Bahá’í World/Volume 10/International Survey of Current Bahá’í Activities in the East and West

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[Page 13]

II

INTERNATIONAL SURVEY OF CURRENT BAHÁ’Í ACTIVITIES IN THE EAST AND WEST

BY HORACE HOLLEY

THE two years covered by this survey witnessed the ending of the second World War, the gathering of nations at San Francisco to lay the basis for an era of peace, and the widespread realization of the peoples of East and West what havoc and destruction had been inflicted on mankind, how shattered the structure of civilization, how unbalanced the world’s affairs, and how long and painful the road to regeneration, recovery and a sound world order.

This was the conflict which the world did not need as warning but incurred as punishment. Warning of disaster had been signalled by World War One clear enough for a child to understand; but humanity had ceased to be a child and failed to become the mature man. Humanity had arrived at that stage of development which lies between the infant and the adult: the stage when the soul must worship but cannot distinguish between God and His betrayer; when the mind can know, but understands not the difference between knowledge of truth and knowledge of error; when the heart feels urgently the clamor of self-preservation in every awareness of self-sacrifice; when the simple things are complicated so as to serve at once the terror of the slave and the cruelty of the tyrant, and every experience holds up the distorting mirror making beauty to be a beast and a beast to be beauty. Therefore the warning could be evaded, misapplied, buried with pomp beneath the monument of a formula of unity committed to the disunited, until pressure of concern for personal, family or community security could absorb all attention, employ all energy, and conceal the monstrous shape of world insecurity behind a screen of smoke.

Had there been no warning, and no evasion of it, there could have been no punishment. World War Two was punishment and not misfortune because it brought into the arena of military operations a final determination to command not merely the person but the mind and spirit of the vanquished. It opened to the processes of war waged with the infinite resources of the scientific intelligence a subjective difference of attitude and value which can only be resolved through mutual appeal to divine truth and law. Warfare which had begun by slaying human bodies for the sake of lands ended by destroying lands in order to seize what God had conferred as His gift to mankind.

The significance of warning is only partly discerned by assuming it threatens suffering. The moral validity of warning consists in the fact that with its threat of punishment for breaking the law stands assurance of reward when the law has been obeyed. This assurance exists only in the revelation by the prophet of the divine will. Because Bahá’u’lláh offered the kings, the leaders and the peoples the blessing of peace, the road to war could no longer be claimed as a dire necessity. Necessity and pressure in human affairs which produce evil are the clear sign that the divine will has already been manifested and its authority denied.

What entered the first war were nations and empires. When these were shattered, the [Page 14]conditions for world order had been attained. What entered the second war were theories of the nature of civilization and of man. When these were condemned by destiny, the conditions for a political and economic world order had been transformed. The second world war released the flood of psychological as well as material destruction which can only be stayed by the power of a world religion. When men denied peace they denied themselves. Now we may have peace on God’s terms or there is no peace.

The selection of San Francisco for the Allied Nations Conference seemed truly providential to the Bahá’ís. They recalled the messages which ‘Abdu’l-Bahá revealed in city after city during His visit to America in 1912 concerning universal peace—His appeals that its social basis be laid in America and His assurance that the banner of peace would be unfurled in that land. For example, in Washington, D. C. He said: "May this American democracy be the first nation to establish the foundation of international peace. May it be the first nation to proclaim the universality of mankind.” In Cleveland He said: “This revered American nation presents evidences of greatness and worth. It is My hope that this just government will stand for peace so that warfare may be abolished throughout the world and the standards of international unity and reconciliation be upraised. This is the greatest attainment of the world of humanity.” In New York: “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. . . . 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.” In Sacramento ‘Abdu’l-Bahá declared: "The time is ripe. It is time for the abolition of warfare, the unification of nations and governments. It is the time for love. It is time for cementing together the East and the West. Inasmuch as the Californians seem peace-loving and possessed of great worthiness and capacity, I hope that advocates of peace may daily increase among them until the whole population shall stand for that beneficent outcome. . . . May the first flag of International Peace be upraised in this State.”

Unresponsive as the masses of mankind were to the revelation of truth and law through Bahá’u’lláh, He had a hearer and a witness and a perfect responder in ‘Abdu’l-Bahá, as if ‘Abdu’l-Bahá had been appointed to be a trustee of the true spiritual interests of all humanity. His words are significant first because they fully express the purpose of the word of Bahá’u’lláh; and second because they are a testimony uttered on behalf of a world that could later, by evolution, attain to a collective and unified obedience to divine truth and will.

But the Bahá’ís during this period had their own communal experience in addition to the public events affecting all peoples. In their observance of the Centenary of the Declaration of the Báb the various local and national Bahá’í communities felt associated with a pure, clear Spirit through whom the world had been called to God. They felt that a victory had been won in which human beings can share. They rose to an hour of lofty elation. Nothing else in human life, they knew, could matter as it matters to be aware of the Person of the Prophet of God, adore God through Him, and through Him learn to know mankind.

With the ending of hostilities the Bahá’ís also looked for the restoration of their international spiritual community, sundered by the war. Palestine once more could function as the world center; Burma and Germany regain independence to act; England and France recover from their wounds; Japan and China return to the family of nations; Russia accept the common obligations of mankind and learn the mystery of interdependence: this hope stirred among the Bahá’ís as at the war’s end they looked for the coming of the great, the universal peace.

The Bahá’ís also, the most important and far-reaching event in the Centenary programs, received from the Guardian his work

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Bahá’í Properties on Mt. Carmel. Upper view shows the new entrance gate to the Shrine of the Báb on Mt. Carmel, with the Oriental Pilgrim House beyond. Lower view shows the same gate as seen from the gardens surrounding the Resting Place of the Family of ‘Abdu’l-Bahá.

[Page 16]on the history of the Faith during its first hundred years, “God Passes By.” The structure of this unique document is revealed in its table of contents. It opens with the Guardian’s Foreword which summarizes the events of the first Bahá’í century, explains the significance of the Faith, and defines the purpose and scope of his book. This is followed by an Introduction written by Dr. George Townshend and signed by him with his title and rank then held in the Church of England.

Chapters one to five present the Mission of the Báb and cover the first period of Bahá’í history, 1844 to 1853.

Chapters six to thirteen summarize the Ministry of Bahá’u’lláh, the second historical period extending from 1853 to 1892.

The third period represents the Ministry of ‘Abdu’l-Bahá, and chapters fourteen to twenty-one outline its principal events and meanings from 1892 to 1921.

Chapters twenty-two to twenty-five explain the rise and development of the administrative order, the fourth period, from 1922 to 1944, and the work closes with a chapter entitled Retrospect and Prospect.

What Shoghi Effendi has given us in this volume is a new dimension of spiritual truth —an authentic history of a revealed religion throughout its first one hundred years of action upon human existence. In no previous cycle has this been accomplished: a presentation of the Figure of the Manifestation and of His disciples and His Exemplar and Interpreter created by one so spiritually endowed that he can turn back to the Person and the sacred Events and give them actual reproduction at a later time.

By virtue of the Guardian’s power to experience the history of the Faith as a living and vital present force and not merely a past event, the days of the Báb and the days of Bahá’u’lláh live for us again. We can in this book behold once more the episode of the Declaration of the Báb, His imprisonment and His execution, the sufferings inflicted upon Bahá’u’lláh, His exile from land to land and eventual incarceration in ‘Akká; and the moving record of the Master’s services by which the Faith of Bahá’u’lláh was firmly planted in East and West. A clear light is thrown upon all the significant episodes and events—the revelation of Bahá’u’lláh’s principal works and an analysis of His essential teachings; the rise and fall of the great betrayers and deniers of God’s holy Cause; and the forces which transferred the power of action in the Bahá’í community from Persia to America.

Thanks to this book the Bahá’ís have the infinite privilege of living within a fully unified world—the world of spirit and the world of humanity acted upon by divine forces for a divinely ordained end.

Therefore the Bahá’ís have been able to look beyond the event and the condition, however disturbing it has been, to the Power which has employed it for its own purpose. The Bahá’ís have looked upon the development of the greatest concentration of human energy, science, mechanical equipment and social will the world has ever created, summoned by the dire urgency of battle—a massive force which nothing could withstand; a force able to move mountains and divert seas, command the ether and explode the universe within the atom, all for victory in war. This energy they have seen dissipated, undone and turned into weakness when the supreme issue became not war but peace. They have seen the League of Nations go into receivership, not because peace is impossible but because it had not been willed; and they have drawn parallels between the Charter of United Nations and the Bahá’í principle of world order which indicate how far we still are even from the “Lesser Peace” which has been ordained in this age as the preliminary stage leading to the “Most Great Peace” of divine intention and effect.

ALLIED NATIONS CONFERENCE

The calling of an Allied Nations Conference at San Francisco on April 25, 1945, offered an ideal occasion for bringing the Bahá’í Peace Program to the notice of responsible leaders and the general public throughout America.

The theme of peace had been made dominant in the public teaching plans of the American Bahá’ís throughout the preceding year. A compilation of ‘Abdu’l-Bahá’s American addresses entitled ”Foundations of World Unity” had been reprinted; a new collection of Bahá’í teachings entitled "Peace:

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Views of the gardens which surround the Resting Places of ‘Abdu’l-Bahá’s Family on Mt. Carmel.

[Page 18]A Divine Creation” had been made available; a national committee had distributed by mail, with the help of local Assemblies, more than 25,000 copies of a series of four broadsides on peace; and the local Assemblies had been requested to hold one or more public meetings or conferences on peace.

These efforts to elevate a spiritual affirmation of peace during the final period of the war seemed to culminate in the unique opportunity afforded by so responsible an undertaking as the Allied Nations Conference proposed to carry out.

A Committee on Bahá’í Peace Plan was therefore appointed, with a membership centered in San Francisco, to explore the possibilities for the conduct of a public demonstration of Bahá’í teachings on peace and bring the teachings to the attention of the conference delegates in a suitable manner.

The outcome was profoundly gratifying. No other spiritual concept of peace made such an impression. The committee prepared an admirable pamphlet, "Bahá’í Peace Program,” a thirty-minute radio recording on "World Order Is the Goal” was prepared which was not only broadcast in San Francisco but later used in nearly forty other cities. A symposium on the subject of the Bahá’í Peace Program presented Dr. Rudolph Holsti, former delegate to the League of Nations from Finland, Dorothy Beecher Baker, Marion Holley and Leroy Ioas to an audience of about 650 persons. A banquet was soon afterward arranged for the friends of Dr. Holsti participating in the Allied Nations Conference. Some fifty guests were honored, among them His Excellency, Francisco Castillo Najera, Mexican Ambassador and its delegate to the conference; His Excellency, Ivan Kerno, delegate from Czecho—Slovakia and its Envoy Extraordinary and Minister Plenipotentiary; Dr. Li Shu-Fan, Adviser to the Chinese delegation; Dr. Carlos Rodriguiz Jiminez, Secretary to the Venezuelan delegation and Consul General; and M. Alphone Als, Adviser to the Luxembourg delegation.

Two official observers representing the National Spiritual Assembly attended the conference sessions; Marion Holley and Sylvia Ioas.

Three Bahá’í exhibits were maintained in San Francisco; at least 4200 copies of the peace pamphlet were presented to conference delegates and San Francisco citizens; the local Assembly of the city conducted for thirteen weeks a series of radio talks on the theme, "Foundations of Universal Peace.” Later editions of the pamphlet gave wide distribution of the text throughout the country.

Shortly after the plans for the Allied Nations Conference had been published, the National Assembly addressed the following telegram to the President at the White House, Washington:

"It is the prayerful hope of the American Bahá’ís that your Excellency, chief magistrate of the American nation and symbol of its destiny at this great turning-point in human history, will be spiritually guided and reinforced to lead the nations and peoples of the world in the inauguration of universal peace. We recall with reverence and devotion the exalted mission upheld for America by ‘Abdu’l-Bahá in 1912 when He traveled from city to city promulgating the principles of universal peace and in the city of Washington declared: ‘May this American democracy be the first nation to establish the foundation of international agreement. May it be the first to upraise the standard of the Most Great Peace and through this nation of democracy may these philanthropic intentions and institutions be spread broadcast throughout the world. Truly this is a great and revered nation. Here liberty has reached its highest degree. The intentions of its people are most praiseworthy. They are indeed worthy of being the first people to build the tabernacle of the great peace and proclaim the oneness of mankind. I will supplicate God for assistance and confirmation in your behalf.’ May the dire needs of humanity be met by the creation of a new world order through the efforts of the forthcoming conference in San Francisco under your leadership.”

REESTABLISHMENT OF NATIONAL SPIRITUAL ASSEMBLY FOR GERMANY AND AUSTRIA

On August 14, 1945 the Education and Religion Officer of Detachment F-10, Second Military Government Regiment, U. S. Army, issued a notice certifying that the Stuttgart Bahá’í religious community had been authorized

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San Francisco Bahá’í Peace Committee Exhibit at Yazdi Gift Shop, Berkeley.

San Francisco Bahá’í Peace Committee Exhibit at American Express Co., San Francisco.

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Bahá’ís of Esslingen, and neighboring districts, Germany, hold a joyful reunion with John Eichenauer present, a young American Bahá’í attached to a Medical Unit of the U. S. Army, on August 26, 1945.

to reorganize and to hold religious meetings within the City. This notice, signed by Carvel Busey, served to end the ban which had been laid on the German Bahá’í institutions and activities by the Nazi regime.

We have details concerning this suppression of the Faith of Bahá’u’lláh in Germany from Bahá’ís who suffered under it, as we in previous years had statements of fact concerning the suppression of Bahá’í activities in southern Russia by the Soviet party.

The last summer school held at Esslingen in 1936 and the National Bahá’í Convention of Heidelberg in May 1937 demonstrated a culminating point in the history of the Faith in Germany, as they proved the brilliant achievement of a period of strenuous teaching and administrative efforts. The reports about the last meetings of the German pilgrims with the Guardian in Haifa were presented before the Convention and shared by the believers.

The first signs of impending persecutions of the Cause occurred a little earlier in Stuttgart, where a threatening article against the Faith was published in a national socialist youth paper of Stuttgart and the doorplate of the Bahá’í-Buro of the town was stolen by unknown culprits.

On May twenty-first, 1937 the Faith and its administrative institutions were interdicted by special order of the Reichsfuhrer SS and chief of the German police Heinrich Himmler, published by the newspapers in June 1937. Events then followed rapidly and the efforts of Mr. Max Greeven to obtain an annulment of that given order were in vain. Also the several personal efforts of Mr. Otto Geldreich, believer of Stuttgart, following the same purpose at the Geheime Staatspolizei of his town, had no results. By confiscation of the stock, all the books and leaflets of the Bahá’í-Verlag and the Bahá’í-Esperanto-Eldonejo, as well as “Sonne der Vahrheit” and “La Nova Tago,” also the archives of the National Spiritual Assembly and local Assemblies, the greater part of private books and even personal souvenirs were [Page 21]lost, while the Geheime Staatspolizei of Heidelberg, by request, explicitly stated that private possession of Bahá’í books and visits among the friends, even in larger numbers, were not prohibited. Mr. Emil Jorn, believer of Warnemunde, was not allowed to write to or meet any one of the believers.

In 1939 Mrs. Marta Brauns-Fore of Karlsruhe, member of the National Spiritual Assembly, had to undergo domiciliary visit, her books and correspondence being confiscated, and she herself cross-examined for four hours in a most rude and scoffing manner. Due to a letter of Mrs. Anna Grossmann of Neckargemund, member of the National Spiritual Assembly, found at Mrs. Brauns’, Mrs. Grossmann was questioned by the officer of the Geheime Staatspolizei Gerst of Karlsruhe, probably one of the examiners of Mrs. Brauns —although the letter did not contain any word about the Cause. As no matter of complaint could be found, she was officially admonished for having kept ”suspicious relations to a former member of the National and Spiritual Assembly of the Bahá’ís, a certain Frau Brauns in Karlsruhe.” A copy of one of the daily prayers of Bahá’u’lláh, multigraphed by Mr. Paul Kohler, believer of Dresden, which was found at the said domiciliary visit, gave basis for a sentence of a lower court (Amtagericht) of Dresden, condemning Mr. Kohler to six months of prison. (Some years later he died by an accident.)

The third and most menacing wave of persecutions arose in 1943, when Mrs. Carla Macco, believer of Heidelberg, was suddenly put into prison due to defamatory accusations of a political character. It is to be supposed that the center of all the subsequent trials and persecutions was the said Officer Gerst from the Geheime Staatspolizei of Karlsruhe, who had already been the initiator of the second wave of attacks leading finally to the imprisonment of Mr. Kohler. As the calumnious character of the accusations of Mrs. Macco became evident she was then accused of being an active Bahá’í. Then, based on falsified records of her sayings before the Geheime Staatspolizei, by sentence of the Sondergericht Mannheim, executed through order of the Amtagericht of Heidelberg from 21.2.1944 she was condemned to six months of imprisonment. These falsifications also laid basis to the then following accusations and condemnations of a number of other believers, in spite of Mrs. Macco’s hardest efforts to prove before the courts the mendacity of the records taken by the Geheime Staatspolizei. An advocation in Mrs. Macco’s plea was almost impossible, as nobody was allowed to get in touch with the prisoner and even her advocate had no chance to know the accusations charged upon her, nor partake at the session of the Sondergericht. Only after a number of weeks Dr. Hermann Grossmann and Mrs. Anna Grossmann, from Neckargemun, succeeded in clearing up the facts when they, on their own part, were examined at the Geheime Staatspolizei of Karlsruhe, thus being able to give a chance to the son of Mrs. Macco, the late Mr. Fritz Macco, also a devoted believer of Heidelberg, to see his mother and shield her from being transferred to a concentration camp. On December 1, 1943, the examiner Gerst came for domiciliary visit to the homes of Miss Elsa Maria Grossmann and Dr. Hermann and Mrs. Anna Grossmann at Neckargemund and Miss Frida Eichler at Heidelberg, believers belonging to the Local Assembly of Heidelberg. Miss Elsa Maria Grossmann and Frida Eichler were examined most rudely and in a threatening manner, Miss Grossmann even menaced by a pistol. All their private Bahá’í books and literature, and even private correspondence and objects not at all referring to the Cause nor to Bahá’í persons, were taken off and kept.

Dr. Hermann Grossmann lost the greater part of his extremely valuable Bahá’í library and archives, which had to be destroyed, including nearly all his documents and records concerning the development of the Faith in Germany, which he had gathered at great effort over a period of twenty years. Only a part was allowed, at Dr. Grossmann’s plea, to be given to the University Library of Heidelberg, which accepted it most gratefully and treated it with care and attention. Thus the University Library of Heidelberg has become the first one in Germany to possess an important collection of materials on the Faith. Elsa Maria Grossmann was arrested and without assigning reasons, kept for nine days at Heidelberg in a prison cell, No. 19. Further interrogations were carried [Page 22]out by the Geheime Staatspolizei of Karlsruhe in Heppenheim an der Bergstrasse, Darmstadt, Stuttgart, Esslingen, Goppingen and Dresden. The diverse examinations entirely agreed on the same truth that all the questioned believers had abstained from any proceeding which might have been contrary to the prohibition of May 21, 1937, and the explanations given to it by the Geheime Staatspolizei of Heidelberg. They also stated clearly the unpolitical attitude of the believers who did not deviate even in the slightest from the principles of the Faith. Nevertheless, on May 2, 1944, the first great public judicial proceedings were taken against seven of the believers and friends of the Cause questioned before the Sondergericht of Darmstadt. Here are the names of the accused: Mr. Hans Gaius Schmidt, believer of Heppenheim and his wife Mrs. Maragareta Schmidt, the believers Mr. August and Mrs. Maria Ehlers of Klingental near Heppenheim, Mrs. Marie Schenk of Nieder-Ramstadt near Darmstadt, Mrs. Anna Marie Schweizer of Stuttgart-Zuffenhausen and Mrs. Anna Grossmann of Neckargemund, falsely accused of "having continued the organization of the dissolved and prohibited Bahá’í sect,” and here the names of the public prosecutor Staatsanwalt Mayer and the judges: Landgerichtsdirektor Rode, president, Oberamssrichter Dr. Doerr, Landgeriehtsrat Dr. Friedrich, assistant judges. The defendants were defended with admirable courage and warm understanding for the Faith by two well-known counsels, the late Herr Carl Neuschaffer from Darmstadt and Herr Edwin Leonhard from Heidelberg.

Strange to say, the persecutions during all that time did not pay attention to Dr. Grossmann personally, in spite of his share in the German Bahá’í work. Thus he got the great chance to fight for the Cause of Bahá’u’lláh at the Centre of Geheime Staatspolizei of Karlsruhe, as well as before the tribunals of Darmstadt and Heidelberg, where he succeeded in being admitted as a witness for the defendants. He explicitly stated the absolute non-political character of the Faith and the attitude of the believers, pleading for a just treatment of the Bahá’ís, who only cling to a Faith, which must be regarded as the firmest foundation for any sound order in their respective countries, as well as in the world as a whole. He asked the Geheime Staatspolizei to make an effort in order to clear up the matter and lead to an abolition of the interdiction. As a matter of fact, the accusation of staatsfeindlichkeit was not supported further but only maintained as a transgression of the prohibition. Thus the persecutions could temporarily be reduced to a less dangerous character, yet restricting to the least degree any chance of contact for the majority of the believers. He as well as the accused Bahá’ís, when asked about the international character of the Cause, stated that the Faith stands for a Universal Order, which does not exclude national order. They further especially opposed the attempt made of regarding the Cause as staatsfeindlich (hostile to the state), a proceeding, which entirely disregarded the attitude of the Bahá’ís throughout the world, as well as in Germany.

At the Sondergericht’s trial in Darmstadt it happened for the first time that a larger number of Bahá’ís stood before the bar of a German tribunal. The spirit of the Cause of Bahá’u’lláh revealed itself very strongly there and its majesty and power became evident in each one of the believers present. Particularly Mrs. Schweizer showed a most genial and unique manner of spiritual superiority and leadership in picturing the essentials of the Faith. The trial at this court, as well as all examinations at other places, culminated in the question raised by the inquirers if the believers would continue to uphold the Cause, and in their clear confession of the Faith of Bahá’u’lláh.

On June 27, 1944, there took place a trial before the Amtsgericht of Heidelberg against the two believers Miss Frida Eichler and the twenty-year-old Ruth Espenlaub from Goppingen, who both were accused of the same trespasses as the believers before the Sondergericht of Darmstadt. This trial, contrary to the one of Darmstadt, had a public character and, strange action of Providence!—while the Bahá’ís were deprived of every possibility of teaching the Cause privately or in a public way, here the public prosecutor gave a clear statement of the history and principles of the Faith, as well as of the claim of Bahá’u’lláh. The courageous confession

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Design for the Grave of two of Bahá’u’lláh’s distinguished disciples, at Iṣfáhán, Persia. The joint tomb of the two brothers, the “King of Martyrs” and the “Beloved of Martyrs.”

Design for the Grave of two of ‘Abdu’l-Bahá’s distinguished disciples in Cairo, Egypt. The monument which will mark the resting places of Mrs. Lua Getsinger, the “Mother Teacher of the West,” and Mírzá Abu’l-Faḍl, the brilliant teacher and writer on the Faith.

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Maḥbúbu’sh-Shuhadá’, the "Beloved of Martyrs.”

Sulṭánu’sh-Shuhadá’, the "King of Martyrs.”

The two famous Bahá’í brothers of Iṣfáhán, Persia, who were disciples of Bahá’u’lláh and received their distinguished titles from Him after their tragic and heroic death took place.

also of these believers revealed most emphatically the greatness and victory of the Cause.

The judges had declared before the tribunals that they intended to extinguish the Cause in Germany, but the Almighty Army of Bahá’u’lláh was stronger than the forces of His enemies: lacking any chance to maintain their false accusations and attempts made to the Cause and its believers, the judges had finally to abstain from any condemnation which might have attacked the lives and property of the Bahá’ís. A part of them was fined and had to pay large sums of money, these were the accused of Darmstadt and Heidelberg. The same happened later on to Dr. Hermann Grossmann and Miss Elsa Maria Grossmann, who all of a sudden were sentenced to pay a fine or six months in prison for the first and one month for the latter.

The persecutions seemed to have come to an end and the subsequent political occurrences demonstrated that the enemies of the Cause had really finished their game. At every place in Germany where the light of the Faith had been enkindled, the believers with unceasing endeavor tried to keep the full splendor of its glory. An eventful chapter of the development of the Faith in this country has come to a close. At the end of this record stand the names of those who lost their lives on the battle-fields, amongst them some of our promising Bahá’í youth, or by other war-events. These are, as far as: for the moment it can be recorded, their names: Jorg Brauns of Karlsruhe, Wilhelm Gollmer of Stuttgart, Hansjoorg Kohler of Stuttgart-Unterturkheim, Fritz Macco of Heidelberg and Alfred Schweizer of Stuttgart-Zuffenhausen. The fate of other young friends is still unknown. By other war events died Mrs. Else Gricke and her two little daughters Margot and Rita, all from Leipzig. The fate of four Jewish believers of Frankfort, i.e. Miss Sophie Rothschild from Weinheim and the three Werthheimer sisters is still unknown. They were deported, as far as can be remembered, in November [Page 25]

Authority issued by Allied Expeditionary Force Military Government, through Carvel Busey, Education and Religion Officer, for reorganization of Stuttgart Bahá’í community and holding of its religious meetings. This official permit, terminating (for Stuttgart at least) the period of dissolution enforced upon the Bahá’í community by the Nazi regime almost ten years ago, was granted on application made by John Eichenauer, III, American Bahá’í serving in the army in a non-combatant capacity.

1941, and it is supposed that they are no longer alive. Up to the last moment before their deportation, friends of Frankfurt, Darmstadt and Neckargemund took care of them, while in the Ghetto, at the risk of their lives. Edith Horn was present at Miss Rothschild’s at the very moment when Sophie and her neighbors were called for deportation.

May the sacrifices of their lives and the fact that none of the living believers—as far as the writers of this record are informed —flinched or budged, even for a single moment, in the profession of their faith, become the foundation stone of a new era of development of the Cause in Germany and lead, in connection with the brilliant achievements of the believers all over the world, at the top those of their American friends, to the final establishment of the World Order of Bahá’u’lláh, Whose Faith we all love more than our lives.

The permit to resume practice of their religion given by the American Army of Occupation in August, 1945, enabled the German Bahá’ís in the western zones to restore their shattered community. Publication of Bahá’í literature was resumed to the extent possible under severe restriction of paper; public gatherings were arranged; and by early April 1946 the Bahá’í affairs had been reordered on such a scale that a national convention of Bahá’ís in the American zone was called.

That historic conference elected a National Spiritual Assembly of the Bahá’ís for the first time since 1937. The following report was prepared by John Eichenauer III, whose vigorous support of the Bahá’í interests in Germany contributed so much to its early restoration:

In accordance with decisions arrived at by seven former N.S.A. members in counsel with two American believers, Sgt. Bruce Davison of Miami, Florida, and Sgt. John [Page 26]Eichenauer of Phoenix, Arizona, in an organizational meeting held Sunday evening, 17 March 1946, in the home of Fraulein Anna Köstlin, 1 Wehrneckarstrasse, Esslingen, a Convention Call was issued to the Bahá’í Communities, Groups and isolated believers in the American Zone. The 19 delegates of the four communities of Esslingen, ‎Frankfurt Stuttgart‎, Heidelberg and Frankfurt would come together Saturday and Sunday, 6 and 7 April, in Stuttgart. On Saturday evening there would be a semi-public meeting (limited because of space) in the Bahá’í Center, 20 Olgastrasse, for the presentation of annual reports. Sunday morning the delegates would meet at the home of Herr Paul Gollmer, 127 Neckarstrasse, to elect the N.S.A. and the rest of the day the N.S.A. would spend in consultation.

Some 150 believers from all over the American Zone gathered in a reconstructed, bomb-damaged room, about 5:00 p.m., Saturday, 6 April. Loving hands had converted this workers’ dining room at 20 Olgastrasse into a hall of dignity and beauty, an important site of Bahá’í history. Flowers and green sprigs decorated the tables of the audience and the speaker’s rostrum. Many long interrupted friendships were renewed and far-reaching plans were laid for spreading the Cause.

Mr. Eichenauer was presented to the delegates and spoke to them in German.

"Dear Bahá’í friends, on this momentous occasion, let me convey the cordial greetings of our beloved Guardian to each and every one. In a letter dated 13 March and received here on 1 April, he urges everyone to write to him of his experiences during the war and since the end of the war. His address is Shoghi Effendi Rabbani, Post Office Box 155, Haifa, Palestine.

"We are very honored in having present with us today a dear Bahá’í brother from Red Bank, New Jersey, Captain Henry Jarvis, recently returned from long service in the Pacific where he met the Australian Bahá’ís. You all know our dear brother from Miami, Florida, Sgt. Bruce Davison, the organizer of the Frankfurt Assembly. Let me also tell you how privileged I feel to be present with you today.

”We all know the high purpose of these meetings today and tomorrow, to choose a National Spiritual Assembly that will in time join other National Assemblies in establishing the International House of Justice as directed by Bahá’u’lláh. I urge you all to devote your utmost to the success of this convention thru careful use of the voting privilege and full discussion of common problems and plans for the future, such as public meetings in new cities, fireside meetings for preparing new believers, publication of literature and preparation of radio programs.”

