Some answered questions, collected and translated from the Persian of ʻAbduʾl-Baha

Front matter

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PRINCETON, N. J.

Introduction

‘I HAVE given to you my tired moments, were the words of ‘Abdu’l-Baha? as he rose from table after answering one of my questions.

As it was on this day, so it continued; between the hours of work, his fatigue would find relief in renewed activity; occasionally he was able to speak at length; but often, even though the subject might require more time, he would be called away after a few moments; again, days and even weeks would pass, in which he had no opportunity of instructing me. But I could well be patient, for I had always before me the greater lesson—the lesson of his personal life.

During my several visits to Acca, these answers were written down in Persian while ‘Abdu’1l-Baha spoke, not with a view to publication, but simply that I might have them for future study. At first they had to be adapted to the verbal translation of the interpreter; and later, when I had acquired a slight knowledge of Persian, to my limited vocabulary. This accounts for repetition of figures and phrases, for no

1 ‘Abdu’l-Baha is the great teacher of Bahaism. He is also known, and especially in Syria, under the name of Abbas Efendi, For further information see article on Bahaism, page vil.

v vi SOME ANSWERED QUESTIONS one has a more extensive command of felicitous expressions than ‘Abdu’l-Baha. In these lessons he is the teacher adapting himself to his pupil, and not the orator or poet.

This book presents only certain aspects of Bahaism, which is universal in its message, and has for each questioner the answer suited to his especial development and needs.

In my case the teachings were made simple, to correspond to my rudimentary knowledge, and are therefore in no way complete and exhaustive, as the Table of Contents may suggest—the Table of Contents having been added merely to indicate the subjects treated of. But I believe that what has been so valuable to me may be of use to others, since all men, notwithstanding their differences, are united in their search for reality; and I have therefore asked ‘Abdu’l-Baha’s permission to publish these talks.

Originally they were not given in any special order, but have now been roughly classified for the convenience of the reader. The Persian text has been closely followed, at times even to the detriment of the English, a few alterations being made in the translation merely where the literal rendering seemed too involved and obscure; and the interpolated words, required to make the meaning clearer, have not been indicated in any way in order to avoid the too frequent interruption of the thought by technical or explanatory signs. Also many of the Persian and Arabic names

INTRODUCTION | vii ae have been written in their simplest form without strictly adhering to a scientific system which would be confusing to the average reader. Only the unavoidable notes have been given in this first edition, in order that the demand for publication may be satisfied without further delay.?

LAURA CLIFFORD BARNEY.

May 1907.

1The Persian text of ‘Some Answered Questions,’ under the title of An-Nairw'l-‘Abhad fi Mufdwadat ‘Abdw'l-Bahd, is published by Kegan Paul,-Trench, Triibner & Co., Ltd.

For the information of those who know little or nothing of Bahaism, I give the following account translated from the Encyclopedia of Larousse :—

‘Bahaism. the religion of the disciples of Baha'uwllah, an outcome of Babism.—Mirza Husain ‘Ali Nuri Baha‘u'llah was born at Tihran in 1817 a.p. 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. He was ‘‘ He whom God would make manifest,” whom the Bab had announced in his writings, the great Manifestation of God, promised for the last days ; and in his letters to the principal Ruiers of the States of Europe he invited them to join him in establishing religion and universal peace, From this time, the Babis who acknowledged him became Bahais. The Sultan then exiled him (1868 4.p.) to Acca in Palestine, where he composed the greater part of his doctrinal works, and where he died in 1892 a.p. (May 29). He had confided to his son, ‘Abbas Efendi ‘Abdu’l Baha, the work of spreading the religion and continuing the connection between the Bahais of all parts of the world.

