Life at Bahjí

Having in His earlier years of hardship shown how to glorify God in a state of poverty and ignominy, Bahá’u’lláh in His later years at Bahjí showed how to glorify God in a state of honor and affluence. The offering of hundreds of thousands of devoted followers placed at His disposal large funds which He was called upon to administer. Although His life at Bahjí has been described as truly regal, in the highest sense of the word, yet it must not be imagined that it was characterized by material splendor or extravagance. The Blessed Perfection and His family lived in very simple and modest fashion, and expenditure on selfish luxury was a think unknown in that household. Near His home the believers prepared a beautiful garden called Ridván, in which He often spent many consecutive days or even weeks, sleeping at night in a little cottage in the garden. Occasionally He went further afield. He made several visits to Akká and Haifa, and on more than one occasion pitched His tent on Mount Carmel, as He had predicted when imprisoned in the barracks at Akká. The time of Bahá’u’lláh was spent for the most part in prayer and meditation, in writing the Sacred Books, revealing Tablets, and in spiritual education of the friends. In order to give Him entire freedom for this great work, ‘Abdu’l-Bahá undertook the arrangement of all other affairs, even meeting the Mullás, poets, and members of the Government. All of these were delighted and happy through meeting ‘Abdu’l-Bahá, and entirely satisfied with His explanation and talks, and although they had not met Bahá’u’lláh Himself, they became full of friendly feeling towards Him, through their acquaintanceship with His son, for ‘Abdu’l-Bahá’s attitude caused them to understand the station of His father.

The distinguished orientalist, the late Professor Edward G. Browne, of the University of Cambridge, visited Bahá’u’lláh at Bahjí in the year 1890, and recorded his impressions as follows:—

... my conductor paused for a moment while I removed my shoes. Then, with a quick movement of the hand, he withdrew, and, as I passed, replaced the curtain; and I found myself in a large apartment, along the upper end of which ran a low divan, while on the side opposite to the door were placed two or three chairs. Though I dimly suspected whither I was going and whom I was to behold (for no distinct intimation had been given to me), a second or two elapsed ere, with a throb of wonder and awe, I became definitely conscious that the room was not untenanted. In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a felt head-dress of the kind called ‘taj’ by dervishes (but of unusual height and make), round the base of which was wound a small white turban. The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one’s very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain!

A mild dignified voice bade me be seated, and then continued:—“Praise be to God that thou has attained! ... Thou has come to see a prisoner and an exile.... We desire but the good of the world and the happiness of the nations; yet they deem us a stirrer up of strife and sedition worthy of bondage and banishment. ... That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled—what harm is there in this? ... Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the ‘Most Great Peace’ shall come. ... Do not you in Europe need this also? Is not this that which Christ foretold? ... Yet do we see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind. ... These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family.... Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind....”

Such, so far as I can recall them, were the words which, besides many others, I heard from Behá. Let those who read them consider well with themselves whether such doctrines merit death and bonds, and whether the world is more likely gain or lose by their diffusion.—Introduction to A Traveller’s Narrative (Episode of the Báb), pp. xxxix-xl.

Source: J. E. Esslemont, Bahá'u'lláh and the New Era (1923). Public domain text from Project Gutenberg eBook #19241.

Esslemont, J. E.. (1923). *Bahá'u'lláh and the New Era*. https://www.gutenberg.org/cache/epub/19241/pg19241-images.html