1725 * * Captain Henry Jarvis, newly arrived from the Orient and America, was introduced and conveyed the following message: (in German)

“Dear Bahá’í friends, I am very happy to be here today and to see the re-establishment of the N.S.A. I hope that the Bahá’í Faith will flourish and endure in Germany. I left America only two months ago and bring greetings from the American Bahá’ís to all German Bahá’ís.”

1730 * * Tiny, dynamic Frl. Marta Weiss was called upon to give an account of the varied activities of the Esslingen Community. Outstanding were the series of public meetings held in December with a total attendance of about 400.

1743 * * Elderly Frl. Edith Horn was timid in appearance but thrilling in her narrative of Bahá’í work in Frankfurt since 1937 and since Sgt. Bruce Davison first contacted them in September, 1945. Starting; with a small group of believers, Sgt. Davison organized a Local Spiritual Assembly in about six weeks and arranged for Dr. Grossmann of Heidelberg to speak to an audience of 200 about the Cause.

1751 * * Dr. Hermann Grossmann, editor of Bahá’í Nachrichten (Bahá’í News) which first came forth on 19 Jan. 46, gave an eloquent discourse on activities in Heidelberg and Neckargemünd and surrounding area. He was fined and falsely accused by the Nazis during the war for his Bahá’í stand and is one of the most active Bahá’ís in Germany today. A doctor of economic science by profession and manufacturer by occupation, he is Argentine as well as German and speaks English and Spanish and

[Page 27]

Graves attacked by fanatical Muslims. Desecration of the Bahá’í cemetery of Ábádih, Persia, the burial place of the famous Nayríz martyrs.

wishes to travel in South America in the service of the Cause.

1805 * * Frau Marta Brauns-Forel, daughter of the famous Swiss scientist Dr. August Forel, gave a moving account of the work accomplished by the Group of five believers in Karlsruhe. She visited Switzerland for two months during the winter and contacted Mrs. Anna Lynch in Geneva and brought back Bahá’í books and pamphlets printed in German in Switzerland.

1809 * * Bahá’í endeavors in Göppingen, including public meetings she and her invalid husband organized, were reviewed with deep sincerity by Frau Anna Häcker.

1816 * * Herr Julius Henseler outlined the work he and his wife had done as isolated believers in Plochingen, about 15 miles from Stuttgart.

1825 * * The continuous surge of energy expended in spreading the Cause in Stuttgart was described by a diminutive but outstanding writer and speaker, Herr Robert Shultheiss. The first Military Government permit was secured 14 Aug. 45, 5,000 Bahá’í Religion an introductory pamphlet was published last fall and copies presented to the Minister President (who knew of Consul and Frau Schwarz, ‘Abdu’l-Bahá’s hosts in Stuttgart in 1912, and acknowledged the pamphlet very courteously) of the new German Government of Wuerttemberg-Baden and his Ministers, youth activities were stimulated, a Center was established, a public meeting in January (highly publicized with placards in the street cars and street corner kiosks) attracted an audience of over 400, and Sonne der Wahrheit (Sun of Truth), comparable to World Order Magazine of U. S. and Canada, is almost ready to go to press with a leading article of the history of the Faith in Germany since Dr. Fisher, an American dentist first proclaimed it in Stuttgart in 1905.

1836 * * Dearly beloved Frau Anna Marie Schweizer, one of the first and oldest believers in Germany narrated some of the trying experiences since 1937, and read parts of a recent letter she received from the Guardian regarding his high hopes for the inauguration [Page 28]of an intensive teaching campaign in Germany. She conducts weekly firesides in Zuffenhausen, a suburb of Stuttgart.

1847 * * Dr. Adelbert Mühlschlegel read a cordial letter of greeting (received in German and Persian) from the Persian N.S.A. to the German believers.

1852 * * Dr. Adelheid Koller—Jäger reviewed the activities of the Bahá’í youth who organized in several communities last fall and now have a collective attendance of 45 to 50 at weekly meetings throughout the Zone. The Esslingen Group circulates a typewritten bulletin. Youth conferences have been held at Neckargemünd and Esslingen Summer School with a total attendance of about 200.

1900 * * Dr. Grossmann rose to new heights of eloquence in underlining the need for the N.S.A., the importance of our work and how only a supreme effort could attract the masses from their disillusion and waywardness.

1915 * * Another musical number by the Stuttgart Musika Hochschule ensemble prepared everyone for the closing prayer (1920) read by Frau Hedwig Schubert.

For the next 45 minutes Herr Fred Kohler projected movie films of Esslingen Bahá’í Summer School activities in 1936, and of a conference in Heidelberg before the war.

THE ELECTION OF THE NATIONAL SPIRITUAL ASSEMBLY

Neckarstrasse is one of the main avenues in Stuttgart and was one of the most beautiful. Today it is lined with fire-gutted and bombed-out buildings. One leaves the center of the city by this street and after a short walk in the direction of Bad Cannstatt (north), there looms a four-story dwelling which for some unknown reason escaped the destruction of the buildings surrounding it. The street number is 127. The name plate on the entrance to the fourth story apartment is Gollmer.

This humble site, the home of the Chairman of the N.S.A. of Stuttgart, saw the rebirth of the National Spiritual Assembly of the Bahá’ís of Germany. The nineteen delegates and three American visitors, Captain Henry Jarvis and Sgts. Bruce Davison and John Eichenauer, met in the living room of the Gollmer apartment about 8:00 a.m. Sunday, 7 April. A beautiful painting of ‘Abdu’l-Bahá hanging from one of the walls of the exquisitely furnished chamber watched over the proceedings. Several days before the host and Sgt. Eichenauer invited the Religious Affairs Officer of Military Government for Wuerttemberg-Baden, Dr. Karl J. Arndt, to be present, but he was not able to accept the invitation because of other pressing duties. The Convention Officers, Chairman, Dr. Hermann Grossmann, and Secretary, Dr. Adelheid Koller-Jäger were elected by the delegates on Saturday previous to the public meeting.

0836 * * The Chairman asked the secretary to call the roll of delegates. The complete list was as follows:

1. Frau Liesl Rommel, Esslingen

2. Herr Hermann Rommel, Esslingen

3. Frl. Anna Köstlin, Esslingen

4. Frl. Marta Weiss, Esslingen

5. Frl. Edith Horn, Frankfurt

6. Frl. Diesterweg, Frankfurt

7. Herr Fritz Strauss, Heidelberg

8. Dr. Hermann Grossman, Heidelberg-Neckargemünd

9. Herr Fred Kohler, Stuttgart

10. Herr Eugen Knorr, Stuttgart

11. Herr Paul Gollmer, Stuttgart

12. Frau Hedwig Schubert, Stuttgart-Degerloch

13. Dr. Adelheid Koller-Jäger, Stuttgart-Degerloch

14. Herr Heinrich Walker, Stuttgart

15. Frau Anna Marie Schweizer, Stuttgart-Zuffenhausen

16. Herr Robert Shultheiss, Stuttgart

17. Herr Werner Schubert, Stuttgart-Degerloch

18. Herr Julius Henseler, Stuttgart-Plochingen

19. Frau Herma Mühlschlegel, Stuttgart

The election resulted in the following membership:

1. Dr. Adelheid Koller-Jäger

2. Frau Hedwig Schubert

3. Dr. Hermann Grossmann

4. Herr Paul Gollmer

5. Frl. Edith Horn

6. Herr Fred Kohler

[Page 29]

Bahá’ís still bitterly persecuted in their native land. Some believers of Ábádih, Persia, injured by a fanatical mob which attacked them, partly destroyed their Administrative Center, and desecrated their burial ground.

7. Herr Eugen Knorr

8. Frau Marta Brauns-Forel

9. Frl. Marta Weiss

Two documents are included in this account because of their historic interest.

The first is a letter addressed by Mr. Eichenauer on March 16, 1946 to Dr. Karl Arndt, Religious Affairs Officer at Wurttemberg-Baden reporting the plan for holding the convention and election. The second letter, dated April 9, 1946 was sent to Dr. Arndt by Mr. Eichenauer to record the names of the new National Spiritual Assembly.

Dear Sir:

Under the authorization of freedom of worship as contained in American Military Government directives, approximately 120 Bahá’ís of the Local Spiritual Assemblies of the cities of Stuttgart, Esslingen, Heidelberg and Frankfurt, will, by 1 April, elect, according to proportionate representation, 19 delegates, who will meet at 127 Neckarstrasse, Stuttgart, on Sunday, 7 April, to elect an administrative, religious body of nine members, to be known as the “National Spiritual Assembly of the Bahá’ís of Germany,” in that 80% of the Bahá’ís in Germany reside in the American Zone of Occupation.

The Chairman of the Stuttgart Assembly, Herr Paul Gollmer, 127 Neckarstrasse, has been authorized by the four Bahá’í Assemblies to make the necessary arrangements for the election. Sgt. Robert Bruce Davison, AFN, Frankfurt, APO 757, and Sgt. John C. Eichenauer III, will assist the German Bahá’ís as representatives of the National Spiritual Assembly of the Bahá’ís of the United States and Canada, and as members of the Bahá’í Communities of Miami, Florida, and Phoenix, Arizona. The two American Bahá’ís will report the results of the election to American Military Government for Württemberg-Baden, to the Bahá’í National Office, 536 Sheridan Road, Wilmette, Illinois, and to the Guardian of the Bahá’í Faith, Shoghi Effendi, [Page 30]at the World Center of the Faith in Haifa, Palestine. All will be guided by the "Declaration of Trust and By-Laws of the National Spiritual Assembly of the Bahá’ís of the United States and Canada” as annexed under the Seal of the Treasury Department and recorded by the Department of State, City of Washington, in the District of Columbia, 17 May 1929, and the “Treuhandschaftserklärung des Nationalen Geistigen Rats der Bahá’í in Deutschland und Österreich of 22 April 1934” (modeled after the previously mentioned document) . Both documents are reproduced in "The Bahá’í World—A Biennial International Record, Volume IX, 97, 98, 99 and 100 of the Bahá’í Era, April 1940—1944 A.D.,” which is available at the Bahá’í Library of Stuttgart, 127 Neckarstrasse.

This election will constitute the re-establishment of the National Bahá’í Assembly which was dissolved by the Nazi regime on 9 June 1937, when all Bahá’í activities in Germany were interdicted and all literature confiscated, and will accelerate activities in thirty-two Bahá’í Centers in the four Occupied Zones of Germany.

The purpose of this National Bahá’í Assembly shall ever be to promote peaceful relationships among the peoples and nations of the world, as guided by the fundamental principle of the oneness of mankind and other principles of Bahá’u’lláh, the Founder. Bahá’ís the world over support the United Nations Organization, and this National Assembly will contribute its utmost toward its success.

To: Dr. Karl J. Arndt, Religious Affairs

Officer, Hq, Office Mil Govt Württ/

Baden, APO 154, U S Army

1. On Saturday evening, 6 April 1946, from 1700 to 2000 hours, the nineteen delegates elected by the Bahá’í Communities of Stuttgart, Heidelberg, Frankfurt and Esslingen met at the Bahá’í Center, 20 Olgastrasse, Stuttgart, with about 150 members of the Faith who came from various cities in the American Zone. Annual reports were given of all communities and a moving picture film was shown of Bahá’í Summer School activities at Esslingen before the prohibition in 1937.

2. On Sunday morning the nineteen delegates met at the home of the Chairman of the Local Spiritual Assembly, 127 Neckarstrasse, and by secret ballot elected the following persons as members of the National Spiritual Assembly. They in turn elected the following officers:

Dr. Hermann Grossmann, Neckargemünd, Chairman

Frau Hedwig Schubert, Stuttgart, Vice Chairman

Herr Fred Kohler, Stuttgart, Secretary

Herr Paul Gollmer, Stuttgart, Treasurer

Frau Marta Brauns—Forel, Karlsruhe

Frl. Edith Horn, Frankfurt

Dr. Adelheid Koller-Jäger, Stuttgart

Herr Eugen Knorr, Stuttgart

Frl. Marta Weiss, Esslingen

3. In the afternoon they deliberated upon various items of the agenda, including the editing of Bahá’í Nachrichten, Sonne der Wahrheit magazine, youth activities, teaching activities, etc. It was decided that the Assembly should meet monthly at the direction of the Chairman.

4. In all activities during the two-day convention, three American Bahá’ís, members of the occupation forces, acted as observers and counselors: Captain Henry Jarvis, Signal Corps, Signal Section Third Army (Phone 6210); Sgt. Bruce Davison, Public Relations, AFN, Frankfurt (Phone Frankfurt-Höchst 12017); and Sgt. John C. Eichenauer, OMG, Württ/Baden, Stuttgart (Phone 93221 Ext. 546).

SERVICES OF AMERICAN BAHÁ’ÍS IN THE ARMED FORCES

In the restoration of religious rights to the German Bahá’ís we find that outstanding services were rendered by three American believers in the armed forces: Eichenauer, Davison and Jarvis. Captain Jarvis also aided and encouraged the Bahá’ís in France while stationed in that country. The written testimony is not complete. Concerning the important services rendered by Mr. Alvin Blum in New Zealand and also in the Philippines, we have available the text of a brief statement he prepared for World Order Magazine, July, 1946.

On Sept. 1, 1942, my outfit sailed from San Francisco, and twenty-three days later

[Page 31]

The Hadíqatu’r-Rahmán (burial place of the Nayríz martyrs) of Ábádih, Persia, wrecked and burned by a fanatical mob.

I arrived in the harbor of New Meauer on the island of New Caledonia. A few days later, because of adverse war conditions, we moved south to New Zealand, and it was here that I miraculously spent twenty-eight of the thirty-eight months overseas. I say miraculously because my whole division went back to the fighting zone, and just a handful were left.

It was in 1924 that mother and father Dunn came to New Zealand to do pioneer work, and the result of their efforts was a flourishing Bahá’í Community which I contacted through the Public Library. I was the first American Bahá’í to come to New Zealand since Martha Root’s visit in 1939. The friends promptly put me to work, and engagements were made to speak before many organizations and groups. The eyes of New Zealanders were particularly on America for the assistance rendered them during the war, and so at the outset, I was in a favorable position and as a soldier of the American Army many doors were opened for me.

On my several furloughs the Spiritual Assembly of Auckland arranged that I visit other cities in New Zealand. In Wellington, Mrs. Phillis Eames (first Bahá’í of Wellington), assisted me greatly, and several talks were given, one to the Theosophists of Wellington. Another furlough enabled me to conduct a series of lectures in Napier. This was real pioneering as no Bahá’ís are there. The Auckland Assembly arranged for advance publicity before my going there. A slide of the picture of the Temple was flashed on the screen once every evening for a week at one of the local theatres. Miss Valerie Joyce, a member of the youth group in Auckland, assisted me. (She is a nurse and stationed at a hospital nearby.) A fine group of people turned out for these lectures, and follow-up work is to be carried on by the Auckland Assembly. Later I visited a town one hundred miles north of Auckland known as Whangarei and here was ably assisted by Mrs. Parkins, an isolated believer.

It was while ordering a sign for the Government that I got to talking to three young men in the print shop. (They are all Bahá’ís [Page 32]today and very active.) These fellows augmented a youth group I was conducting and a Bahá’í youth group was later formed.

During my stay in New Zealand, I noticed a weekly column written in the Auckland paper known as the “Star.” This column was written by the Rev. C. Chandler, and I was attracted by the spiritual quality of his writings and his liberal point of view. I was most fortunate in meeting the Rev. Chandler. We immediately became fast friends, and he invited me to spend a week end at his home in Cambridge, which I did when I received my next furlough. Cambridge is a little town of about five thousand and just a little bit of old England. During my stay there I spoke in his church and his parish house.

In celebration of the Bahá’í Centennial in May, 1944, the Community of Auckland decided to give a dinner and invited the outstanding members of leading organizations and thinkers throughout New Zealand. Close to three hundred people attended, and it was a privilege to be asked to be chairman of this occasion. As leading speakers we had the local Orthodox Jewish Rabbi Astor, Rev. Chas. Chandler, Mr. AuChu (a Chinese lawyer), Mrs. Owens representing the Maoris (the natives of New Zealand) , and Mr. Oldfield representing the Quest Club, a liberal, outstanding Christian movement in New Zealand.

It was December 19, 1944, when I left New Zealand. I landed April 2, 1945, on the Island of Leyte, part of the Philippine Archipelago. Knowing that I was going to the Philippines, I contacted American friends who wrote me that there was a group of Bahá’ís in the town of Solano. This is about 250 miles north of Manila on the Island of Luzon. When I arrived on the Island of Leyte, I found this group could not be contacted by mail because of Japanese occupation. This territory was opened later by the American forces in June, 1945.

When I heard that Solano was cleared, I asked for a three day pass and, upon receipt of it, hitch-hiked to Solano. The history of how this group started is quite interesting. Mrs. Loulie Mathews during a trip around the world left some pamphlets in the public library in Manila (which is now completely destroyed). A Mr. Felix Maddela of Solano picked up these pamphlets and immediately wrote to America for more information about our beloved Faith. Through his efforts quite a few accepted the Faith in Solano, and over $400.00 worth of books had been collected in their Bahá’í Center which was completely destroyed by the conflict that raged in this area. Not only was the Bahá’í Center destroyed but all of the homes of the Bahá’ís as well as the whole city. The only thing remaining when they came back from the hills and rice fields where they lived for three years, was a sign "Bahá’í Reading Room, All Welcome.” Out of a group of fifty Bahá’ís twenty failed to return when the conflict subsided. They were either killed or moved to other areas. Mr. Maddela’s hair has turned white and he has become stone deaf because of the bombings there.

Messengers were sent to as many Bahá’ís as possible as telephone facilities were a thing of the past. A meeting was held early the next morning out of doors in front of the Maddela hut with eleven of the friends present and five non-Bahá’ís. A short talk was given, and the rest of the four hours at this meeting was spent answering their many questions. These people are sincere and true Bahá’ís, and one felt their noble and spiritual presence in spite of the destruction and poverty around them. They are in desperate need of every material assistance possible, and the American, Australian, and New Zealand Bahá’ís have sent some parcels of food, clothing, and Bahá’í books to these people.

I made another trip to Solano a month later and this time was able to instruct them on how to form an Assembly and Community according to the Administration. I am the first Bahá’í they had met outside of their own community, and our meeting was a joyous one indeed.

It was on October 14, 1945 that I sailed from Manila to the States after spending thirty-eight months of trials and tribulations mingled with glorious and uplifting experiences which Bahá’ís can experience during such times. If I have in any way been able to assist in spreading Bahá’u’lláh’s Message, I am grateful indeed that I was chosen as an instrument to do so.

A few glimpses into the work of other

[Page 33]

The partially destroyed Ḥaẓíratu’l-Quds of the Bahá’ís of Ábádih, Persia. Instigated by the Muslim clergy, mobs sacked property and attacked the believers.

American soldiers can be obtained from these excerpts selected from Mr. Eichenauer’s letters and reports.

"If you could have been here today, you would have felt yourselves carried into the realms of paradise. The Bahá’ís of Stuttgart and Esslingen gathered at the Bahá’í Home on the hill overlooking Esslingen and the verdant Neckar valley . . .

“That our Division hovered around in this area had something to do with Divine intervention, not because of myself, but in order that some Bahá’í could convey to these friends the greetings from the Bahá’í world without, from which they have been deprived for about eight years, long, hungry, terror-filled years. We were seated in the lecture hall for lunch, with quotations from ‘Abdu’l-Bahá hanging from the walls. From there I went to an adjoining room to play the organ. How my heart warmed as the Bahá’í children gathered around. It seems almost unbelievable that out of all this destruction, disorder and chaos, the foundations of that World Civilization of Bahá’u’lláh have emerged well-anchored, that the fire and zeal of the believers has remained undimmed, and that their plans for the spreading of the Faith in the coming months will make the Bahá’í world sit up and take notice.

"As the afternoon wore on Bahá’ís came in droves from Stuttgart and Esslingen, aged and infant, drawn by that irresistible Power of the Cause, that indescribable happiness that pervades every Bahá’í meeting. Here are Friedrich and Anna Marie Schweizer, two pillars of the Cause; there is Paul Gollmer, the National Secretary, who risked so much to preserve Bahá’í relics; there are his two daughters, Lilo and Agnes, who both lost their husbands in the war; not far away is Herr Richter of Leipzig, who was on the Russian front, found his way to Denmark, was finally discharged this month and is now looking for his wife and child from one town to the next . . . You are particularly drawn to the youth, Valtrot Kuebler, Hildegarde [Page 34]Muller, Peter Rommel and many others. Then somebody asks you, ‘Did you hear from Mason Remey?’ ‘Did you write Helen Bishop?’ ‘Did you hear from my brother, who is a prisoner of war in Colorado or Missouri or New York?’ You say that literature is on the way and only hope that there are plenty of pamphlets in German for these spiritual beavers to disseminate. If the American believers could only be transported into this environment, realize the hardship and privation that these exemplary souls have undergone and are still undergoing to a lesser degree, they would rise up as a powerful, spiritual radio and television transmitting station to proclaim with undaunted fervor the Message of the Lord of Hosts. Have you ever been seated in your homes reading your Bahá’í books and had fear clutch at your heart because you thought the shuffle of feet outside your apartment was some Gestapo agent coming to check up on your activities? Did you ever have to hide your pictures of ‘Abdu’l-Bahá because you didn’t want them confiscated or desecrated? How long must our beloved Guardian spend his energy directing appeals to the outstanding American believers who fulfill the Seven Year Plan by the skin of their teeth, who pass up so many opportunities to share the Message with their fellowmen that only by the Grace of God is the instrument of the Cause left in our hands, who have to be pleaded to on bended knees in order to complete a budget that should be many times as large for the tremendous task we have before us.

"As these thoughts race through your mind the 70 some odd believers are gathering in the garden for a picture; you hope it will have a galvanizing effect on the American community. Now they are gathering again in the lecture hall. Hugo has just read a prayer, and now Paul Gollmer is reading from ‘Sun of Truth,’ a Tablet of ‘Abdu’l-Bahá. The meeting over, Anna Marie asks you to her Friday evening study class, Dr. Koller mentions her Monday evening class, you realize the need of getting the youth together, you wish you had more time to give to the Cause . . . Then, when you feel that you could go on living in this exalted atmosphere forever, you are reminded of the end of the day. You never have felt the warmth that you feel when you shake the hand of each believer and embrace and kiss them and whisper ‘auf Wiedersehen, Alláh-’u’-Abhá.’ And so you leave this spot of Paradise and wend your way back to Cannstatt, eager to share your joy with your Bahá’í brother (Calvin Wilder), who, as early as May 6, without any address whatsoever, helped you search for the Bahá’ís in the spiritual heart of Germany.”

“Bahá’í of Wilmette, Calvin Wilder and self found 100 Bahá’ís in the Stuttgart, Esslingen, Goppingen, Geislingen area.” (As reported in the November News, John obtained written authorization for Bahá’í meetings in Stuttgart from Captain Carvel Busey, Religion and Education Officer of the Stuttgart Military Government Detachment.) John had two interviews with Captain Busey which proved helpful to the Cause. At the second meeting Herr Gollmer, Chairman of the Stuttgart Assembly, and Dr. Adelheid Koller, another member, were present. Herr Gollmer had filled out the political questionnaire which the Military Government requires. This questionnaire when completed reveals one’s political history for the past ten years, especially as to whether one had joined the Nazi party. (No one absolutely had to join it.) He was given other forms for the other members of the Stuttgart L.S.A. to fill out. Herr Gollmer showed Captain Busey copies of correspondence between the N.S.A. of the US. and Canada and Himmler concerning suspension of German Bahá’í activities.

"Capt. Busey said that each Local Assembly would have to apply for authorization and that later on the National Assembly could apply for authorization at USFET in Frankfurt. Eventually the American National Assembly can present the case of all the Bahá’ís in Germany and Austria before the Four Power Control Commission in Berlin.

"The shipping date of our division is uncertain. I am trying to get into Mil. Gov’t or UNRRA in order to remain in Germany for 6 months or a year and help bring the Bahá’ís of Europe together.”

[Page 35] From Mara V. Edmonstone, Publicity Chairman of the Miami Bahá’í Assembly, October, 1945:

”As soon as hostilities ended Bruce Davison got busy in Frankfurt, where he was stationed. He advertised for Bahá’ís and received four answers. Within a week they all met. Among them is Mrs. Horn, who formerly lived in the United States. She was sent to Frankfurt by the Guardian. The Frankfurt Bahá’ís began holding regular meetings. They are also holding study classes.”

From John Eichenauer and Bruce Davison, Heddernheim, Frankfurt, Sept. 27, 1945:

"We are planning teaching activities for American Zone, publication of literature, radio and press publicity and coordination with Bahá’í communities in Europe.

"This evening we are observing the Feast with the Frankfurt Bahá’ís.”

In Stuttgart and Esslingen seven weekly meetings and study classes are being held.

REPORT FROM PERSIA

1. Persecution

(English translations of reports prepared for this volume by the Persian Assembly have been made by Mrs. Marzieh Gail. Mrs. Gail has also adapted the material for publication.)

In Persia during recent years the Bahá’ís have been fair game for anyone. Government orders have been issued against employing them. They have been reviled in Parliament. They have been libeled in the press. They have been blackmailed by venal officials. They have been driven away from their places of business. Their shops have been fouled. Their homes have been broken into; set fire to; raked of everything till nothing but earth was left. They have been humiliated in the streets; affronted; threatened; stoned. They have been criminally attacked. They have been killed.

The Bahá’ís of Persia are not prisoners of war in enemy hands. They are not a racial minority. They are Persian citizens, free, law-abiding, of no political party, representing every Persian type. The treatment they are receiving in their homeland is probably without parallel in modern times. It is meted out to them for one reason only: their religious belief.

All the elements which go to make up a civilized community break down at this point. The Bahá’ís call the police; but the police themselves are with the rabble; police and criminals together have raped and looted side by side. So much for the law.

As for education, inflammatory books libeling the Bahá’ís are published by permission of the Ministry of Education and spread throughout the country. But the Bahá’ís are not allowed to publish anything in Persia. They cannot bring their case to the public. They are gagged.

As for the church: the mullás, from their pulpits, whip their congregations into hating the Bahá’ís: No one can call himself a Muslim who does not kill the Bahá’ís; kill the Bahá’ís, and we the mullás will stand by you. Then comes the orgy of hate and blood.

The Bahá’ís’ only recourse is to report occurrences to their National Spiritual Assembly. The Assembly then approaches the National Government authorities: the Sháh himself; the Prime Minister; the members of Parliament; the Ministry of Justice; the Ministry of the Interior; the Ministry of Education; the Chief of Police; the Chief of the Gendarmerie; the security officials. The Assembly with endless dignity and patience supply names, dates, details. The national Government authorities are therefore aware at all times of what is going on. The Assembly then requests the Government to take action. Occasionally some result is achieved —letters are written; a particularly harsh order is rescinded (having made its effect); but the criminals (even the perpetrators of the martyrdoms at Sháhrúd) are not brought to trial, they are not punished, the local officials whose cooperation with the malefactors has made mob rule the order of the day, are not removed.

This is the life of the Persian Bahá’ís: security of person and property, even the ordinary, everyday rights of all innocent citizens in all civilized countries, are not for them.

Bahá’í pioneers in new areas are favorite targets. The pattern of persecution is generally the same. An agitator, religious or official, comes to a town and stirs up the populace. There is a period of terror. Then a [Page 36]mob gathers. Bahá’í homes or shops are surrounded, maybe wrecked. The police are not to be found, or are with the mob. A Bahá’í tries to telegraph for outside help; the telegraph office refuses to send his message. A neutral bystander catches an assailant, forces him down to Police Headquarters, only to see him released. A Bahá’í may be beaten until he is maimed for life; if he is killed, his body is mutilated, played with by the mob.

The mischief cannot be localized; it spreads from town to town like flames through straw; it reaches a peak during Muslim religious occasions such as Muḥarram and Ramadán; it leaves hidden fires burning for the next conflagration. The Bahá’ís of Persia today are in constant peril.

Government directives against the Bahá’ís are the most potent sources of the uprisings. A general directive of the Prime Minister is as follows: "Among Bahá’í teachers and leaders there are generally to be found Government functionaries and employees. Their activities and their interference in local affairs lead to an evil outcome. Since the national civil service law strictly prohibits activities and opinions of a political nature in government work, as well as propaganda against the official religion of the country or against the national government, and such activity incurs dismissal—it is required that in order to check the propaganda activities of officials and employees of that Ministry, the strongest measures be taken, and in the event of violation the law is to be carried out to its full extent.” Bahá’í representatives held several meetings with the Prime Minister regarding this, with the result that the directive was amended to read: “All national officials in accord with general directive No. 744 are to check any religious demonstrations or propaganda as injurious to law and order. Since information has been received to the effect that a number of seditious persons have made use of the said directive to show hostility to others, and this has led to public turmoil, pillage and murder, it is necessary for you to direct that all transgressors be searched out, arrested and heavily penalized.” The national Gendarmerie also issued the following statement: “As all officers and men of the Gendarmerie have long been informed a group of seditious persons are engaged throughout the entire country in molesting and causing injury to another group in the name of religion. This has resulted in disorders and lack of security throughout the whole country. To put an end to these occurrences repeated and stringent orders have been issued but contrary to expectation events prove that officials of the Gendarmerie have also, whether openly or secretly, given aid to these seditious persons and are themselves among the aggressors. All officers and men are hereby informed that the gendarmes are guardians of the rights of the Persian people, and that every individual, whatever his religion, should live at peace under law and justice and with the help of the authorities; and that any person seeking in the name of religion to wrong another individual should be arrested without delay and given over to the proper authorities. Should the slightest neglect of this directive on the part of officials be witnessed, those responsible will be searched out, dismissed, and handed over to the court.”

