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Chicago, April 9, 1913
Abdul-Baha Addresses the Esperantists of Edinburgh and Paris . . . . 34
Soul, Mind and Spirit- Talk by Abdul-Baha given in Paris . . . . 37
Individuality and Personality- Address by Abdul-Baha delivered in Paris . . . . 38
The Pathway of the Disciples of Christ . . . . 40
Announcements . . . . 41
Persian Section . . . . 42-48
STAR OF THE WEST
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Entered as second-class matter April 9, 1911, at the post office at Chicago. Illinois, under the Act of March 3,1879.
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TABLET FROM ABDUL-BAHA.
HE IS GOD!
O thou Star of the West! Be thou happy! Be thou happy! Shouldst thou continue to remain firm and eternal, ere long, thou shalt become the Star of the East and shalt spread in every country and clime. Thou art the first paper of the Bahais which is organized in the country of America. Although for the present thy subscribers are limited, thy form is small and thy voice weak, yet shouldst thou stand unshakable, become the object of the attention of the friends and the center of the generosity of the leaders of the faith who are firm in the Covenant, in the future thy subscribers will become hosts after hosts like unto the waves of the sea; thy volume will increase, thy arena will become vast and spacious and thy voice and fame will be raised and become world-wide—and at last thou shalt become the first paper of the world of humanity. Yet all these depend upon firmness, firmness, firmness!
(Signed) ABDUL-BAHA ABBAS.
Vol. IV Chicago (April 9, 1913) Jalal No. 2
ABDUL-BAHA ADDRESSES THE ESPERANTISTS OF EDINBURGH AND PARIS.
ADDRESS DELIVERED IN EDINBURGH
January 7, 1913-under the auspices of the Edinburgh Esperanto Society
From The British Esperantist, February, 1913
EVERY movement which promotes unity and harmony in the world is good, and everything which creates discord and discontent is bad. This is a century of illumination, surpassing all others in its many discoveries, its great inventions, and its vast and varied undertakings. But the greatest achievement of the age in conferring profit and pleasure on mankind is the creation of an auxiliary language for all. Oneness of language creates oneness of heart. Oneness of language engenders peace and harmony. It sweeps away all misunderstandings among peoples. It establishes harmony among the children of men. It gives to the human intellect a broader conception, a more commanding point of view.
Today the greatest need of humanity is to understand and to be understood. With the help of the International Language, every individual member of a community can learn of world happenings and become in touch with the ethical and scientific discoveries of the age. The auxiliary international language gives to us the key-the key of keys-which unlocks the secrets of the past. By its aid every nation henceforth will be able easily and without difficulty to work out its own scientific discoveries.
It is a well-known fact that the Oriental student coming to the west, in his efforts to acquaint himself with the discoveries and achievements of western civilization, must spend precious years of his life in acquiring the language of the land to which he comes before he can turn to the study of the special science in which he is interested. For example, let us suppose that a youth from India, Persia, Turkestan or Arabia comes to this country to study medicine. He must first struggle with the English language for four years, to the exclusion of all else, before he can even begin the study of medicine. Whereas if the auxiliary international language were taught in all the schools during his childhood, he would learn the language in his own country, and afterwards, wherever he wished to go, he could easily pursue his specialty without loss of some of the best years of his life.
Today if one wishes to travel abroad, even though possessed of several languages, he is likely to be seriously handicapped because he does not know the particular language of some one people. I have studied oriental languages profoundly and know the Arabic better than the Arabians themselves. I have studied Turkish and Persian in my native land, besides other languages of the East, nevertheless, when I visited the West I had to take an interpreter with me quite as if I knew no language. Now if the International Language were generally spoken, that and the Persian language would be sufficient for me in every country of the world.
Only think how the International Language will facilitate intercommunication among all the nations of the earth. Half of our lives are consumed in acquiring a knowledge of languages, for in this enlightened age every man who hopes to travel in Asia and Africa and Europe must learn several languages in order that he may converse with their peoples. But no sooner does he acquire one language than another is needed. Thus one's whole life may be passed in acquiring those languages which are a hindrance to international communication. The International Language frees humanity from all these problems.
