His second journey to the West, on the steamship Cedric, on March 25, 1912, sailing via Naples direct to New York where He arrived on April 11. After a prolonged tour of eight months' duration, which carried Him from coast to coast, and in the course of which He visited Washington, Chicago, Cleveland, Pittsburgh, Montclair, Boston, Worcester, Brooklyn, Fanwood, Milford, Philadelphia, West Englewood, Jersey City, Cambridge, Medford, Morristown, Dublin, Green Acre, Montreal, Malden, Buffalo, Kenosha, Minneapolis, St. Paul, Omaha, Lincoln, Denver, Glenwood Springs, Salt Lake City, San Francisco, Oakland, Palo Alto, Berkeley, Pasadena, Los Angeles, Sacramento, Cincinnati, and Baltimore, He sailed, on the S.S. Celtic, on December 5, from New York for Liverpool; and landing there He proceeded by train to London. Later He visited Oxford, Edinburgh and Bristol, and thence returning to London, left for Paris on January 21, 1913. On March 30 He traveled to Stuttgart, and from there proceeded, on April 9, to Budapest, visited Vienna nine days later, returned to Stuttgart on April 25, and to Paris on May first, where He remained until June 12, sailing the following day, on the S.S. Himalaya from Marseilles bound for Egypt, arriving in Port Sa'íd four days later, where after short visits to Ismá'ílíyyih and Ab˙qir, and a prolonged stay in Ramleh, He returned to Haifa, concluding His historic journeys on December 5, 1913.
It was in the course of these epoch-making journeys and before large and representative audiences, at times exceeding a thousand people, that `Abdu'l-Bahá expounded, with brilliant simplicity, with persuasiveness and force, and for the first time in His ministry, those basic and distinguishing principles of His Father's Faith, which together with the laws and ordinances revealed in the Kitáb-i-Aqdas constitute the bed-rock of God's latest Revelation to mankind. The independent search after truth, unfettered by superstition or tradition; the oneness of the entire human race, the pivotal principle and fundamental doctrine of the Faith; the basic unity of all religions; the condemnation of all forms of prejudice, whether religious, racial, class or national; the harmony which must exist between religion and science; the equality of men and women, the two wings on which the bird of human kind is able to soar; the introduction of compulsory education; the adoption of a universal auxiliary language; the abolition of the extremes of wealth and poverty; the institution of a world tribunal for the adjudication of disputes between nations; the exaltation of work, performed in the spirit of service, to the rank
of worship; the glorification of justice as the ruling principle in human society, and of religion as a bulwark for the protection of all peoples and nations; and the establishment of a permanent and universal peace as the supreme goal of all mankind--these stand out as the essential elements of that Divine polity which He proclaimed to leaders of public thought as well as to the masses at large in the course of these missionary journeys. The exposition of these vitalizing truths of the Faith of Bahá'u'lláh, which He characterized as the "spirit of the age," He supplemented with grave and reiterated warnings of an impending conflagration which, if the statesmen of the world should fail to avert, would set ablaze the entire continent of Europe. He, moreover, predicted, in the course of these travels, the radical changes which would take place in that continent, foreshadowed the movement of the decentralization of political power which would inevitably be set in motion, alluded to the troubles that would overtake Turkey, anticipated the persecution of the Jews on the European continent, and categorically asserted that the "banner of the unity of mankind would be hoisted, that the tabernacle of universal peace would be raised and the world become another world."