In Ábádih, Bahá’ís were beaten, and their houses sacked and burned. The disorders spread until martial law had to be declared. Later two preachers again aroused the populace, who began working up another storm by publicly cursing the Bahá’ís. The local Chief of Police did nothing. In Alangih a Bahá’í, ‘Alí-Akbar Khaymih-Dúz, was constantly persecuted in various ways. Police did nothing. In Abhar agitators egged on the populace against the Bahá’ís; in Árán the entrance of Abú Ṭálib Baḥrayní’s shop was set on fire; gangs raged through the streets, cursing and defaming the Bahá’ís and their principles; the Káshán and Árán Assemblies managed to forestall an outbreak. In Iṣfáhán as Ramaḍán approached, there was talk among the populace of attacking Bahá’í centers, preparing witnesses as to apostasy, and putting a Bahá’í to death.

In Bandar-‘Abbás an attack by the Súnnís and others seemed imminent; efforts by the National Bahá’í body averted the danger. Following Sháhrúd, where the martyrdoms set off a chain-reaction of persecutions throughout Persia, the inhabitants of Bandar-Jaz began to torment the Bahá’ís. They broke down the Ḥaẓíratu’l-Quds wall and publicly [Page 37]cursed the believers. Police did nothing. Then a mob of two hundred persons collected to wipe out the Bahá’ís. A leading security officer dispersed them. In Bábul (formerly Bárfurúsh) a critical situation developed when the Bahá’í community acquired a new building. The populace was incited verbally and in writing against the Bahá’ís. In Banádak (Yazd area) a múlla ordered his congregation from the pulpit to drag the Bahá’ís out of their houses, kill them and sack their property, saying that he and his fellow divines would protect whoever obeyed. The few, helpless Bahá’ís in this area awaited death from moment to moment. Hearing of the Shírván, Gunábád, and Firdaws uprisings, two Post and Telegraph officials aroused the populace of Bushrúyih. They spread word that the Bahá’ís had been massacred all through Khurásán and their property confiscated. The populace fell upon the Bahá’ís, cursed and beat them, set fire to two shops and seven homes and to the gate of the Bahá’í cemetery, stealing a coffin and then tearing down the building in the center of the graveyard; stoning the houses of other Bahá’ís; savagely assaulting the women and children. The security officers did nothing beyond attempting to collect protection money from the victims. When the Bahá’ís tried to wire Mashhad for justice, the head of the Post and Telegraph office refused to transmit the message. ‘Abdu’l-Ḥusayn Badí’í tried to leave for Mashhad by auto to get help. The head of the Gendarmerie forbade the driver to take him, and threw his belongings out of the car. Other Bahá’ís sought refuge at the Gendarmerie. The head security officer and the chief of the Post and Telegraph Office promised to protect them and thus induced them to return home. It later developed that these officials were in collusion with the gangsters and plotting to hand the Bahá’ís over to them. That night thirty persons stormed the house of ‘Abdu’r—Rasúl Húshangí; the owner and his wife were beaten; doors were broken in, windows smashed, rooms set afire, about 20,000 tumáns worth of property stolen, and then two persons, one the chief of the Gendarmerie (ra’ís—i-pásgáh), criminally attacked ‘Abbás Húshangí‘s wife. This official and some of the gendarmes then set rugs and bedding on fire. Government officers participating in the outrage were: head of the Gendarmerie; three gendarmes; two officials of the Post and Telegraph Office. A chief instigator was the prayer-leader; when two Bahá’ís urged him to check the turmoil, he said, “I and the people have waited many years to see this day, and things shall go even worse with you than this.”

In Bandar-Sháh railroad workers and others were urged to assault the Bahá’ís and sack their shops. They attacked Qulám-Ḥusayn and ‘Aṭá’u’lláh Díyánat and knifed them. A Soviet citizen caught one of the mob and took him to the police, who sent him to Gurgán, where he was soon released, returning unpunished to Bandar-Sháh. This encouraged the rabble to storm the shop of Rashídí in broad daylight. Three Bahá’ís who tried to check them were clubbed and knifed; as a result one, Áqáy-i-Ṭá’í, is now an invalid. The police did nothing. In Bujnúrd fifteen persons besieged the house of the pioneer Áqáy-i-Akhláqí. The neighbors helped him and the mob dispersed. He had recognized some of them as municipal employees; he therefore appealed to the authorities against them, but was finally obliged to sign a release and the case was closed. Unable to remain in Bujnúrd, he and his family left for Mashhad. Then Sangsar rose against the Bahá’ís; in the streets, by day, they heaped insults on the four pioneers, (Áqáyan ‘Atá’u’lláh Rahmáníyán ‘Alí-Áqá Subḥání, Ḥasan-Áqá-Yazdání and ‘Alí-Asghar Ḥarr), clubbed and stoned them. The following day they fell upon and beat Aḥmad Shamsí and ‘Alí Dávar-Parast. For some time thereafter the Bahá’ís, in mortal danger, could not leave their houses. The police did nothing. Forbidden to send a telegram, the Bahá’ís managed to telephone Mashhad for help, and secretly dispatched a messenger. The Mashhad Assembly took immediate action, and local authorities there issued stringent orders to Bujnúrd, orders supposedly to be executed by the very persons responsible for the outrage. Later, there was mounting terror at Bujnúrd. The populace was completely out of control. Symptoms of an epidemic of fanatical hate began to spread through Khurásán.

Bam (Kirmán): a gang here roaming [Page 38]in search of a Bahá’í victim, ignored the Chief of Police who was trying to check them, and shouted him down. Authorities finally got the town under control. Burujin reports that the Bahá’ís of Bavir-Ahmadi were fined eight thousand túmáns on the grounds of their being Bahá’ís and they were obliged to pay him that sum for their own protection. In Hadrat-i-‘Abdu’l-‘Azím relatives of the Bahá’í Hasan-Áqá tried to make him recant. Failing, they aroused the populace against the Bahá’ís. A mob attacked the house of Dr. Shafá’í. In Khurram-Abád (Shah-Savár) the Bahá’ís were abused on the streets. In Khurram-Abád (Luristán) efforts of the Assembly averted a crisis. In Khuvaydak (Yazd) four Bahá’í pioneer families had formed an Assembly. A dervish came to the village and aroused the populace. Authorities were appealed to and checked him, but they made every effort to collect blackmail from the Bahá’ís.

At three o’clock one morning, a mob from a nearby town came to Darzi-Kulá to attack the Bahá’ís. The believers had been warned beforehand; they met, chanted prayers, and formed a plan to protect themselves; when the agitators arrived, three Bahá’ís went out to meet them; the leader of the mob said, “We have come to punish you because you do not keep the Ramadán fast”; they answered him gently, saying that in matters of conscience all should be free. They spoke so well that the agitators asked their pardon and returned to their own village, Kúchik-Saray-i-Shahi.

In Rafsanján an old, helpless Bahá’í, Mullá ‘Ali, was severely beaten. Government officers such as the Director of the Court of Documents, his subordinates and colleagues, Director of the local Court, and Director of the Registry of Documents, and the Rawdih-Khán (preacher on the persecutions of the holy Imáms) and his fellow, continually stirred up the populace. Sudden and horrible bloodshed was imminent. In Karimábád noted Bahá’ís were humiliated and beaten by the landowner, Qásim-i-Sálihí. In Ridá-Ábád the manager of the villages incited laborers and land agents to attack and beat Nusratu’ lláh Diyá’í; then they forced him to walk at the head of a mob all the way to Rafsanján. The residents of Raidsar attacked the pioneers, refused to rent them houses and shops and tried to drive them out. ‘Abdu’l-Husayn Darghám, a leading Bahá’í of Zanján was warned by the Chief of Police to leave town because of a possible uprising. Obliged to absent himself from his business for two weeks, he suffered considerable financial loss. The martyrdoms at Shábrúd began in the same way: local authorities, instead of curbing the mischief while there was time, demanded that leading Bahá’ís get out of town; seeing this, the populace was encouraged to every excess. The rabble of Zábul publicly insulted the Bahá’ís, saying, “You have been driven out of other towns and we shall do the same.” The Bahá’ís as usual bore this with patience. One night the Muslims fouled the doors of all Bahá’í shops; then, screaming and yelling, they tried to get into the house of ‘Izzatu’lláh Ishratí, but a neighbor saved him. Two nights later they set fire to Ishratí’s house; everything he and his family had was destroyed, even his clothing; his loss totaled fifteen thousand túmáns.

In Sangsar, the mujtahid told his congregation not to trade or intermarry with Bahá’ís. The Chief of Police collaborated with the agitators here. Bahá’ís were publicly stopped in the streets of Sárí and threatened with property losses and death and “the fate of the Bahá’ís of Sháhrúd.” A múlla said from his pulpit, “Every Muslim who kills less than a hundred Bahá’ís is not a true Muslim.” In Siyahgil (Dilmán) a scurrilous, anonymous letter against the Bahá’ís was circulated through the mails. In Sírján (Kirmán area) a mob beat five Bahá’ís: Nusratu’lláh Váthiqi, Dhabihu’lláh Sultání, Qulám-‘Alí Núrání, ‘Abdu’l-Vahháb Núrání, and Qulamu’lláh Mawhibati. Two are now bedridden. The whole town was in turmoil; the residents closed their shops and besieged Police Headquarters and the Telegraph Office. In the presence of the attackers, the Head of the Department of Justice upbraided the Bahá’í victims and threatened to expel them. The Police Department doctor refused to treat the injured Bahá’ís. The Tabriz Spiritual Assembly was able to have priest-instigated uprisings quelled in Shishván and ‘Ajabshír. The Isfáhán Assembly did likewise when there was a similarly inspired outbreak in Shah-Ridá. In Sbábí at [Page 39]the dedication of a mosque, the mullás from their pulpits urged on the congregation to kill the Bahá’ís and carry off their property. Inhabitants of several neighboring villages were uniting to make an attack on the Bahá’ís of Sári. Notices were posted throughout Dizaj, near Sháhrúd, stating that some "Bahá’í dogs" had been killed in Sháhrúd, their families arrested, and their possessions set on fire, and that nothing was left in their houses but earth, since even the building bricks had been carried away; and that the "dogs of unbelievers" listed in the notice, should be driven from Dizaj at once, or the inhabitants of Sháhrúd would come and kill them and a number of Muslims would be trampled in the confusion. This was signed: The inhabitants of Sháhrúd. The Bahá’ís listed were: "Riḍá Bírjandi and his sons; Shah-Bábá and Amru’lláh; Hasan-Ustád Ibrahim; Bánú Sughrá Layli with her son ‘Abbás; Bánú Kishvar; ‘Ali-Muhammad and the rest." The notices were typed. The only typewriters in that area are in Government offices; local officials must therefore have assisted the malefactors.

The attack on the Bahá’ís made in Parliament, purposely vague and insinuating, accused the American advisors of protecting special interests and giving positions to Bahá’ís; it condemned Dr. Arthur C. Millspaugh, administrator general of Persia's finances, as partial and apparently political, and spoke of the Bahá’ís as a divisive factor, secretly attacking Islám and engaging in politics and furthering the aims of imperialism. The National Assembly's answer was sent to the Head of the Parliament and to every deputy; the text of this answer is given below.

The Azádigán newspaper viciously attacked the Bahá’ís, calling them a "corrupt faith" and "fit to have their blood shed" and otherwise defaming and libeling us. It stated that the law excluded Bahá’ís from Government positions. The National Assembly vigorously protested to the Prime Minister regarding this public misrepresentation of a large section of the population, referring to the long persecution, the many inflammatory articles in a controlled press, the barbarity at Sháhrúd and elsewhere, the official indulgence which made these things possible. The burning by Government officers of Bahá’í books at the frontiers was contrasted with the authorized circulation of such attacks on the Faith as "Bahá’í Pretensions" by Aḥmad Kasravi, the "Political Confessions of Prince Dolgorouki" and the Ázádigán article. The National Spiritual Assembly asked that, if such publications were permitted, the Bahá’ís might also be accorded the freedom of the press, in order to refute their defamers.

Two Bahá’ís of Tabas were threatened, persecuted and stoned, until they had to take their families and leave the town. In the Fashandak area, Bahá’ís are deprived of all security. In ‘Iráq, a circular was dispatched to all Government bureaus, protesting the employment of Bahá’ís and calling for their dismissal pursuant to article 2 of the civil service law, and citing other cases of Bahá’í dismissals as listed in the newspaper Iqdám (No. 607). An outbreak was quelled in Fírúzkúb. Firdaws residents, stirred up by agitators from Gunábád, burned the entrances of Bahá’í homes, broke into one and beat the owner. Constantly threatened with death, the Bahá’ís gathered together outside of town with a number of gendarmes to guard them. Mashhad authorities arrested some of the agitators; this angered the rest. Letters were posted on the walls at night, telling the populace to kill the Bahá’ís. Local authorities, including Qudsi-Niya, Commander of the Gendarmerie, whitewashed the risings in Fárán. In Fasá, Bahá’ís are continually subjected to abuse. In Qurvib-Kurdistán, a circular directive from the Prime Minister removed the much-persecuted youth, Mas’úd Radaví, from the post of primary school teacher. Teachers in Sírján who attended Bahá’í meetings were ordered to be suspended. In Qar-i-Shirin, the representative of the Ministry of Education incited the populace until they fell on the Bahá’ís, stoned and defamed them. A policeman who was present did nothing. Police Headquarters finally summoned the Bahá’ís and drove them out of town. In Qum they broke into the house of Dr. Sábir, wrote obscenities on the walls, fouled the rooms, stole furniture and silver. The police did nothing. In the Abarqú quarter notices were written on the walls, warning the populace not to [Page 40]sell to the Bahá’ís nor allow them the use of the public baths. Even the bakers refused them bread. In Kuláb-Darrih (near Qazvin) the rabble who prepared to march on the Bahá’ís were armed with swords, daggers, sickles and shovels, and led by men beating drums and cymbals. In Kafshgar-Kulá a butcher and a farmer tried to kill the Bahá’í Siyyid Ibráhím Laqá’í, but he was saved by a shepherd. The notorious fanatics of Káshán attacked the Bahá’ís at will. One night they burned the entrance ways to Bahá’í homes. The police did nothing. A threatening letter was posted by night on the house door of Khalilu’lláh Ţalá’i, a Bahá’í of Kangávár. In Kirmán a society, "The Religious Society of Kirmán" was formed, which is a center for agitation against the Bahá’ís. In Gul- paygan the Chief of Police did what he could to check the turmoil when two Bahá’í homes were set on fire. In Gurgán the rab- ble prey freely on the Bahá’ís. In Gunábád (Khurásán area) the Bahá’ís were driven out and all their possessions confiscated. They were beaten. Two went insane and a third broke down. Refugees reached Mashhad where the local Bahá’í Assembly made strong representations to the authorities; as a re- sult, 22 residents of Gunábád were ques- tioned, 6 arrested, and a meeting was held at which the leading officials there were or- dered to maintain the peace. Security was partially reestablished, but many of the be- lievers suffered irreparable loss. In Mahmud- Abád, Mázindarán, the rabble dug up the grave of a Bahá’í, broke open the coffin and scattered the body. In Firaydin-Kinár they repeatedly fouled the door of a Bahá’í’s shop. In Miyán-Duáb seven Bahá’ís were beaten in the streets by a gang. The rabble roam at will, attacking the Bahá’ís; the authorities issued an order to expel the believers. In Maḥmúdábád (Yazd) a Bahá’í house was set on fire. In Maḥallát (Káshán) the ‘ulamá were active against the Bahá’ís. In Muḥam- mad-Abád, landlords, under pressure, took back the houses they had rented to Bahá’í pioneers. Some of the latter had to leave town. Seven armed persons attempted to at- tack and kill the family of Valíyu’lláh in Mihriz; they broke in and stole 10,000 túmáns worth of property. Police and gen- darmes arrested them; the Bahá’ís were in a state of terror. Ghaffár Jaláli, prominent Bahá’í of Miyánaj, was a constant target. Muḥammad-’Ali Furúghi's house was set fire to in Naráq. Leaflets were dropped from minarets and roofs into a crowd of pilgrims at the shrine of Sultán-’Alí, urging them to arise against Furúghí. In Na’in, Bahá’ís were defamed and stoned, and their houses set on fire. There was a fanatical outbreak in Nishábúr (burial place of ‘Umar Khay- yám). When trouble started in Nayríz, the Commander of the Gendarmerie force of Jahrum assisted the Bahá’ís, writing to them as follows: "To the respected Spiritual As- sembly of the Bahá’ís of Nayriz: Pursuant to your letter No. 168 to check public wrongdoing and the disregard of personal rights, and your appeal that order be pre- served in that area: We have written Fátiḥ Nayrízí, Chief of Police there, and also the Head of the Gendarmerie, and issued the necessary orders. (signed) Commander of Force No. 17."

A religious procession in Nayriz sur- rounded the houses of Bahá’ís; the mob, with foul language and obscene behavior, at- tempted aggression; the Bahá’ís as usual did not retaliate. Children and youth are con- stantly affronted in the streets here. One night the rabble fired shots into the bedroom where the children of ‘Ali Asghar Manşúrí were asleep; mercifully, they were spared. The police did nothing. At Nahávand school teachers in their classrooms urged their students to rise against Bahá’í children in the school. A teacher, Mujahid, taught that Bahá’ís were atheists and ritually unclean. The Bahá’í doctor Shafá’í was forbidden use of the public bath; two Bahá’ís were beaten; Dr. Tavakkul was affronted by a gang led by the son of the leading security officer. The Chief of Police in Hamadán constantly opposes the Bahá’ís, summoning leading Bahá’í business men to Headquarters for questioning. One night a gang near Mihdiy- Abád blasphemed the Faith and beat a Bahá’í, ‘Atá’u’lláh Núríyyih, with chains and their fists, and kicked him. A Bahá’í woman saved him. In Hurmuzak (near Yazd) a six-year-old child of a Bahá’í family, who was feeble-minded, fell into a well and died. The security officers arrested Muḥam- mad-Ja’far Ámirí and Asadu’lláh Ámirí, [Page 41]and held them in prison thirty-five days on the false charge that they had killed the child. In Yazd Shahriyár Khávarí was dismissed from the office of grain distribution for being a Bahá’í.

The foregoing shows that efforts have been made to wipe out the Bahá’ís of Persia. It should be remembered in this connection that the Bahá’ís are Persia's largest non-Muslim community; that far from being enemies of their country they have spread its fame around the globe, as a Holy Land, the birthplace of Bahá’u’lláh. That far from being enemies of Islám, they have taught Islám wherever their own Faith is taught, thereby braving unpopularity in Christian lands. That they are bearing an intolerable situation without retaliation, confident in the Guardian's message to the bereaved of Sháhrúd (sent with his gift of one thousand pounds to the needy amongst them), that the transgressors without exception would be called to account, and that one day the star of happiness would shine for the Bahá’ís of Persia-for God "standeth on a watch tower."

MARTYRDOMS AT SHÁHRÚD

The 15th of Sha’bán is celebrated by the Shi’ahs as the birthday of the Qá’im. Beginning with the first of this month (July 22, 1944) the Muslims of Sháhrúd directed their activities against the local Bahá’í community. They held nightly meetings in mosques, homes, and takiyyihs to decide on the persecutions they would inflict. In the streets and bázárs of the city, they began openly to curse the Faith.

On the evening of July 25th a mob set fire to the gate of the Haziratu’l-Quds and carried off some of the furniture. On the 28th, by night, a great crowd suddenly attacked the house of a believer, intent on killing him and sacking his property, but they dispersed with no damage done.

On Tuesday August 8th at eight in the morning, a terrible clamor broke out in the town. The storekeepers and the people from the bázárs closed their shops and joined the mob, which swelled to no less than five thousand persons. They were armed with clubs, stones, knives, daggers, butcher's cleavers.

Some of the friends took refuge at the Police Station, thinking they would be protected. But a police sergeant said, "These are unbelievers-they ought to be destroyed!" At this a policeman rushed on them and beat them with the butt of his rifle.

Meanwhile the mob flung itself at the homes and shops of the Bahá’ís, carrying off what they could, and making bonfires of the rest, both in the buildings and out on the streets. Then they came upon Áqáy-i-Muhammad-i-Jadhbání, and they surrounded him and beat him with their clubs. A well-intentioned person momentarily saved him, and begged him to run away. He refused and was caught again and this time they fell on him with cleavers and knives. He fainted and two persons carried him to the office of a doctor who lived nearby on the second floor of a building. The doctor set about treating his wounds; at that moment a part of the mob, on their way back from ransacking the shop of Aqáy-i-Khudá’í, heard what had happened. They stormed the doctor's office, flung him and the wounded man down to the street, and fell on Aqáy-i-Jadhbání with daggers and knives, slashing at his head and body until they thought him dead, and then stoning him till he was hidden to his knees in stones.

Those who had sacked and set fire to the shop of Aqáy-i-Khudá’í now turned to the store of Áqázádih, looted his property, poured kerosene on the building and set it aflame. They passed on to the stores of Muhájir-Zádih, Țabá-Tabá’í and Athari, pillaged and burnt their merchandise, and then directed themselves against the homes of Áqáy-i-Nádirí and his neighbor Ruhbání. They were shouting "Ya Husayn!" and "Yá Sáḥibu’z-Zamán!", and they started to break in the door of Nádirí's house. With his family, he was able to reach the roof and cross over to the house of Áqáy-i-Ruhbání. The mob went through the rooms, looking for the occupants; they carried off whatever they could and burned the rest, even to the window frames and the doors. Then they forced their way into Áqáy-i-Ruhbání's house, searched out the men, found none, assaulted the women, plundered the house and went on to sack the home of Áqáy-i-Tibyání. [Page 42]That part of the mob which had first attacked Aqáy-i-Jadhbání, followed the first mob to the home of Áqáy-i-Nádirí. Here they assaulted the wife of Aqáy-i-Diljú’i and threatened to kill her, drawing a dagger point across her throat. Then one of them caught sight of Áqáy-i-Nádirí, and struck with a dagger at his skull, cutting it open. The others, unmoved by the cries of the terrified women and children, closed in with their knives and cleavers, and killed him.

That afternoon a non-Bahá’í managed with great difficulty to enter the house. He found the martyr lying with his hands folded, his face and body drenched in blood; the eyes were partly open and looking upward; of the skull, only the forehead was left; the spinal column was torn away, and only the shoulders still in place.

Later, the police were notified that a man was lying unconscious on Mazár Street, and they sent out four men to carry him to a hospital. They laid Aqáy-i-Jadhbání on a stretcher, taking him past the Police Station. It was reported that they dropped their burden several times as they went, to make sure that no life was left in the mutilated body. Before the municipal doctor could see him, he had passed away.

Leaving Áqáy-i-Nádirí’s home, the mob next attacked the home of Áqáy-i-Muhájir. Here they laid hold of a brave young Bahá’í, Hidayatu’lláh A’zamíyán, and assaulted him with daggers, spades and axes, striking at him till he fell unconscious. Then, thinking him dead, they stoned him and went their way. He lived, however; he was brought to Tihrán for treatment, and his condition is improving.

The mob had thoroughly sacked and looted the homes of Aqáy-i-Tibyání, Áqizidih, Muḥammad-i-Jadhbání, and Khudá’í, even burning the doors and windows. Now they stormed the house of Hasan-i-Muhájir. Some of them began to loot the place and others climbed up to the flat roof terrace and here, with clubs, daggers and cleavers, they killed Muhájir. Then they tied his feet together with a rope and threw his body down to the courtyard. Over and over, they raised his body to the roof and threw it down. And then their blood-lust eased and after destroying what they could of the house, they left.

The National Spiritual Assembly had repeatedly warned the Persian Government, both in writing and in the course of official visits, of the situation. Some days prior to the martyrdoms, they had once again protested the issuance by the Prime Minister of a circular of instructions containing statements contrary to the facts and intended to bar the Bahá’ís from employment throughout the country. Their communication had stated that the enemies of the Faith throughout Persia, encouraged by the Prime Minister’s instructions, would undoubtedly arise against the believers and perpetrate acts which would dishonor Persia in the eyes of the world. The Assembly had reminded the Prime Minister of the guiltlessness of the Bahá’ís and their good citizenship, urged him to rescind the order, and closed by saying that not even in the days of the tyrant Náșiri’d-Din Sháh had such a decree against the Bahá’ís been issued.

No result was obtained from our representations. The local officials themselves assisted in the perpetration of these crimes. Following the martyrdoms, the Guardian directed that the strongest representations be made afresh to the Sháh, the Prime Minister, the Parliament, and the Ministries of Justice and of the Interior. As a result, the adverse circular referred to above was officially rescinded by the issuance of another order, and officials were detailed from the capital to conduct an investigation in Shahrúd. Considerable effort was required to forestall the enemies of the Faith there, who did all they could to misrepresent the facts in the case; the true situation however, has at last been clarified, with the result that a notorious gangster and some of his accomplices have been arrested, and it is hoped that the other ringleaders will also be brought to justice.

As to public opinion concerning the martyrdoms: the educated classes and notables expressed disgust at the outrage and sympathy for its victims. Except for the ecclesiastical order, very few persons of any class level approved of what had taken place. The press reported these events in detail, expressed horror, and laid the blame on the intrigues of the clergy. Very few newspapers held the Bahá’ís responsible. In Parliament [Page 43]reference was made to the occurrences and a vote of censure taken. His Majesty was understood, in the course of a recent address, to allude to the case with reproach. The names and professions of these three martyrs were: Muḥammad-i-Jadhbání, merchant and pioneer from Sangsar; Hasan-i-Muhájir-Zádih, a merchant, resident of Sháhrúd, and Asadu’lláh Nádirí, a government functionary from Țihrán. Solemn memorial services were held for them throughout Persia.

A message from the beloved Guardian, regarding another martyrdom and received after the martyrdoms at Sháhrúd, follows:

"In speaking of the martyrdom of Jináb-i-Qulám-Husayn-i-Ridván in Qahfaraj he expressed the greatest sorrow and pity and he wrote to us: The moving account was read. For that wronged and martyred one, that trusted and most obedient servant of the beauteous, self-subsistent Lord, I ask forgiveness and the exalting of his station, from the depths of my heart. Let them console the family on my behalf, and let Áqáy-i-Varquá send them 1,000 túmáns from the Huquq funds. Assure them that these calamities, and these hostilities and transgressions of the evil doers and the inimical, will all, according to the unfailing divine promises, vanish away, and the sun of glory and joy and power will shine from the horizon of that land. The tyrannical will be afflicted with the direst of torments, and that oppressed community will wax powerful and gain the victory. Be assured. Be patient."

2. The National Spiritual Assembly Sends Letter to Members of Persian Parliament

To the revered national Parliament of Persia:

As the honored members are aware, on the 16th of Daymáh of the current year the honorable member Aqáy-i-Lankirání in the course of a speech made reference to the Bahá’ís, and most regrettably directed against them defamatory and false accusations.

Although in the opinion of this Assembly, your honored selves and the speaker well knew that these statements were made only for political purposes, to incite feeling against the Bahá’ís, and that doubtless the honored speaker did not himself believe what he was saying—as the Qur’an tells us, "They said with their lips what was not in their hearts"—nevertheless this Assembly deems it necessary, in order to set forth the true facts in the case, to make the following representations to the revered national Parliament:

From the very inception of the Bahá’í Cause, those who found the progress of this religion detrimental to their own personal aims and material pursuits, arose with all their strength to destroy the followers of His Holiness Bahá’u’lláh. With all their energies arousing the populace and its leaders against them, they urged them on to kill the Bahá’ís and pillage their property, until finally they shed the blood of over 20,000 followers of this Cause, old and young, men and women, not even sparing infants at the breast. And it was as the poet has written: "There is not the point of a thorn but it drips a martyr's blood."

In addition to slaughtering the Bahá’is and carrying off their property, the adversaries of this Faith did not cease from defaming and calumniating them, and from their pulpits and in their books they called the innocent Bahá’ís now spreaders of atheism and heresy, now partisans of despotism and absolute monarchy, again revolutionaries and anarchists, again the tool of foreign political interests; and yet again they claimed that the very existence of these servants of God was contrary to the good of the nation; or that they had no patriotism; or again they circulated spurious writings such as the "Political Confessions of Kínáz Dolgorouki," falsely attributing these to our northern neighbors; and again ascribing the existence of this community to the political requirements of our neighbor to the south. In brief, they have continually held this guiltless people up before the public gaze, representing them in one form or another as the enemies of society, with the result that most of the population think it pleasing to God that they should either shun the Bahá’ís or heap persecutions on them.

