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Updated: June 3, 2025
Nor should mention be omitted of the two schools for boys and girls which were established in that city, of the pilgrim house instituted in the close vicinity of the Temple, of the Spiritual Assembly and its auxiliary bodies formed to administer the affairs of a growing community, and of the new centers of activity inaugurated in various towns and cities in the province of Turkistán—all testifying to the vitality which the Faith had displayed ever since its inception in that land.
I fear, O Arab! that thou wilt not reach the Caabah; for the road that thou art taking leads to Turkistan, or the region of infidels. When he returned home he ordered the table to be spread that he might eat. His son was a youth of a shrewd understanding. He said: "O father, perhaps you ate little or nothing at the feast of the king?"
Theodosia Baxter had come back from her travelings to this small ancestral town with a mildly disturbing taste in her mouth. "Settling down" at thirty-six was not at all to her mind; she would not settle down! "If I catch you doing it, Theodosia Baxter!" she said. "If I catch you growing old! The minute you feel it coming on, you pack up and start for Rome! Or Paris! Or Turkistan!
Ever since the counter-revolution that proclaimed throughout the length and breadth of Czarist Russia the dictatorship of the Proletariat, and the subsequent incorporation of the semi-independent territories of Caucasus and Turkistan within the orbit of Soviet rule, the varied and numerous Bahá’í institutions established in the past by heroic pioneers of the Faith have been brought into direct and sudden contact with the internal convulsions necessitated by the establishment and maintenance of an order so fundamentally at variance with Russia’s previous regime.
Such was the catastrophe of this long and anxious drama; the hosts of Turkistan and Tartary had poured down from their wildernesses through ages, to be withstood, and foiled, and reversed by an old man. It was a repetition, though under different circumstances, of the history of Leo and the Hun. In the contrast between the combatants we see the contrast of the histories of good and evil.
The light of the Faith which during the nine years of the Bábí Dispensation had irradiated Persia, and been reflected on the adjoining territory of ‘Iráq; which in the course of Bahá’u’lláh’s thirty-nine-year ministry had shed its splendor upon India, Egypt, Turkey, the Caucasus, Turkistán, the Súdán, Palestine, Syria, Lebanon and Burma, and which had subsequently, through the impulse of a divinely-instituted Covenant, traveled to the United States of America, Canada, France, Great Britain, Germany, Austria, Russia, Italy, Holland, Hungary, Switzerland, Arabia, Tunisia, China, Japan, the Hawaiian Islands, South Africa, Brazil and Australia, was now to be carried to, and illuminate, ere the termination of the first Bahá’í century, no less than thirty-four independent nations, as well as several dependencies situated in the American, the Asiatic and African continents, in the Persian Gulf, and in the Atlantic and the Pacific oceans.
And this is why the path southwards to the east of the Aral was, in matter of fact, the path of civilization, and that by the Caucasus the path of barbarism; this is why the Turks who took the former course could found an empire, and those who took the latter have remained Tartars or Turcomans, as they were originally; because the way of the Caucasus was a sheer descent from Turkistan into the country which they occupy, but the way of the Aral was a circuitous course, leading them through many countries through Sogdiana, Khorasan, Zabulistan, and Persia, with many fortunes, under many masters, for many hundred years, before they came round to the region to which their Turcoman brethren attained so easily, but with so little eventual advantage.
They passed the lofty Altai; they gradually travelled along the foot of the mountain-chain in which it is seated; they arrived at the edge of the high table-land which bounds Tartary on the west; then turning southward down the slopes which led to the low level of Turkistan, they found themselves close to a fertile region between the Jaxartes and the Oxus, the present Bukharia, then called Sogdiana by the Greeks, afterwards the native land of Timour.
Dearly-beloved co-workers: Whilst the Bahá’ís of Persia, constituting the overwhelming majority of the adherents of the Bahá’í Faith in eastern lands, are tasting the first-fruits of their long-dreamed emancipation, a not inconsiderable section of Bahá’u’lláh’s following in the East, inhabiting the provinces of Caucasus and Turkistan, are being subjected to trials and tribulations not very dissimilar, though inferior in intensity, to the afflictions borne so long and so heroically by their Persian brethren.
Faithful to their policy of expropriating in the interests of the State all edifices and monuments of a religious character, they have a few months ago approached the Bahá’í representatives in Turkistan, and after protracted negotiations with them, decided to claim and enforce their right of ownership and control of that most cherished and universally prized Bahá’í possession, the Mashriqu’l-Adhkár of Ishqábád.
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