Vili SOME ANSWERED QUESTIONS

In point of fact, there are Bahais everywhere, not only in Muhammadan countries, but also in all the countries of Europe, as well as in the United States, Canada, Japan, India, etc. This is because Baha‘ullah has known how to transform Babism into a universal religion, which is presented as the fulfilment and completion of all the ancient faiths. The Jews await the Messiah, the Christians the return of Christ, the Muslims the Mahdi, the Buddhists the fifth Buddha, the Zoroastrians Shah Bahram, the Hindus the reincarnation of Krishna, and the Atheists—a better social organisation ! Baha‘ullah represents all these, and thus destroys the rivalries and the enmities of the different religions; reconciles them in their primitive purity, and frees them from the corruption of dogmas and rites. For Bahaism has no clergy, no religious ceremonial, no public prayers; its only dogma is belief in God and in His Manifestations (Zoroaster, Moses, Jesus, etc., Baha‘ullah). The principal works of Baha'u'llah are the Kitabwl-Igan, the Kitabw’l-Aqdas, the Kitabu’l- Ahd, and numerous letters or tablets addressed to sovereigns or to private. individuals. Ritual holds no place in the religion, which must be expressed in all the actions of life, and accomplished in neighbourly love. Every one must have an occupation. The education of children is enjoined and regulated. No one has the power to receive confession of sins, or to give absolution. The priests of the existing religions should renounce celibacy, and should preach by their example, mingling in the life of the people. Monogamy is universally recommended, etc. Questions not treated of are left to the civil law of each country, and to the decisions of the Baitwl-‘Adl, or Houses of Justice, instituted by Baha‘wllah. Respect towards the Head of the State is a part of respect towards God. <A universal language, and the creation of tribunals of arbitration between nations, are to suppress wars. ‘‘ You are all leaves of the same tree, and drops of the same sea,” Baha‘wllah has said. Briefly, it is not so much a new religion as Religion renewed and unified, which is directed to-day by ‘Abdu’l-Baha.’—(Nouveau Larousse Illustré, supplement, p. 66.)

Part I On The Influence Of The Prophets In The Evolution Of Humanity

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1. NATURE IS GOVERNED BY ONE UNIVERSAL Law, . ; 3 11. PRooFS AND EVIDENCES OF THE EXISTENCE OF GoD, . 5 mr. THe Neep of AN Epvucatorn,. . . . . . 8 Iv. ABRAHAM, . i ; ; : : ; ‘ ; ; 14 v. Moszs, ‘ : : : ’ ; ; : : , 17 vi. CHRIST, . ; ; : } : : ; ; : 20

vit.. MunAmMMaD, ‘ ; : % ; : ¢ ; : 22 vir. THE Bap, : : : 7 ‘ ‘ : , £ 80 Ix, BAHA'U'LLAH, . ° ; f : A : ‘ A 82 x. TRADITIONAL PROOFS EXEMPLIFIED FROM THE Book oP

DANIEL, : : ; 43 x1. CoMMENTARY ON THE ELEVENTH CHAPTER OF THE

REVELATION OF ST. JOHN, . j e : : A 53 xr. COMMENTARY ON THE ELEVENTH CHAPTER OF THE Book xm, COMMENTARY ON THE TWELFTH CHAPTER OF THE REVELATION OF St. JOHN, . : ‘ ‘ ; : 77 ix

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XXVII.

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XXX.

SPIRITUAL Proors, . 2 : . : :

TRUE WEALTH, . : : ‘ 2 ; “ :

Part II

OvutwaRD FoRMS AND SYMBOLS MUST BE USED TO CONVEY INTELLECTUAL CONCEPTIONS, . : :

THe BrrtH or CarRist, “ f : 3 ‘

Tur GREATNESS OF CHRIST IS DUE TO HIS PER- FECTIONS, , : ; : 3 J : :

Tue Baptism oF CHRIST, . ‘ ; ; : ; THe Necessity oF BAPTISM, . : ‘ , : THe SYMBOLISM OF THE BREAD AND THE WINE, . MIRACLES, . ; : : : : ; . : THE RESURRECTION OF CHRIST,. - . : : :

Tue Descent or THE Hoty SPIRIT UPON THE APOSTLES, x : : ; “ :