But the Bahá’is, who acknowledge His Holiness Bahá’u’lláh, on the testimony of all Sacred Scripture, as the Promised One of all ages and the Establisher of the oneness [Page 44]of humanity and regard His teachings as the cause of brotherhood and peace and concord among all nations and peoples, and as the one remedy for the world's ills, and consider the Sacred Tree as belonging neither to East nor West—feel this heavenly power to be beyond the imputations and threats and alarms of men; and with complete patience and forbearance, trusting in God and clinging to His grace, they have borne the heavy load of calumny that a hostile people have imposed on them. Under fire and sword and chains, on the rack, at the point of the spear, they have not flinched. With utter meekness, they have continued to teach the people and set forth the laws of God.

And so the fame of this Cause has spread around the world, and Bahá’í communities have been organized in 78 countries of the globe, and the literature of this Faith has been translated into more than 45 languages, even published in Braille, and two great Houses of Worship have been raised in Turkistán and the United States—so that men of perception acknowledge that the Bahá’i Faith is above the allegations of its enemies, and sanctified from their unseemly charges. For it is a divine Faith, a divinely-revealed Law, heralded by all the Sacred Scriptures; and in the end mankind will, gathered beneath the teachings of the Life-Giver of men, withdraw their hands from aggression and become as one people, forgetting old hostilities, extinguishing old fanaticisms and hates. Intelligent observers are aware that in spite of every calamity and persecution, today the followers of many different religions—Buddhist, Brahman, Zoroastrian, Jewish, Christian, Muslim and many denominations—have come together in this Faith and live as brothers. This is the mystery concealed in the holy Qur’anic verse: "Hadst thou spent all the riches of the earth, thou couldst not have united their hearts, but God hath united them . . . ."

It is indeed regrettable at a time when a great number of progressive nationalities and groups have become members of the Bahá’í Faith, whose Founder was a Persian, and in acknowledging His Holiness Bahá’u’lláh have affirmed their belief in all the Prophets of the past, and consider Persia as their Qiblih and point of adoration, and long some day to visit the homeland of the sacred Founder, and even to be buried in Persian earth—that the Persians themselves, compatriots of Bahá’u’lláh, still after all these years cannot refrain from hostile acts, and consider this perspicuous Faith as some worldly scheme, and judge of the Bahá’ís—who have freely given up their property and their very lives to teach the people, exalt the Persians, and promote the happiness of men—in such a fashion.

For more than a hundred years, the Bahá’ís have been made the target of every sort of calumny and falsehood, and each man in his own way has attacked this guiltless people, and held them up to ridicule, or spread defamatory and libellous writings against them. And yet the Bahá’ís have not stooped to answer their persecutors, and have left them to God and to the judgment of the wise. Now, however, that such statements have been made in an official place, the nation's Parliament, they feel obliged to break their silence and offer this communication to that honored body.

In view of the fact that Aqáy-i-Lankiráni's purpose was avowedly to affirm that the Bahá’ís were taking part in political affairs and working against the welfare of the nation, this Assembly herewith presents in brief the Bahá’í views regarding total abstention from politics, as well as their utter devotion to Persia—homeland of the sacred Founder of their Faith—whose earth is soaked with the blood of thousands of their martyrs. It will thus become clear that the Bahá’ís are entirely innocent of the charges. They oppose no government or people, nor do they interfere in the political affairs of any nation; to them, all are sustained by the grace of the one God, all are His children and servants. Their utmost desire is to serve this land, their greatest joy is to work for the education and enlightenment and spiritual guidance of their fellow Persians.

His Holiness ‘Abdu’l-Bahá, referring to non-interference in political matters, says: "The community of God do not enter into politics, and they are not concerned with the governments of the world. We are apart from all communities, and with weeping eyes invoke God's grace and bounty on all peoples. ... We are commanded to obey the Govern- [Page 45]

CURRENT BAHÁ’Í ACTIVITIES

ment, we shun all enmity and discord. The friends must bring about world unity, they must promote, with the breaths of the All-Merciful, the oneness of all people. ... We have for partisan groups neither love nor enmity, for to the beloved of God these local strifes, political or religious, are of no import.... We are the well-wishers of all, we know nothing of illusory ideas. We endeavor to lay the foundations of unity, we abolish hatred among religions and peoples. We seek universal peace, we desire truth and friendship and reconciliation among all kindreds and communities. This is the purpose of the Bahá’ís; this is the way of the spiritual.... Explain your non-partisanship and make clear the fact that you are the well-wishers of all men; and spread the Cause of God."

His Holiness Shoghi Rabbani, the Guardian of the Bahá’í Cause, says: "From political affairs and the hostilities of parties and governments, all must both inwardly and outwardly, in speech and in our hearts, completely abstain, keeping ourselves entirely free from every thought of this kind. With no party should we seek political relationships, with none of these varied and conflicting groups should we affiliate. What connection has the Cause of God with political affairs, what concern with the enmities and discords, whether national or foreign, of nations and peoples? ... We must, with all dignity and wisdom, ardor and energy, steadfastness and patience, read continually and scrupulously obey, the loving counsels of the beloved Lord.... With spiritual instrumentalities, we must improve the character of men, and not hold fast to political and worldly methods. With heavenly powers we must gradually change and subdue the hearts and look to the purifying of minds and souls—not seek after the promotion of our own name and fame, or think of winning a rank and station in this transitory world.... We must express in heart and speech our complete non-partisanship where political parties are concerned, and with word and deed demonstrate that we are the well-wishers of all humanity, whether governments or peoples...for this is a fundamental Bahá’í principle.... At this time the most important matter, and that which will insure the protection and happiness of the friends, is none other than complete non-intervention in political affairs and partisan groups, whether national or foreign. Regarding this, on many occasions Bahá’u’lláh and the Master revealed clear and emphatic teachings, and absolute instructions are set forth in the Bahá’í writings. Any attempt at interpretation of these would be as a mortal poison to the body of the Cause of God, would cast it into many an abyss, sully its pure raiment, completely shut off the spirit of confirmation, greatly afflict the friends, and deprive them of all the bounties of God."

His Holiness ‘Abdu’l-Bahá, concerning the future glory of Persia, says: "That ancient land will become the focus of shining grace, and the fame of her might will reach unto the East and the West. And she will be the center for the blessings of the All-Merciful, and the dawning-point of the graces of God. The ancient glory will return to her, and the closed doors will be flung wide, for the divine Luminary hath shone in her heaven and the Light of Truth hath raised Its banner above her. The song of the upper world hath sounded and the shining of the Supreme Concourse hath gone forth; the kingdom of God hath raised its tabernacle, the divine laws have been spread abroad. Ere long thou wilt find that land fragrant with the breaths of holiness, that region glowing with the light of yore. Therefore must the Persians treasure this blessing, and praise the Lord of all creation that He hath vouchsafed to them such bounty and granted such adornment and repose. He hath made the old homeland to be the noblest of nations, and the ancient shelter to be the dayspring of the manifest Light. It is fitting that this bounty be cherished, and the Creator be lauded.

"O Thou pure Lord! From the beginning Thou didst perfume the earth of frán with musk, Thou didst make her heart-stirring and full of wisdom and glittering with jewels. From her east, Thy sun did ever scatter light, from her west the moon did glimmer. Her land induceth love, her heavenly plains are thick with herbs and flowers, her hillsides crowded with rich fruits, her meadows the envy of heaven's gardens; her mind born of the angels, her ardor a clamoring, floorless sea. . . . [Page 46]A group of Bahá’í students from Persia who have come to America to continue their studies.

"You will witness how by the confirmations of God, Persia shall burst forth, and her life-giving flood shall make the whole earth fresh and verdant. . . . Those regions are the home of the blessed Tree, the land of the Desired One, and in the end they shall flourish in such wise that all the countries of the globe shall emulate her.... Today, although the land of light is as a buried city, ere long it shall be as a house built up, and its everlasting glory shall shine forth. It shall be a point of pilgrimage for all the world, and the chief nation of the globe, and the people of light shall glory amidst all peoples.... The future of Persia is all majesty and might.... All the nations of the world shall look toward Persia with reverent regard; be ye assured, her advancement shall be such as to dazzle the minds of all the wise and great. This is the greatest glad-tidings; tell it to whomsoever thou wilt. This is a promise that shall not fail.

"You who are the well-wishers of the State, and true and obedient to the Government, and harmonious, be ye occupied in service, and those amongst you who are employed by the Government, conduct yourselves with the utmost rectitude and truth, purity and detachment and justice."

There are many such teachings, requiring abstention from all political activity, and also prophesying the future glory of Persia. For the sake of brevity, we have contented ourselves with these few excerpts.

I have the honor to remain, Most respectfully yours, The Secretary of the National Spiritual Assembly of the Bahá’ís of Persia (Signed) ‘Ali-Akbar Furútan

3. Bahá’í Activity

Parallel with their sufferings the Bahá’ís of Persia are steadily growing. In the first year of the new century, 23 persons spent their entire time as traveling teachers (one of these was a woman, Ishráqiyyih Dhabíḥ, who went to ‘Iráq). About 140 others pioneered. Although the persecutions [Page 47]frightened seekers away from meetings, whenever there was relative quiet intensely interested persons would attend. Youth went to advanced teacher's classes under Bahá’í scholars, and then set out on trips. Although a long waiting period is required of them, hundreds of new Bahá’ís enrolled. In Țihrán there were as many as 76 teaching meetings a week. Receptions were arranged to acquaint new with old believers. Pioneering has been the order of the day, although the economic situation, primitive conditions, and unbearable local fanaticism obliged some pioneers to leave their posts. The National Spiritual Assembly is doing all it can to insure a steady pioneer effort—making a study of new areas, evaluating past experiences, and assisting settlers until they find positions. The Travel Committee drew up a 3½ Year Plan to coordinate activities; meetings primarily for youth and the most noted older Bahá’ís were held in Ţihrán to encourage settlement elsewhere and resulted in many volunteers. Itinerants served as a liaison between communities. Receptions honoring returned pioneers were held; their labors were praised and their recommendations studied. Two Záhidán families were able to settle in British Balúchistán. Dr. Misbáḥ and his family were not able to remain in Afghánistán. Muḥammad-Husayn Tám and family settled briefly in that country, having obtained visitors' visas, but the Afghán government did not renew these. Persian believers have, however, been able to maintain residence in other neighboring countries.

Miscellaneous activities of Persian Bahá’ís show the recent picture there:

Development of the institution of the 19-Day Feast on a uniform national basis modeled after the procedure which the Guardian has established is a primary concern of the National Bahá’í body. A newsletter is provided free at Feasts and sold elsewhere, to deepen the knowledge of the friends. It has proved most popular; one result has been the spontaneous forming of literacy classes among older persons. The Feasts are held in several places on a given date and to each is sent a spokesman who talks on the news of the Faith. Tihrán has a list of 110 such speakers. Management of the Feasts involves much committee work and constant meetings. At present consultation is provided for by having written suggestions sent in; these are transmitted to the local Bahá’í body, which answers each in writing. One committee provides food, clothing, fuel and other necessaries for the needy; another arranges for their medical care.

Historic Bahá’í Shrines

The house in which Bahá’u’lláh was born is now completely restored. Period objects to furnish it were searched out by ‘Abbás Íman. The work, still in progress, had so far cost twenty thousand túmáns. A like sum was collected from the believers to repair the Bahá’í cemetery at Ábádih, destroyed by a mob; ‘Alí Áqá Quds Júrábchí contributed the iron gate. Bahá’í sacred and historic sites have long been sought out and purchased. The necessary research takes considerable time. Sites not yet determined are: the sacred house in Țihrán where ‘Abdu’l-Bahá was born; the house in Síyáh-Duhun near Qazvin where the Báb resided briefly. A register of all Bahá’í sites with descriptions and photographs is being prepared, and this will safeguard them in their original form through all time. With the help of the Sháhí LSA, important repairs were made at Shaykh Tabarsi; other holy sites were also kept in repair, thousands of túmáns being expended. It is not always possible to purchase these sites; many belong to non-Bahá’ís who are not anxious to sell. The Committee in charge is constantly on the alert for opportunities to acquire them permanently. Where possible Bahá’ís live in them as tenants, keeping them safe and in repair.

At the Guardian's direction, the N.S.A. contributed 700 pounds to the Bahá’ís of Beirut toward purchase of their cemetery. Erection of the tombs of the King of Martyrs and the Beloved of Martyrs was begun. Much of the interior decoration of the Ţihrán Hazíratu’l-Quds and almost all wiring and installation of tubing was completed; the large building has indirect lighting and is provided with a stage; a great lamp hangs from the center of the dome. The garden, landscaped, has tree-lined avenues, a pool, a travelers' house and meeting hall, living quarters for a chauffeur, a garage. One [Page 48]source of funds for improvements was a highly successful radio drama staged by Bahá’i youth.

The Temple lands, three million five hundred and eighty thousand square meters in extent, are administered by their own committee. Value of the land increased about one hundred thousand túmáns when an underground water course was discovered there and a reservoir built. The National Estates Committee reports fifteen properties given to the Faith in one year, four bought and one sold. One of the gifts alone is valued at one million five hundred thousand riyals. The National Spiritual Assembly has placed funds with the National Hospice Committee to build a travelers' Hospice.

5. Archives

Important National Archives are being collected; relics and writings of the Báb, Bahá’u’lláh, the Master and the Greatest Holy Leaf are among these, and even a cannon ball from the siege of Ṭabarsí has been preserved.

Haifa pilgrims brought back instructions to emphasize the advancement of women and of youth, and the urgency of voting and studying the Administrative Order. The Central Woman's Progress Committee was formed in 101; work accomplished included teaching literacy and other subjects to Bahá’í village women. The National Bahá’í body sent out a circular on the progress of woman, including a translation from the Master's address in Philadelphia, June 9, 1912, and urged the Bahá’í women not to lag behind their sisters of the West, stressing that the Persian Bahá’ís are striving to acquire the good qualities of western peoples, but reject false social standards including various types of dancing and dress current in the West. Literacy, knowledge of the Faith, and general knowledge, are the N.S.A.'s current goals for all Bahá’í women of Persia.

The N.S.A. is doing much to abolish the use of opium. Those using opium may not serve on Assemblies or committees until they have discarded the practice; the buyer, seller and smoker of the drug are all held culpable, and Bahá’í property owners and farmers are urged to abandon cultivation of the opium poppy.

The voting age in Persia was changed from 20 to 21; the age limit for youth is now 30; only youth may serve on local youth committees. A function of youth in large centers is to act as a liaison between them and the other local Assemblies in their area.

The Unity of the East and West Committee entertains foreign visitors to the capital, and provides lectures for them in foreign languages. It translates articles into and from Persian and in general is an important link between Bahá’ís around the world.

BRITISH ISLES

In this long-enduring citadel of western civilization the valiant spirit of faith has remained steadfast during the years of war, gathering its forces for a determined proclamation of the religion of God. From reports relating events during the years 1944-1946 prepared by the National Spiritual Assembly, the following passages are chosen for their emphasis on the new and greater plan of action adopted at the Centenary Convention.

"Moved and thrilled by the successful opening of the Centenary celebrations, we gathered for the annual Convention, at which occurred another event of the greatest importance, namely the resolution to adopt a Six-Year Plan for teaching the Faith, to terminate at the Centenary of the Martyrdom of the Báb in 1950. The Guardian was asked by cable to fix the goal at which we should aim and replied suggesting the formation of nineteen local assemblies situated in all the various countries of the British Isles. Truly a great task for the energies of a new century. The Guardian subsequently wrote us, emphasizing the importance of the work we were undertaking: 'The English believers stand identified with this Plan.' We are coming, perhaps only rather slowly, to understand what this means, to realize that everything we do as a community, everything in our individual lives, must be entirely devoted to it, so that it must be the primary aim always before us all. It would perhaps be fair to say that, although concrete achievements this year may be small, we have acquired some realization of what the task involves and seen, too. some of the practical difficulties that will have to be overcome. Our next and urgent step is to [Page 49]

CURRENT BAHÁ’Í ACTIVITIES

arise, both as a community and as individuals, to carry out the plan, and this depends largely on our being able to realize, to really deeply understand, what the successful conclusion of the Plan means, not only to the Bahá’í community, but to the country at large, which is yet unconscious of the new Revelation still so slowly and so modestly being brought to its notice. So far we seem not entirely ready to take this next step though one is preparing to go, no pioneer has yet arisen who has cast all other interests aside, moved to a fresh town and settled down to teach the Faith steadily and build up a community. As we said, one is just preparing to go, but many more are needed and until, at any rate, a good proportion of the needed pioneers have been speeded on their way, we cannot honestly say that the Six-Year Plan has properly started, because experience in other countries where the Bahá’í community has developed and expanded earlier than here has shown that pioneer settlement is an integral and essential part of the work.

"Having so discussed the needs of the plan and what lies before us, let us list the steps which have been taken to bring the Plan into being and to lay its foundations. The first step was to form a committee to consider the whole situation and the best way to proceed. They suggested setting a goal of nine pioneers to be settled by Convention of 1946 (hoping by then we should be benefiting by the end of the war and the subsequent changing of jobs, etc.) and a further ten by 1947, after that everyone to go all out to finish forming assemblies in each place settled. They also listed the places where work had been done and it seemed possible to do more, and some other places where it would be desirable to try and establish communities. They are now engaged in gathering together information about the various places, for the help of pioneers as they arise to go to them.

"Meanwhile, the National Assembly, convinced that to strengthen the existing communities is a basic part of the Six-Year Plan work, since it is from their ranks that most of the pioneers and other helpers will come, has urged on the local assemblies the need for striving for ever closer unity amongst the members of their communities, so that not only will they be stronger and function better, but they will also acquire more and more the spiritual attraction which will draw other people to the Faith.

"Two more committees were set up to help with the Plan. Firstly, a committee to prepare and distribute a Postal Study Course on the Teachings and on matters useful to Bahá’í teachers, in order to help all the believers, whether in communities or alone, to forward the Plan. Also, after the experience of the Centenary celebrations, it was thought that Bahá’í exhibitions had a very useful function in calling attention of the public to the Faith, especially when such exhibitions can be held in an empty shop in a main street of a town where work is already being done or is about to commence. A committee was therefore appointed to remodel the material used for the Centenary exhibition and make it suitable for general use. This was done and the material has already been in use; it is hoped that many more of these exhibitions will be held as time goes on and opportunity offers.

"Meanwhile, pending the settlement of pioneers, the ordinary teaching work has gone on, in some cases in towns where there is one or more believers already living, in others where there are none, though it is very difficult to work in a town where there is not at least one resident Bahá’í.

"The most steady and satisfactory teaching work has been done by two groups, Northampton and Blackburn. Northampton is still unable to find a center, but have kept on with their fortnightly meetings, holding them for part of the year in a café and for a while in private homes, and their meetings are well attended. They have also kept the 19-Day Feasts regularly and have in fact become an organized community, though still a small one. Blackburn built up interest first by advertisements in a local paper and, even before starting meetings, had twenty inquiries. Last November they started to hold regular fortnightly meetings, which have been well attended. The patient work of one believer over a long period of years is thus finally bearing fruit. Various visiting speakers have helped both groups and both have started a lending library to [Page 50]help inquirers. Northampton has two new believers and Blackburn one.

"Liverpool has also for some time held regular meetings with an interested attendance, and the one local believer has been helped by a visiting teacher from Manchester, who has gone over to speak at a number of the meetings. For a while a regular series of meetings was held in Nottingham, but results were not very encouraging, though interest in the Faith is there as we know from the large number of answers to advertisements. Visiting speakers went up for some of them, others were taken by two believers, who both live about ten miles away from Nottingham. It is not easy to keep up a sustained interest when nobody lives there, but we hope to have a pioneer there soon. We held a small Centenary exhibition there. Blackpool is just now waking up and some people are showing interest in the Faith, and a book has been accepted by the public library, with a promise that another may be considered later. Other places where meetings have been held include Ilkeston, Coventry, Birmingham and Buxton, where we took a hall during Summer School. Ilkeston also had a small Centenary exhibition, not well attended but very well reported in the local paper, which also noticed the Centenary itself. During the year, work has also been started in Norwich—quite a number of people were contacted whilst a believer in the Army was stationed there and several meetings were held. There is one new believer, who is now alone there.

"Though no new assemblies have been formed during the year, there have been sixteen new believers, four of them not yet of voting age, and one believer came from America to live here. Against this, three of the believers have passed on and one, an American who accepted the Faith here, has returned to the United States. Mr. Dowson of Sydney, N.S.W., is working here for some months. He has been in London and is now in Preston, Lancashire, and is able to help in Blackburn. We have been in contact with several Bahá’ís serving in the U. S. Army here and one is at present a member of the London community. He recently spent a week’s leave travelling around from one community or pioneer believer to another, paying short visits a wonderful way of demonstrating the world-wide unity of the Faith.

"The communities have all worked hard during the year. London hoped, of course, to get a lot of new visitors at their meetings after the publicity given by the Centenary celebrations. Unfortunately, about a fortnight afterwards the flying-bombs started, followed later by the rockets, which considerably reduced the attendance at public functions of any sort. They have, however, held their meetings regularly and have had a number of new visitors. They have experimented with different forms of meeting on the various Sundays of the month, in an effort to appeal to different tastes, having sometimes a talk, sometimes a devotional meeting and sometimes a meeting at which questions are answered. They also held two meetings on weekday evenings in order to meet the convenience of inquirers who could not come on Sunday afternoons. Their Naw-Rúz Feast had a record attendance, larger than ever before, the Center being completely crowded out. They have also held two large public meetings, one a purely Bahá’í one, the other on rather different lines in cooperation with other organizations. The Bahá’í meeting was held at Ealing and was attended by about forty fresh people, the subject being ‘World Citizenship.’ It received quite a lot of attention in the local press. The other meeting, held in a hall in the center of London, was initiated by us but was organized in cooperation with several other organizations interested in the subject, which was ‘First Steps towards World Unity.’ Three well-known people, unconnected with any of the organizations, spoke, followed by a Bahá’í who summed up in the spirit of the Teachings, without, however, mentioning the Faith by name. They are intending to hold another such joint meeting. Besides these big meetings, speakers have been sent to various other organizations. Two fireside meetings have been held regularly, one at South Kensington and the other at Ealing. One public library has accepted a book and one a subscription to New World Order, and one bookseller has held a display of Bahá’í books. London has had one new believer during the year and three believers [Page 51]absent on National Service have also returned to swell their ranks.

"Although many of the friends from other communities attended the national Centenary celebrations in London, the communities also held their own celebrations a little later on. Manchester's effort took the form of an exhibition similar to the London one, combined with a series of public meetings. The exhibition was visited by approximately 200 people and the meetings also attracted a number of interested friends. They have also been advertising the Faith in Manchester papers regularly and have had both postal inquirers and visitors. They have held their meetings regularly, for a time having also a short devotional meeting prior to the public talks. They also ran a study group for some months. The Youth Group too, has continued to function, holding regular meetings and sending its bulletins to young Bahá’ís in various parts of the country. Manchester finished the year with a shop exhibition in Salford and they hope to have others in different districts of Manchester in the near future. They have six new believers.

"Bradford, too, held a local Centenary celebration, also in the form of an exhibition, but this time in an empty shop in the center of the town. During a week they obtained 220 names in the visitors' book and a number also did not sign. They finished the week with a public meeting. They have held their public meetings regularly and also had a regular study class. Bradford is badly handicapped still by ill-health and by the number of young members absent on National Service, but one has just returned to Bradford on discharge from the Army and will be able to help the work there.

"Torquay's Centenary celebration took the form of an exhibition of Bahá’í books in a shop window and they had a bookstall in the entrance to the shop, which is right underneath their Center. They also held meetings every evening that week, taken entirely by local speakers, as Torquay was then a prohibited area, which was a great effort for a small community. They advertised in the local press, which also published articles about the celebrations. The young people's social evenings, run by Mrs. Matthews and Mrs. White, reported on last year, have developed a great deal. The young people are now taking an interest in the Faith and are interesting their parents, some of whom attend the Sunday meetings and are reading Bahá’í books. Also some of the mothers are helping with the social evenings. The little group collaborated in the International Youth Day on March 4th, with other Bahá’í groups all over the world. Not being yet declared Bahá’ís, they did not attempt the rather ambitious program mapped out by the International Youth Committee, but they held a social meeting and invited their parents and friends and talks on the Faith were given. A Bahá’í talk was given to the local Theosophical Society and attempts have been made to establish contacts in Newton Abbot and Exerter, though not yet with much success.

"In spite of the fact that Bournemouth have still not been able to find premises for a center, they have had a successful year, having increased their members by four new believers, one a youth member, and with three more just declaring themselves now. Having no center, their work is mostly done at fireside meetings in private homes and at one time they had as many as five fireside meetings going during a week. Miss South also rented a room at the Psychology Club and gave weekly talks, every alternate one being devoted to the Bahá’í Faith.

"We have not gone in for as much press publicity this year, either in the form of advertisements or otherwise. So far as advertising was concerned, in several towns it seemed that our advertisements were no longer attracting much attention and that all possible inquirers had already written, and it was therefore considered advisable to give them a rest for a little while, with the idea of starting again later if active work was being done there, especially to support a pioneer. At the moment the only ones actually running are in The Esperantist which over several years has brought and continues to bring a small but steady stream of inquirers, and in a Nottingham paper which we are keeping on to pave the way for the pioneer we hope to have there soon.

"Last year's Convention recommended that we should continue to employ the [Page 52]publicity agent who helped us for the Centenary. After some negotiation and some delay, this was arranged and he started work. We soon came to the conclusion, however, that for the present, on account of the great events happening coupled with the small available newspaper space, it was not likely that much publicity could be obtained for the Faith this way and, at the suggestion of the publicity officer himself, the agreement was terminated after three months. One thing which we did, however, at his suggestion has proved quite useful. He obtained messages to the Bahá’í community for Naw-Rúz from Dame Sybil Thorndike, Miss Ethel Mannin, Mr. Shaw Desmond, Mr. Clifford Bax, Mr. Reginald Sorensen, M.P., and Mr. Christmas Humphreys, president of the Buddhist Society. These messages were featured in advertisements of the Faith which have been appearing weekly in the personal columns of The Times, The Manchester Guardian and The Yorkshire Post. Quite a number of inquiries have been received. An article on the Faith has appeared in Cavalcade and favorable reviews have appeared in the John o' Groats Journal.

"There has been another form of publicity, worked by one of the friends. Mrs. Rideout of Amesbury is a member of the panel of people who regularly report on the B.B.C. religious programs. She frequently quotes from the Bahá’í Writings in her reports and has also urged that the B.B.C. allow a Bahá’í talk.

"New World Order has continued to appear this year, though at rather longer intervals on account of printing difficulties. One number was devoted almost entirely to an account of the Centenary celebrations and a report of the speeches given. The number of annual subscriptions has remained about the same the communities have taken larger supplies but subscriptions amongst individual believers have not increased.

"For some time we have had a small collection of books which we lend to postal inquirers. During the year some books used a few years ago by the National Teaching Committee were added to this small store and now with the addition of some more books it has been formed into a National Lending Library, which is at the service both of inquirers and of those Bahá’ís who do not have access to the library of a local community, with the special aim of helping pioneers.

"As in previous years, we have been able to hold our various national functions, namely Summer School and the Teaching Conference. Summer School was held at Buxton. Accommodation was limited and was further complicated by staff difficulties, so that we could only take forty people for the Bank Holiday week-end and half that number for the rest of the week. However, in spite of this the school was a great success. With the Six-Year Plan in mind and the fact that nearly all the people attending were Bahá’ís, it was devoted exclusively to subjects which would help prepare them for teaching. The Teaching Conference was as usual held in Manchester in January, and was well attended. Everyone remarked that the discussion was more practical and that there was a more alive and active spirit in the gathering.

"On the legal side, we have during the year, continued our efforts to get suitable changes made in our Articles of Association, in order that the Inland Revenue will exempt us from tax. The matter moves very slowly, mainly because the Chief Inspector of Taxes has not yet approved of the amendments we have suggested. The position is at the moment that we have consulted Counsel on the matter and the solicitor has sent a further letter based on Counsel's suggestions. We are also consulting the solicitor about amending the clause which provides for a Convention of 19 delegates, so that when needed through the progress of the Six-Year Plan, a larger number of delegates may be elected.

"Towards the end of this year events in the world have moved and we have once more been in touch with some of our fellow believers on the Continent of Europe. David Hofman visited Paris and saw the believers there. We have also corresponded with them and sent two parcels over to them. We have also received a letter from one of the believers in Lyons and have been in touch again with the International Bureau at Geneva.

"The story of the Cause this year started with two important events, the celebration [Page 53]

CURRENT BAHÁ’Í ACTIVITIES

of the first Centenary of the Faith, which was a Bahá’í world event, and an event concerning our British community, the adoption of the Six-Year Plan. The first event has come and gone and is now part of our history, the second, even now after the passing of a year, lies almost entirely in the future. The Guardian has said that the Plan constitutes a landmark in the history of the Faith in the British Isles and that the immediate destinies of the entire community depend upon it. These words need surely to be pondered carefully by all of us. Never before has the Bahá’í community in this country been called upon to face so clearly the implications involved in acceptance of the Bahá’i Faith and the responsibility which that entails to spread the Faith to others. We are now confronted with a very definite and concrete task, to establish the Cause in nineteen towns in the British Isles in the coming five years, for a Five-Year Plan is what it has now become, and the job still remains before us. As we have said, the first step is the establishment of pioneers, at least one in all these nineteen places. That must be done before anything else and everything else must yield place to this task. The Guardian assures us that 'when once a few bold, self-sacrificing individuals have arisen to serve, their example will no doubt encourage other timid would-be pioneers to follow in their footsteps' and reminds us that 'the history of our Faith is full of records of the remarkable things achieved by really very simple, insignificant individuals, who become veritable beacons and towers of strength through having placed their trust in God and having arisen to proclaim His Message.' ‘Abdu’l-Bahá wrote to the English believers, no doubt foreseeing these times we are living in now: "They must not rest day or night but strive to illumine the children of men, and awaken souls. This is not the day of silence. This is not the day of rest'."