During these travels `Abdu'l-Bahá displayed a vitality, a courage, a single-mindedness, a consecration to the task He had set Himself to achieve that excited the wonder and admiration of those who had the privilege of observing at close hand His daily acts. Indifferent to the sights and curiosities which habitually invite the attention of travelers and which the members of His entourage often wished Him to visit; careless alike of His comfort and His health; expending every ounce of His energy day after day from dawn till late at night; consistently refusing any gifts or contributions towards the expenses of His travels; unfailing in His solicitude for the sick, the sorrowful and the down-trodden; uncompromising in His championship of the underprivileged races and classes; bountiful as the rain in His generosity to the poor; contemptuous of the attacks launched against Him by vigilant and fanatical exponents of orthodoxy and sectarianism; marvelous in His frankness while demonstrating, from platform and pulpit, the prophetic Mission of Jesus Christ to the Jews, of the Divine origin of Islám in churches and synagogues, or the truth of Divine Revelation and the necessity of religion to materialists, atheists or agnostics; unequivocal in His glorification of Bahá'u'lláh at all times and within the sanctuaries of divers sects and denominations; adamant in His refusal, on several occasions, to curry the favor of people of title and wealth both in England and in the
United States; and last but not least incomparable in the spontaneity, the genuineness and warmth of His sympathy and loving-kindness shown to friend and stranger alike, believer and unbeliever, rich and poor, high and low, whom He met, either intimately or casually, whether on board ship, or whilst pacing the streets, in parks or public squares, at receptions or banquets, in slums or mansions, in the gatherings of His followers or the assemblage of the learned, He, the incarnation of every Bahá'í virtue and the embodiment of every Bahá'í ideal, continued for three crowded years to trumpet to a world sunk in materialism and already in the shadow of war, the healing, the God-given truths enshrined in His Father's Revelation.
In the course of His several visits to Egypt He had more than one interview with the Khedive, Abbás Hilmí Páshá II, was introduced to Lord Kitchener, met the Muftí, Shaykh Muhammad Bakhit, as well as the Khedive's Imám, Shaykh Muhammad Rashíd, and associated with several `ulamás, páshás, Persian notables, members of the Turkish Parliament, editors of leading newspapers in Cairo and Alexandria, and other leaders and representatives of well-known institutions, both religious and secular.
Whilst He sojourned in England the house placed at His disposal in Cadogan Gardens became a vÚritable mecca to all sorts and conditions of men, thronging to visit the Prisoner of Akká Who had chosen their great city as the first scene of His labors in the West. "O, these pilgrims, these guests, these visitors!" thus bears witness His devoted hostess during the time He spent in London, "Remembering those days, our ears are filled with the sound of their footsteps --as they came from every country in the world. Every day, all day long, a constant stream, an interminable procession! Ministers and missionaries, oriental scholars and occult students, practical men of affairs and mystics, Anglicans, Catholics, and Non-conformists, Theosophists and Hindus, Christian Scientists and doctors of medicine, Muslims, Buddhists and Zoroastrians. There also called: politicians, Salvation Army soldiers, and other workers for human good, women suffragists, journalists, writers, poets and healers, dressmakers and great ladies, artists and artisans, poor workless people and prosperous merchants, members of the dramatic and musical world, these all came; and none were too lowly, nor too great, to receive the sympathetic consideration of this holy Messenger, Who was ever giving His life for others' good."
`Abdu'l-Bahá's first public appearance before a western audience significantly enough took place in a Christian house of worship, when,
on September 10, 1911, He addressed an overflowing congregation from the pulpit of the City Temple. Introduced by the Pastor, the Reverend R. J. Campbell, He, in simple and moving language, and with vibrant voice, proclaimed the unity of God, affirmed the fundamental oneness of religion, and announced that the hour of the unity of the sons of men, of all races, religions and classes had struck. On another occasion, on September 17, at the request of the Venerable Archdeacon Wilberforce, He addressed the congregation of St. John the Divine, at Westminster, after evening service, choosing as His theme the transcendental greatness of the Godhead, as affirmed and elucidated by Bahá'u'lláh in the Kitáb-i-Iqán. "The Archdeacon," wrote a contemporary of that event, "had the Bishop's chair placed for his Guest on the chancel steps, and, standing beside Him, read the translation of `Abdu'l-Bahá's address himself. The congregation was profoundly moved, and, following the Archdeacon's example, knelt to receive the blessing of the Servant of God--Who stood with extended arms--His wonderful voice rising and falling in the silence with the power of His invocation."