Tue Hory SPirit, . ; ‘ K ey i

Tue Seconp Comine oF CHRIST, AND THE Day or JUDGMENT, . . . j a . ‘ 5

Tur TRINITY, . . 3 ‘ : ‘ >

EXPLANATION OF THE VERSE: ‘O FATHER, GLORIFY THOU ME, WITH THE GLORY WHICH I HAD WITH THEE BEFORE THE WORLD was.’—(St. John xvii. 5), . : : ; : : : : ~

EXPLANATION OF THE VERSE: ‘AS IN ADAM ALL DIE, EVEN SO IN CHRIST SH4LL ALL BE MADE ALIVE,’ —(1 Cor. XV. 22), . . - . . e .

ApaM AND Ev, . A A : F 4 r

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CONTENTS

XXxI. EXPLANATION OF THE BLASPHEMY AGAINST THE HOLY Srrrit.—(Matt. xii. 31, 32), . ; ,

XXx11. EXPLANATION OF THE VERSE: ‘FoR MANY ARE CALLED, BUT FEW ARE CHOSEN.’—(Matt. xxii. 14), xxx. THE ‘ RETURN’ SPOKEN OF BY THE PROPHETS, .

xxxiv. Perer’s CoNFESSION OF FartH.—(Matt. xvi. 16, 18),

XXXvV. PREDESTINATION, . é sii

Part III

ON THE POWERS AND CONDITIONS OF THE MANIFESTATIONS OF GOD xxxvi. THE Five Aspects oF SPIRIT, .

xxxvu. THe DIvINITY CAN ONLY BE COMPREHENDED THROUGH THE DIVINE MANIFESTATIONS, xxxvul. THe THREE STATIONS oF THE Divine MANIFESTA- TIONS, . : ‘ :

XxxIx. THe HuMAN CONDITION AND THE SPIRITUAL COon- DITION OF THE DIVINE MANIFESTATIONS, x~. THE KNOWLEDGE OF THE DIVINE MANIFESTATIONS, .

xuI, THE UNIVERSAL CYCLES, .

xu. THE PowER AND INFLUENCE OF THE DIvINE MANI- FESTATIONS, . ;

xLi11. THE Two CuassEs OF PROPHETS,

XLIV. EXPLANATION OF THE REBUKES ADDRESSED By Gop TO THE PROPHETS,

XLV. EXPLANATION OF THE VERSE OF THE Ki1TABU’L-AQDAS: ‘THERE IS NO ASSOCIATE FOR THE Dawnring-

PLACE OF CoMMAND IN THE SUPREME SINLEss- NESS,’ . . . R

177 180 183

185 188 ee xii SOME ANSWERED QUESTIONS

ON THE ORIGIN, POWERS, AND CONDITIONS OF MAN

XLVI. MopiIFICATION OF SPECIES, . A F ; ; : XLvlI. THe UNIVERSE IS WITHOUT BEGINNING—THE ORIGIN oF Man, . " ; 4 : ; : : ; xLvm. THE DIFFERENCE WHICH EXISTS BETWEEN MAN AND THE ANIMAL, . : ; ; 5 . : ‘ xLix. THE GROWTH AND DEVELOPMENT OF THE HuMAN Race, : A a ; : : ; ; ; L, SPIRITUAL PROOFS OF THE ORIGIN OF MAN, ; : LI. THE Sprrit AND MIND oF MAN HAVE EXISTED FROM THE BEGINNING, ; : : ; “ ; : Lu. THe APPEARING OF THE SPIRIT IN THE Bopy, 4 Lu. THE RELATION BETWEEN GOD AND THE CREATURE, . Liv. THE PROCEEDING OF THE HUMAN SpriniT FROM GoD, Lv. Sout, Sprrit, AND MIND, . ‘ ‘ . ; ; Lv1. THE PuHysicAL PowERS AND THE INTELLEOTUAL PowERS, a e e e ° e ° ° e LVI. THE CAUSES OF THE DIFFERENCES IN THE CHARACTERS OF MEN, , e . . ° . ° . .

