Although I felt indisposed this afternoon, yet because I attach great importance to this assembly and was longing to see your faces, I have come. The expression of kindly feelings and the spirit of hospitality manifested by the former speakers are most grateful. I am thankful for the susceptibilities of your hearts, for it is an evidence that your greatest desire is the establishment of international peace. You are lovers of the oneness of humanity, seekers after the good pleasure of the Lord, investigators of the foundations of the divine religions.
Today there is no greater glory for man than that of service in the cause of the Most Great Peace. Peace is light, whereas war is darkness. Peace is life; war is death. Peace is guidance; war is error. Peace is the foundation of God; war is a satanic institution. Peace is the illumination of the world of humanity; war is the destroyer of human foundations. When we consider outcomes in the world of existence, we find that peace and fellowship are factors of upbuilding and betterment, whereas war and strife are the causes of destruction and disintegration. All created things are expressions of the affinity and cohesion of elementary substances, and nonexistence is the absence of their attraction and agreement. Various elements unite harmoniously in composition, but when these elements become discordant, repelling each other, decomposition and nonexistence result. Everything partakes of this nature and is subject to this principle, for the creative foundation in all its degrees and kingdoms is an expression or outcome of love. Consider the restlessness and agitation of the human world today because of war. Peace is health and construction; war is disease and dissolution. When the banner of truth is raised, peace becomes the cause of the welfare and advancement of the human world. In all cycles and ages war has been a factor of derangement and discomfort, whereas peace and brotherhood have brought security and consideration of human interests. This distinction is especially pronounced in the present world conditions, for warfare in former centuries had not attained the degree of savagery and destructiveness which now characterizes it. If two nations were at war in olden times, ten or twenty thousand would be sacrificed, but in this century the destruction of one hundred thousand lives in a day is quite possible. So perfected has the science of killing become and so efficient the means and instruments of its accomplishment that a whole nation can be obliterated in a short time. Therefore, comparison with the methods and results of ancient warfare is out of the question.
According to an intrinsic law all phenomena of being attain to a summit and degree of consummation, after which a new order and condition is established. As the instruments and science of war have reached the degree of thoroughness and proficiency, it is hoped that the transformation of the human world is at hand and that in the coming centuries all the energies and inventions of man will be utilized in promoting the interests of peace and brotherhood. Therefore, may this esteemed and worthy society for the establishment of international peace be confirmed in its sincere intentions and empowered by God. Then will it hasten the time when the banner of universal agreement will be raised and international welfare will be proclaimed and consummated so that the darkness which now encompasses the world shall pass away.
Sixty years ago Bahá’u’lláh was in Persia. Seventy years ago the Báb appeared there. These two Blessed Souls devoted Their lives to the foundation of international peace and love among mankind. They strove with heart and soul to establish the teachings by which divergent people might be brought together and no strife, rancor or hatred prevail. Bahá’u’lláh, addressing all humanity, said that Adam, the parent of mankind, may be likened to the tree of nativity upon which you are the leaves and blossoms. Inasmuch as your origin was one, you must now be united and agreed; you must consort with each other in joy and fragrance. He pronounced prejudice—whether religious, racial, patriotic, political—the destroyer of the body politic. He said that man must recognize the oneness of humanity, for all in origin belong to the same household, and all are servants of the same God. Therefore, mankind must continue in the state of fellowship and love, emulating the institutions of God and turning away from satanic promptings, for the divine bestowals bring forth unity and agreement, whereas satanic leadings induce hatred and war.
