Prof. Shirazi. Miss Stewart, Mr. N. R, Vakil and Prof. Pritarn Singh.

Mirza Mahmood speaking in Urdu on Universal Peace said that Baha'o'llah had said that he desired but the good of the world and the happiness of the nations; that all nations should become one in faith and all men brothers; that the bonds of affection and unity between the sons of men should be strengthened and that diversity of religion should cease and differences of race be annulled. He said "So it shall be, these fruitless strifes, these ruinous ware shall pass away and the ' most great peace' shall come." That was the message he gave them if they desired to see the happiness of mankind. The lecturer told them that Abdul-Baha, in a Tablet.

revealed in reply to the letter forwarded to him by the Central Organization for a Durable Peace at The Hague, had said that for the question of universal peace a Supreme Tribunal should be established ; although the League of Nations had been brought into existence, yet it is incapable of establishing universal peace; but the supreme tribunal would fulfill this sacred task with the utmost might and power. The lecturer then referred to Abdul-Baha's plan and emphasized that it contained a firm basis on which peace could be established on earth, and exhorted them to consider it carefully.

Life After Death

Mr. N. R. Vakil delivered a lecture on "Life after Death" in the course of which he said that the body in which man lived was only the channel through which the spirit worked. The spirit was not in the body but the spirit manifested itself through the body. It was like a mirror placed before the sun. Thus the soul was like the sun and the body the mirror. If the mirror broke the sun shone, such was the case with them. This world gave them the idea of the unseen world, the heaven. Heaven is not a place where they were determined to go because spirit is not confined to time or space. Since spirit was not limited, how could it confine to any one place? Heaven and hell were only conditions. If they developed their spiritual side, then they were preparing themselves for the road to approach God. God is for all and the mercy of God is eternal and soul could develop through the mercy of God. This world is like the womb of a mother and if they knew what the other world is they would not like to live for a moment in this world. Then death was a glad-tiding for them and they should not be afraid of it as the whole universe is at the disposal of the Almighty.

Mr. Jamshed Khodad spoke in Persian on the proofs of prophets concerning the advent of the Bahai Revelation, quoting

instances of how the prophecy was held out by the ancient peoples in the times of Moses, Jesus and Mohammed. He said all the nations longed for the revelation of Baha'o'llah.

Prof. Geddes referring to the cardinal doctrines of Baha'o'llah praised the characteristics of Abdul-Baha when he came in contact with him during his visits to Haifa and Acca in connection with town-planning and when they asked for a plot of land for a school, he gave it to them very generously, which was a gift of the soil to the children. He then referred to the pro-Jerusalem society which, he said, would help the Bahai movement to a great degree. They had another society there called the pro-Carmel society which had representatives of every religion in it.

A Topsy Turvy World Prof. Pritam Singh dwelt at length on the "Solution of the Economic and Industrial Problem" from a Bahai point of view, saying the world was topsy turvy and the economic disease was brought about by man himself and the disease would be removed if the human creation were set right. The Bahai movement placed before them the fact that something was wrong with their brains or hearts. The remedy lay in purifying their hearts which could be done by applying the teachings of Baha O'llah to the solution of the problem.

Aga Syed Mustafa Ruini then delivered a lecture on "Universal Language" in Urdu, saying philosophers believed that in one year a hundred languages spread throughout the world. Baha O'llaii desired that there should be a universal language in the world. He said even the beasts of the forests could build their own dens and thus lived in safety. But if there were different languages, one man could not know how to behave with the other if that other man's language was not known to him. The first principle was that they were all brothers and the second was that independent investigation of truth was in

cuinbent upon every one and the third was that religion should be the cause of unity without any prejudice. If any religion opposed the wisdom of a nation, it was no religion. Knowledge was the essential part of a sane man's faith in a religion. lie then referred to the other principles of Baha'o'llah and said it was one of the twelve principles laid down by Baha'o'llah sixty years ago and were to be found in the book entitled Basharat, and then explained the adaptation of the universal language as indicated by Abdul-Baha.

The president thanked them for the trouble they had taken in attending the Convention and for the patient hearing they had given to the lectures during the last three days and dissolved the Convention.

(From The Bombay Chronicle, December 31, 1920.)

ALL-INDIA BA1IAI CONVENTION

The first All-India Bahai Convention commenced its sitting on the 27th instant in the Bahai Assembly Hall at 10 a. m. when Prof. Mirza M. R. Shirazi, of Karashi, was in the chair. Delegates were present from Persia, Burma, America, Madras. United Provinces and Mandalay. The Convention opened with a prayer and was followed by an address from Mr. 3. Mirza Mahmood. chairman

of the Reception Committee, who welcomed the delegates and briefly described the history and the objects of the Convention. The president. Prof. Shirazi, then addressed the Convention in Persian. He dwelt upon the necessity of having a Bahai Temple in India and advised sending Bahai teachers to ditferent parts in India and the Far East.