LVI. Tuz DEGREE of KNOWLEDGE POSSESSED BY May, AND THE DivinE MANIFESTATIONS, . 5 ; ; LIx. Man’s KNowLEeDGE or Gop, h : . : Lx. Toe Immor?raLity or THE Sprrit—(l.j), . ; ; Lx1. Top ImmMoRTALITY OF THB SpiniT—(IL), . ; :

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CONTENTS

LX1I. PERFECTIONS ARE WITHOUT LIMIT,

Lxu. Toe Evo.tution oF Man In THE OTHER WORLD, e

LxIv Tus State oF MAN AND HIS PROGRESS AFTER

DEATH, .

LXv. EXPLANATION OF A VERSE IN THE KiraBu’L-AQpas,

LXv1. THE EXISTENCE OF THE RATIONAL SovUL AFTER THB

DEATH OF THE Bopy—(I.),

Tue ImmorTALity oF CHILDREN—(II.), .

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LXvul. ETERNAL Lir—E AND ENTRANCE INTO THE KINGDOM or Gop,

LXvil. FATE, . . ° . ‘ . 5 LXIX. THE INFLUENCE OF THE STARS, . . 3 LXx. FRen-WIL11, . * s : ° LXxI. VISIONS, AND COMMUNICATION WITH Spreits, LXXII. HBALING BY SPIRITUAL MBANS, .

LXxil. HEALING By MATERIAL MEANS, . ‘

Part V

MISCELLANEOUS SUBJECTS LXxIV. THE NON-EXISTENCE OF EvIL, . : ; Lxxv. THERE ARB TWO Kinps oF TORMENT, . Lxxvi. THE JusTION AND Muroy or Gop, .

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Se 8 & xiv SOME ANSWERED QUESTIONS

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LXXVII. STRIKES, ; i ; ; : i : oe LXXIx. THE REALITY OF THE EXTERIOR WORLD, . . $19 LXxXxX. REAL PRE-EXISTENCE, . , ; ; ; +: ee LXXXI. REINCARNATION, . ‘ : : ‘ . 824

LXXXII. PANTHEISM, . : : : ; : , . 333

Lxxxu1. THE Four METHODS OF ACQUIRING KNOWLEDGE, . 341

LXXXIV. THE NECESSITY OF FOLLOWING THE TEACHINGS OF THE DIVINE MANIFESTATIONS, . ‘ - 344

Part I On The Influence Of The Prophets In The Evolution Of Humanity

I

NATURE IS GOVERNED BY ONE UNIVERSAL LAW

NaTuRE is that condition, that reality, which in appearance consists in life and death, or in other words, in the composition and decomposition of all things.

This Nature is subjected to an absolute organisation, to determined laws, to a complete order and a finished design, from which it will never depart; to such a degree, indeed, that if you look carefully and with keen sight, from the smallest invisible atom up to such large bodies of the world of existence as the globe of the sun or the other great stars and luminous spheres, whether you regard their arrangement, their composition, their form or their movement, you will find that all are in the highest degree of organisation, and are under one law from which they will never depart.

But when you look at Nature itself, you see that it has no intelligence, no will. For instance, the nature of fire is to burn, it burns without will or intelligence; the nature of water is fluidity, it flows without will or intelligence; the nature of the sun is radiance, it shines without will or intelligence; the nature of vapour is to ascend, it ascends without will or intelligence. Thus it is clear that the natural movements of all things are compelled; there are no voluntary movee ments except those of animals, and above all, those of man. Man is able to deviate from and to oppose Nature, because he discovers the constitution of things, and through this he commands the forces of Nature; all the inventions he has made are due to his discovery of the constitution of things. For example, he invented the telegraph which is the means of communication between the East and the West. It is evident, then, that man rules over Nature.