This remarkable Personage was able by these principles to establish a bond of unity among the differing sects and divergent people of Persia. Those who followed His teachings, no matter from what denomination or faction they came, were conjoined by the ties of love, until now they cooperate and live together in peace and agreement. They are real brothers and sisters. No distinctions of class are observed among them, and complete harmony prevails. Daily this bond of affinity is strengthening, and their spiritual fellowship continually develops. In order to ensure the progress of mankind and to establish these principles Bahá’u’lláh suffered every ordeal and difficulty. The Báb became a martyr, and over twenty thousand men and women sacrificed their lives for their faith. Bahá’u’lláh was imprisoned and subjected to severe persecutions. Finally, He was exiled from Persia to Mesopotamia; from Baghdád He was sent to Constantinople and Adrianople and from thence to the prison of ‘Akká in Syria. Through all these ordeals He strove day and night to proclaim the oneness of humanity and promulgate the message of universal peace. From the prison of ‘Akká He addressed the kings and rulers of the earth in lengthy letters, summoning them to international agreement and explicitly stating that the standard of the Most Great Peace would surely be upraised in the world.
This has come to pass. The powers of earth cannot withstand the privileges and bestowals which God has ordained for this great and glorious century. It is a need and exigency of the time. Man can withstand anything except that which is divinely intended and indicated for the age and its requirements. Now—praise be to God!—in all countries of the world, lovers of peace are to be found, and these principles are being spread among mankind, especially in this country. Praise be to God! This thought is prevailing, and souls are continually arising as defenders of the oneness of humanity, endeavoring to assist and establish international peace. There is no doubt that this wonderful democracy will be able to realize it, and the banner of international agreement will be unfurled here to spread onward and outward among all the nations of the world. I give thanks to God that I find you imbued with such susceptibilities and lofty aspirations, and I hope that you will be the means of spreading this light to all men. Thus may the Sun of Reality shine upon the East and West. The enveloping clouds shall pass away, and the heat of the divine rays will dispel the mist. The reality of man shall develop and come forth as the image of God, his Creator. The thoughts of man shall take such upward flight that former accomplishments shall appear as the play of children, for the ideas and beliefs of the past and the prejudices regarding race and religion have ever lowered and been destructive to human evolution. I am most hopeful that in this century these lofty thoughts shall be conducive to human welfare. Let this century be the sun of previous centuries, the effulgences of which shall last forever, so that in times to come they shall glorify the twentieth century, saying the twentieth century was the century of lights, the twentieth century was the century of life, the twentieth century was the century of international peace, the twentieth century was the century of divine bestowals, and the twentieth century has left traces which shall last forever.
Religions are many, but the reality of religion is one. The days are many, but the sun is one. The fountains are many, but the fountainhead is one. The branches are many, but the tree is one.
The foundation of the divine religions is reality; were there no reality, there would be no religions. Abraham heralded reality. Moses promulgated reality. Christ established reality. Muḥammad was the Messenger of reality. The Báb was the door of reality. Bahá’u’lláh was the splendor of reality. Reality is one; it does not admit multiplicity or division. Reality is as the sun, which shines forth from different dawning points; it is as the light, which has illumined many lanterns.
Therefore, if the religions investigate reality and seek the essential truth of their own foundations, they will agree and no difference will be found. But inasmuch as religions are submerged in dogmatic imitations, forsaking the original foundations, and as imitations differ widely, therefore, the religions are divergent and antagonistic. These imitations may be likened to clouds which obscure the sunrise; but reality is the sun. If the clouds disperse, the Sun of Reality shines upon all, and no difference of vision will exist. The religions will then agree, for fundamentally they are the same. The subject is one, but predicates are many.
The divine religions are like the progression of the seasons of the year. When the earth becomes dead and desolate and because of frost and cold no trace of vanished spring remains, the springtime dawns again and clothes everything with a new garment of life. The meadows become fresh and green, the trees are adorned with verdure and fruits appear upon them. Then the winter comes again, and all the traces of spring disappear. This is the continuous cycle of the seasons—spring, winter, then the return of spring. But though the calendar changes and the years move forward, each springtime that comes is the return of the springtime that has gone; this spring is the renewal of the former spring. Springtime is springtime, no matter when or how often it comes. The divine Prophets are as the coming of spring, each renewing and quickening the teachings of the Prophet Who came before Him. Just as all seasons of spring are essentially one as to newness of life, vernal showers and beauty, so the essence of the mission and accomplishment of all the Prophets is one and the same. Now the people of religion have lost sight of the essential reality of the spiritual springtime. They have held tenaciously to ancestral forms and imitations, and because of this there is variance, strife and altercation among them. Therefore, we must now abandon these imitations and seek the foundation of the divine teachings; and inasmuch as the foundation is one reality, the divergent religionists must agree in it so that love and unity will be established among all people and denominations.