At the invitation of the Lord Mayor of London He breakfasted with him at the Mansion House; addressed the Theosophical Society at their headquarters, at the express request of their President, and also a Meeting of the Higher Thought center in London; was invited by a deputation from the Bramo-Somaj Society to deliver a lecture under their auspices; visited and delivered an address on world unity at the Mosque at Woking, at the invitation of the Muslim Community of Great Britain, and was entertained by Persian princes, noblemen, ex-ministers and members of the Persian Legation in London. He stayed as a guest in Dr. T. K. Cheyne's home in Oxford, and He delivered an address to "a large and deeply interested audience," highly academic in character, gathered at Manchester College in that city, and presided over by Dr. Estlin Carpenter. He also spoke from the pulpit of a Congregational Church in the East End of London, in response to the request of its Pastor; addressed gatherings in Caxton Hall and Westminster Hall, the latter under the chairmanship of Sir Thomas Berkeley, and witnessed a performance of "Eager Heart," a Christmas mystery play at the Church House, Westminster, the first dramatic performance He had ever beheld, and which in its graphic depiction of the life and sufferings of Jesus Christ moved Him to tears. In the Hall of the Passmore Edwards' Settlement, in Tavistock Place, he spoke to an audience of about four hundred and sixty representative people, presided over by Prof. Michael Sadler, called on
a number of working women of that Settlement, who were on holiday at Vanners', in Byfleet, some twenty miles out of London, and paid a second visit there, meeting on that occasion people of every condition who had specially gathered to see Him, among whom were "the clergy of several denominations, a headmaster of a boys' public school, a member of Parliament, a doctor, a famous political writer, the vice-chancellor of a university, several journalists, a well-known poet, and a magistrate from London." "He will long be remembered," wrote a chronicler of His visit to England, describing that occasion, "as He sat in the bow window in the afternoon sunshine, His arm round a very ragged but very happy little boy who had come to ask `Abdu'l-Bahá for sixpence for his money box and for his invalid mother, whilst round Him in the room were gathered men and women discussing Education, Socialism, the first Reform Bill, and the relation of submarines and wireless telegraphy to the new era on which man is entering."
Among those who called on Him during the memorable days He spent in England and Scotland were the Reverend Archdeacon Wilberforce, the Reverend R. J. Campbell, the Reverend Rhonddha Williams, the Reverend Roland Corbet, Lord Lamington, Sir Richard and Lady Stapley, Sir Michael Sadler, the Jalálu'd-Dawlih, son of the Zillu's-Sultan, Sir Ameer Ali, the late Maharaja of Jalawar, who paid Him many visits and gave an elaborate dinner and reception in His honor, the Maharaja of Rajputana, the Ranee of Sarawak, Princess Karadja, Baroness Barnekov, Lady Wemyss and her sister, Lady Glencomer, Lady Agnew, Miss Constance Maud, Prof. E. G. Browne, Prof. Patrick Geddes, Mr. Albert Dawson, editor of the Christian Commonwealth, Mr. David Graham Pole, Mrs. Annie Besant, Mrs. Pankhurst, and Mr. Stead, who had long and earnest conversations with Him. "Very numerous," His hostess, describing the impression produced on those who were accorded by Him the privilege of a private audience, has written, "were these applicants for so unique an experience, how unique only those knew when in the presence of the Master, and we could partly divine, as we saw the look on their faces as they emerged--a look as though blended of awe, of marveling, and of a certain calm joy. Sometimes we were conscious of reluctance in them to come forth into the outer world, as though they would hold fast to their beatitude, lest the return of things of earth should wrest it from them." "A profound impression," the aforementioned chronicler has recorded, summing up the results produced by that memorable visit, "remained in the minds and memories of all sorts
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