THE SIX-YEAR PLAN

Convention 1944 was held in London during the week of the Centenary celebrations. It was distinguished by a strong feeling, shared by delegates and other friends alike, that there was need for the community as a whole to enter some clear definitive process in its work, in order to concentrate and direct its energies, which so far were general and largely unrelated, towards some specific goal. This feeling found expression in the following cable to the Guardian:-

"Convention desires Six-Year Plan terminate Centenary martyrdom Báb begs you signify goal to be achieved."

To this the Guardian replied:-

"Welcome spontaneous decision. Advise formation nineteen Bahá’í Spiritual Assemblies spread over England, Wales, Scotland, Northern Ireland and Eire praying signal victory."

Thus was born the Six-Year Plan. Of it the Guardian has said the following in successive communications:-

"The Six-Year Plan which the English believers have conceived and are now energetically prosecuting constitutes a landmark in the history of the Faith in the British Isles. It is the first collective enterprise undertaken by them for the spread of the Faith and the consolidation of its divinely appointed institutions."

"The Plan constitutes a direct and grave challenge to the English Bahá’í community in its entirety. It should be regarded as the greatest collective enterprise ever launched by the followers of the Faith of Bahá’u’lláh in the British Isles. It is, thus far, one of the most significant undertakings embarked upon by the members of the Bahá’í National Assemblies during the opening years of the second Bahá’í century. To it, as already observed, the immediate destinies of the community of the English believers are linked, and on it must depend the future orientation and evolution of the institutions which the members of that community are laboring to erect for the diffusion of the principles, and the establishment of the Faith, of Bahá’u’lláh in their country."

So important a task, fraught, as the Guardian indicates, with such implications for the future, at first fell lightly upon the consciousness of the community, and it was only as the practical requirements of the Plan came to be understood that the friends began to realize what an enormous [Page 54]undertaking confronted them. Considerations, for instance, such as the following:-

1. In six years the community must be more than doubled, if the nineteen Spiritual Assemblies are to be established.

2. Wales, Scotland, Northern Ireland and Eire are virgin territories, requiring pioneers to establish the Faith there.

3. The smallness of our numbers and resources makes settling of believers to form communities impracticable, and we shall have to count on a large influx of believers. This seems to indicate that the time has arrived when people will come to the Faith "in troops." Our own knowledge and vision must be adequate.

The N.S.A. appointed a Committee whose chief function before being dissolved was to suggest a plan of action. This was adopted with minor modifications by the N.S.A. and is now in process of being carried out. Simply, it is this: In the early stages of the Plan the nineteen new places should be "pinpointed," and the later stages should be occupied with a continual teaching circuit, directing all the forces of the community towards the development of Spiritual Assemblies round the nineteen pinpoints.

The N.S.A. aims at nine pinpoints by Convention 1946, nineteen by Convention 1947; the remaining three years to be devoted to a concerted effort to bring all nineteen places to community status.

"With regard to the communities: London has had rather a changeful year. Its members have been increased by the return of several evacuated members, now that the war is over and by the removal of several friends from other parts of the country. On the other hand the only two pioneers at the moment at work for the Six-Year Plan have been contributed by London. Changes in the London assembly and its officers half-way through the year were caused by their departure together with other resignations for various reasons. Their meetings have varied in form and in time during the year but have not attracted very many people and the community can report only two new believers. On the other hand, London contributed the bulk of the speakers for the Hyde Park venture, reported further on in this report, which was originally organized by the N.S.A. though later turned over to London. In order to contact people for whom Sunday is not a suitable day, they also held periodic meetings on a weekday evening. They held a large public meeting in a hired hall in July, in conjunction with two other organizations, and they also took an active part in the two meetings organized by the N.S.A. at the time of the UNO meetings. Both the Preparatory Commission and the General Assembly of the United Nations met not many yards from the London Center and during the meetings of the latter a large notice of welcome to the delegates was displayed in the Center windows. London is also experimenting with another form of publicity, namely posters in buses. Another attempt to attract people to the Center took the form of an Art Exhibition, which displayed the work of Bahá’í artists and of a friend associated with the Cause for many years. In this way a number of people were led to make the acquaintance of the Center. Talks have been given to various other organizations. London has kept all the big feasts and the commemoration meetings have been held and attended by some at the proper times, though repeat meetings have been held for those who could not attend night meetings. Fireside meetings have been held at various times of the year in different parts of London, one of the new believers being a result of the Ealing fireside meetings.

"Manchester has been working very hard and can report a good measure of success, with six new believers. Since January their public meetings have grown from just a handful till now they get an average of thirty, and they have also held a number of fireside meetings. At the beginning of the year they held a shop exhibition in Salford. Not many inquirers followed up their initiate interest at the exhibition by attending meetings, but many must have been made familiar with the Faith. A very important feature of Manchester's work has been the effort to develop Altrincham—over the years much work has been done there and now prospects are so encouraging that Manchester hopes it will be adopted as one of the goal towns of the Six-Year Plan. Manchester Youth Group has continued to hold regular meetings and sends its monthly newsletter [Page 55]

CURRENT BAHÁ’Í ACTIVITIES

to a very wide circle, both in this country and abroad.

"Bournemouth has had rather a difficult year. An unhappy situation arose when it was discovered that one believer had not properly understood the Bahá’í teachings on spiritualism. These were explained and the Guardian also wrote a full explanation, but she withdrew from the Cause and two others followed her, on account of this and other teachings which they found they could not accept. The community has been further weakened in numbers by the departure of two voting members and two youth members for London, and it now finds itself with only just enough members to justify an assembly. As some of these are often ill and unable to attend assembly meetings, it is very difficult for the assembly to function properly. Nevertheless active teaching work has been done all the time. Most of it has taken the form of fireside meetings, since they are still unable to find a place for a center, but a big public meeting was held in February, which was very well attended, and Bahá’ís have also spoken to other groups like the Esperantists. The little handful who do the active work in Bournemouth deserve a sincere tribute for the way in which they are keeping the community and the teaching work going.

"Torquay shows a great example of what a small community can do. Though only just over the minimum number for an assembly, and at that not all members are able to be active, they keep their public meetings going regularly, and their young people's weekly meeting has become not only a social evening but also a study class held on a separate evening. But more than that, they have undertaken active extension work, trying to work up a circle of interested people in Exeter. Regular meetings have been held there since January and Torquay believers have travelled there to hold them, undeterred by the worst of the winter weather. Though they could not find a very suitable hall there and though audiences have been small, they have one or two people who attend regularly and who are trying to help make further contacts. This is a really fine contribution to the Six-Year Plan by such a small community.

"Bradford suffered more than any other community by the absence of members on National Service and they have been glad to welcome back two of them since the war ended, to help in the community work. Others have still to come home but should arrive before long. Meetings have been held regularly and have been taken both by members of the local community and by visiting speakers. Bahá’í talks have also been given to other organizations such as the International Friendship League and the Bradford Business Men's Club and have aroused much interest. A well-supported study class has also been held. One of the newspapers has given them periodic write-ups. Five members of the Bradford community, which has up till now included Leeds in its area, live in the latter city and they have recently started intensive teaching work there, fully supported by the Bradford Assembly. Leeds has been adopted as one of the goal towns of the Six-Year Plan and, as already mentioned, recently a shop exhibition was held for a fortnight in one of the main streets beginning and ending with a big public meeting. The Leeds believers, helped by other members of the Bradford community, put a lot of hard work into this campaign; it made an excellent beginning to their local teaching, which is being continued by fireside meetings.

"Though many of the wartime difficulties still persist, the Publishing Trust has worked hard during the year. Seven publications have actually been received from the printers during the year, including the 1946 diaries. Several of these are pamphlets, none of them very big books. Three more are at present in the hands of the printer. A long list of books and pamphlets is planned and most of them are in the course of preparation.

"On the administrative side, we have at last completed the arrangements for the change in the Assembly's Articles of Association as a private company, which we spoke of in last year's report. The Chief Inspector of Taxes eventually approved the draft submitted to him, and the changed wording has been incorporated in the Articles and approved by the High Court of Justice, Chancery Division. This means that in future, for taxation purposes, we can be [Page 56]accepted as a so-called 'charitable' body, which includes religious bodies, with consequent remission of tax. At the same time the clause regarding the number of delegates to the Annual Convention has been changed to allow of expansion as the number of believers in the country grows.

"At the request of one of the local assemblies the N.S.A. drafted the wording for a marriage certificate, which it is proposed to have printed after the Guardian has approved it. This certificate will of course have no legal standing it is simply a certificate that a Bahá’í marriage has taken place.

"The current Bahá’í year has seen the end of the fighting both in Europe and in the Far East. Already last year we could report being once more in touch with the friends in France and Switzerland. This year letters have been received from believers in Holland, Norway, and Czechoslovakia, and just a few weeks ago the ban on communication with Germany was lifted, so we hope to be hearing from the friends there also very soon. The good news has just been received that they have re-established their National Spiritual Assembly, which was suspended in 1937.

"The end of the war has meant a focussing of public interest more and more on the new organization by which it is hoped that future war will be avoided and the nations come to live harmoniously with each other. The General Assembly of the United Nations Organization held its first meeting in London in January. All the delegates were sent a letter of welcome from the British Bahá’í Community, together with a leaflet containing passages from the Writings on the subject of World Government. One delegate from Ethiopia sent us a letter of thanks. Further, whilst public interest was focussed on efforts to develop international co-operation, a public meeting was held on January 9th in London, at Caxton Hall, which is very near the place where the UNO General Assembly was meeting. Attendance was not so large as was hoped, as the weather was bad, but discussion was interesting. A further but smaller meeting on the same lines was held on April 17th.

"A little while before the UNO meeting, a World Youth Conference was held in London. It was not possible for us to take any part, as the meetings were confined to delegates, except for a big one at the Albert Hall which some Bahá’ís attended. A letter of good wishes was sent to the Conference and the secretary was asked to place some free literature in the meeting room.

"Following statements in the House of Commons sympathetic to the idea of world government, both the Foreign Minister, Mr. Bevin, and Mr. Anthony Eden, were sent letters and literature. Mr. Bevin's private secretary sent a cordial letter of thanks.

"There have been two new activities in our community life this year, which it is intended will be repeated in coming years. One was the commemoration on September 11th of the anniversary of ‘Abdu’l-Bahá’s first public talk in the West. The other was the attempt to attract people to the Faith by talking about it at the open air forum in Hyde Park. For a number of Sunday mornings, several London believers gave talks there to good crowds. Winter weather obliged them to stop for some months but it is intended to start again very soon, as this is a good way of introducing the Faith to large numbers of people.

"For the first time for some years we have had a Youth Committee. It has worked entirely by correspondence, as its membership was drawn from all parts of the country. It has produced a report on methods of attracting young people, which has been sent to all local assemblies, and it is now working on the possibility of producing a Youth Bulletin and also on the program for a Youth Day at Summer School."

EGYPT

Cairo, a cultural capital of Islám, has become the seat of one of the most impressive Bahá’í national headquarters yet constructed in East or West. Built to serve as seat of the Centenary celebrations, this Haziratu’l-Quds has created much interest in the Bahá’í message, as the reports of the Egyptian Assembly testify.

"The completion of the Haziratu’l-Quds in time for the Centenary, and the magnificent manner in which the sacred occasion was celebrated therein were but a majestic call announcing the glad tidings of the new spirit infused in the body of creation, a new [Page 57]inspiration destined to elevate the world of humanity, and a new life exhilarated by the Divine Love. For, just as the building, with its beautiful location, excited the curiosity of the multitudes, the celebrations, in their turn, extended its significance and purpose far and near.

"The banner of the Greatest Name was unfurled, and the Teachings and Principles widely disseminated. Groups of inquirers called at all hours in such increasing numbers that the Bahá’ís scarcely found time to carry on their administrative work.

"The following message dated July 17th, 1945 was received from the Beloved Guardian, through his secretary:-

"'He was very happy to read of the wonderful progress made by the Faith in Egypt during the past year in the annual report; likewise the reports of the convention and Centenary celebrations rejoiced his heart, and he felt moved, in view of the activity and devotion of the believers there, to launch them upon a new field of service, namely teaching and establishing the Cause in new localities. In India, Persia and America wonderful results have been obtained by Bahá’í pioneers and settlers, who, leaving their homes, have founded new areas in places where the Faith was unknown and have been able to raise its banner in many virgin fields.

"He feels that the time has now come for the beloved Egyptian friends to likewise take this important step, and he has therefore contributed one thousand pounds to be used to help finance pioneers and aid in the general teaching work."

NEW SPIRITUAL ASSEMBLIES FORMED

"According to the scheme of teaching the Cause and establishing new Spiritual Assemblies through Bahá’í pioneers and settlers, the National Spiritual Assembly was able to raise the number of existing Spiritual Assemblies to seven by constituting three more Assemblies, one each in Suez, Tanta and Sohag, whereby the number of centers was proportionally increased. Efforts are being made to encourage the believers to settle in more centers where it is hoped Spiritual Assemblies can be formed, and new centers established."

SUDAN

"Aided by the confirmation of Bahá’u’lláh, two of the believers Hassan Effendi El Saeed of Port-Said, and Rashad Effendi El Hamamsy of Cairo, were able to settle in Khartúm, Sudan. Accompanied by their families, they left on January 23rd and February 27th, 1944, respectively.

"Since their arrival in Khartúm, the Bahá’ís there were greatly encouraged and inspired. The report of Rashed Effendi, who was transferred back to Egypt after six months stay in Khartúm, is replete with joyful news. The number of existing, accredited Bahá’ís in Khartúm is nine, and another believer lives in Singa. The Cause is also attracting the interest of still others in this area. The center in Khartúm is well organized in accordance with Bahá’í Administration. Meetings are regularly held on Sundays and the nineteen day Feasts are well attended. They have established a small library, and are in constant communication with the National Spiritual Assembly."

ETHIOPIA

"Sabri Effendi Elias, of Alexandria, was able to return to Ethiopia, after a prolonged absence dating from the outbreak of the Italian war against Ethiopia in 1935. He departed for Addis Ababa on January 23rd, 1944.

"Stopping for a few days in Khartúm, he met the Bahá’ís of Sudan, and shared with them the joyful news of the progress of the Cause.

"He was accompanied by his wife who is likewise giving hearty support in serving the Cause in that country. Their reports show that the Word of God is being promoted in a wonderful way, and it is our earnest hope that these friends will succeed in obtaining a permanent stay in Ethiopia.

PERSECUTIONS CONTINUE

"As the Cause achieves more progress and spreads its influence over new areas in Egypt, its adherents, in like manner, are exposed to attacks of the ignorant masses, aroused and stirred by their fanatic leaders. The persecutions instigated during 1944, and particularly since the Centenary celebrations were [Page 58]held, testify to the fact that there is an organized and antagonistic movement tending to stop, or at least to impede, the progress of the Cause of Bahá’u’lláh, which the opponents consider a threat to the Faith of Islám, and destructive to its authority.

"Motivated by an assumption neither based on sound foundations nor the product of a sincere search for truth, the Shari'ah Moslem courts from time to time consider cases of individual Bahá’ís and thereupon issue groundless, misleading and illogical judgments involving the worst consequences they can conceive.

"These verdicts are published in certain newspapers, which to our regret, do not also publish our replies to these false charges. As a result, the fanatic elements find reinforcement and vindication for the attacks they launch against the Bahá’ís.

"In Tanta, where a Spiritual Assembly had been newly established, a serious disturbance took place and the Bahá’ís are still suffering from the attacks of the aroused mobs. A number of them were beaten and even the policemen had great trouble in dispersing the agitators.

"Anti-Bahá’í proclamations were circulated throughout the city, defaming the Bahá’i Cause, and warning the people against association with the Bahá’ís. In order to spread the warning to the utmost, the instigators took the occasion of the month of Ramadán, the Moslem month of fasting. This being a seasonal custom they published a time-table in which they quoted many excerpts from the last verdict issued by the Shari'ah courts of Arish, in 1944, by which Bahá’ís are considered heretics, who have deviated from the Moslem religion; being thus apostate, their marriage contracts with Moslems become null. A charge against the instigators was brought by the Bahá’ís and is now under consideration.

BAHÁ’Í MARRIAGE CERTIFICATES NOT YET RECOGNIZED

"A Bahá’í marriage certificate issued by the Spiritual Assembly of Cairo was presented by Mohamed Effendi Kamal of Beni-Suef, to the Immigration Department, with a view to obtaining a permanent stay in Egypt for his wife, a Palestinian subject.

"His application was not approved, on the ground that the Bahá’í Faith is not recognized by the Egyptian government, and consequently Bahá’í marriage certificates could not be regarded as legal documents. His wife was thereupon requested to quit Egypt. An appeal has been submitted to high authorities for further consideration.

Negotiations With the Government

"The current persecutions, the frequent judgments issued by the Shari'ah Moslem Courts on cases of Bahá’í individuals, the judgment of the Grand Mufti of Islám of Egypt by which he proclaimed the independent status of the Bahá’í Faith, and the critical position affecting the affairs of the Bahá’í community in general, have recently been considered by the National Spiritual Assembly.

"The memorandum is in preparation through which the Bahá’ís hope to receive the sympathetic consideration of the government, whereby, in the light of the facts of the matter, it will not hesitate to extend protection to the Egyptian Bahá’ís, and give them the right to enjoy the privileges sanctioned by Constitutional Law on an equal footing with other religious communities.

Publishing Activities

"Three committees have been charged with the responsibility of translating Bahá’í literature, and of furnishing articles to the newspapers on every possible occasion.

"The 'Dispensation of Bahá’u’lláh,' the Historic Survey of the Centenary, as well as other items of interest have been translated into Arabic and are now in process of publication. 'God Passes By' is now being translated.

SUPPORT FROM ‘IRÁQ

"These undertakings were greatly encouraged by the kind message received from Iráq, in which the National Spiritual Assembly expressed their desire to share half of the expenses.

"An article was supplied to the Masri (newspaper), commenting on the activities of the Bahá’ís of America in connection with the San Francisco Conference. The comment expressed the high appreciation of [Page 59]the Bahá’ís of Egypt, and dealt mainly with the principles of ‘Freedom of Thought’; ‘Freedom of Belief’; ‘Oneness of Religion’; and the ‘Abandonment of all Prejudices.”

BAHÁ’Í SCHOOL

“For the first time a Bahá’í Summer School in Egypt was organized. It is beautifully situated at Port Fouad, opposite Port Said, on the Eastern bank of the Suez, and overlooks the Mediterranean Sea. A fifteen day program was held from July 15th to 30th.

“Seventeen members from different places in Egypt, attended the school. Many interesting subjects were studied, and lectures and debates were also included in the program.

“The results were excellent indeed, and it is hoped that a session of the school, on a wider scope, will be arranged next year.”

‘IRAQ

In proceeding from country to country to survey the condition of the Bahá’í community, one is constantly reminded how thoroughly the world has prepared for enmity and strife, and how pitifully ineffective has been any preparation even for the idea of peace. Truth has had to serve in a garrison, and fellowship has been confined in a prison girt by many walls, from racialism to nationalism, and from class interest to prejudice of creed.

In one part of the world the Bahá’í community is oppressed by the state; in another part by the mosque. Marked and conditioned by its own particular tradition, each Bahá’í community to some extent struggles with the psychic ghost of opposition after the actual opposition has ceased. But the many Bahá’í communities, diverse as they outwardly may be, weak and ineffective as they may appear, more and more rapidly take on the characteristics of the only true world community that can exist today. Moral energy and mental clarity steadily increase among the Bahá’ís, since they are related to the creative power which gathers the peoples together to produce mankind.

In ‘Iráq, as in Egypt and Persia, Islám makes the psychological environment in which the Bahá’í community has developed.

Public facilities taken for granted in a country like America are denied the followers of Bahá’u’lláh in ‘Iraq where ecclesiasticism has been the law and the court of the state. In such a theatre one can follow the dramatic course of events produced by the meeting of the old era and the new. Those who fail to attain unity with the Manifestation of God in His day can never agree among themselves. That is why even a handful of true believers eventually become the axis around which the society revolves.

From the report of the National Spiritual Assembly of ‘Tráq the following excerpts are taken:

SPREAD OF THE FAITH

“The Teaching Committee has endeavored to meet the increasing need of Bahá’í literature. Study groups were formed and held their sessions daily in the foundation hall of the Haziratu’l-Quds as well as in the homes of the friends in different parts of the city, for that urgent, vital purpose. The meetings of these groups were presided over and directed by teachers of deep knowledge appointed by the National Teaching Committee to encourage the hungry souls of the beginners, and the seekers after truth through the Divine nourishment of the Bahá’í revelation.

DISSEMINATION OF LITERATURE

“The National Spiritual Assembly, in discharging its responsibility of diffusing the light of the Bahá’í Faith and in instilling its celestial spirit in the heart of those seekers after its truth, has placed large quantities of Bahá’í books and pamphlets, in various languages at the disposal of the teaching committee which has disseminated them among a great number of people of every religion, race, and rank throughout the country.

“As a direct consequence of these activities, a number of these inquirers were attracted to the Faith and enlisted as believers in the New World Order of Bahá’u’lláh and became active members in the Bahá’í Community.

“The influence of these teaching activities was not restricted to the local areas of [Page 60]Baghdad, but has penetrated to other places of the country. Many friends of other centers were stimulated by the Anniversary and rose up, with a new zeal, to promote the Bahá’í Message in their respective centers.

"Reports from teachers reaching the National Spiritual Assembly show their splendid activities in the field of teaching, and that people of every shade of opinion have been attracted to the Faith. The National Spiritual Assembly hopes that in the fulness of time these will become the torch bearers of the Faith of Bahá’u’lláh.

"The Local Spiritual Assemblies of ‘Iraq, with the cooperation of the teaching committees, have extended valuable assistance to the management and organization of their teaching work, and of utilizing the capacities and talents of the individuals for the welfare of the Faith.

"Groups and isolated believers in several localities such as Mosul, Karkúk, ‘Amárih and ‘Azíziyyih are in constant and direct touch with the National Spiritual Assembly and are receiving their spiritual support. Their report proved that teaching has become their highest goal in life, and their labors have resulted in the fruitage of a few new believers, establishing a firm nucleus for a Bahá’í community. The National Spiritual Assembly confidently hopes that through the confirmations of our beloved Guardian we shall have several new Local Assemblies in the near future.

CHANNELS OF TEACHING

"Means and channels of teaching in ‘Iraq are very limited. Owing to the deep religious fanaticism and ignorance of the large majority of the people of Iraq, the only possible means which the difficult environment offers for this important service is through personal contacts and individual teaching. The friends in ‘Iráq cannot overstep this limit for fear of still more repression which may injure the vital progress of the Faith.

"Publicity through newspapers and magazines, a great instrument and very effective system for the promotion of the interests of the Faith, is not available to us. Editors in ‘Iráq dare not publish an article in favor of the Faith. They do not hesitate, however. to publish articles, against the Faith whenever the situation or their interest demand.

"Another valuable means for the enlightenment of the public about the Faith is the libraries. Unfortunately, the librarians in ‘Iráq do not provide themselves with Bahá’í books with the exception of an English library where Bahá’í books occasionally are found.

"Another important means for teaching is the lecture platform which is strictly denied to the Bahá’ís of ‘Iráq. There is no opportunity for any Bahá’í to deliver a speech or give a talk to a group of people in ‘Iráq. Another more important, more vital instrument for the promotion of the Faith is the press which is strictly forbidden to us. The National Spiritual Assembly has many times approached the authorities for legal permission to print some Bahá’í literature, but each time this was flatly refused.

"It is painful to report that this great deprivation of vital rights has blocked the highway of teaching. The National Spiritual Assembly is at the present time following its former way of procuring the Bahá’í literature in the Arabic and Persian languages chiefly from Egypt. Attempts have been made to print some pamphlets abroad but it was found, after experience, that this method costs much more than that of printing in the local press.

"Another more useful, more universal instrument for the promotion of the Message of Bahá’u’lláh is the radio broadcast which we can not employ to reach the people. Were this most effective and comprehensive channel available to us we would have launched a nation wide campaign of teaching the Faith of Bahá’u’lláh. Radio broadcasting in Triq is a governmental institution and is therefore under the control of the authorities and its use is restricted according to the interests of the government. Hence the only practical means remaining in operation under our disposal is the method of personal contacts and the slow way of individual teaching which is so limited in its use, so narrow in its range, so restricted in its results, especially when capable and meritorious teachers are comparatively few. [Page 61]

PUBLIC LIBRARY PLAN

"At the Fourteenth Annual Convention of the Bahá’ís of ‘Iraq, it was resolved to establish a public library in Baghdad, to be chiefly devoted at its inception, to the best current literature, with a section dedicated to the Bahá’í books. Gradually the Bahá’í books may be increased in quantity until, in time, this library will become a Bahá’í bookstall. For some months the National Spiritual Assembly has been looking for a suitable man whose knowledge and experience in teaching can utilize every opportunity offered by this library for teaching the Faith to the enlightened and intellectual classes of the people. The National Spiritual Assembly has taken this matter very seriously, as it believes that this plan would in time be an institution of great benefit and far reaching interest to the Faith. The sum of ID. 2000 as preliminary budget for the establishment of this vital plan has been alloted, and the committee concerned is doing its best to find a suitable shop for this purpose.

ADMINISTRATION

"The National Spiritual Assembly has consecrated a great deal of its endeavors during the year covered by this report to consolidate the administrative order among the Local Assemblies and the National and Local Committees. The National Spiritual Assembly realizes full well the importance of, and the necessity for, the consolidation of the Bahá’í committees and the strict application of the Bahá’í Administrative Order among the Bahá’í institutions. To see that this was developed and established by the committees and individuals, the National Spiritual Assembly decided to visit the local assemblies to see how the principles and precepts of the administrative order are being applied and to guide these assemblies to the best way of executing the Laws and Ordinances of the administrative order in discharging their duties and obligations. The National Spiritual Assembly held a session in the village of ‘Aváshiq, where it consulted with the local assembly and the believers of that village, as well as with representatives of the Bahá’ís of Idhyábih. This session lasted a day long during which time the National Spiritual Assembly had a good opportunity to give them the necessary practical advice and counsel for better organization in their administrative transactions and the invigoration of their spiritual activities.

"Furthermore, the National Spiritual Assembly studies carefully the records of the sessions of all the local spiritual assemblies Nineteen-day Feasts of all the centers, with as well as all the suggestions made at the the intention of knowing the range and nature of their activities, and is in direct contact and communication with all centers. Moreover, in most meetings of the Nineteen-day Feasts, lectures are delivered and explanations are made on the subject of administration for the assistance of the believers and their increased understanding of the scope and range of this sacred Order of Bahá’u’lláh.

COMPLETION OF THE GUEST HOUSE

"At the outset of this year the construction work of the Guest House was progressing well, and nearing completion with the exception of fixing the doors and windows and electric equipment. Then work was delayed and finally stopped on account of the shortage in building materials such as wood, window panes, etc., while the small quantities of building materials which were to be found in the market stores were under the Government control and were not available for civil use.

"At the commencement of the work the authorities where quite reluctant and very strict about supplying the necessary materials for the completion of the Guest House. The building was registered as a personal house in the name of a believer. But the influx of the Persian pioneers and their lodging in the Guest House provoked and excited the suspicions and apprehension of the authorities and thereupon an order was issued stopping the work, and for a time the Haziratu’l-Quds was visited by many officials in order to be sure that this building is not intended to be used as a rest house or hotel for the Bahá’í visitors and travellers.

"In the meantime the National Spiritual Assembly was compelled to take immediate action for the evacuation of the Guest House which was actually occupied and [Page 62]overcrowded by the Persian pioneers, and after great difficulty and energetic efforts, per- mission for the completion of the Guest House was procured and work was resumed again. By January of the present year the work was entirely completed. When our be- loved Guardian was informed he graciously sent us the following message:

"*"The glad tidings telling of the comple- tion of the Guest House has been a source of immeasurable pleasure and extreme exhilara- tion and is at the same time a brilliant proof to the arduous activity, laudable resolution, energetic endeavors and warm enthusiasm. A copy of the photo of this construction will be placed in a chamber of the blessed Bahjí and another one will be reproduced in the Baba’i World so that the Bahá’ís of the East and of the West as well as the pilgrims of the Holy Land might see the high en- deavors of the representatives of the Bahá’í community in the City of God and it would be the cause of pleasure and cheerfulness to the Bahá’ís of the East and of the West.'

"The total sum expended so far upon the construction of the Guest House amounts to ID. 12000/-or about $48,000.00 a part of which the friends of ‘Iraq have con- tributed while the other part is a loan made by the National Spiritual Assembly against the mortgage of the building itself.