Prof. Shirazi addressed the assembly on "The Need of Divine Education" in the evening. In the course of his speech he said that everything in the Universe required education—e. g., new and interesting botanical experiments in America had resulted in giving the earth new types of flowers and vegetables, in the animal kingdom by education they were taught to do the work of men and forget their natural antipathies. He traced the evolution of states and empires and was sorry to reflect that nations, too, fought with each other and now the necessity had arisen of a Universal Religion.

Mr. N. R. Vakil, of Surat, then spoke on the "Universal Religion." He said that the Bahais had united different re-, ligionsts as brothers. There were no priests and the principal teaching was Universal Peace.

Messrs. Khodadad and Asia S. Mustafa Rumi spoke about Zoroastrian prophecies of the coming of the Redeemer and proofs were cited from Jewish and Christian Scriptures.

(Portion of a letter received by Mrs. I. D. Brittingham from her niece. Miss Elizabeth H. Stewart, written on her return journey from her recent visit to His Holiness Abdul-Baha. to Teheran, Persia.)

S. S. Chakdars, January 6, 1921.

I arrived in Bombay just as the AllIndia Bahai Convention was taking place and I was there nine days—nine

wonderful days. Each one of the speakers was on fire and spoke with such power that they all wondered at themselves. Not one of them was well physically and one got up from his sick bed to be present; but their spirits were not ill! There were delegates from all parts of India, representing six different religions ; Hindus, Burmese, Parsees. Musselman. Jews and I was the Christian representative.

and if thou art confirmed in contributing to the Mashreq'ul-Azkar, it will be greatly praiseworthy. I pray God that thy respected husband, the children, and thy relatives will be guided under the divine protection and will be kept safe and glad in this world as well as in the realm of the Kingdom.

Convey on my behalf the utmost kindness to the friends Helen Whelock, Nellie Lowes, Elise Weil. Elizabeth L. Stevens, and Ethel Adams. My hope is that ye may unanimously be confirmed in service to the world of humanity. There is not time to write more.

Upon ye be greeting and praise!
(Signed) Abdul-baha Abbas.

(Translated by Shoghi Rabbani. February 9th. 1919'. Haifa, Palestine.)

MR. AND MRS. LATIMER

A prayer for Mr. James and Rouhani Latimer, care of his honor, Mr. George La timer—Upon them be Baha'o'llah El-Abha!

He Is God!

0 ye two souls of the Kingdom!

Turn your faces to the Kingdom of the merciful One and address this prayer:

Prayer.

0 thou Compassionate God! We were heedless, Thou hast made us heedful. We were slumbering and Thou hast awakened us. We were thoughtless. Thou hast made us thoughtful. We had no share and portion from the supreme bounty, Thou hast given us full share therefrom. We were wanderers, Thou hast shown us the right path. We were thirsty, Thou hast quenched our thirst. We were deprived, Thou hast made us intimates with Thy mysteries.

Praise be unto Thee, that such a bounty has been realized and such a guidance has been made possible. Confirm us in firmness and steadfastness that we may be self-sacrificing in service to the Kingdom and may attain our loftiest aim.

(Signed) Abdul-baha Abbas.

(Haifa, Palestine, November 26th. 1919.)

SANTA PAULA ASSEMBLY

To the members of the Spiritual Assembly, Santa Paula, California—Upon them be Baha'o'llah El-Abha!

He Is God! (> ye who are firm in the Covenant!

Abdul-Baha is constantly engaged in ideal communication with any spiritual Assembly which is instituted through the divine bounty, and the members of which, in the utmost devotion, turn to the divine Kingdom and are firm in the Covenant. To them he is heartily attached and with them he is linked by everlasting ties. Thus correspondence with that gathering is sincere, constant and uninterrupted.

At every instant. I bep for ye assistance, bounty, and a fresh favor and blessing; so that the confirmations of His Holiness Baha'o'llah, may, like unto the sea, be constantly surging, the lights of the Sun of Truth may shine upon you all and that ye may be confirmed in service, may become the manifestation of bounty and that each one of ye may, at dawn, turn unto the Holy Land and may experience spiritual emotions with all intensity.

Upon ye be Baha-el-Abha!

(Signed) Abdul-baha Abbas.

(Translated by Shoghi Rabbani, Haifa, Palestine, November 12th, 1919.)