Now, when you behold in existence such organisations, arrangements, and laws, can you say that all these are the effect of Nature, though Nature has neither intelligence nor perception? If not, it becomes evident that this Nature, which has neither perception nor intelligence, is in the grasp of Almighty God who is the Ruler of the world of Nature ; whatever He wishes He causes Nature to manifest.

One of the things which has appeared in the world of existence, and which is one of the requirements of Nature, is human life. Considered from this point of view man is the branch, nature is the root; then can the will and the intelligence, and the perfections which exist in the branch, be absent in the root ?

Hence it is evident that Nature in its own essence is in the grasp of the power of God, who is the Eternal Almighty One: He holds Nature within accurate regulations and laws, and rules over it.

1 On the idea of God, cf. ‘The Divinity can only be comprehended through the Divine Manifestations,’ page 167; and ‘Man’s Knowledge of God,’ page 255.

The reader will there see that Bahaism has not an anthropomorphic conception of God, and that if it employs a customary terminology, it is careful to explain its symbolic meaning.

II Proofs And Evidences Of The Existence Of God

OnE of the proofs and demonstrations of the existence of God, is the fact that man did not create himself: nay, his creator and designer is another than himself.

It is certain and indisputable that the creator of man is not like man, because a powerless creature cannot create another being. The maker, the creator, has to possess all perfections in order that he may create.

Can the creation be perfect and the creator imperfect? Can a picture be a masterpiece and the painter imperfect in his art? for it is his art and his creation. Moreover, the picture cannot be like the painter, otherwise the painting would have created itself. However perfect the picture may be, in comparison with the painter it is in the utmost degree of imperfection.

Contingency is the origin of imperfections: God is the origin of perfections. The imperfections of the contingent world are in themselves a proof of the perfections of God.

For example, when you look at man you see that he is weak. This weakness of the creature is a proof of the power of the Eternal Almighty One, because if there were no power weakness could not be’ imagined. Then the weakness of the creature is a proof of the power of God; for if there were no power there could be no weakness; so from this weakness it becomes evident that there is power in the world. Again, in the contingent world there is poverty; then necessarily wealth exists, since poverty is apparent in the world. In the contingent world there is ignorance ; necessarily knowledge exists, because ignorance is found; for if there were no knowledge, neither would there be ignorance. Ignorance is the non-existence of knowledge, and if there were no existence, non-existence could not be realised.

It is certain that the whole contingent world is subjected to a law and rule which it can never disobey ; even man is forced to submit to death, to sleep, and to other conditions,—that is to say, man in certain particulars is governed, and necessarily this governed one must have a governor. Because a characteristic of contingent beings is dependency, and this dependency is an essential necessity, therefore there must be an independent being whose independence is essential.

In the same way it is understood from the man who is sick, that there must be one who is in health; for if there were no health, his sickness could not be proved.

Therefore it is known that there is an Eternal Almighty One who is the: possessor of all perfections ; because unless He be their possessor, He must be like His creature.

Throughout the world of existence it is the same; the smallest created thing proves that there is a creator. For instance, this piece of bread proves that it has a maker.

Praise be to God! the least change produced in the form of the smallest thing proves the existence of a creator: then can this great universe, which is endless, be self-created and come into existence from the action of matter and the elements? What a strange mistake is such a supposition!

These obvious arguments are adduced for weak souls; but if the inner perception be open, a hundred thousand clear proofs become visible. Thus, when man feels the indwelling spirit, he is in no need of arguments for its existence; but for those who are deprived of the bounty of the spirit, it is necessary to establish external arguments.

IIT THE NEED OF AN EDUCATOR

WHEN we consider existence, we see that the mineral, vegetable, animal, and human worlds are all in need of an educator.

If the earth is not cultivated it becomes a jungle where useless weeds grow; but if a cultivator comes and tills the ground, it produces crops which nourish living creatures. It is evident, therefore, that the soil needs the cultivation of the farmer. Consider the trees: if they remain without a cultivator they will be fruitless, and without fruit they are useless; but if they receive the care of a gardener, these same barren trees become fruitful, and through cultivation, fertilisation, and engrafting, the trees which had bitter fruits yield sweet fruits. These are rational proofs; in this age the peoples of the world need the arguments of reason.