At a time when the Orient was rent by religious dissension Bahá’u’lláh appeared. He founded teachings which became the means of uniting the various and divergent peoples. He promulgated principles which removed the cause of their dissension, until today in Persia those who had been constantly at war are united. Christians, Muslims, Zoroastrians, Jews—people of every belief and denomination who have followed the teachings of Bahá’u’lláh—have attained complete fellowship and spiritual agreement. Former differences and dissensions have passed away entirely. Some of the principles of Bahá’u’lláh’s teaching are as follows:
First, that the oneness of humanity shall be recognized and established. All men are the servants of God. He has created all; He is the Provider and Preserver; He is loving to all. Inasmuch as He is just and kind, why should we be unjust toward each other? As God has quickened us with life, why should we be the cause of death? As He has comforted us, why should we be the cause of anxiety and suffering? Can humanity conceive a plan and policy better and superior to that of God? It is certain that no matter how capable man may be in origination of plan and organization of purpose, his efforts will be inadequate when compared with the divine plan and purpose; for the policy of God is perfect. Therefore, we must follow the will and plan of God. As He is kind to all, we must be likewise; and it is certain that this will be most acceptable to God.
Second, that truth or reality must be investigated; for reality is one, and by investigating it all will find love and unity. Those who are ignorant must be educated, the ailing must be healed, the undeveloped must be brought to maturity. Shall we reject or oppose the ignorant, sick or immature because of their incapacity? Is it not better to be kind and gentle and to provide the means of remedy? Therefore, under no circumstances whatsoever should we assume any attitude except that of gentleness and humility.
Third, that religion is in harmony with science. The fundamental principles of the Prophets are scientific, but the forms and imitations which have appeared are opposed to science. If religion does not agree with science, it is superstition and ignorance; for God has endowed man with reason in order that he may perceive reality. The foundations of religion are reasonable. God has created us with intelligence to perceive them. If they are opposed to science and reason, how could they be believed and followed?
Fourth, that religion must be conducive to love and unity among mankind; for if it be the cause of enmity and strife, the absence of religion is preferable. When Moses appeared, the tribes of Israel were in a state of disunion as captives of the Pharaohs. Moses gathered them together, and the divine law established fellowship among them. They became as one people, united, consolidated, after which they were rescued from bondage. They passed into the promised land, advanced in all degrees, developed sciences and arts, progressed in material affairs, increased in divine or spiritual civilization until their nation rose to its zenith in the sovereignty of Solomon. It is evident, therefore, that religion is the cause of unity, fellowship and progress among mankind. The function of a shepherd is to gather the sheep together and not to scatter them. Then Christ appeared. He united varying and divergent creeds and warring people of His time. He brought together Greeks and Romans, reconciled Egyptians and Assyrians, Chaldeans and Phoenicians. Christ established unity and agreement among people of these hostile and warring nations. Therefore, it is again evident that the purpose of religion is peace and concord. Likewise, Muḥammad appeared at a time when the peoples and tribes of Arabia were divergent and in a state of continual warfare. They killed each other, pillaged and took captive wives and children. Muḥammad united these fierce tribes, established a foundation of fellowship among them so that they gave up warring against each other absolutely and established communities. The result was that the Arabian tribes freed themselves from the Persian yoke and Roman control, established an independent sovereignty which rose to a high degree of civilization, advanced in sciences and arts, extended the Saracen dominion as far west as Spain and Andalusia and became famous throughout the world. Therefore, it is proved once more that the religion of God is intended to be the cause of advancement and solidarity and not of enmity and dissolution. If it becomes the cause of hatred and strife, its absence is preferable. Its purpose is unity, and its foundations are one.
