In this historical narrative, Myron Phelps—a New York attorney— records his experience travelling to Akka in the early 20th century to observe ‘Abdu’l-Bahá’s daily life and learn lessons from Him in person.
It is a noteworthy gathering. Many of these men are blind; many more are pale, emaciated, or aged… Most of the women are closely veiled, but enough are uncovered to cause us well to believe that, if the veils were lifted, more pain and misery would be seen. Some of them carry babes with pinched and sallow faces. There are perhaps a hundred in this gathering, and besides, many children. They are of all the races one meets in these streets - Syrians, Arabs, Ethiopians, and many others.
These people are ranged against the walls or seated on the ground, apparently in an attitude of expectation; - for what do they wait? Let us wait with them.
We have not long to wait. A door opens and a man comes out. He is of middle stature, strongly built. He wears flowing light-colored robes. On his head is a light buff fez with a white cloth wound about it. He is perhaps sixty years of age. His long grey hair rests on his shoulders. His forehead is broad, full, and high, his nose slightly aquiline, his moustaches and beard, the latter full though not heavy, nearly white. His eyes are grey and blue, large, and both soft and penetrating. His bearing is simple, but there is grace, dignity, and even majesty about his movements. He passes through the crowd, and as he goes utters words of salutation. We do not understand them, but we see the benignity and the kindliness of his countenance. He stations himself at a narrow angle of the street and motions to the people to come towards him. They crowd up a little too insistently. He pushes them gently back and lets them pass him one by one. As they come they hold their hands extended. In each open palm he places some small coins. He knows them all. He caresses them with his hand on the face, on the shoulders, on the head. Some he stops and questions. An aged negro who hobbles up, he greets with some kindly inquiry; the old man’s broad face breaks into a sunny smile, his white teeth glistening against his ebony skin as he replies. He stops a woman with a babe and fondly strokes the child. As they pass, some kiss his hand. To all he says, ‘Marhabbah, marhabbah’ - ‘Well done, well done’!
So they all pass him. The children have been crowding around him with extended hands, but to them he has not given. However, at the end, as he turns to go, he throws a handful of coppers over his shoulder, for which they scramble.
During this time this friend of the poor has not been unattended. Several men wearing red fezes, and with earnest and kindly faces, followed him from the house, stood near him and aided in regulating the crowd, and now, with reverent manner and at a respectful distance, follow him away. When they address him they call him ‘Master.’
This scene you may see almost any day of the year in the streets of ‘Akka. There are other scenes like it, which come only at the beginning of the winter season. In the cold weather which is approaching, the poor will suffer, for, as in all cities, they are thinly clad. Some day at this season, if you are advised of the place and time, you may see the poor of ‘Akka gathered at one of the shops where clothes are sold, receiving cloaks from the Master. Upon many, especially the most infirm or crippled, he himself places the garment, adjusts it with his own hands, and strokes it approvingly, as if to say, ‘There! Now you will do well.’ There are five or six hundred poor in ‘Akka, to all of whom he gives a warm garment each year.
On feast days he visits the poor at their homes. He chats with them, inquires into their health and comfort, mentions by name those who are absent, and leaves gifts for all.
Nor is it the beggars only that he remembers. Those respectable poor who cannot beg, but must suffer in silence - those whose daily labor will not support their families - to these he sends bread secretly. His left hand knoweth not what his right hand doeth.
All the people know him and love him - the rich and the poor, the young and the old, - even the babe leaping in its mother’s arms. If he hears of any one sick in the city - [Muslim] or Christian, or of any other sect, it matters not - he is each day at their bedside, or sends a trusty messenger. If a physician is needed, and the patient poor, he brings or sends one, and also the necessary medicine. If he finds a leaking roof or a broken window menacing health, he summons a workman, and waits himself to see the breach repaired. If any one is in trouble - if a son or a brother is thrown into prison, or he is threatened at law, or falls into any difficulty too heavy for him - it is to the Master that he straightway makes appeal for counsel or for aid. Indeed, for counsel all come to him, rich as well as poor. He is the kind father of all people…
For more than thirty-four years this man has been a prisoner at ‘Akka. But his gaolors have become his friends. The Governor of the city, the Commander of the Army Corps, respect and honor him as though he were their brother. No man’s opinion or recommendation has greater weight with them. He is the beloved of all the city, high and low. And how could it be otherwise? For to this man it is the law, as it was to Jesus of Nazareth, to do good to those who injure him. Have we yet heard of any one in lands which boast the name of Christ who lived that life?
Hear how he treats his enemies. One instance of many I have heard will suffice.
When the Master came to ‘Akka there lived there a certain man from Afghanistan, an austere and rigid [Muslim]. To him the Master was a heretic. He felt and nourished a great enmity towards the Master, and roused up others against him. When opportunity offered in gatherings of the people, as in the Mosque, he denounced him with bitter words.
‘This man,’ he said to all, ‘is an imposter. Why do you speak to him? Why do you have dealings with him?’ And when he passed the Master on the street he was careful to hold his robe before his face that his sight might not be defiled.
Thus did the Afghan. The Master, however did thus: The Afghan was poor and lived in a mosque; he was frequently in need of food and clothing. The Master sent him both. These he accepted, but without thanks. He fell sick. The Master took him a physician, food, medicine, money. These, also, he accepted; but as he held out one hand that the physician might take his pulse, with the other he held his cloak before his face that he might not look upon the Master. For twenty-four years the Master continued his kindnesses and the Afghan persisted in his enmity. Then at last one day the Afghan came to the Master’s door, and fell down, penitent and weeping, at his feet.
‘Forgive me, sir!’ he cried. ‘For twenty-four years I have done evil to you, for twenty-four years you have done good to me. Now I know that I have been in the wrong.’
The Master bade him rise, and they became friends.
The Master is as simple as his soul is great. He claims nothing for himself - neither comfort, nor honor, nor repose. Three or four hours of sleep suffice him; all the remainder of his time and all of his strength are given to the succour of those who suffer, in spirit or in body. ‘I am,’ he says, ‘the servant of God.’
Such is ‘Abbas Effendi, the Master of ‘Akka.
— From Life and Teachings of Abbas Effendi by Myron Phelps (New York: G. P. Putnam’s Sons, 1903), pp. 2-10.