The same is true with respect to animals: notice that when the animal is trained it becomes domestic, and also that man, if he is left without training, becomes bestial, and, moreover, if left under the rule of nature, becomes lower than an animal; whereas if he is educated he becomes an angel. For the greater number of animals do not devour their own kind, but men, among the negroes of Central Africa, kill and eat each other. 8

Now reflect that it is education that brings the East and the West under the authority of man; it is education that produces wonderful industries; it is education that spreads glorious sciences and arts; it is education that makes manifest new discoveries and laws. If there were no educator, there would be no such things as comforts, civilisation, facilities, or humanity. If a man be left alone in a wilderness where he sees none of his own kind, he will undoubtedly become a mere brute; it is then clear that an educator is needed.

But education is of three kinds: material, human, and spiritual. Material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease. This education is common to animals and man.

Human education signifies civilisation and progress: that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries of physical laws, which are the activities essential to man as distinguished from the animal.

Divine education is that of the Kingdom of God: it consists in acquiring divine perfections, and this is true education; for in this estate man becomes the centre of divine appearance, the manifestation of the words, ‘Let us make man in our image and after our likeness.’ This is the supreme goal of the world of humanity.

Now we need an educator who will be at the same time a material, human, and spiritual educator, and whose authority will be effective in all conditions. So if any one should say, ‘I possess perfect comprehension and intelligence, and I have no need of such an educator, he would be denying that which is clear and evident, as though a child should say, ‘I have no need of education; I will act according to my reason and intelligence, and so I shall attain the perfections of existence’; or as though the blind should say, ‘I am in no need of sight, because many other blind people exist without difficulty,’

Then it is plain and evident that man needs an educator, and this educator must be unquestionably and indubitably perfect in all respects, and distinguished above all men. For otherwise he cannot be their educator. More particularly because he must be at the same time their material and human as well as their spiritual educator; that is to say, he will teach men to organise and carry out physical matters, and to regulate the form of society with regard to the establishing of help and assistance in life, so that material affairs may be organised and regulated for any circumstances that may occur. In the same way he will establish human education; that is to say, he must educate intelligence and thought in such a way that they may attain complete development, so that knowledge and science may increase, and the reality of things, the mysteries of beings, and the properties of existence may be discovered; that day by day instructions, inventions, and laws may be improved; and from things perceptible to the senses conclusions as to intellectual things may be deduced.

He must also impart spiritual education; so that intelligence and comprehension may penetrate the metaphysical world, and may receive benefit from the sanctifying breeze of the Holy Spirit, and may enter into relationship with the Supreme Concourse. He must so educate the human reality that it may become the centre of the divine appearance, to such a degree that the attributes and the names of God shall be resplendent in the mirror of the reality of man, and the holy verse, ‘We will make man in Our image and likeness,’ shall become true.

It is clear that human power is not able to fill such a great office, and that the reason alone could not undertake the responsibility of so great a mission. How can one solitary person without help and without support lay the foundations of such a noble construction? He must depend on the help of the spiritual and divine power to be able to undertake this mission. One Holy Soul gives life to the world of humanity, changes the aspect of the terrestrial globe, causes intelligence to progress, vivifies souls, lays the foundation of a new existence, establishes the basis of a marvellous creation, organises the world, brings nations and religions under the shadow of one standard, delivers man from the world of imperfections and vices, and inspires him with the desire and need of natural and acquired perfections. Certainly nothing short of a divine power could accomplish so great a work. We ought to consider this with justice, for this is the office of justice.