When Bahá’u’lláh appeared in Persia, violent strife and hatred separated the peoples and tribes of that country. They would not come together for any purpose except war; they would not partake of the same food, or drink of the same water; association and intercourse were impossible. Bahá’u’lláh founded the oneness of humanity among these people and bound their hearts together with such ties of love that they were completely united. He reestablished the prophetic foundations, reformed and renewed the principles laid down by the Messengers of God who had preceded Him. And now it is hoped that through His life and teachings the East and West shall become so united that no trace of enmity, strife and discord shall remain.
Because this is called the Church of Brotherhood, I wish to speak upon the brotherhood of mankind. There is perfect brotherhood underlying humanity, for all are servants of one God and belong to one family under the protection of divine providence. The bond of fraternity exists in humanity because all are intelligent beings created in the realm of evolutionary growth. There is brotherhood potential in humanity because all inhabit this earthly globe under the one canopy of heaven. There is brotherhood natal in mankind because all are elements of one human society subject to the necessity of agreement and cooperation. There is brotherhood intended in humanity because all are waves of one sea, leaves and fruit of one tree. This is physical fellowship which ensures material happiness in the human world. The stronger it becomes, the more will mankind advance and the circle of materiality be enlarged.
The real brotherhood is spiritual, for physical brotherhood is subject to separation. The wars of the outer world of existence separate humankind, but in the eternal world of spiritual brotherhood separation is unknown. Material or physical association is based upon earthly interests, but divine fellowship owes its existence to the breaths of the Holy Spirit. Spiritual brotherhood may be likened to the light, while the souls of humankind are as lanterns. The incandescent lamps here are many, yet the light is one.
At a time in the Orient when even physical brotherhood was not in existence Bahá’u’lláh appeared. At first He set forth the principles of physical brotherhood and afterward founded the spiritual brotherhood. He breathed such a spirit into the countries of the Orient that various peoples and warring tribes were blended in unity. Their bestowals and susceptibilities became one, their purposes one purpose, their desires one desire to such a degree that they sacrificed themselves for each other, forfeiting name, possessions and comfort. Their fellowship became indissoluble. This is eternal, spiritual fellowship, heavenly and divine brotherhood, which defies dissolution. Material civilization advances through the physical association of mankind. The progress you observe in the outer world is founded mainly upon the fraternity of material interests. Were it not for this physical and mental association, civilization would not have progressed. Now—praise be to God!—the indissoluble spiritual association is evident; therefore, it is certain that divine civilization has been founded, and the world will progress and advance spiritually. In this radiant century divine knowledge, merciful attributes and spiritual virtues will attain the highest degree of advancement. The traces have become manifest in Persia. Souls have advanced to such a degree as to forfeit life and possessions for each other. Their spiritual perceptions have developed; their intelligence has quickened; their souls are awakened. The utmost love has been manifested. Therefore, it is my hope that spiritual fraternity shall unite the East and the West and bring about the complete abolition of warfare among mankind. May it bind together individuals and members of the human family and be the cause of advancing minds, illuminating hearts and allowing divine bestowals to encompass us from all directions. May spiritual susceptibilities set hearts aglow with the message of glad tidings. May spiritual brotherhood cause rebirth and regeneration, for its creative quickening emanates from the breaths of the Holy Spirit and is founded by the power of God. Surely that which is founded through the divine power of the Holy Spirit is permanent in its potency and lasting in its effect.