In a word, to understand and be understood, there must be an international medium. The teacher and the pupil must know each other's language, in order that the teacher may impart his knowlerlge and the pupil receive it. In all the world there is nothing more important than to be understood by your fellowmen, for upon this depends the progress of civilization itself. To acquire a knowledge of the arts and sciences one must know how to speak, to understand and at the same time to make himself understood, and this matter of understanding and being understood depends on language. Once establish this auxiliary language, and all will be enabled to understand each other.
I recall an incident which occurred in Bagdad. There were two friends who knew not each other's language. One fell ill, the other visited him, but riot being able to express his sympathy in words, resorted to gesture, as if to say, "How do you feel?" with another sign the sick replied, "I shall soon be dead;" and his visitor, believing the gesture to indicate that he was getting better, said, "God be praised!"
From such illustrations you will admit that the greatest thing in the world is to be able to make yourself understood by your friends and to understand them, and that there is no greater handicap in the world than not to be able to communicate your thoughts to others. But with an auxiliary language all these difficulties disappear.
Now, praise be to God, that language has been created-Esperanto. This is one of the special gifts of this luminous century, one of the most remarkable achievements of this great age.
His Holiness BAHA'O'LLAH many years ago wrote a book called "The Most Holy Book," one of the fundamental principles of which is the necessity of creating all International Language, and He explains the great good and advantage that will result from its use.
Now let us thank the Lord because the Esperanto language has been created. We have commanded all the Bahais in the Orient to study this language very carefully, and ere long it will spread all over the East. I pray you, Esperantists and non-Esperantists, to work with zeal for the spread of this language, for it will hasten the coming of that day, that millennial day, foretold by prophets and seers, that day when, it is said, the wolf and the lamb shall drink from the same fountain, the lion and the deer shall feed in the same pasture. The meaning of this holy word is that hostile races, warring nations, differing religions, shall become united in the spirit of love.
I repeat, the most important thing in the world is the realization of an auxiliary international language. Oneness of language will transform mankind into one world, remove religious misunderstandings, and unite East and West in the spirit of brotherhood and love. Oneness of language will change this world from many families into one family. This auxiliary international language will gather the nations under one standard, as if the five continents of the world had become one, for then mutual interchange of thought will be possible for all. It will remove ignorance and superstition, since each child of whatever race or nation can pursue his studies in science and art, needing but two languages -his own and the International. The world of matter will become the expression of the world of mind. Then discoveries will be revealed, inventions will multiply, the sciences advance by leaps and bounds, the scientific culture of the earth will develop along broader lines. Then the nations will be enabled to utilize the latest and best thought, because expressed in the International Language.
If the International Language becomes a factor of the future, all the Eastern peoples will be enahled to acquaint themselves with the sciences of the West, and in turn the Western nations will become familiar wilh the thoughts and ideas of the East, thereby improving the condition of both. In short, with the establishment of this International Language the world of mankind will become another world and extraordinary will be the progress. It is our hope, then, that the language Esperanro will soon spread throughout the whole world, in order that all people may be able to live together in the spirit of friendship and love.
ADDRESS DELIVERED IN PARIS
From Persian notes; translated by Mirza Ahmad Sohrab
ABDUL-BAHA addressed the Paris Esperanto group February 12th, at a banquet which was tended him at the Hotel Modern, in that city. M. Bourlet, President of the Paris Esperanto Society, introduced Abdul-Baha briefly, stating that one of the revealed principles of this great Peace Prophet's world religion was the establishment of a universal language.
There was a deep silence as Abdul-Baha rose majestically. His remarks were punctuated by cheers and applause as he walked up and down the banquet hall, stopping to emphasize with frequent gesture. He spoke in Persian, M. Hippolyte Dreyfus-Barney of Paris interpreting into French. Here and there one noted that the French translation was undergoing still further interpretation by Esperantists who had neighbors that did not understand French but knew Esperanto: the occasion itself offering a noteworthy argument for the great necessity of a universal tongue.
ADDRESS BY ABDUL-BAHA.