A Cause which all the governments and peoples of the world, with all their powers and armies, cannot promulgate and spread, one Holy Soul can promote without help or support! Can this be done by human power? No, in the name of God! For example, Christ, alone and solitary, upraised the standard of spiritual peace and righteousness, a work which all the victorious governments with all their hosts were unable to accomplish. Consider what was the fate of so many and diverse empires and peoples: the Roman Empire, France, Germany, Russia, England, etc.; all were gathered together under the same tent; that is to say, the appearance of Christ brought about a union among these diverse nations; some of whom, under the influence of Christianity, became so united that they sacrificed their lives and property for one another. After the time of Constantine, who was the protagonist of Christianity, divisions broke out among them. The point I wish to make is that Christ sustained a cause that all the kings of the earth could not establish! He united the various religions and modified ancient customs, Consider what great divergences existed between Romans, Greeks, Syrians, Egyptians, Phcenicians, Israelites, and other peoples of Europe. Christ removed these divergences, and became the cause of love between these communities. Although after some time empires destroyed this union, the work of Christ was accomplished.

_ Therefore the universal educator must be at the same time not only a material, but also a human and spiritual educator; and he must possess a supernatural power, so that he may hold the position of a divine teacher. If he does not show forth such a holy power, he will not be able to educate, for if he be imperfect, how can he give a perfect education ? if he be ignorant, how can he make others wise? If he be unjust, how can he make others just? If he be earthly, how can he make others heavenly ?

Now we must consider justly: did these Divine Manifestations! who have appeared possess all these qualifications or not? If they had not these qualifications and these perfections, they were not real educators.

Therefore it must be our task to prove to the thoughtful by reasonable arguments the prophethood of Moses, of Christ, and of the other Divine Manifestations. And the proofs and evidences which we give must not be based on traditional but on rational arguments.

It has now been proved by rational arguments that the world of existence is in the utmost need of an educator, and that its education must be effected by @ divine power. There is no doubt that this holy power is due to inspiration, and that the world must be educated through this power which is above human power.

1 Divine Manifestations are the founders of religions. Cf. ‘Two Classes of Prophets,’ page 188.

IV ABRAHAM

OnE of those who possessed this power and was assisted by it was Abraham. He was born in the country between the two rivers and of a family who were ignorant of the Oneness of God. He opposed his own nation and people, and even his own family, by rejecting all their gods. Alone and without help he resisted a powerful tribe, a task which is neither simple nor easy. It is as if in this day some one were to go to a Christian people who are attached to the Bible, and deny Christ ; or in the Papal Court—I ask forgiveness of God !—if such a one were in the most violent manner to blaspheme against Christ in opposition to the people.

These people believed not in one God but in many gods, to whom they ascribed miracles; therefore they all arose against him, and no one supported him except Lot, his brother’s son, and one or two other people of no importance. At last, reduced to the utmost distress by the opposition of his enemies, he was obliged to leave his native land. In reality they banished him in order that he might be crushed and destroyed, and that no trace of him might be left.

1 Mesopotamia. 14

Abraham then came into the region of the Holy Land. His enemies considered that his exile would lead to his destruction and ruin, as it seemed impossible that a man banished from his native land, deprived of his rights, and oppressed on all sides—even though he were a king—could escape extermination. But Abraham stood fast and showed forth supernatural firmness; and God made this exile to be to his eternal honour, because he established the Unity of God, in the midst of a polytheistic generation. In consequence of his exile the descendants of Abraham became powerful, and the Holy Land was given to them. As a result the teachings of Abraham were spread abroad, a Jacob appeared among his posterity, and a Joseph who became ruler in Egypt. In consequence of his exile a Moses and a being like Christ were manifested from his posterity, and Hagar was found from whom Ishmael was born, one of whose descendants was Muhammad. In consequence of his exile the Bab appeared from his posterity,1 and the Prophets of Israel were numbered among the descendants of Abraham. And so it will continue for ever and ever. Finally, in consequence of his exile the whole of Europe and most of Asia came under the protecting shadow of the God of Israel. See what a power it is that enabled a man who was a fugitive from his country to found such a family, to establish such a faith, and to promulgate such teachings, Can any one say that this occurred accidentally? We must be just: was this man an educator or not ?