THE HALL

"The National Spiritual Assembly has made many arduous attempts to get per- mission for the erection of the Hall which is the third, and last component part of the Hazíratu’l-Quds. Having succeeded in pro- curing the necessary permission from the municipality the plan of the Hall was for- warded to the Ministry of Supplies for the acquisition of materials. But the Ministry hesitated for a time claiming that this build- ing had been used as a place of worship by the Bahá’ís of ‘Iráq. In this case it could not be built without the knowledge and permis- sion of the Ministry of the Interior, and actually the case was referred to the above two Ministries. The National Spiritual As- sembly is continuing to exert pressure to acquire permission for the erection of the Hall in the way and manner that meets with the blessed wish of our beloved Guardian, who has time and again stressed his wish for the completion of the entire building. In a recent letter dated April 5, 1945 we re- ceived from him the following urgent message:

"And now it is incumbent upon you to concentrate your minds upon the construc- tion of the Hall and hold fast in all ways and means until the necessary steps for its erection be made and you are honored in the successful completion of this blessed achievement.'

APPLICATION OF THE BAHÁ’Í LAWS AND PRECEPTS

"The gradual growth and perpetual prog- ress of the Faith of Bahá’u’lláh, and the corresponding decline and disintegration in the fortunes of the existing religious systems and institutions, are two factors of composi- tion and decomposition which, working at the same time and in contrasting directions, have given the followers of the Faith of Bahá’u’lláh an opportunity to apply and put into practice the Laws and Ordinances of the Most Holy Book. The National Spiritual As- sembly has stressed upon the Bahá’ís the necessity of applying the Laws revealed in the 'Kitáb-i-Aqdas' especially in regard to marriage, and open declaration of the Faith on the part of the believers in connection with legal transactions and official business. Moreover the National Spiritual Assembly in order to acquaint the believers with the spirit of the Laws and Ordinances of the Most Holy Book has formed study classes for teaching this subject and made it a mat- ter of discussion and study in the Nineteen- day Feasts. It has also advised the local spiritual assemblies to watch the execution of the Laws in their entirety by the friends, and to penalize those who transgress them.

"In conclusion it should be said that the refusal of the Government to recognize the Bahá’í marriage certificates has caused much trouble to the friends of ‘Iraq. This problem we believe will continue to be a source of trouble until the Government recognizes the independent status of the Bahá’í Faith and gives the National Spiritual Assemblies the permission of executing the Bahá’í Laws and Ordinances enshrined in the New World Order." [Page 63]

INDIA AND BURMA

Part of its area overrun by hostile armies, undergoing a great historical change in its political alignment, India, a continent of races and peoples within itself, has witnessed vigorous development of its Bahá’í community. The National Spiritual Assembly has recapitulated a very extensive record in a few words:-

The Centenary Convention

"Better administration, unity, consolidation of the newly established assemblies; the training of Bahá’í children and youth; the need of a Bahá’í school; a printing press; the need of literature; a magazine in English; a Teachers' Training Class; the passage of the Bahá’í Laws in the legislature; a better structure for the National Haziratu’l-Quds; greater individual effort in teaching; development of the Summer School; the drawing up of a 3-, 4-, or 9-Year Plan; application for land for a Mashriqu’l-Adhkár; the provision of a Gulastán wherever there are Bahá’ís; training in Bahá’í administration; greater supervision over the newer L.S.A.s; sending of teachers to Ceylon; the need on the part of the National members to travel and see into all affairs-these were the subjects discussed at the Convention.

Twenty-Five New Assemblies

"In the field of both pioneering as well as publications we were up against difficulties. In pioneering, the problem was a natural law-the ebb after the flood. The epistles from the Guardian received during the close of the first century reveal, and were responsible for, the heights which the friends in this country scaled under the impetus, and for the success, of the Six-Year Plan that concluded with the termination of the first century. An extract from one of these letters dated October 26, 1943, is given to indicate the measure of the response of the Indian friends to the call of the Guardian. "

The excellent news you conveyed of the progress of the Faith in so many hitherto virgin territories of India greatly rejoiced the Guardian's heart, and he is proud to witness the manner in which the Indian believers are arising, teaching, and sacrificing for the faith of God. The friends themselves must be astonished at the rapidity with which the devoted pioneers have succeeded in establishing new Spiritual Assemblies; and he hopes that many more souls will, thrilled by these achievements, follow in their footsteps, and thus ensure a truly glorious celebration of the hundredth anniversary of the Cause next May. The eyes of the Bahá’í world are being increasingly attracted by the achievements of the Indian friends, and they have the opportunity of crowning their Centenary Celebrations with a victory outstanding in the records of the Bahá’ís of the East. The Guardian hopes that in this connection many more Bahá’í young people will arise and serve. They have the advantages of health and freedom from family responsibility which are not always enjoyed by older people, and they should cooperate to the full with more experienced believers in carrying on the pioneer work of the Cause." There were five assemblies in India at the commencement of the Plan; there were thirty at its close. The resources of the friends were heavily strained. When a call came for help, there was no response because all those who could respond were already in the field. So, inevitably some of the newly established centers dissolved due to a decrease in their numbers. The first year after the century saw a diminution in the number of our assemblies. The recession continued up till the Convention of 1945. Some ten centers reverted to group status. The position was realized by the friends at that session. The flow started, never to ebb again. For on this occasion the friends had gained something which they were first without. That was experience. They had learnt the conditions under which permanent settling could be undertaken. And so the new attempts were undertaken on a new basis." [Page 64]

A RECORD OF PIONEER TEACHING

Teacher Mr. N. Akhtar-Khawari Mr. I. Bakhtiari.... Mrs. S. Fozdar Mrs. Gawhar J. Hakimian... Mr. S. H. Koreshi... Mr. I. Sorooshi... Mr. K. Izzadyar. Mr. I. Yaganagi. Mr. and Mrs. I. Yaganagi Dr. M. E. Lukmani... Mr. M. Naimi.. Mr. R. D. Mihrshahi Mr. & Mrs. R. Suhayli Mr. Sharyar Yazdani. Mr. Rustom Vafadari Centers Visited Andheri, Belgaum, Bombay, Hyderabad (Sind), Kolhapur, Panchgani, Poona, Sholapur, Deolali, Igatpuri and Lahore Ahmedabad, Hyderabad (Dn), Kariafghanan, Kotah Quetta. Ujjain, Belgaum, Kolhapur, Secunderabad and Surat Ahmedabad, Aligarh, Baroda, and Kotah Kolhapur, Bangalore and Mysore Kariafghanan and Amritsar Belgaum, Hyderabad, Dn. Sholapur & Secunderabad Calcutta, Kamarhati, Serampur, Gorakhpur, Belgaum, Kolhapur, Cawnpore, Allahabad, Panihatti Delhi Surat and Belgaum Calcutta, Gorakhpur, Kamarhati, Serampur, Cawnpore, Allahabad and Panihatti Kolhapur Hyderabad (Dn), Sholapur, Deolali, Igatpuri, Secunderabad and Surat Belgaum and Sholapur Hyderabad (Sind) Belgaum, Kolhapur, Sholapur Mr. Khusraw Farahmard...Belgaum, Kolhapur, Sholapur Mirza M. H. M. Afnan.. Mr. S. A. Husain Mr. S. Yaganagi. Mr. M. H. Sabiri. Mr. K. M. Talgeri Mrs. Shirin Boman... Rustom Vafadari. Mr. K. H. Payman.. Bombay, Andheri, Poona, Panchgani, Sholapur, Hyderabad (Sind) and Karachi Vellore Mysore, Vellore Cawnpore Mysore, Hubli Nagpur Deolali, Igatpuri .Vellore

"Our thanks are also due to Mr. Samimi of Tihrán, Persia who while on a trip to In- dia on personal business was bidden by our Guardian to visit the Indian centers in reply to his request for permission to visit the Holy Shrines. Mr. Samimi's visit to the centers in India resulted in wide publicity for the Cause as he spoke in public at very many of the places that he visited. A press report of his talk and an interview are given herewith as specimens:

ACHIEVEMENT OF PEACE AND BROTHERHOOD

Mission of Bahá’í Faith

"The establishment of universal peace and brotherhood, the creation or adoption of an international language as an aid to achieve peace and brotherhood, and the setting up of an international force to maintain world peace-this is the basis and the creed of the Bahá’í faith," observed Mr. A. Samimi, M.B.E., Head Interpreter to the British Em- bassy in Tihrán (Persia), and Chairman of the East and West Committee - in an ad- dress to the local pressmen at the Bahá’í Hall last evening.

"The Bahá’í faith, despite its recent origin, had made astounding progress according to Mr. Samimi. It had been embraced and ac- cepted by 51 races in 78 countries. Its fol- lowers, Mr. Samimi claimed, loved their fellowmen, knew peace of mind and spiritual bliss. Hatred and antagonism were unknown to the Bahá’ís. They believed in and [Page 65]practised in their daily life, peace, unity and for whenever there is a Bahá’í in distress, the brotherhood.

"Most of the Bahá’í activities were conducted at present in the U.S.A. without any priests or clergymen, as the Bahá’ís did not believe in priestcraft of any sort.

"The Bahá’ís were forbidden from interesting themselves in politics. They were bound, as Bahá’ís, to carry out the orders of their Government, irrespective of the fact whether it was tyrannical or benevolent. The Bahá’ís possessed sturdy faith in their future and recked not their present persecution at the hands of the fanatic maulvis in the country, concluded Mr. Samimi."-(The Sind Observer, Karachi, June 24, 1945)

Bahá’í Faith

"Lahore, March 26-Agha Ahmed Samimi of Tihrán addressed a public meeting in English at the Club House of Model Town, Lahore on Sunday last with Lt. Col. Jamal-ud-Din, I.M.S., in the chair. During the course of his address the speaker, who spoke in faultless English observed, that permanent peace could only be established when it was implemented by Divine Power. The prophets who founded the great faiths were the bearers of the Divine Plan which in its essentials never changed. These successive prophets were in reality the true Educators of the human race.

"The speaker explained the basic principles of the Bahá’í Faith which arose in Írán about a century ago and which had spread all over the world. Quoting Shoghi Effendi, the Guardian of the Bahá’í Faith, the speaker said: 'Let there be no misgivings as to the animating purpose of the world-wide Law of Bahá’u’lláh. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remould its institutions in a manner consonant with the needs of an ever changing world. It can conflict with no legitimate alliances nor can it undermine essential loyalties. It calls for a larger aspiration than any that has yet animated the human race."-(The Tribune, Lahore)

Relief

"The oneness of the Bahá’í community is demonstrated in practice throughout the year for whenever there is a Bahá’í in distress, the local and national assemblies succor him. On the one hand, Bahá’u’lláh has enjoined work upon every one and on the other has bidden those responsible for the administration of the spiritual affairs of the community to see that no one is in want. Thus, whenever a Bahá’í is no longer able to work and in financial straits, the spiritual assembly of the locality where he resides is bound to support him, and if their financial conditions prevent them from rendering him assistance it is the duty of the N.S.A. to help. This principle has been in practice in this country and the community has seen that distress among their less fortunate brethren has been relieved and their sufferings mitigated as far as possible.

Publications

"From the small beginning where only a pamphlet or booklet was occasionally printed, to the position where thousands of copies of various books in different languages are printed-this indicates progress. During the period May 1944 to July 1945 the following work has been accomplished or undertaken:―

Originals 1. Din-i-Bahá’í-ovr Qádiyán (Urdu) 2. Bishárát-i-Uzma - Arabic (with Urdu translation) 3. Survey of the First Bahá’í Century by the Guardian (Persian) 4. Qa’im-i-Al-i-Muḥammad (Urdu)

In the Course of Printing 1. fgán 2. Shish Alwah

Translations-Printed this year 1. New Era Kanarese 2. New Era-Marathi 3. Bahá’í Procedure in Urdu

In Press 1. New Era Gurmukhi 2. New Era-Telegu 3. New Era-Tamil

Reprinted 1. New Era Gujrathi 2. Shish Alwah-Urdu 3. The Dawn of the New Day-Urdu [Page 66]

In the Course of Reprinting

1. New Era-Urdu 2. New Era-English 3. Iqán-Urdu 4. Bábu’l-Hayat-Urdu

Under Review

1. Book of Qiamat-Urdu 2. Dispensation-Urdu 3. The Promised Day-Urdu 4. Al Fará’id-Urdu

In the Course of Translation

1. New Era Singhalese 2. New Era Assamese 3. New Era-Orriya 4. New Era-Pushtoo 5. Hujjaju’l-Bahiyyih

Ready for Press

New Era-Malayalam

Translations Completed

Hujjaju’l-Bahiyyih

Personal Status

"The Bahá’í Laws regarding personal status are being increasingly applied and enforced. It is not very strange that those who newly embrace the Cause feel somewhat queer when they have to change habits to which they have been accustomed for ages but for those who grasp the truth of these Words of Bahá’u’lláh, the transition is easy. He says: "True liberty consisteth in man's submission unto My commandments, little as ye know it. Were men to observe that which we have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you is to be found now here except in complete servitude unto God, the Eternal Truth. Who so hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven.’ The friends are trying to adopt all the commandments which the laws of their country permit and the N.S.A. is also endeavoring to get the Bahá’í Laws recognized by the Government. The local communities are striving to secure a plot of ground to serve as their Gulastán (literally flower garden, meaning a burial ground) to be enabled to carry out the instructions of Bahá’u’lláh with regard to burial of the dead.

Bahá’í School

"The Bahá’í Summer School was held this year in Karachi from October 16th to 31st, both days inclusive. Among the attendants Quetta was strongly represented while friends also came from Surat, Bombay, Poona, Hyderabad (Sind), Bareilly and Lahore. Quite a large number attended the school from Karachi. The total attendance was about 50. The morning sessions were held every day from 10-1 p.m. and evening sessions from 4-7 p.m. except on Sundays, when the School remained closed. 20th October being the Birthday of the Bab, the School remained closed. On 30th October a written test was held and a Feast was given on the 31st of October.

"Eleven lessons on Aqdas and Bayán were given by Mr. M. H. Ilmi and each lesson lasted for an hour.

"Nine lessons on the History of the Bahá’í Faith, six lessons on the Twelve Bahá’í Basic Principles and three lessons on the Administrative Order of the Bahá’í Faith were given by Mr. N. Akhtar-Khawari. Ten lessons on the Methods of Teaching with special reference to Indian conditions were given by Prof. Pritam Singh. Both the morning and the evening sessions began with Prayers and Reading from the Scriptures and between the lessons there was a recess of half an hour.

"Special features of this year's Summer School were the taking of notes of each lesson by the attendants and then taking a test which was very satisfactory. The Summer School Committee decided to present a copy of Munajat-i-’Abdu’l-Bahá to every one who had attended the School and this was done on 31st October at the time of the Feast.

Local Centers

"From the reports received from the local centers there is evidence of an ever growing zeal and enthusiasm on the part of the friends in the service of the Cause and a proper administration of its affairs. The response to [Page 67]

CURRENT BAHÁ’Í ACTIVITIES

most of the Assembly's requests have been promptly met by a majority of the centers; most of them have shown eagerness to co-operate in the execution of the plans for the progress of the Cause; with more or less vigor they have carried forward the work of Teaching; some have displayed great initiative and originality in presenting the Faith to the public on every opportunity they could get; some of them have followed up such work by establishing study groups to which they have invited receptive and spiritual inquirers; they have observed Bahá’í feasts and anniversaries; they have regularly held the 19-Day feasts; they are endeavoring with all their might and within the limits imposed by the law to put the Bahá’í laws into practice; they have infused into their youth a zeal and generated in them a devotion to shoulder the responsibilities they will tomorrow have to assume in a larger measure; they have whenever requested undertaken in behalf of the N.S.A. the publication of Bahá’í literature; they have organized their local libraries; in short, they have demonstrated in a practical manner the working of Bahá’í administration in their centers.

NEWS FROM BURMA

"At this date of writing (the first week of August, 1945) we have not yet received confirmation of news regarding the Bahá’ís at Burma. Immediately after communication with that country was restored, the N.S.A. received this cable from the Guardian: ‘Anxious news dearly beloved Bahá’í friends Mandalay Rangoon particularly Siyyid Mustafa.’ This was received on the 5th May 1945, considered by the N.S.A. on the 6th May, and immediate action taken to secure some definite knowledge of the Burmese friends. Four or five different agencies, governmental and otherwise, were approached through correspondence for the desired information but having failed for a fortnight to ascertain anything about them, our N.S.A. resolved at its next session to depute someone to go in person to Burma and get this knowledge. Dr. Lukmani, the Chairman, of the N.S.A., offered to go, and set out about the end of May. He was not allowed to proceed beyond Chittagong, on the Burma border, however, and the only information he could get from there was that the Upper Burma friends were safe. This news, transmitted to the Guardian by cable, brought this reply: ‘Joyous gratitude safety dear Burmese friends. Convey assurance loving remembrance shrines.’ After a while these further items of information filtered through but none of them has up to this time been confirmed:-

1. Our beloved brother, Siyyid Mustafa Rúmí, had been killed at Thingagyun by local men. 2. Another friend, Mr. ‘Aziz Ahmad, had been killed at Kawlin by the Japanese. 3. The Bahá’ís of Rangoon and Mandalay had mostly taken refuge at Daidanaw when the Japanese invaded the country. 4. The Bahá’ís in Upper Burma were safe, though destitute. 5. Mr. Khudabux of Kawlin and Siyyid Abdúl Husayn Shírází of Rangoon who had been in affluent circumstances were now in a distressing plight. 6. The Haziratu’l-Quds at Rangoon and Mandalay had both been destroyed.

"We cabled the news contained in items 1, 2 and 6 to the Guardian on 7th July and received this reply: ‘Hearts grief stricken passing supreme concourse distinguished pioneer Faith Bahá’u’lláh dearly beloved staunch high minded noble soul Siyyid Mustafá. Long record his superb services both teaching administrative fields shed lustre on both heroic and formative ages Bahá’í dispensation. His magnificent achievements fully entitle him join ranks hands Cause Bahá’u’lláh. His resting place should be regarded foremost shrine community Burmese believers. Advise holding memorial gatherings throughout India honor his imperishable memory. Urge Indian Burmese Bahá’ís participate construction tomb. Cabling three hundred pounds my personal contribution so praiseworthy purpose.’ The outstanding traits in the character of Siyyid Mustafá Rúmí that to our understanding have qualified him for the high station assigned to him by our beloved Guardian are firmness in the Covenants established by Bahá’u’lláh and ‘Abdu’l-Bahá with their followers to turn to their respectively appointed successors and steadfast service over a period [Page 68]of several decades (he accepted the Faith when in his twenties, lived for almost a century), constancy through all the vicissitudes of life and in the face of the onslaught of the enemy, the teaching of the Message to high and low which was the one passion of his long life, and the dedication of his wealth, his time and his talents to the spread of God’s Faith."

AUSTRALIA AND NEW ZEALAND

The most important event in the current history of the Bahá’í community has been the acquisition of a building to serve as the national Bahá’í headquarters, or Haziratu’l-Quds. This undertaking was initiated and blessed by a contribution made by the Guardian of the Faith in 1943, followed by donations given by the National Spiritual Assemblies of the Bahá’ís of the United States and Canada, Persia, ‘Iráq, India and Burma, and also by an individual Bahá’í of Persia. These contributions amounted to a total of over six thousand five hundred pounds sterling.

The property located at 2 Lang Road, Centennial Park, Sydney, was purchased, and the secretariat established there before the end of 1944. It is thus described in the report made by the National Assembly: The building purchased for the Haziratu’l-Quds is a sixteen room, two story residence facing the entrance gates to Centennial Park, a public reserve of 600 acres. The entrance is good and the arrangement of the rooms excellent for our purpose. Double doors open from the large reception room into a small library and from the library into a large lecture room. When all the doors of these three adjoining rooms are open the effect is of dignified spaciousness. Much time and energy were devoted by the N.S.A. members and friends in Sydney to preparing the premises for occupation. Mrs. E. M. Axford personally directed and supervised alterations, furnishing and the interior decorating which was necessary. Despite wartime restrictions and shortages which hampered the work on every hand the Secretariat was established in the building by the end of 1944. After much sorting and packing the Secretary and Treasurer for ten years, Miss Hilda Brooks and Mrs. Silver Jackman respectively, of Adelaide, South Australia, finally despatched all the N.S.A. files, books and belongings to the new Headquarters in Sydney. Miss Brooks, who had also been Keeper of the Archives, reverently carried the Precious Relic, Lock of Bahá’u’lláh’s hair, pen cases and pens which had belonged to ‘Abdu’l-Bahá, framed specimen of ‘Abdu’l-Bahá’s handwriting and various gifts from the Guardian, to Sydney in her personal luggage. These former officers of the N.S.A. had conducted all the clerical work in their own homes—it was therefore a great joy to them to know that in future N.S.A. officers would enjoy the convenience and dignity of perfectly appointed and equipped offices, thus enabling the clerical work to be accomplished with greater ease and efficiency. In the rows of files and office equipment at Headquarters they see the fulfilment of their dreams. The new Secretary, Mrs. Dive, now resides in the building. The Treasurer, Mr. N. Walker lives in Sydney.

Social functions are held at the Headquarters and both local and National teaching work is carried out there. Many inquirers have called to ask about the Bahá’í Faith. The name “Haziratu’l-Quds” has brought forth many queries as to its meaning thus providing the believers with opportunities to explain and expound the Teachings.

Significant steps have also been taken in the proclamation of the Faith. That the teaching work has been influential, and the community has become firmly established, is attested by the degree to which the Bahá’í Faith has become a public symbol of a new spirit in religion. On the one hand its broad principles and its freedom from race prejudice was noted by the Rev. C. W. Chandler in the Auckland Star of March 18, 1944, while its challenge to the former dispensations has been pointed out by a missionary in an article published in the Adelaide Church Guardian.

The teaching activities carried on during the two years covered by this survey has been summarized in the Assembly’s report. Owing to the war, it has not been possible to increase the tempo of our teaching efforts as we had planned. The housing shortage brought about by the necessities of war (cessation of building and increase of city [Page 69]populations, through the creation of war industries) makes it extremely difficult for would-be settlers to find accommodation if they leave their homes to go to new areas. Travel restrictions have prevented the hoped-for organization of Interstate teaching tours by believers able to give public lectures. However the believers have concentrated in their home centers and States and there is not one believer who has not helped in the great co-operative effort called for by the N.S.A. in 1943 and inspired by donations amounting to £872.15.0, from the beloved Guardian for the financing of the teaching work. Many of the friends conduct meetings in their own homes and these have proved very popular and successful, the social atmosphere and the informality of the general discussions being very attractive to inquirers. A new Assembly has been formed at Caringbah, New South Wales, twenty miles from Sydney as a result of the regular visits by Mrs. Mariette Bolton. This indefatigable worker has also formed study groups at Wollongong and Goulburn and interested some people at Canberra.

Mr. and Mrs. Dobbins have done fine work at Albert Park, a suburb of Adelaide, South Australia. Regular meetings are held at the home of Mr. and Mrs. Featherstone. Six new members have been enrolled as a result of the afternoon and evening home meetings conducted by Mr. and Mrs. Dobbins at Albert Park.

Regular meetings are also conducted by Mr. and Mrs. Fitzner in their home at Joslin, another suburb of Adelaide; six new members have also been enrolled as a result of their meetings.

As settler to Port Elliot, South Australia, Miss K. Harcus is doing valuable work. Speakers at public meetings arranged by Miss Harcus were Miss Hilda Brooks and Mr. H. Fitzner. In Sydney, Adelaide and Hobart weekly meetings provide the opportunity for presenting the Cause publicly, special lectures are advertised in the press and every effort made to attract large audiences.

In Auckland, New Zealand, teaching was given a big boost by the Centennial celebrations; activity has been greater than in any previous year. The Auckland friends are deeply indebted to the indefatigable efforts and infectious enthusiasm of Sgt. Alvin Blum, an American Bahá’í of the U.S. Army Medical Corps. Sgt. Blum spoke on the platform of many organizations and in private homes as well as at the regular Bahá’í meetings held at the Fabian Club rooms where he was the principal speaker. In Auckland City he spoke to the following:—Astrology Group, Women's Progress Club, Christian Spiritualist Church, Y.W.C.A., Chinese New Zealand Society, Crusade for Social Justice, Rationalist Association, Junior and Senior Chambers of Commerce, People's University, Higher Thought Temple and the Quest Club. To some of these groups and organizations he was invited to speak more than once on various aspects of the Bahá’í Faith. He also gave talks at Howick, an outlying seaside suburb.

Outside Auckland lectures were given at Whangarei by Sgt. Blum and Mrs. Dulcie Dive and by Mrs. Dive in the Hawkes Bay area, Napier, Havelock north and Hastings. The Faith has had more publicity in Auckland than ever before. This has been achieved through the Centenary celebrations, the press and cinema advertisements of lectures, socials, lantern slides and occasional articles in commercial magazines.

Youth Groups

The membership of youth groups in Australia and New Zealand has fluctuated greatly and progress has not been maintained. There is however, a small nucleus of Bahá’í Youth in each center which we know will be the starting point for great progress after the war. The 10th Bahá’í World Youth Day was celebrated with success and enthusiasm in Adelaide, Sydney, Hobart and Yerrinbool.

Yerrinbool Summer School

Summer School sessions have been held at "Bolton Place," Yerrinbool, in January and June of each year. The N.S.A. has appointed a committee to take over the entire management of the school. Mr. and Mrs. Bolton have gladly consented to this arrangement and have placed their home "Bolton Place" under the direction of the committee during the school periods. [Page 70]An attack on the Bahá’í Faith in the form of an article entitled "Bahá’ísm—a Menace to Christianity in Australia," by the Rev. H. C. Gurney, M.Sc., a Missionary of the Church Missionary Society working in Persia, which was published in the April and May issues of The Adelaide Church Guardian was replied to in the Bahá’í Magazine Herald of the South and in a lecture given by Miss Hilda Brooks at the Bahá’í Center, Adelaide. The Herald of the South Committee decided to have several hundred copies of the magazine article printed in pamphlet form for free distribution by the believers.

Mr. Gurney began his attack with—

"During this year that I have been at home in Australia on furlough after eight years' work as a missionary of the Church Missionary Society in Írán (Persia), I have been astonished and very worried to see the way in which the faith known as the Bahá’í Faith is being propagated, and the way this religion is spreading in little groups in our parishes in all the cities of Australia."

In conclusion he wrote:—

"The Bahá’ís I have met in Australia seem earnest and sincere people, and are a real menace because they seem to preach a better and more united and reformed sort of Christian idealism."

The Bahá’í statement prepared in reply answers each of the arguments and contentions advanced by the missionary.

A REPLY TO REV. H. C. GURNEY C.M.S. MISSIONARY IN PERSIA

The Bahá’ís of Adelaide have read with painful dismay, the article by the Rev. H. C. Gurney, published in the April and May issues of the Adelaide Church Guardian, and entitled "Bahá’ísm—a Menace to Christianity in Australia."

In the first portion of his article the Rev. Gurney has incorrectly outlined the origin of the Bahá’í Movement, and in the second instalment has strayed still farther from the truth in his statements concerning the aims of the Faith and the actions of its adherents, and has lost his sense of fair play and justice altogether.

The Rev. Gurney, as a Britisher and also as a follower of Jesus Christ, will, the Adelaide Bahá’ís are sure, be ready to allow them to state their case, and to correct those impressions which will otherwise cause many readers to have wrong ideas of the Bahá’í Faith.

Firstly, then, the title itself—"Bahá’ísm—a Menace to Christianity in Australia," is completely misleading. The Bahá’í Faith is not an "ISM," but is a universal religion in the broadest and fullest sense; and far from being a "menace to Christianity," it acknowledges Christianity as the greatest world religion up to the 19th Century, and looks upon itself as the culminating chapter, as it were, in the teachings of Christ, that is, the fulfilment of His prophecies, and indeed the logical outcome and consummation of all the great world religions.

‘Abdu’l-Bahá, son of the Prophet Bahá’u’lláh, has written:

"The Bahá’í Message is a call to religious unity, and not an invitation to a new religion, not a new path to immortality, God forbid! It is the ancient path cleared of the debris of imaginations and superstitions of men, of the debris of strife and misunderstanding, and is again made a clear path to the sincere seeker that he may enter therein an assurance, and find that the Word of God is One Word though the speakers were many."

With regard to the article itself, the Rev. Gurney accuses the Bahá’ís of Persia of showing hatred, opposition and fanaticism towards the Christians, but this is in direct opposition to the teachings of Bahá’u’lláh, Who has instructed His followers to "consort with the people of all religions with joy and gladness." Bahá’ís, in whatever land they may dwell have no wish to speak ill of any religion or religious body; but only to give praise to them for the work which they have accomplished in the past, which has indeed been truly colossal; yet they desire also to stress the point that religions, like everything else in this world, must obey the universal law of change. Religion must be fluid, not static, for that which is static is moribund, and religion, to be alive, must forever progress.

That is not to say that the teachings of [Page 71]

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Jesus Christ were not perfect in themselves; but Bahá’ís believe that a Messenger of God will only teach so much as the people of His day are capable of assimilating in their then state of mental and spiritual development.

The teaching of Bahá’u’lláh is the same as that of Jesus in its fundamental reality, just as the lessons taught in the High School and University are basically the same as those of the Primary School; they differ only in their degree of complexity and advancement.

Jesus built His teachings around the word "LOVE," and Bahá’u’lláh has built His around the word "UNITY," for each Prophet brings His individual, special lesson to humanity.