In the material world of existence, human undertakings are divided into two kinds-universal and specific. The result of every universal effort is infinite and the outcome of every specific effort is finite.
In this age, those human problems which create a general interest are universal; their results are likewise universal, for humanity has become interdependent. The international laws of today are of vast importance since international politics are bringing nations nearer to one another. It is a general axiom that in the world of human endeavor, every universal affair commands attention and its results and benefits are limitless. Therefore let us say that every universal cause is divine and every spccific matter is human. The universal light for this planet is from the sun and the special light here tonight, which is electric, illumines this banquet hall through the invention of man. In like manner the activities which are trying to establish solidarity between the nations and infuse the spirit of universalism in the hearts of the children of men are like unto divine rays from the Sun of Reality, and the brightest ray is the coming of the universal language. Its achievement is the greatest virtue of the age, for such an instrument will remove misunderstandings from among the peoples of the earth and will cement their hearts together. This medium will enable each individual member of the human family to be informed of the scientific accomplishments of all his fellowmen.
The basis of knowledge and the excellencies of endeavor in this world are to teach and to be taught. To acquire sciences and to teach them in turn depends upon language and when the international auxiliary language becomes universal, it is easily conceivable that the acquirement of knowledge and instruction will likewise become universal.
No doubt you are aware that in the past ages a common language shared by various nations created a spirit of solidarity among them. For instance, 1,300 years ago, there were many divergent nationalities in the Orient. There were Copts in Egypt, Syrians in Syria, Assyrians and Babylonians in Bagdad and along the River Mesapotamia. There existed among these peoples rank hatred, but as they were gradually brought nearer through common protection and common interests, the Arabic language grew to be the means of intercommunication, and they became as one nation. They all speak the Arabic language to this day. In Syria if you ask anyone of them he will say, "I am an Arab," though in reality he is not-some are Greeks, others Jews, etc.
We say "This man is a German, the other an Italian, a Frenchman, an Englishman," etc. All belong to the great human family, yet language is the barrier between them. The greatest working basis for bringing about unity and harmony among the nations is the teaching of a universal tongue. Writing on this subject, 50 years ago, His Holiness BAHA'O'LLAH said that complete union between the various sections of the world would be an unrealized dream as long as an international language was not established.
Misunderstandings keep people from mutual association and these misunderstandings will not be dispelled except through the medium of a common ground of communication. Every intelligent man will bear testimony to this.
The people of the Orient are not fully informed of the events in the West and the West cannot put itself into sympathetic touch with the East. Their thoughts are closed in a casket-the universal language will be the master key to open it. Western books will be translated into that language and the Easterner will be in formed of the contents; likewise Eastern lore will become the property of the West. Thus also will those misunderstandings which exist between the different religions be dispersed. Religious prejudices play havoc among the peoples and bring about warfare and strife and it is impossible to remove them without a language in common.
I am an Oriental and on this account I am shut out from your thoughts and you likewise from mine. A mutual language will become the mightiest means of universal progress toward the union of the East and West. It will make the earth one home and become the divine impulse for human advancement. It will upraise the standard of oneness of the world of humanity and make the earth a universal commonwealth. It will be the cause of love between the children of men and create good fellowship between the various creeds.
Praise be to God, that Dr. Zamenhof has constructed the Esperanto language. It has all the potential qualities of universal adoption. All of us must be grateful and thankful to him for his noble effort for in this matter he has served his fellowmen well. He has constructed a language which will bestow divine benefits on all peoples. With untiring efforts and self-sacrifice on the part of its devotees it gives promise of universal acceptation. Therefore everyone of us must study this language and make every effort to spread it so that each day it may receive a wider recognition, be accepted by all nations and governments or the world and become a part of the curriculum in all the public schools. I hope that the business of the future conferences and congresses will be carried on in Esperanto. In the future two languages will be taught in the schools, one the native tongue, the other the international auxiliary language. Consider today how difficult is human communication. One may study 50 languages and yet travel through a country and still be at a loss. I, myself, know several of the Oriental languages, but know no Western tongue. Had this universal language pervaded the globe, I should have studied it and you would have been directly informed of my thoughts and I of yours and a special friendship would have been established between us.
