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Rather, pioneers and new believers alike faced questions for which Bahá’í experience in Western lands—or even Iran—offered few answers. How were Local Spiritual Assemblies to be established—and once established, how were they to function—in areas where large numbers of new believers had joined the Cause overnight, simply on the strength of their spiritual apprehension of its truth?
In West Germany, in Iran, and in other areas of the world, heartening political victories have been won by the forces of stability and freedom. Slowly but surely, the free world gathers strength. Meanwhile, from behind the iron curtain, there are signs that tyranny is in trouble and reminders that its structure is as brittle as its surface is hard.
The Arabs call it the Sawâd or Black Land, and it is a striking change from the bare ledges of Arabia and Iran which enclose its flanks, and from the Northern steppe-land which it suddenly replaces at Samarra, if you are descending the Tigris, and on the Euphrates at Hit. The steppe cannot compare with the Sawâd in fertility, but the Sawâd does not so readily yield up its wealth.
The successors of the problematic Zarathrustra, the line of magi who wrote and taught in his name, may have gathered the tales and theories elsewhere. In the creed which they instituted there is a trinity. India had one, Egypt another, Babylonia a third. Babylonia had even three of them. But in Mithra, Iran had a redeemer that no other creed possessed.
And this, then, was the land where, as the poets say, “the nightingale sings, and the rose-tree blossoms,” and where “a flower is crushed at every step!” More truth, we thought, in the Scotch traveler’s description, which divides Persia into two portions—“One desert with salt, and the other desert without salt.” In time we came to McGregor’s opinion as expressed in his description of Khorassan. “We should fancy,” said he, “a small green circle round every village indicated on the map, and shade all the rest in brown.” The mighty hosts whose onward sweep from the Indus westward was checked only by the Grecian phalanx upon the field of Marathon must have come from the scattered ruins around, which reminded us that “Iran was; she is no more.” Those myriad ranks of Yenghiz Khan and Tamerlane brought death and desolation from Turan to Iran, which so often met to act and react upon one another that both are now only landmarks in the sea of oblivion.
The assembled rabble raised a lusty cheer at parting. An hour later we had surmounted the Kazlee Gool, and the “land of Iran” was before us. At our feet lay the Turco-Persian battle-plains of Chaldiran, spreading like a desert expanse to the parched barren hills beyond, and dotted here and there with clumps of trees in the village oases.
By bringing us word of this outcome, Írán will earn the deep and heartfelt gratitude of thousands of Bahá’ís who reside in these countries, and widespread appreciation will be voiced by us in our many gatherings, of her government’s good offices on our behalf.’
Melons, too, the finest we have ever seen in any land, frequently obviated the necessity of drinking the strongly brackish water. Yet this experience was sufficient to impress us with the fact that the national poets, Hafiz and Sadi, like Thomas Moore, have sought in fancy what the land of Iran denied them.
From this isolated land the Semitic dispersion spread in every direction, till Semitic language and customs filled the earth from the south of Arabia to the north of Syria, and from the mountains of Iran to the Mediterranean, and far along the northern shores of Africa; of Babylonia and Assyria, where Semitic culture and religion assumed at the dawn of human history a very special and peculiar form, we have already spoken.
From these rugged regions east of the Caspian Sea, where the means of subsistence are difficult to be obtained, the Aryans emigrated to India on the southeast, to Iran on the southwest, to Europe on the west, all speaking substantially the same language.
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