Material brotherhood does not prevent nor remove warfare; it does not dispel differences among mankind. But spiritual alliance destroys the very foundation of war, effaces differences entirely, promulgates the oneness of humanity, revivifies mankind, causes hearts to turn to the Kingdom of God and baptizes souls with the Holy Spirit. Through this divine brotherhood the material world will become resplendent with the lights of Divinity, the mirror of materiality will acquire its lights from heaven, and justice will be established in the world so that no trace of darkness, hatred and enmity shall be visible. Humanity shall come within the bounds of security, the Prophethood of all the Messengers of God shall be established, Zion shall leap and dance, Jerusalem shall rejoice, the Mosaic flame shall ignite, the Messianic light shall shine, the world will become another world, and humanity shall put on another power. This is the greatest divine bestowal; this is the effulgence of the Kingdom of God; this is the day of illumination; this is the merciful century. We must appreciate these things and strive in order that the utmost desire of the Prophets may now be realized and all the glad tidings be fulfilled. Trust in the favor of God. Look not at your own capacities, for the divine bestowal can transform a drop into an ocean; it can make a tiny seed a lofty tree. Verily, divine bestowals are like the sea, and we are the fishes of that sea. The fishes must not look at themselves; they must behold the ocean, which is vast and wonderful. Provision for the sustenance of all is in this ocean; therefore, the divine bounties encompass all, and love eternal shines upon all.
The question has been asked: Will the spiritual progress of the world equal and keep pace with material progress in the future? In a living organism the full measure of its development is not known or realized at the time of its inception or birth. Development and progression imply gradual stages or degrees. For example, spiritual advancement may be likened to the light of the early dawn. Although this dawn light is dim and pale, a wise man who views the march of the sunrise at its very beginning can foretell the ascendancy of the sun in its full glory and effulgence. He knows for a certainty that it is the beginning of its manifestation and that later it will assume great power and potency. Again, for example, if he takes a seed and observes that it is sprouting, he will know assuredly that it will ultimately become a tree. Now is the beginning of the manifestation of the spiritual power, and inevitably the potency of its life forces will assume greater and greater proportions. Therefore, this twentieth century is the dawn, or beginning, of spiritual illumination, and it is evident that day by day it will advance. It will reach such a degree that spiritual effulgences will overcome the physical, so that divine susceptibilities will overpower material intelligence and the heavenly light dispel and banish earthly darkness. Divine healing shall purify all ills, and the cloud of mercy will pour down its rain. The Sun of Reality will shine, and all the earth shall put on its beautiful green carpet. Among the results of the manifestation of spiritual forces will be that the human world will adapt itself to a new social form, the justice of God will become manifest throughout human affairs, and human equality will be universally established. The poor will receive a great bestowal, and the rich attain eternal happiness. For although at the present time the rich enjoy the greatest luxury and comfort, they are nevertheless deprived of eternal happiness; for eternal happiness is contingent upon giving, and the poor are everywhere in the state of abject need. Through the manifestation of God’s great equity the poor of the world will be rewarded and assisted fully, and there will be a readjustment in the economic conditions of mankind so that in the future there will not be the abnormally rich nor the abject poor. The rich will enjoy the privilege of this new economic condition as well as the poor, for owing to certain provisions and restrictions they will not be able to accumulate so much as to be burdened by its management, while the poor will be relieved from the stress of want and misery. The rich will enjoy his palace, and the poor will have his comfortable cottage.
The essence of the matter is that divine justice will become manifest in human conditions and affairs, and all mankind will find comfort and enjoyment in life. It is not meant that all will be equal, for inequality in degree and capacity is a property of nature. Necessarily there will be rich people and also those who will be in want of their livelihood, but in the aggregate community there will be equalization and readjustment of values and interests. In the future there will be no very rich nor extremely poor. There will be an equilibrium of interests, and a condition will be established which will make both rich and poor comfortable and content. This will be an eternal and blessed outcome of the glorious twentieth century which will be realized universally. The significance of it is that the glad tidings of great joy revealed in the promises of the Holy Books will be fulfilled. Await ye this consummation.
Today questions of the utmost importance are facing humanity, questions peculiar to this radiant century. In former centuries there was not even mention of them. Inasmuch as this is the century of illumination, the century of humanity, the century of divine bestowals, these questions are being presented for the expression of public opinion, and in all the countries of the world, discussion is taking place looking to their solution.