Please send some teachers to Persia, if you can, so that they may teach Esperanto to the young people. I have written asking some of them to come here to study it.
I hope that it will be promulgated very rapidly-then the world of humanity will find eternal peace; all the nations will associate with one another like mothers and sisters, fathers and brothers, and each individual member of the body politic will be fully informed of the thoughts of all.
I am extremely grateful to you and thank you for these lofty aims, for you have gathered at this banquet to further this language. Your hope is to render a mighty service to the world of humanity and for this great aim I congratulate you from the depths of my heart.
SOUL, MIND AND SPIRIT
Talk given by Abdul-Baha, January 30, 1913, at 30 rue St. Didier, Paris
From Persian notes; translated by Mirza Ahmad Sobrab
ONE of the ladies present has asked me to speak on the subject of soul, mind and spirit. She desires an explanation of these terms.
The terminology of ancient philosophers differs from that of our time. In later ages certain terms have developed through which we see these subjects in a different light. According to some ancient philosophers, the words soul, mind and spirit imply the underlying principles of life, expressing the various phases of the one absolute reality. They were different names for the operations of one essence. For instance, we say a man sees, hears and speaks-seeing, hearing and speaking are the different performances of the same power which animates man. Different schools of thought have given different names to the various operations of the one essence. For instance, when some speak of the emotions of consciousness they call it soul; when they express the discovering power of man they call it mind, and when they refer to the animating essence of the world of creation, they call it spirit.
The differentiation which we make of these subjects is as follows: By soul we mean that power which is the mover of this physical body which is entirely under its control and lives in accordance with its dictates. The soul that lives in the material world is dark for in the material world there is aggression, struggle, greed, vice and transgression. If the soul remains in this station, and moves along these paths it will receive no uplift, but if it becomes the recipient of the world of mind, its darkness will be transformed into light; its tyranny into justice, its ignorance into wisdom and its aggression into loving kindness. There will be no more struggle for existence and man will become free from egotism. He will be released from the material world and become the embodiment of justice, the personification of the virtues. He will become a sanctified soul and be the means of the illumination of the world of humanity and an honor to human kind. He will confer life upon the children of men so that all nations will attain to the station of perfection. To such a penon we may apply the name of "a holy soul."
The soul in itself cannot unravel the mysteries; but the mind is superior to the soul. The mind is a power whereby man can investigate the reality of every object. It unfolds to his vision the secrets of existence and leads him on and on to the station of divine sublimity. It frees man from the fetters of self and cause him to ascend to the pure heaven of sanctity.
The third power of man is the power of the Spirit. It is an emanation from the Divine Bestower. It is the effulgence of the Sun of Reality, the radiation of the celestial world. In short it is the essence of the Spirit of Faith of which His Holiness Christ speaks when He says, "Those that are born of the flesh are flesh and those that are born of the spirit are spirit." The spirit is the axis around which the eternal life revolves. It is conducive to everlasting glory; it is the cause of the exultation of the world of humanity. Again His Holiness Christ says, "Whosoever has not received a portion of the spirit is as dead. Let the dead bury their dead." In another place Christ says, "You must be baptized with the spirit." This Spirit is the life of the world of humanity; the cause of eternal illumination. It inspires man to attain to the virtues and perfections of the divine world.
May each one of you become the recipient of the Spirit. This is my hope.
INDIVIDUALITY AND PERSONALITY
Address by Abdul-Baha, February 14, 1913, at 30 rue St. Didier, Paris
From Persian notes; translated by Mirza Ahmad Sohrab
TODAY one of those present asked a question on personality. From what source does it come? What are its attributes? What are its characteristic features or aspects?
Personality is one of two kinds. One is the natural or God-given personality which the Western thinkers call individuality. Individuality is the inner aspect of man which is not subject to change.
The second is personality. Personality is the acquired virtues and perfections, with which man is adorned.
When the individuality of man, i. e., his God-given natural virtues, is adorned with acquired virtues and perfections then we have character. When the infinite effulgences of God are revealed in the individual, then divine perfections which are invisible in all creation will become manifest in him.