Jesus could have taught the lesson of UNITY, but of what avail would it have been to a world yet undiscovered in full, with only the poorest means of communication, and with people having very little knowledge of their brothers in other lands?

Today, men realize as never before that UNITY is needed more than anything else. Mr. Anthony Eden, speaking at the San Francisco Conference, said: "The world today is one large city and our countries are its several parishes." Does not this show the need for unity, and for religious unity above all else? How, otherwise, can the apparently insolvable problems of the Moslem and Buddhist, Christian and Jew, not to mention the hundreds of sects within the religious themselves be solved? Only a great world religion can fuse and weld mankind into one universal whole.

What other hope is there for humanity? At the San Francisco Conference the Chinese representative, Dr. Wellington Koo, speaking on behalf of his Government, said: "We are prepared to yield, if necessary, part of our sovereignty to the New International Organization, in the interests of collective security." So must each individual religion be prepared to yield a part of its own exclusive claims for the sake of world unity?

The Rev. Gurney expresses his anxiety at the ignorance of the clergy regarding the Bahá’í Faith. Surely all those who enter the Church should make a study of Comparative Religions. No book on this subject is complete without some mention of the Bahá’í Faith. Three of the best known books on Comparative Religion are those written by Dr. J. Estlin Carpenter, Mr. A. W. Martin, and Rev. J. Tyssul Davis. Each of these writers speaks of the Bahá’í Faith with unbiassed sympathy.

In his synopsis of the history of the Bahá’í Movement, the Rev. Gurney shows that his knowledge fails in several details, e.g., that the Báb had two sons; that Bahá’u’lláh was the son of the Báb, that Bahá’u’lláh was exiled because of an attempt on the life of the Sháh of Persia; that the Bahá’ís have borrowed any idea which has appealed to them in any other religion, etc.—all of which statements are without foundation. Bahá’u’lláh was completely exonerated from having had anything to do with the attempt on the Sháh’s life and was exiled to Baghdad because the Moslem priests were afraid of the effect of His teachings upon the populace. As for Bahá’ís borrowing ideas from other religions, this suggests that Bahá’ís have manufactured their own faith, whereas they simply try to practise the laws and ordinances laid down by Bahá’u’lláh and are not responsible for the introduction of anything into the Faith.

The Báb had only one son, who died in infancy, and Bahá’u’lláh was the son of a Persian prince.

The Faith of Bahá’u’lláh is a universal one, and so must of necessity gather together the threads of all the great world religions because it contains the fundamental reality of all religions; because it is the latest chapter in the series of God's purpose for mankind, as revealed through His Prophets, from age to age.

Thus the Rev. Gurney arrives at the conclusion that "Bahá’ís are Christians when in Christian society, Moslems when among Moslems, etc." By this he suggests that Bahá’ís are not true to their faith; but the facts behind all this are that Bahá’ís are taught to look for the good in everything and to show love and brotherhood to all men of whatever religion. Bahá’u’lláh has written: "Religion must be the cause of unity." If religion brings dissension and disagreement, then it were better to have no religion at all.

It is true that Bahá’ís do make a distinction between spiritual teachings that are basic and eternal and those which are merely [Page 72]temporal and subordinate to the exigencies of the time. But Jesus Himself made this distinction, changing the temporal laws with regard to divorce and the keeping of the Sabbath day. Indeed, this was one of the main charges which the Jewish priests brought against Him. Yet He declared, "I came not to destroy the law, but to fulfil it." He clearly proves that certain laws must change with the times, but the great eternal laws of God, such as the Law of Love, are immutable.

We ourselves are living at a time when the temporal laws dealing with marriage, divorce, and illegitimacy are being altered to suit the needs of today. But the Golden Rule, which has been given to men by every Prophet right through the ages, still stands and will stand for all time. It is the universal Law of Love towards God and our neighbor, which must stand for all time unalterable.

The Rev. Gurney is again at fault when he says that Bahá’ís do not believe in Christ’s promise of the coming of the Holy Spirit. Do Christians really believe in His promise themselves? If so, why should they feel such anger and bitterness towards those who believe that Christ’s promise has already been fulfilled? Are not the Christians eagerly awaiting it? Bahá’ís believe that Bahá’u’lláh is the same Holy Spirit Who should come "to lead us into all truth," the Father Who would come to visit His vineyard.

Continuing in the May issue of the Church Guardian, the Rev. Gurney carries his attack still further and throws all fair criticism and unprejudiced judgment to the winds. He plunges headlong into wild statements, which have no vestige of truth. He declares that there is not an original teaching among the principles laid down by Bahá’u’lláh. The following list will prove how false such a statement is:—

Among the principles laid down by Bahá’u’lláh are:—

(1) Independent Investigation of the Truth.

(2) The Basis of All Religion Is One.

(3) Religion and Science Must Go Hand in Hand.

(4) Equality of the Sexes.

(5) Universal Free Education.

(6) An International Language, an International Coinage, and an International Script.

(7) A World Parliament and a World Federation.

What other Prophet has given these teachings to the world?

The Rev. Gurney then declares that Bahá’ís have no idea how these principles are to be put into effect. But on the contrary, Bahá’u’lláh has left a detailed scheme for the economic security of the world.

Bahá’ís are next accused of ignoring the Cross of Christ. Yet there are no people on earth who can appreciate the sufferings of Christ more than the Bahá’ís, who know of the agonies endured by Bahá’u’lláh and the twenty thousand martyrs to His Cause in Persia, from the vivid and terrifying descriptions given by eye-witnesses.

"Few prayers are enjoined," is another misleading statement, for Bahá’u’lláh’s book, "Prayers and Meditations," is a prayer-book containing one hundred and eighty-four prayers for every occasion, every one written by the Manifestation of God Himself, whereas the Church of England Prayer Book, although containing many beautiful prayers, includes only one given by Jesus Himself.

The Bahá’ís have also obligatory prayers, which are said daily. Again, the Bahá’í Faith does not prohibit divorce, but on the contrary it makes divorce easier and marriage more difficult.

"The Bahá’í Cause in Persia," says the Rev. Gurney, "is a subtle and partly secret society." This is completely refuted by the fact that on 10th May, 1925, in the Appellate Religious Court of Beba in Upper Egypt, the verdict was given that the Bahá’í Faith is to be regarded as a distinct religion, wholly independent of the religious systems that have preceded it. "The Bahá’í Faith is a new religion, entirely independent, with beliefs, principles and laws of its own, which differ from and are utterly in conflict with the beliefs, principles and laws of Islám," was the formal declaration of that Court.

Translated into several languages, circulated among Bahá’í communities in East and West, this verdict gradually paved the way for the initiation of negotiations between the elected representatives of these communities and the [Page 73]

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civil authorities in Egypt, in the Holy Land, in Persia, and even in the United States of America, for the purpose of securing the official recognition by these authorities of the Faith as an independent religion.

The statement that the Persian Bahá’ís, though dealing well with their brothers in the Faith, are quite unscrupulous in their dealings with non-believers, is a mischievous and false accusation. This is followed by the remark that "Bahá’ís are trained to argue with members of other religions," and that their arguments "are clever and subtle enough to upset the ideas of all but the well-trained theologian." The truth is exactly the opposite, for Bahá’ís are forbidden to argue on the grounds that argument causes disunity, whereas the Bahá’í Cause is designed to draw all men together in love and harmony.

"Bahá’ís are sent specially to confuse and break up Christian meetings," is another malicious accusation. "They worm their way into Christian meetings and will even proceed as far as baptism unless detected beforehand." This is mere childishness, for what object could any Bahá’í have in being baptised as a Christian? And again, "They do all this with the object of breaking up the Church from within." The following words of Bahá’u’lláh show clearly enough that no Bahá’í may lawfully indulge in any such misconduct.

"Beware lest ye contend with anyone, nay rather strive to make him aware of the truth with kindly manner and most convincing exhortation...." Dispute not with anyone concerning the things of this world and its affairs, for God hath abandoned them to such as have set their affection upon them." The Christians may be assured that the Bahá’ís have never for one instant entertained such an idea, even if it were possible to do this.

The ideals of the Bahá’í Faith are not destructive, but constructive and cooperative. Bahá’ís attend the church service or any other religious meeting with the sole object of worshipping God, Who is the same God, in whatever temple He may be worshipped.

Bahá’ís do indeed "claim to be Christians," for they pay reverence to Jesus the Christ, the Divine Son of God, and the fact that they believe in the fulfilment of His promise to come again, does not detract one iota from the love and adoration which they humbly offer to Him.

The Rev. Gurney continues: "Its appeal, I think, can only be explained by... the claim to unite all religions in one, and the appeal to the principles of peace and brotherhood." Surely this should cause no surprise or apprehension to a Christian, whose Master was heralded into the world with the proclamation of "Peace on earth, good will to all

The Rev. Gurney appeals to the Church of England clergy to make themselves familiar with the Bahá’í teachings. The Bahá’ís of Adelaide heartily endorse this appeal. It is a vast claim that Bahá’u’lláh has made and so mighty a Revelation demands from the sincere seeker, deep and earnest study, and an open mind free from prejudice.

‘Abdu’l-Bahá says: "Beware of prejudice; light is good in whatsoever lamp it is burning. A rose is beautiful in whatsoever garden it may bloom. A star has the same radiance whether it shines from the East or from the West."

SGT. ALVIN BLUM IN NEW ZEALAND

Grateful comment and appreciation for the outstanding teaching services of Alvin Blum, of the United States Army Medical Corps, stationed for many months in New Zealand, is expressed on several occasions in the pages of the Bahá’í Quarterly, issued by the National Spiritual Assembly of Australia and New Zealand. An excerpt from the July, 1945, issue of the Quarterly touches upon some of Sgt. Blum's teaching activities before he was transferred to the Philippine Islands.

"Teaching in the Auckland City Area: Sgt. Alvin Blum of the U.S. Army Medical Corps has been mainly responsible for presenting the Message of Bahá’u’lláh to many and varied organizations, groups and meetings. He did not confine his activities to public lecture rooms; he also spoke in private homes to audiences ranging from one to thirty persons. His main lectures were given to the following organizations in Auckland City:-Astrology Group, Women's Progressive Club, Christian Spiritualist Church, [Page 74]Young Women's Christian Association, Chinese New Zealand Society, Crusade for Social Justice, Rationalist Association, Junior and Senior Chambers of Commerce, People's University, Higher Thought Temple, and the Quest Club. To many of these groups and organizations he has been invited to speak more than once on various aspects of the Bahá’í Faith. These lectures are exclusive of the regular monthly meetings held at the Fabian Club rooms, where he was a principal speaker. He also gave talks at Howick, an outlying seaside suburb. We sincerely offer our heartfelt thanks to God for sending Sgt. Alvin Blum to our country.

"Sgt. Blum gave a final lecture at the Fabian Club rooms on 15th October, 1944. Over fifty people received special invitations, the majority of whom attended. . . . Lectures were given at Whangarei (outside the Auckland Area) on the 24th and 25th of July. . . . During the year Sgt. Blum addressed groups at the home of Mrs. Vera Alexander, Rama Rama."

"He Hath Made of One Blood All The Nations..."

Following the publication in this column of a resume of the life of "George Washington Carver," I have received a letter from an American negro living in St. Louis, Mo., U.S.A. By some means or other he must have got hold of the Star of 8/1/43. His letter betrays something of his broad human sympathy and Christian understanding. He is an attorney, his age is just over 60, and his name is Louis G. Gregory.

BY REV. C. W. CHANDLER

"The founders of all the world's great religions," he says, "all believed in and acted upon true brotherhood, and set such examples as inspired the early followers of their respective faiths to vindicate their love for humanity by heroic deeds of sacrifice and devotion."

Color is a very superficial thing, and at heart all sincere seekers after truth are actuated by one Spirit, which is the Holy Spirit of God. Gregory, my Negro correspondent, continues: "The Golden Rule is in all religions. The Holy Spirit is the one Reality. It is the Power which creates and gives life to mankind and to all besides. The early Christians reflected the idealism and sacrifice of the Exalted Christ, but all religions, when remote from the time of their establishment, show a tendency unmistakable to lapse into forms which lack substance, and to substitute dogmas and ceremonials for loving kindness and altruistic deeds."

Ming Tse Again

To-day I also received a letter from Ming Tse, my Chinese friend, with whom many of you are already acquainted. As another of these "colored" men he sees the failure of institutional religion. Quoting from a source unknown to me, he says: "Nearly half way through the 20th century the nations of the West are no longer so confident of their superiority. They seek new gods. Science, which alone had given them that superiority, has turned in their hands, for they have not the wisdom to use it aright. Christianity, which gave to Europe at least the common bond of a spiritual form, has been destroyed by materialism, nationalism and reason, for even their virtues are at war, lacking the guiding Spirit. Christianity has gone—European civilization is going."

Without agreeing that Christianity has gone, I would at least say that institutionally it is in a rapid process of decay. It is just platitudinous and powerless in the face of States organized for destruction.

Both this Negro and this Chinese are feeling as millions are feeling everywhere, namely, that we see more of the shell than of the substance of religion, and that the further we go from our beginnings the deeper lies the pearl beneath the weight of accumulated dogmas, prejudices and misinterpretations.

I feel honored in receiving Gregory's letter, for he knew Dr. Carver, the Negro scientist of whom I wrote on the occasion referred to above. His letter confirms my own deep-rooted conviction, that God is revealing Himself to-day in most unexpected quarters, that as in the days of Our Lord's earthly pilgrimage, He found more faith in [Page 75]

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outcast Samaritans, Roman Centurions, despised publicans and harlots, than He did in recognized religious leaders, so to-day, the challenge for true Christian living and courageous witness is coming from outside our churches-not exclusively, but in a measure that should humble our pride, and help us to see that the Holy Spirit is far less orthodox than we ourselves are. The Pneuma tou Theos, or Breath of God, does not discriminate, for whoever humbly waits for the Spirit's prompting, be he white, black or brindle, can be sure of a generous response.

Bahá’u’lláh

Louis Gregory is a follower of what is known as the Bahá’í Faith, which was founded by Bahá’u’lláh, a Persian, whose son, ‘Abdu’l-Bahá, was knighted by King George V.

"God in His mercy and love," says Gregory, "sends a new prophet or manifestation about every thousand years to renew the spirit of religion, and to give mankind new laws in keeping with the needs of the day." I would add that these later recurring manifestations are not in conflict with anything that has gone before. "The teachings of Bahá’u’lláh are the light of the age, and the spirit of the century, and are conferring new life upon mankind."

In the pre-Christian era we stoned our prophets. To-day we only ignore them. Who is to say that God did not inspire this Persian Seer with a message for to-day, and that the Christ Spirit did not dwell in him?

Archdeacon Townshend, of County Galway, Ireland, in his "Heart of the Gospel" (published 1940) says: "How many difficulties, hitherto insuperable, would disappear if only there could be kindled again in us the fire that burned in the hearts of the early Christians?" He concludes his book with this question: "What adequate plan of action survives for men to work to, save only that prophetically traced long since by the pen of Bahá’u’lláh?"

In the non-racial discrimination of the Bahá’í Faith, rather than in the White Man's Church in America, wherein "niggers" are not allowed to worship, has my valued correspondent found a spiritual home. If he has been lost to any branch of the Christian Church, who is to blame?

UNITED STATES AND CANADA

As in the case of other Bahá’í communities, the believers of North America entered the second Bahá’í century with the feeling that a victory had been attained, and that spiritual victory does not end the struggle but prepares the way for greater responsibility, intensified resistance and weightier tasks. Following the Centenary celebrations, the community at the end of the Seven-Year Plan inaugurated in 1937 counted at least one local Assembly in every State and Province, and an Assembly or active nucleus in each country of Central and South America. The Centenary, indeed, for the first time brought together in worship, consultation and action elected representatives of the Bahá’ís of the western hemisphere.

The two years, 1944-1946, were characterized by three motivations: first, the consolidation of goals already won; second, a bolder public proclamation of the Faith through meetings, radio broadcasts, publicity and selective mailings; and third, a coordination or focussing of different teaching technics for the more effective conduct of a common national program.

The community consciousness reflected two predominant influences specialized to this period: the new degree of understanding of the Faith in its successive epochs and its manifold realities made possible by access to the Guardian's historical survey, "God Passes By"; and the deepening of faith arising from the worldwide tragedy of a war which revealed the inherent lack of peace in all institutions and traditions.

These trends and forces appear at least in outline as one considers some facts emphasized in reports of national committees.

Green Acre

The Trustees report that Mr. Siegfried Schopflocher has turned over to them the original deed of gift to the Ole Bull Cottage for transfer of title to the Green Acre Trusteeship. He also executed a deed of gift transferring the furnishings and equipment of this cottage to the Trustees. [Page 76]

Wilhelm

The Trustees received two deeds, dated May 22, 1944, signed respectively by Elizabeth James and Elizabeth James as sole surviving executrix of the Last Will and Testament of Julia James, deceased, to lots 13 and 12 in Block D of a certain map entitled "second map, property of the Phelps estate, Teaneck, New Jersey."

The transfer of these two lots to the Wilhelm Trustee property represents the fulfillment of the wishes of the late Arthur James, who purchased the lots many years ago in order to protect the adjoining property which was the historic site of the memorable Feast given by ‘Abdu’l-Bahá in 1912. Similar purchases of other lots by Mr. Walter Goodfellow and Mr. Roy C. Wilhelm have already been transferred to the Trustees. This gift now puts the Trustees in possession of 15 lots including Evergreen Cabin, the former National Bahá’í office and the Wilhelm residence and this property will have the one memorial in the United States erected to the memory of our beloved Master.

Bosch

On August 1, 1944, John and Louise Bosch, as a further evidence of their continuing generosity, created a deed of gift, transferring to the Trustees title to two adjoining parcels of land comprising five acres of valuable fruit orchard together with several buildings, situated on the East side of the Redwood Highway.

This indenture of trust was signed on the occasion of the 89th birthday of Mr. Bosch and constitutes the first endowment of property in North America in the second Bahá’í Century.

Another piece of property adjoining the main tract of the Bosch Trustee property situated along the Redwood Highway was given to the Trustees this past year by Mrs. Amelia E. Collins.

Temple

Legal assistance was given to the Spiritual Assembly of Muskegon to effect its incorporation so that it could take title to a lot given to the Bahá’í Temple Unity Corporation many years ago. The abstract of title to Lot 14, Block 10 of the Revised Plat of the City of Muskegon, Muskegon County, Michigan, made by the Title Department of the Muskegon Abstract Company, with final date of December 18, 1913 was forwarded to the Muskegon Assembly and the title to this property is now vested in that incorporated Assembly.

The Trustees are happy to report another generous gift from Mrs. Amelia E. Collins of a lot opposite the Temple on Linden Avenue, described as Lot 3 in Owners Subdivision of lots 1 to 10 inclusive, in Block 17, in Lake Shore addition to Wilmette, in the County of Cook, State of Illinois.

CONSOLIDATION OF THE COMMUNITY

As we take stock at the end of this first year of the Second Century, we see that a transition is in process, from the conquest of virgin States and Provinces, to the possibility of an unprecedented expansion of teaching on this continent. In the words of the Guardian: "A new chapter is now opening, a chapter which ere its termination, must eclipse the most shining victories won so heroically by those who launched the first stage of the Great Plan conceived by ‘Abdu’l-Bahá for the American believers."

1944-45 has been a year of unceasing struggle to hold the spiritual prizes already won. At the same time through the organization of Bahá’í groups, through studies and the initial steps toward a more effective coordination of national and regional teaching, the birth of a new momentum is discerned more promising for the growth of the Faith than any past achievement.

The magnitude of these continental opportunities is best reflected in the accompanying table, which compares the status of the Faith at the opening of the Seven-Year Plan, May, 1937, with its status as of March 1, 1945. Eight years of teaching have carried the American Community from a scattered foothold in half the areas of North America to a rootage in numerous localities of every one,-from 94 Bahá’í communities (Assemblies and groups) in 30 areas, to 472 communities in 60 States, Provinces and Territories, an increase of five times, calling for the most extensive and well-coordinated [Page 77]

CURRENT BAHÁ’Í ACTIVITIES

plans to bring to fruition this mighty tree of the Administrative Order. To study this table, region by region, is to gain a deep and thrilling conviction of the potentialities of collective teaching. The future is boundless, the victories assured, the influence upon America's destiny a solemn promise if we but carry forward our tasks.

THE DEVELOPMENT OF BAHÁ’Í TEACHING IN NORTH AMERICA

Eight Years, May 1, 1937 - March 1, 1945 Comparative Figures by Regions

Region	Assemblies		Bahá’í Groups		Isolated Bahá’ís
	1937	1945	1937	1945	Six & Over	1937	1945
UNITED STATES
New England	S	10	2	39	2	18	42
New York	6	7	4	28	2	10	35
N. J.-Pa.-Del.	6	8	3	30	3	6	40
Md.-Va.-W. Va.-Wash. D. C.	3	6	0	7	0	8	15
Ohio-Ind.-Ky.	8	11	0	29	7	21	49
Ill.-Wis.-Mich.-Ia.	16	23	4	71	9	39	69
Neb.-Mo.-Kan.	1	4	2	12	2	8	11
N. Dak.-S. Dak.-Minn.	2	S	1	4	2	2	8
N. Car.-S. Car.-Ga.	1	3	0	8	2	7	21
Florida	3	3	1	10.	1	8	11
Ala.-Tenn.	1	3	0	1	3	9
La.-Miss.-Ark.	0	3	0	0	4	S
Okla.-Texas	0	2	0	8	0	11	8
Calif.-Nev.-Ariz.	8	18	S	55	S	58	48
Wyo.-Colo.-N. Mex.	2	4	0	S	0	10	15
Mont.-Ida.-Utah	0	4	1	1	0	11	6
Wash.-Ore.	4	S	0	13	1	12	17
Alaska	0	1	0	0	0	0	4
Hawaii	2	2	0	0	0	0	0
Puerto Rico	0	1	0	0	0	0	0
Sub-total, U.S. A.	68	123	23	330	37	236	413
CANADA
British Columbia	1	1	0	2	2	3	7
Alta.-Sask.-Man.	0	3	0	1	0	2	4
Ontario	0	1	1	4	1	2	8
Quebec-Maritimes	1	4	0	3	1	3	10
Sub-total, Canada	2	9	1	10	4	10	29
Total, U. S. & Canada	70	132	24	340	41	246	442

INTER-AMERICA UNION

The elections of the delegates to represent the different Latin-American Republics were reported to the Inter-America Committee through the N. S. A., and all matters of transportation were taken care of by the N. S. A. direct.

CENTENARY CELEBRATION

The Latin-American representatives who were present at the Centenary in May were:

• Dr. Fernando Nova .. Brazil
• Senor Esteban Canales Leyton ... Chile
• Srta. Josephina Rodriguez. .Colombia
• Senor Raoul Contreras. Costa Rica

[Page 78]

National Bahá’i Assembly and Latin-American Representatives. July 9, 1944.

Senor Eugenio Gines.... ... Cuba Miss Margaret Lentz Senor Eduardo Gonzales Lopez. Ecuador Dr. Edelberto Torres. Guatemala Mr. William Mitchell.. Jamaica Senor Carlos Vergara. .Mexico Srta. Blanca V. Mejia. Nicaragua Mr. Alfred Osborne. Panama Dr. Manuel Berges Dominican Republic

Pioneer Teachers returned from Latin-America were: Miss Elisabeth Cheney Mrs. Gayle Woolson Mrs. Louise Caswell Mrs. Cora Oliver Dr. Malcolm M. King Mr. and Mrs. Ellsworth Blackwell Miss Josephine Kruka Miss Winifred Louise Baker Mrs. Frances Stewart

The Latin-American representatives attending the July All-America Consultations were: Senor Salvador Tormo..... Argentina Srta. Angela Ochoa Velasquez Honduras Senor Roque Centurion Miranda Paraguay Sra. Isabel Tirado de Barreda ...... Peru Srta. Clara Luz Montalvo...San Salvador [Page 79]Other visitors and Pioneers from Latin-America included: Mr. Irving Ray Betts......Lima, Peru Srta. Ofelia Montalvo......San Salvador Miss Elisabeth Cheney Miss Margaret Lettz Miss Gwenne D. Sholtis Mrs. Gayle Woolson

Senor Eduardo Gonzalez Lopez and Senor Esteban Canales Leyton, who had remained in the United States, were also present during these consultations.

The reports of the Bahá’í elections in Latin-America on April 21st, 1945 brought the heartening news of the formation of eight new Spiritual Assemblies—namely, in La Paz, Bolivia; Contratacion, Colombia; Punta Arenas, Chile; Ciudad Trujillo, Dominican Republic; Guayaquil, Ecuador; Panama City, Panama; Caracas, Venezuela; and Montevideo, Uruguay.

The following cable sent to the Inter-America Committee by the Guardian was received in Wilmette, April 30th: “Heart-felt congratulations superb achievement Inter-America Committee opening year second Bahá’í century. Advise concentrate attention formation Assembly one remaining republic, Nicaragua. Consolidation newly fledged Assemblies multiplication groups throughout Latin America, reinforcement outpost Magallanes, intensified efforts dissemination literature paramount tasks present year. Praying fervently removal obstacles despatch pioneers fulfilment hopes necessary prelude launching second state (stage?) Divine Plan. Appreciate two photographs each Assembly Central South America adorn walls mansion adjoining Bahá’u’lláh’s holy tomb.”

BUENOS AIRES

The Community here lost two valuable members, Etta Mae Lawrence, who returned to New York in June; and Haig Kevorkian, who pioneered in Guayaquil from April 9th to November 4th.

Shirley Warde, the newest pioneer, left Miami on March 5th, 1946, for Buenos Aires, where she is to assist in teaching and spreading the Faith, and to help the Publishing Committee. Because of her background of experience in radio, Mrs. Warde will give special attention to the developing of radio scripts and programs for the different centers.

LA PLATA

Mary Poghaharian and Antronek Kevorkian were married in the Buenos Aires Center, September 22nd, and moved to La Plata to do Extension Teaching, with the hope of establishing a new group.

LA PAZ

Flora Hottes, who had been in Bolivia nearly three years, left for her new post in Montevideo in early June. Gwenne Sholtis, the new pioneer for Bolivia, arrived in La Paz on July 16th, and sends very encouraging reports about the development of the Bahá’í activities there.

There are now eleven adults and one youth in the Bahá’í Community. Arturo Cuellar, one of the most active members, translated and forwarded to the Committee in Buenos Aires “Foundations of World Unity,” and Gwenne Sholtis has published at her own expense an excellent small booklet, “La Fe Bahá’i.”

SUCRE

A group has been started here, and at present there are two declared believers.

BAHIA

Mr. and Mrs. Roy Worley, from the Bahia Community, were in the United States for the summer, and visited Wilmette on September 13th, on their way back from California to Brazil.

During the year, Bahia was visited by Mason Remey, Mr. and Mrs. Sala, and Shirley Warde.

RIO DE JANEIRO

On April 12th, the Committee was informed by Leonora Armstrong that she was now living permanently in Rio. She was asked to serve as Chairman of the Publishing Committee for Bahá’í literature in Portuguese, and graciously accepted the task. Carol [Page 80]Spiritual Assembly of the Bahá’ís of Santiago, Chile, 1944.

Wood conferred with the Inter-America Committee in Wilmette on July 11th. She is home on a visit but plans to return to Rio some time soon. Virginia Orbison arrived in Rio on November 9th, to serve as pioneer. Mary and Edward Bode, also pioneers, arrived here on January 16th, to remain indefinitely. The Committee is very happy to report the recent formation in Rio, of a group numbering six,—one of these a new believer. Dr. Tomas W. Sanchez Egea, a Bahá’í from Montevideo, is the Secretary. The Inter-America Committee rejoices that Leonora Armstrong, who has been "holding the fort" so valiantly for all these years, is now being reinforced and assisted by these newly arrived pioneers.

Mason Remey, Mr. and Mrs. Sala, Gertrude Eisenberg, and Shirley Warde have all visited Rio during the past year.

SAO PAULO

Gertrude Eisenberg arrived in Sao Paulo October 21st, to start a completely new teaching project. Gertrude has reported exceptionally interesting and promising contacts, of which she is taking full advantage. Mason Remey stopped over in Sao Paulo, and spoke to a group whom Gertrude had interested.

PUNTA ARENAS

Artemus Lamb has been working devotedly to preserve the status of the Spiritual Assembly, which lost several of its members through their departure from the city. He was greatly assisted, through October, by Esteban Canales; and by Marcia Steward, who visited Punta Arenas from September to November 10th.

Mason Remey included Punta Arenas in his visit to Chile.

SANTIAGO

The Spiritual Assembly here, together with the Punta Arenas friends, has been sponsoring Extension Teaching in Valparaiso, with most gratifying results. Four new believers were recently reported.

Emeric and Rosemary Sala and Mason Remey visited here. [Page 81]

VALPARAISO

Marcia Steward has concentrated her efforts on the teaching work in Valparaiso, where there is now a fine group, two of whom came from Punta Arenas, ready to form a Spiritual Assembly in April. They have recently established an attractive center.

BOGOTA

Louise Caswell spent six weeks in Colombia, visiting Cali and Medellin on her way to Bogota, where she arrived on November 20th. Elisabeth Cheney arrived in Bogota January 9th, and is to remain here at least until after the April election. She has started regular classes, one for the Bahá’ís, and the other for newly-attracted inquirers, and reports encouraging progress with these. Mason Remey is just due to visit Bogota.