One of these questions concerns the rights of woman and her equality with man. In past ages it was held that woman and man were not equal—that is to say, woman was considered inferior to man, even from the standpoint of her anatomy and creation. She was considered especially inferior in intelligence, and the idea prevailed universally that it was not allowable for her to step into the arena of important affairs. In some countries man went so far as to believe and teach that woman belonged to a sphere lower than human. But in this century, which is the century of light and the revelation of mysteries, God is proving to the satisfaction of humanity that all this is ignorance and error; nay, rather, it is well established that mankind and womankind as parts of composite humanity are coequal and that no difference in estimate is allowable, for all are human. The conditions in past centuries were due to woman’s lack of opportunity. She was denied the right and privilege of education and left in her undeveloped state. Naturally, she could not and did not advance. In reality, God has created all mankind, and in the estimation of God there is no distinction as to male and female. The one whose heart is pure is acceptable in His sight, be that one man or woman. God does not inquire, “Art thou woman or art thou man?” He judges human actions. If these are acceptable in the threshold of the Glorious One, man and woman will be equally recognized and rewarded.
Furthermore, the education of woman is more necessary and important than that of man, for woman is the trainer of the child from its infancy. If she be defective and imperfect herself, the child will necessarily be deficient; therefore, imperfection of woman implies a condition of imperfection in all mankind, for it is the mother who rears, nurtures and guides the growth of the child. This is not the function of the father. If the educator be incompetent, the educated will be correspondingly lacking. This is evident and incontrovertible. Could the student be brilliant and accomplished if the teacher is illiterate and ignorant? The mothers are the first educators of mankind; if they be imperfect, alas for the condition and future of the race.
Again, it is well established in history that where woman has not participated in human affairs the outcomes have never attained a state of completion and perfection. On the other hand, every influential undertaking of the human world wherein woman has been a participant has attained importance. This is historically true and beyond disproof even in religion. Jesus Christ had twelve disciples and among His followers a woman known as Mary Magdalene. Judas Iscariot had become a traitor and hypocrite, and after the crucifixion the remaining eleven disciples were wavering and undecided. It is certain from the evidence of the Gospels that the one who comforted them and reestablished their faith was Mary Magdalene.
The world of humanity consists of two parts: male and female. Each is the complement of the other. Therefore, if one is defective, the other will necessarily be incomplete, and perfection cannot be attained. There is a right hand and a left hand in the human body, functionally equal in service and administration. If either proves defective, the defect will naturally extend to the other by involving the completeness of the whole; for accomplishment is not normal unless both are perfect. If we say one hand is deficient, we prove the inability and incapacity of the other; for single-handed there is no full accomplishment. Just as physical accomplishment is complete with two hands, so man and woman, the two parts of the social body, must be perfect. It is not natural that either should remain undeveloped; and until both are perfected, the happiness of the human world will not be realized.
The most momentous question of this day is international peace and arbitration, and universal peace is impossible without universal suffrage. Children are educated by the women. The mother bears the troubles and anxieties of rearing the child, undergoes the ordeal of its birth and training. Therefore, it is most difficult for mothers to send to the battlefield those upon whom they have lavished such love and care. Consider a son reared and trained twenty years by a devoted mother. What sleepless nights and restless, anxious days she has spent! Having brought him through dangers and difficulties to the age of maturity, how agonizing then to sacrifice him upon the battlefield! Therefore, the mothers will not sanction war nor be satisfied with it. So it will come to pass that when women participate fully and equally in the affairs of the world, when they enter confidently and capably the great arena of laws and politics, war will cease; for woman will be the obstacle and hindrance to it. This is true and without doubt.