For instance, one man is the manifestor of knowledge, i. e., divine knowledge is revealed to him. Another man is the dawning place of power, a third is wealthy, another is generous. Again a person is faithful, and another with whom you come in touch, is merciful. All these attributes are God-given and natural in man.
These are the manifestations of the unchangeable individuality. All of them are praiseworthy, because they are divine in origin. All these qualifications are created by God, they are loved by every one, for they are the significances of His names and attributes. The rays of His names and attributes have illumined the very essence of these qualifications.
As regards the personality which is the result of acquired virtues, that is also good. For instance, this mirror had once an individuality of rock. The rock going through the processes of purification, has reached to its present status of transparency. Now the rock in its original state was praiseworthy, but having acquired the second state, which is personality, it has become a mirror. In the beginning it was a piece of black stone, now it has become a pure looking-glass.
Therefore you can easily see that the personality or the acquired virtue has become the means of the appearance of greater perfections, which perfections are dearly visible in the mirror.
The rock was endowed by God with a distinct individuality. It acquired personality through the process of education. The individuality of all people is laudable, for everything God creates is based upon divine wisdom. In the creation of God there is no defect. However, personality has no element of permanence in it, it is a shifting, changeable quality in man which can be turned either way.
For instance, when man is the manifestor of virtues it strengthens the individuality, and suffers his hidden forces to come into active play. But if he acquires defects the beauty and simplicity of the individuality will be lost, and its God-given qualities will be stifled in the foul atmosphere of these imperfections. It is self-evidently manifest that every human being created by God is original; that is, those heavenly attributes which are the distinguishing features of the individuality are created by God and deposited in man.
But if later on the personality acquires sciences, he will become a wise man. If he is engaged in praise-worthy deeds he will be appreciated. If he strives in the study of knowledges he will become perfect. If, on the contrary, he runs after blameworthy vices he will be adorned with exactly the same attributes.
For instance, God has created man to be just; if he does not practice justice, he has gone against the attributes of his individuality. God has created man to be merciful, but he becomes a tyrant. God has created man to be kind to all the children of men; on the contrary he is inimical and hateful. God has created man to confer life, but he becomes conducive to the destruction of life.
All of these are the perversions of the characteristics of the individuality and they are blameworthy, and disliked by all.
Personality is obtained through the effort of man, and through training and education. If a fruitless tree comes under the influence of a wise gardener, through the process of training it becomes fruitful.
If a piece of rock comes under the hand of a sculptor it will become a beautiful piece of statuary. The ruined places are built up by captains of industry. The ignorant children learn the secrets of phenomena under the tutorship of a wise teacher. The crooked branch becomes straight through the influence of the gardener.
Consequently it is evident that we have two modes for the expression of life-Individuality and Personality.
The former is the handiwork of God and the latter that of man. In short, the personality of some people is illumined, that of others is dark-the personality of some is the manifestation of divine justice, while that of others is the embodiment of infinite tyranny. The personality of some is guidance, while that of others is error. That which was hidden in the capability of these souls has been manifest. For instance, when you sow a seed, that which is hidden in the reality of that seed will become revealed and unfolded-the trunk, the branches, the leaves and the blossoms and the fruits which are in the seed as potentialities.
When pupils are being trained under the tutorship of a teacher, education will bring out what is hidden in their beings.
The clouds pour down, the sun shines, and all that which was hidden in the bosom of the earth will come forth.
Therefore the personality of man is developed through education, while the individuality, which is divine and heavenly, is praiseworthy in origin.
God has created poison and has shown that it is harmful to man. On the other hand sweet things are created by Him and are enjoyed by man. Thus it is in the nature of man to be harmed by poison, and to find enjoyment in sweets; but he changes his nature to such an extent that he takes poison, such as opium and arsenic in the form of a drug, and he accustoms himself to it to such an extent that if he does not receive it he may die.
Therefore man is capable of subjecting his individuality to such a degree that poison which was the means of death, becomes the means of life. His nature becomes so degraded and his individuality so distorted that he will long for the poison if it is not given to him in time.
What is the cause of the change in the individuality? It is the acquirement of evil habits.
God benignly endows man with an individuality which enjoys the sweet and shuns the poison, but man through evil habits changes the creation of God, and transforms the divine illumination into satanic darkness.
So long as man is a captive of nature, submerged in the sea of materialism, pursuing the dictates of self and desire, he is vanquished and defeated. This passionate ego takes the reins from his hands, and changes him into an animal. He will fall so low that he will be unable to judge good from evil. He will not be able to distinguish light from darkness, neither will he be able to behold the angelic attributes.
Therefore this acquired individuality which is the result of evil customs becomes the dominant note of his life.
I hope that all of you may be freed from these dangers, delivered from the world of nature, enter into the realm of light, and become divine, radiant, merciful, God-like and confirmed.
THE PATHWAY OF THE DISCIPLES OF CHRIST
Talk given by Abdul-Baha, June 11, 1912, at 309 West 78th Street, New York City
Interpreted by Dr. Ameen U. Fareed
[After instructions upon certain matters, Abdul-Baha continued:]
THE essence of the intention is that I wish you to pray for me and I will pray for you. The pathway we shall walk together is the pathway of the disciples of Christ. After the departure of His Holiness to the Supreme Paradise, the disciples who had followed His teachings met together in consultation upon the summit of a mountain near Jaffa. Such a consultation was never before held. They said to each other, "His Holiness Jesus Christ has been crucified. He offered His life in this way, gave up His rest and comfort, forfeited His happiness, renounced His possessions, family and life, and quaffed the chalice of martyrdom. He educated us in order that we might arise after Him in His Cause. He sacrificed His life that the oil in the lamps of our souls might become ignited and His Light shine forth from them. He suffered on the cross that we may irrigate the tree of His planting. He consented to a cruel death in order that the seed of His sowing might be cultivated and preserved by us. Now must we be loyal to His Holiness. If we wish to be loyal we must arise to carry out the duties of loyalty. Otherwise each of us will continue to seek after his own livelihood, rest and comfort; each, like other people, find repose, enjoy a family, have a household, provide food and strive to gain glory and power. Shall we do this?" All said, "No! We must be loyal and faithful to His Holiness Jesus Christ. Therefore with our worldly attachments we cannot attend to His service in a true spirit of severance. We must either be occupied with ourselves or engaged in His service. This Cause is a very great Cause; a Cause that is weighty and important, not light and trivial; a Cause that is not easy to carry and serve. First, to be severed and free from all other occupation we must give up and relinquish our family ties and that which pertains thereto. Because the management of a household and family is a hindrance to service. God has not created two hearts for man, one for living in the world and one for service in His Cause. Therefore either must we be occupied with our own service and affairs or with service to Christ. Is not this the ultimate arrangement? Yes! it is the ultimate arrangement! He who is tied to a family, let him then arrange to leave it; he who is not should not take a wife and the duties of a family; then will he be free, severed and without burden or hindrance in the service of God. Is this right? Is this the ultimate arrangement? Are we united upon this? Yes! Second, in the pathway of Christ there is strife, persecution, blame, imprisonment, banishment, suffering and many other burdens which we must accept. Have we accepted them? Yes! we have assuredly! Third, we must go among the peoples of the world, proclaiming the glad-tidings of the Kingdom of God, spreading the fragrances of Christ, summoning them to the Sun of Reality in order that this dark world shall become illumined. Is this the ultimate arrangement? Yes!"
Then they took an oath and covenant among themselves, embraced each other and descended from the mountain, somt going to the Eastward, some to the West, North and South. So they were scattered. Some became traceless, as it is not known where they traveled or where they died. It is said some died in India.
The reality of the condition is this: We must be loyal to the Threshold of the Blessed Beauty and be willing to give our lives for Him. We must sacrifice our comfort for Him; sacrifice all our conditions in the pathway of His service. If we do this, our service will be productive of great results. Otherwise God will raise up souls to do this work in our stead. Our purpose is that we shall arise in His Cause-not fettered by world conditions, not burdened by weight of material responsibilities. We must draw our thread from one direction whether it come or not. There are many threads; the right one will come to us. [Refers to seeking the right thread by which to unravel a skein.]