It has been objected by some that woman is not equally capable with man and that she is deficient by creation. This is pure imagination. The difference in capability between man and woman is due entirely to opportunity and education. Heretofore woman has been denied the right and privilege of equal development. If equal opportunity be granted her, there is no doubt she would be the peer of man. History will evidence this. In past ages noted women have arisen in the affairs of nations and surpassed men in their accomplishments. Among them was Zenobia, Queen of the East, whose capital was Palmyra. Even today the site of that city bears witness to her greatness, ability and sovereignty; for there the traveler will find ruins of palaces and fortifications of the utmost strength and solidity built by this remarkable woman in the third century after Christ. She was the wife of the governor-general of Athens. After her husband’s death she assumed control of the government in his stead and ruled her province most efficiently. Afterward she conquered Syria, subdued Egypt and founded a most wonderful kingdom with political sagacity and thoroughness. The Roman Empire sent a great army against her. When this army replete with martial splendor reached Syria, Zenobia herself appeared upon the field leading her forces. On the day of battle she arrayed herself in regal garments, placed a crown upon her head and rode forth, sword in hand, to meet the invading legions. By her courage and military strategy the Roman army was routed and so completely dispersed that they were not able to reorganize in retreat. The government of Rome held consultation, saying, “No matter what commander we send, we cannot overcome her; therefore, the Emperor Aurelian himself must go to lead the legions of Rome against Zenobia.” Aurelian marched into Syria with two hundred thousand soldiers. The army of Zenobia was greatly inferior in size. The Romans besieged her in Palmyra two years without success. Finally, Aurelian was able to cut off the city’s supply of provisions so that she and her people were compelled by starvation to surrender. She was not defeated in battle. Aurelian carried her captive to Rome. On the day of his entry into the city he arranged a triumphal procession—first elephants, then lions, tigers, birds, monkeys—and after the monkeys, Zenobia. A crown was upon her head, a chain of gold about her neck. With queenly dignity and unconscious of humiliation, looking to the right and left, she said, “Verily, I glory in being a woman and in having withstood the Roman Empire.” (At that time the dominion of Rome covered half the known earth.) “And this chain about my neck is a sign not of humiliation but of glorification. This is a symbol of my power, not of my defeat.”
Among other historical women was Catherine I, wife of Peter the Great. Russia and Turkey were at war. Muḥammad Páshá, commander of the Turkish forces, had defeated Peter and was about to take St. Petersburg. The Russians were in a most critical position. Catherine, the wife of Peter, said, “I will arrange this matter.” She had an interview with Muḥammad Páshá, negotiated a treaty of peace and induced him to turn back. She saved her husband and her nation. This was a great accomplishment. Afterward she was crowned Empress of Russia and ruled with wisdom until her death.
The discovery of America by Columbus was during the reign of Isabella of Spain, to whose intelligence and assistance this wonderful accomplishment was largely due. In brief, many remarkable women have appeared in the history of the world, but further mention of them is not necessary.
Today among the Bahá’ís of Persia there are many women who are the very pride and envy of the men. They are imbued with all the virtues and excellences of humanity. They are eloquent; they are poets and scholars and embody the quintessence of humility. In political ability and acumen they have been able to cope and compete with representative men. They have consecrated their lives and forfeited their possessions in martyrdom for the sake of humanity, and the traces of their glory will last forever. The pages of the history of Persia are illumined by the lives and records of these women.
The purpose, in brief, is this: that if woman be fully educated and granted her rights, she will attain the capacity for wonderful accomplishments and prove herself the equal of man. She is the coadjutor of man, his complement and helpmeet. Both are human; both are endowed with potentialities of intelligence and embody the virtues of humanity. In all human powers and functions they are partners and coequals. At present in spheres of human activity woman does not manifest her natal prerogatives, owing to lack of education and opportunity. Without doubt education will establish her equality with men. Consider the animal kingdom, where no distinction is observed between male and female. They are equal in powers and privileges. Among birds of the air no distinction is evidenced. Their powers are equal; they dwell together in complete unity and mutual recognition of rights. Shall we not enjoy the same equality? Its absence is not befitting to mankind.