Now therefore I will pray for you and you must pray for me, "O BAHA'O'LLAH! This is Abdul-Baha! Confirm Abdul-Baha in Thy Threshold! Strengthen him in loyalty to Thee! Make him self-sacrificing! Make him homeless, and without rest! Fill his heart with Thy love, so he will forget all else save Thee,-seeking no other comfort, grace, health or life, and sacrificing all for Thee!"
Pray in this manner for me and I will pray so for you.
Admonish the Friends so they will not backbite and criticise, voicing the mistakes and sins of others. Have a sin-covering eye. As soon as you see a trace of the Love of BAHA'O'LLAH in a soul, revere that soul under all conditions.
April 2-"With Joy and happiness reached Stuttgart.' ABBAS.
"A HISTORY OF THE BAHAI MOVEMENT" IN ESPERANTO:
In connection with the Addresses of Abdul-Baha to the Esperantists of Edinburgh and Paris, published in this issue of the STAR OF THE WEST, the Bahai friends will be interested in knowing that the booklet by Mr. Sydney Sprague, "A History of the Bahai Movemcnt," has been translated and published in Esperanto. It is sold at 12 cents. Copies of it and other Esperanto text books can be obtained from The Esperanto Association of North America, Central Office, Maryland Building, Washington, D. C.
PHOTOGRAPHS OF ABDUL-BAHA:
Photographs of an oil painting of Abdul-Baha made by Miss Juliet Thompson, a well-known portrait artist and Bahai, may be had from her by addressing 48 W. 10th Street, New York City.
The photograph of Abdul-Baha in tent on Mashrak-el-Azkar site, published in last issue of the STAR OF THE WEST, was taken by Mr. William Wragg, Chicago.
The photograph of Abdul-Baha, printed in No. 18 issue, Vol. III, STAR OF THE WEST, was taken in Minneapolis and not in St. Paul, Minn.
THE COMING CONVENTION:
To the Bahai Assemblies and Delegates-We are pleased to inform you that the New York Assemblv has about completed its plans for the coming Convention to be held in their city.
Chairman, Mrs. Alice I. Breed, 568 W. 149th Street.
Corresponding Secretary, Mrs. Chas. L. Lincoln, 2823 Clarendon Road, Flatbush, Brooklyn.
Headquarters at the home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue.
Reception for all the delegates and friends, Saturday, April 26th, 3:30 p. m., at the home of Mrs. Florin Krug, 830 Park Avenue.
On other evenings, Receptions will be held at the homes of friends. These will be announred in New York, after the Convention has been opened.
Convention will open with the Feast of the Rizwan to be held at Columbia University Commons, the evening of April 26th, 1913, and on Sunday afternoon. April 27th, 3:30 p. m., a large meeting will be held at Berkeley Lyceum, 19 West 44th Street.
Business Sessions to be held in the French Ionic rooms, Masonic Temple, 23rd and 6th Avenues, on Monday and Tuesday, April 28th and 29th.
First Session begins Monday, April 28th, at 10 a. m.
Hoping the foregoing may be of assistance to you, we remain
- Yours in service,
- EXECUTIVE COMMITTEE OF BAHAI TEMPLE UNITY.
- Bernard M. Jacobsen, Secretary.
Our Persian section this issue contains:
(1) Tablet from Abdul-Baha to the editor of The Asiatic Quarterly Review, London; (2) Abdul-Baha's Address to the Esperantists of Edinburgh; (3) recent Tablet from Abdul-Baha to Mr. Charles Mason Remey, Washington, D. C.; (4) fifth annual Bahai Convention to be held in New York City; (5) New Year's congratulations from the Bahais in England; (6) news from Europe and Orient-Paris, France; Stuttgart, Germany, and Hamadan, Persia; (7) announcement of Album of Views of the Holy Land where BAHA'O'LLAH and Abdul-Baha lived and visited. The Editors.
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