SAN JOSE

Gayle Woolson arrived in San Jose on October 31st, remaining there until December 5th, during which time the Salas also visited San Jose. Study classes, radio programs, and other activities were resumed, but the friends needed the continued assistance of a resident pioneer. Elisabeth Cheney stopped over in San Jose January 4th, on her way to the Panama Conference, to assist the new pioneer, Evelyn Larson, who has arrived there on December 18th. Gayle Woolson returned to San Jose from Panama, February 26th, and will be dividing her time between the friends here and in Panama City.

HAVANA

According to the latest reports, there are now sixteen members of the Community here. Jean Silver returned to Havana on August 15th, and was soon after joined by Josephine Kruka, who had been in the United States for a holiday.

Both of these pioneers report trips inland to Trinidad, Camaguey, and Santiago, in the interests of the Faith. The first marriage in Cuba, that of Eugenio Gines Vallina and Srta. Trinidad Hernandez Montella, took place in Havana on November 9th.

The Bodes, Mr. and Mrs. Sala, Frank and Dorothy Baker, and Mason Remey were among the visitors to Havana during the year.

CIUDAD TRUJILLO

Louise Baker and Ofelia Montalvo worked intensively in Trujillo, and when the Spiritual Assembly was assured, Louise left for Caracas, Venezuela to be there for the election. Elaen Marsella arrived in Trujillo on June 24th, to assist Ofelia until the latter was transferred as pioneer to San Salvador in December.

Trujillo was visited by Mason Remey in November, by Mr. and Mrs. Sala in February, and more recently, by Shirley Warde.

GUAYAQUIL

The newly-fledged Spiritual Assembly has carried on valiantly in Guayaquil, since the departure of the two pioneers, Virginia Orbison to the United States, May 19th; and Haig Kevorkian to Buenos Aires, on November 4th. Virginia had been working devotedly in Guayaquil since December, and Haig had arrived there from Buenos Aires on April 9th. The attractive, well located center has been of great help to this community.

Gwenne Sholtis, Virginia Orbison, and Elisabeth Cheney all passed through Guayaquil for short stays en route to their new posts; and both the Salas and Mason Remey later visited here.

GUATEMALA CITY

Gayle Woolson was in Guatemala City, October 4th to 8th, and Mr. and Mrs. Sala spent six and a half days here from October 31st. Another welcome visitor was Mrs. Amelia Collins, who stopped over for a few days on her way from the Panama Conference.

PORT AU PRINCE

The Committee regrets to report the death of Gerald McBean on October 25th. [Page 82]Dr. Malcolm M. King was sent as pioneer to Haiti, arriving there on January 4th. He reports very keen interest in the classes which he has been conducting, and is hopeful of some new believers soon. Emeric and Rosemary Sala stopped in Port au Prince, February 8th to 12th.

TEGUCIGALPA

Gayle Woolson spent several days in Tegucigalpa, from October 8th, and found the friends eagerly and enthusiastically serving the Cause. There are now twenty-one believers in the community.

KINGSTON

The Committee is especially happy that the friends in Kingston could be visited by Dorothy and Frank Baker, and by Mason Remey, as it had not been on the schedule of some of the itinerant teachers. William Mitchell has some interesting reports of his Children's Class.

MEXICO CITY

Dorothy Baker, representing the N.S.A., spent the period from September 21st to November 24th, consulting with the Spiritual Assembly of Mexico City, assisting them in every way possible, and holding special classes for the deepening of the knowledge of the World Order of Bahá’u’lláh. She was greatly assisted by Gayle Woolson, from September 21st to October 4th, and by Octavio Illescas, who remained for a month after Mrs. Baker's departure from Mexico City. With the assistance of these friends, the Spiritual Assembly in Mexico City established a new center, called a meeting of the Community to replace the two members who had resigned from the Assembly, and elected new officers to fill the vacancies. They also reinstated some former members who had been inactive. The Cause is now firmly established in Mexico City, and a wonderful spirit of unity and harmony prevails. Hascle Cornbleth is awaiting his Mexican permit, to proceed to Mexico City, to help the friends with further teaching and spreading of the Faith.

MANAGUA

Gwenne Sholtis stopped over in Managua from June 9th to 15th, on her way to Bolivia.

Before leaving Managua, the latter part of August, Dr. Malcolm M. King had succeeded in registering the Faith with the government, and in obtaining from them the right to teach its tenets in that country. He left a group of eight declared believers. Gayle Woolson was in Managua from October 15th to 31st, and Elisabeth Cheney remained there from October 27th to January 5th. Through the efforts of these two pioneers, the membership of the group was increased to eighteen. The Committee is especially happy to report that this group is continuing with their studies of "Administration," and are eagerly anticipating the formation of their Spiritual Assembly in April.

Emeric and Rosemary Sala visited Managua from November 15th to 18th.

PANAMA CITY

The most important event during the year in Panama was the recent Bahá’í Latin-American Congress, from January 21st to the 25th, at which ten countries of Latin America were represented by native believers, and in which seven of the pioneers participated. All visitors from the various countries took some part in the program, with an attendance at the evening meetings of from forty-seven to one hundred persons. There were classes each morning on "God Passes By," "Administration," and teaching methods in Latin America; and each evening there were Public Talks on various tenets of the Faith, the last meeting held in the large hall of the Inter-American University.

This Conference is being reported in detail in the special Spanish Bulletin and in Bahá’í News, but the Inter-America Committee wishes to report that it was truly an historic occasion, surpassing the highest expectations of everyone. The Committee deeply appreciates all the devoted efforts, [Page 83]time, and strength, that were given so unstintingly by the committee in charge, by James Barrett, Hugo Arteagabeitia, and other visiting friends.

Gayle Woolson was in Panama from February 5th to the 26th, assisting the Spiritual Assembly in the Bahá’í activities and teaching work, and contributing greatly to the Publishing and Bulletin Committee work and to the arrangements for the Conference. Cora Oliver visited the United States and met with the Inter-America Committee when she passed through Wilmette in July 1945. Gwenne Sholtis, Virginia Orbison, and Elisabeth Cheney stopped over in Panama en route to new posts, and Mrs. Amelia Collins stayed over for special consultation with the Spiritual Assembly, after the Conference. Both the Salas and Mason Remey included Panama City on their itineraries.

COLON

There is a lovely group in Colon, as the result of the Extension Teaching work of the Panama City community.

LIMA

Eve Nicklin reports a very gratifying growing sense of responsibility on the part of the members of the community, and commends the valuable assistance they were giving with the teaching programs. From last reports there are twenty-two members in the Lima community.

Lima has had many visitors during the last year, including Haig Kevorkian, Virginia Orbison, Gwenne Sholtis, Elisabeth Cheney, Emeric and Rosemary Sala, Mason Remey, and Hugo Arteagabeitia.

ASUNCION

Elisabeth Cheney arrived in Asuncion on June 16th, to replace Gertrude Eisenberg, who was to leave shortly for her new post in Sao Paulo, Brazil. Elisabeth remained in Asuncion until October 16th, when she left for Nicaragua. At that time, there were nineteen adults and three youths in the community.

SAN JUAN

Ayned McComb tells of the continued activities of the friends, and the growth of the Faith in Puerto Rico. The Committee regrets that the itinerant teachers were not able to include this promising center.

SAN SALVADOR

Clarence Iverson reported his approaching return to the United States for business reasons, and the Committee hopes he will accept another Latin-American post. Ofelia Montalvo was transferred from the Dominican Republic to San Salvador arriving there December 4th. There are now fifteen members in this Community.

Visitors to San Salvador included the Salas and Mrs. Collins.

MONTEVIDEO

Flora Hottes arrived in Montevideo on June 11th, shortly before the departure from there of Elisabeth Cheney for Asuncion. Elisabeth had been assisting the friends in Montevideo since the preceding February, and in April a Spiritual Assembly was established. Flora Hottes writes warmly and enthusiastically about the community in Montevideo, and plans to remain on there, at least for the rest of this year.

Mason Remey, the Salas, and Shirley Warde all made stopover visits in Montevideo.

CARACAS

Louise Baker arrived in Caracas before the April election, and a new Spiritual Assembly was reported from here. Louise remained on as pioneer, and, together with Yolanda Stronach, represented Venezuela at the Panama Conference.

PUBLICATIONS IN SPANISH

At the time of the 1945 Inter-America Committee report, the Reviewing and Publishing Committee in Buenos Aires was initiating its publishing work in its preparation for publication of the following: [Page 84]Dispensation of Bahá’u’lláh, The Dawn of a New Era, Bahá’í Prayers.

All of these books have now been published in quantity, and currently there is on hand in this distributing center the following Bahá’í literature in Spanish: Bahá’u’lláh and the New Era, Prayers, Dispensation, Principles, World Religion, Bahá’í Faith, Dawn of a New Era, and The Bahá’í Peace Plan (this last named is a condensation of the pamphlet which was published in San Francisco during the United Nations Conference, and brought out in Spanish for special use in connection with the Public Talks of the Itinerant Teachers).

The Committee in Buenos Aires is currently publishing the following: Wisdom, Some Answered Questions, a revised edition of Procedure, and a Study Outline, especially compiled for Latin America.

AMERICAN ARCHIVES

The Guardian, himself, made a second gift of the Hair of the Báb, which was received early in July. This gift was started on its way from Haifa in January, 1944, in the hands of Dr. Asgarzadeh several months after the locket containing the first gift of the Báb’s Hair had been mailed to the National Spiritual Assembly, but before its return to Haifa as the result of a mail plane accident. This first gift was received, however, in time to be displayed with the Portrait of the Báb at the Centenary.

Among other relics received during the year were a locket containing Hair of Bahá’u’lláh and a part of a handkerchief which He used; a rosary, a lock of hair, three handkerchiefs and an autographed photograph of ‘Abdu’l-Bahá; a blouse and a scarf worn by the Greatest Holy Leaf.

COLLEGE TEACHING

The College Speakers Bureau has undertaken a second aspect of its work—contacting colleges through pamphlet literature. This aspect was not developed last year because of work involved in getting the Bureau first organized. A special reprint of Dr. R. F. Piper's "Ways to Wholeness" was prepared for the Bureau, and over 200 copies were mailed out with a personal letter to educators. A special list was drawn up for this purpose. The response was very gratifying, and some of the replies received contained such statements as: "The Bahá’í teachings are both of special timeliness for our generation and of eternal value for all time."

The record of college teaching this year may be summed up thus: Dr. Glenn A. Shook: Syracuse University (class talk); Mrs. Terah Smith: Western Carolina Teachers College (chapel talk); Mrs. George R. True: Lanier High School, Jackson, Miss. (assembly talk), Philander Smith College, Little Rock, Ark. (assembly talk); Allen McDaniel: Madison College, Harrisonburg, Va. (assembly talk, 1 class), Western Virginia State College (chapel talk), Woman's College of the University of North Carolina (class talk), Agricultural and Technical College, Greensboro, N. C. (chapel talk); Stanwood Cobb: Woman's College of the University of North Carolina (student group), Greensboro College (chapel talk, 1 class), Mary Washington College, Fredericksburg, Va. (chapel talk); Mrs. Marzieh Gail: Oregon State College (2 classes, 1 luncheon forum), University of Washington (2 classes, 1 talk at International House); Dr. Edris Rice-Wray: School of Religion, State University of Iowa (class, radio broadcast); Miss Adrienne Ellis: Atlanta School of Social Work (class), Morris Brown College (assembly), Fayetteville (N.C.) Teachers College (assembly), E. E. Smith High School (assembly). Not all reports of chapel talks contained notations on the number of students and faculty present, but the average attendance was 375 at those college assemblies for which we have a report of attendance.

LOCAL ASSEMBLY INCORPORATIONS

The Legal Committee has reported incorporation of seven more local Assemblies during this two-year period, bringing the total number of incorporated Assemblies to 47. The seven are: Birmingham, Alabama; Kansas City, Missouri; Baltimore, Maryland; Atlanta, Georgia; Dayton, Ohio; Muskegon, Michigan; and Denver, Colorado.

LIBRARY SERVICE

The national committee arranging placement of Bahá’í literature in libraries reported that books were placed the first of [Page 85]the two years in 134 public libraries and 43 college and university libraries; for the second year the figures were 163 and 130 respectively.

VISUAL TEACHING MATERIAL

During the winter and spring of 1944 three motion picture films in color were received from the Guardian. These contained beautiful views of the Shrine, the Monuments and the gardens on Mt. Carmel; also, of the Shrine and Mansion at Bahji, the Garden of Ridván, and the House of Bahá’u’lláh in Akká. These films were shown at the Centenary, and in order to make copies available to the friends, the Committee was instructed by the National Spiritual Assembly to prepare titles and select scenes to make up a 400 ft. reel.

Kodachrome motion pictures were taken during the Centenary Convention, showing both interior and exterior scenes. Selections were made from pictures taken by Victor Alexander and Archie Tichenor, members of the Committee, and by a professional photographer who took the interior scenes, to make up two 400 ft. reels. The titling of these pictures was done by Mr. Tichenor.

The Committee has continued to supply sets of Temple slides, 35 mm. size for still projection. The set now consists of 15 Kodachrome views, and 35 black and white views. Through the Temple Librarian and Sales Committee orders have been filled for approximately 65 sets of these slides during the past three years. They have gone from Palestine to Australia, and from Alaska to the southern tip of Chile.

PUBLIC RELATIONS

By its nature, this committee represents the first stages of an evolution which is intended to strengthen the capacity of the American Bahá’í community to act in relation to current events and current public issues.

As peace is the major public issue, the committee laid a basis by recommending the publication of the compilation "Peace a Divine Creation" in 1943. This year the committee has recommended the reprinting of "Foundations of World Unity," selected talks delivered by the Master in America; and compiled the four peace broadsides which have been mailed to thousands of persons on a national list and have also been distributed by many local Assemblies. There has been a total of 33,000 sets of the four sheets, or 132,000 individual broadsides, printed between December 1944 and March 15, 1945.

Among the references made to the Faith in non-Bahá’í publications, the committee has listed the following:

The front cover of Wilmette Life for September 6, 1945 reproduced an aerial photo of the House of Worship and the harbor, with a caption including this reference: "The world-famed Bahá’í Temple is seen at the extreme right."

In Locomotive Engineer for June, 1945, we find a quotation by ‘Abdu’l-Bahá set in a box for special emphasis.

The army paper, Stars and Stripes, August 11, 1945, Southern Germany Edition, carries an aerial view of the House of Worship.

The book entitled "An American Dilemma" refers to the race unity principle of the Faith on page 871, vol. 2.

The pamphlet entitled "This Is Your America" issued by the CIO Political Action Committee makes a brief reference to the word "Bahá’í."

A reference to the Báb and to the book by Comte de Gobineau appears in the essay by Matthew Arnold entitled "A Persian Passion Play," included in Essays in Criticism, First Series, Macmillan Co., 1930.

The magazine, Canadian Geographical Journal, March, 1944, contains an article on "Symbolism and the Humanities" by Sylvia King, with three Temple views, one full page.

The June, 1945, issue of Flying mentions Point Oboe, the code name assigned to the Bahá’í Temple. "Navigational fixes are given from that landmark" in flights from Glenview to carriers in Lake Michigan.

The Pure Oil News of February, 1945, featured the Temple in a three page illustrated article.

A member of the Board of Missions and Church Extension of the Methodist Church is writing a book on different religions which contains a clear and sympathetic article on the Bahá’í Faith. [Page 86]An article by Virginia Pearson entitled "Those Worlds Beyond the Sun" appeared in Mind Digest for November, 1945. The author relates a subjective experience in which she states that ‘Abdu’l-Bahá appeared to her in vision many years ago.

In Saturday Night, the weekly magazine of Canada, an excellent article about the Cause was published December 8, 1945, using the Toronto Public Meeting as its connection with current news events.

The rotogravure section of the Chicago Sunday Tribune of January 6, 1946, contains a very attractive view of the Temple taken by a staff photographer.

One of the most helpful newspaper references which has ever appeared in this country was the full page, colored photo of the Temple as illumined during the Centenary celebration with an extensive article, published in the Chicago Sunday Tribune of June 17, 1945.

Last June a request was received from the publishers of the World Book Encyclopedia for revision of its statement about the Cause written many years ago. The material was corrected, amplified and brought up to date, and it is hoped that the next edition will use this corrected statement.

In August we interested a member of the faculty of a College in Chicago in adding the Bahá’í House of Worship to his lecture on the marvels of architecture delivered before public audiences in many cities.

The Travel Bureau of Chicago Motor Club from time to time requests a supply of Temple booklets as it distributes copies to members wishing to know about local points of interest.

Marshall Field and Co., Chicago department store, issues a pamphlet entitled "Home Town Tour," which advises the reader to visit the Bahá’í Temple.

Universal Atlas Cement Co. of New York some time ago took pictures of the Temple and submitted them to Architectural Record, which published a statement on the Temple in its September number. The Concrete Manufacturer, a section of Pit & Quarry Magazine, carried in its September number an article on the work of John J. Earley, including illustration of the House of Worship. Apparently the Atlas Cement Co. likewise supplied this material to the publication.

The Portland Cement Association of Chicago has prepared an excellent illustrated article on the Temple for its magazine Architectural Concrete, to appear in an early issue.

Redbook Magazine in 1939 carried an article by Hendrik Willem Van Loon, the historian, entitled "Somewhere a Man Is Sitting," which graphically depicts the need of a man of superhuman power who can reconcile men's spiritual and physical needs and thereby save the modern world from the fate of Babylon or Ninevah or Thebes. This clear and enlightened point of view can best be contacted through presentation of a copy of the Guardian's book, "God Passes By," and this will be done.

Good-Will Magazine of Cleveland has requested a photograph of the Temple for use as front cover illustration.

During the fall and winter of 1943-1944, many local newspapers published an advertisement to promote the sale of government bonds in which a picture of the Temple was used to illustrate the theme of religious freedom, one of the issues of the war.

The front cover of Wilmette Life and Winnetka Talk for September 21 reproduced the new aerial picture of the House of Worship on their front cover. The same issue of Wilmette Life ran a photograph of a mural painting in a non-Bahá’í home of the village which illustrates Wilmette harbor and the House of Worship.

In the dining room of Hotel Orrington, Evanston, one end of the room has been recently decorated with a mural of Wilmette harbor and the Temple-a beautiful and impressive view which is attracting much favorable comment.

A good friend of the Cause, Mr. Howard S. Ross of Montreal, conducts a department entitled "The Forum" in The Suburban News, a weekly paper published in that city. His column on September 28 contained a very interesting reference to the Centenary celebration.

The Chicago Daily Tribune of August 19 ran a half-page photograph of the view from the top of the Tribune tower looking north, and the principal structures visible, including the Bahá’í Temple, are marked by name. [Page 87]

CURRENT BAHÁ’Í ACTIVITIES

The Navy aerial picture was used as front cover illustration on the magazine published by the Navy Air Station of Glenview on January 15, 1946.

Temple illustrations and Bahá’í literature have been given to the editor of National Architect at his request, for a feature article on the Cause.

A notice of Temple meetings and guiding has been placed in a bulletin called the Welcomer which a special organization sends to every family who moves to Wilmette, Evanston, Highland Park, Winnetka, Glencoe and Kenilworth. This bulletin is issued annually, and contains data and information useful to new residents in the area.

A passage from words of the Guardian was quoted in Motive of May, 1945, the magazine of the Methodist Student Movement.

Temple pictures have been given to Conoco Travel Bureau, Continental Oil Co., for reproduction in their bulletin for tourists.

A misleading statement about the Cause was published in Bergen County Panorama, and the correction of this has been taken up with the civil authorities who sponsored the publication.

My Home Town, the Souvenir of Chicago issued for Service Men and Women, carries an illustration of the Temple as central feature of its page of illustrations of churches.

The book entitled Days With Walt Whitman, by Edward Carpenter, contains a reference to the Cause. There are also Bahá’í references in Sunday After the War, by Henry Miller, published by New Directions and in Persian Gulf Command, by Joel Sayre, Random House.

Mr. Joseph Kuperberg, Bahá’í of New York, had an article entitled "New Religion Builds Health" in Let's Live magazine of April, 1945.

The projects carried out by the committee in 1945-1946 included:

Preparation and distribution of newspaper articles of editorial nature.

Printing 20,000 sets of ten postcard size reprints of Bahá’í texts to stimulate teaching activities of individual Bahá’ís.

Printing 50,000 reprints of the color picture of the Temple and Bahá’í article which appeared in the Chicago Sunday Tribune of June 17, 1945.

Preparation, production and distribution of a Bahá’í portfolio for making special contacts.

Distribution of Official Navy photograph to 4,000 small town papers, and to about 50 rotogravure sections of large papers. Mats of this picture made available to Assemblies on request.

PUBLICATIONS

The national Bahá’í publishing office, despite the shortage of paper and the manufacturing difficulties encountered, distributed 393,225 items during the two years, exclusive of copies of the monthly magazine. These items represented 52,666 books, 334,145 pamphlets, and 6,414 study outlines.

New books included: Bahá’í World Faith, Centenary edition; The Bahá’í Centenary; God Passes By, by Shoghi Effendi; The Bahá’í World, volume IX; Divine Art of Living; Seven Valleys and Four Valleys, by Bahá’u’lláh. Among the pamphlets were: A Bahá’í Child's A. B. C., compiled by Roberta Christian, illustrated by Rochelle Boonshaft; Prophecy Fulfilled, by Elisabeth H. Cheney; The Goal Is World Civilization; A World Survey, The Bahá’í Faith, compiled by Shoghi Effendi; Headlines Tomorrow, by Marzieh Gail; The Dawn of World Civilization; Bahá’í Peace Program; Religion Returns, by Dorothy Baker.

A NATIONAL PROGRAM OF PUBLIC MEETINGS

The year 1945-1946 marked a restoration of a program of public meetings conducted and sponsored by a national committee. This activity was inaugurated by ‘Abdu’l-Bahá in initiating the series of race unity conferences in 1920. The general theme, "The Price of World Peace Is World Religion," was carried out through a schedule of thirteen meetings. Their programs brought about a close relationship between the national and the local bodies, and involved contributions of service by a number of Bahá’í agencies.

The schedule began with a meeting in Royal York Hotel, Toronto, October 29, 1945, and continued: New England Conservatory of Music, Boston, November 16; [Page 88]Washington Hotel, Washington, D. C., December 5; Morehouse University, Atlanta, January 13, and Ansley Hotel, January 14; St. Charles Hotel, New Orleans, January 28; Elks Temple, Los Angeles, February 8; Shirley Savoy Hotel, Denver, March 8; Brooklyn Academy of Music, Brooklyn, March 25; Neighbors of Woodcraft Hall, Portland, Oregon, March 28; Institute of Arts, Detroit, April 1; Continental Hotel, Chicago, April 11; National Bahá’í Youth Meeting, Bahá’í House of Worship, Wilmette, April 26; and the Annual Bahá’í Congress held in the House of Worship on April 28.

Those speaking on these programs were: Horace Holley, Elsie Austin, Wm. Kenneth Christian, Dorothy Baker, Carl Scheffler, William Sears, Marzieh Gail, Hilda Yen, Helen Bishop, Ross Woodman, Rustam Payman, Betty Scheffler, Pari Zia-Wallrath, Ali Yazdi.

TEMPLE VISITORS

From 1944 to 1946 the committee reported a total of 44,666 registered visitors received at the Bahá’í House of Worship and conducted through the building. These visitors came singly, in parties and in organized groups. In one year 45 organized groups were received, with a total membership of 1,145. A classification of these groups was made: YWCA, YMCA, religious youth groups, churches, universities, clubs, girl and boy scouts, high schools, play schools and Sunday schools. The registry showed that visitors came from all states of the United States, the District of Columbia, Hawaii, the Philippines, Puerto Rico, Panama, Mexico, Honduras, Argentina, Brazil, Colombia, Peru, Chile, Guatemala, Barbados, Trinidad, Cuba, Bolivia, El Salvador, the Canadian Provinces of Ontario, Saskatchewan, Manitoba, Quebec and British Columbia; Lebanon, Australia, China, Persia, Syria, Palestine, India, England, Wales, Yugoslavia, Holland, Latvia, Czechoslovakia, Sweden, Switzerland, France and Norway.

MASSACHUSETTS MAKES MARRIAGE LAW APPLICABLE TO THE BAHÁ’ÍS

Under date of April 10, 1946, the Commonwealth of Massachusetts approved an "Act Making Certain Provisions of Law Relating to the Solemnizing of Marriage Applicable to the Bahá’ís, So Called." (Chap. 197.) In most other States the existing statutes have contained provisions under which an incorporated Spiritual Assembly can be authorized to conduct a marriage ceremony. The text of the Act is here cited:-

Be it enacted, etc., as follows:

Section 1. Section thirty of chapter two hundred and seven of the General Laws, as most recently amended by section one of chapter two hundred and fourteen of the acts of nineteen hundred and forty-five, is hereby further amended by inserting after the word "rabbi" in the fourteenth line the words:-, chairman of an incorporated local spiritual assembly of the Bahá’ís,-so as to read as follows:-Section 30. Upon application by both of the parties to an intended marriage, when both parties are residents of the commonwealth or both parties are non-residents, or upon application of the party residing within the commonwealth when one of the parties is a resident and the other a non-resident, a judge of probate or a justice of a district court, or a special judge of probate and insolvency or special justice of a district court, may, after hearing such evidence as is presented, grant a certificate stating that in his opinion it is expedient that the intended marriage be solemnized without delay. Upon presentation of such a certificate, or, in extraordinary or emergency cases when the death of either party is imminent, upon the authoritative request of a minister, clergyman, priest, rabbi, chairman of an incorporated local spiritual assembly of the Bahá’ís or attending physician, the clerk or registrar of the town where the notice of intention has been filed shall at once issue the certificate prescribed in section twenty-eight.

Section 2. Section thirty-eight of said. chapter two hundred and seven, as most recently amended by chapter one hundred and sixty-two of the acts of nineteen hundred and thirty-two, is hereby further amended by inserting after the word "societies" in the twenty-fourth line the words:-, and it may be solemnized among the Bahá’ís by the chairman of an incorporated local spiritual assembly of the Bahá’ís according to [Page 89]the usage of their society, so as to read as follows:-Section 38. A marriage may be solemnized in any place within the commonwealth by a minister of the gospel who resides in the commonwealth or who if a nonresident is the pastor of a church or denomination duly established in the commonwealth and who is recognized by his church or denomination as duly ordained and in good and regular standing as a minister of such church, or denomination; by a rabbi of the Israelitish faith, duly licensed by a congregation of said faith established in the commonwealth, who has filed with the clerk or registrar of the city or town where such congregation is established, a certificate of the establishment of the synagogue therein, the date of his appointment thereto and of the term of his engagement; by a justice of the peace if he is also clerk or assistant clerk of a city or town, or a registrar or assistant registrar, in the city or town where he holds such office, or, if he is also clerk or assistant clerk of a court, in the city or town where the court is authorized to be held, or, if he has been designated as provided in the following section and has received a certificate of designation and has qualified thereunder, in the city or town where he resides; and it may be solemnized among Friends or Quakers according to the usage of their societies, and it may be solemnized among the Bahá’ís by the chairman of an incorporated local spiritual assembly of the Bahá’is according to the usage of their society; but no person shall solemnize a marriage in the commonwealth unless he can read and write the English language.

Churches and other religious organizations shall file in the office of the state secretary information relating to persons recognized or licensed as aforesaid, in such form and at such times as the secretary may require.

Section 3. Said chapter two hundred and seven is hereby further amended by striking out section forty, as appearing in the Tercentenary Edition, and inserting in place thereof the following section:-Section 40. Every justice of the peace, minister, rabbi, chairman of an incorporated local spiritual assembly of the Bahá’ís, and clerk or keeper of the records of a meeting wherein marriages among Friends or Quakers are solemnized shall make and keep a record of each marriage solemnized by him, or in such meeting, and of all facts relative to the marriage required to be recorded by section one of chapter forty-six. He shall also, between the first and tenth days of the month following each marriage solemnized by him, return each certificate issued under section twenty-eight to the clerk or registrar who issued the same; and if the marriage was solemnized in a town other than the place or places where the parties to the marriage resided, return a copy of the certificate, or of either certificate if two were issued, to the clerk or registrar of the town where the marriage was solemnized. Each certificate and copy so returned shall contain a statement giving the place and date of marriage, attested by the signature of the person who solemnized the same or of said chairman of an incorporated local spiritual assembly of the Bahá’ís or of said clerk or keeper of the records of a Friends or Quaker meeting. The person who solemnized the marriage shall add the title of the office by virtue of which the marriage was solemnized, as "justice of the peace," "minister of the gospel," "clergyman," "priest," "rabbi," or "chairman of an incorporated local spiritual assembly," and his residence. All certificates or copies so returned shall be recorded by the clerk or registrar receiving them.

Section 4. Section forty-two of said chapter two hundred and seven, as so appearing, is hereby amended by inserting after the word "Quakers" in the third line the words:-or Bahá’ís, so as to read as follows:-Section 42. A marriage solemnized by a person professing to be a justice of the peace having authority to solemnize marriages, a minister of the gospel or a rabbi, or solemnized among Friends or Quakers or Bahá’ís according to their usages, shall not be void, nor shall the validity thereof be in any way affected by want of authority in such person or society, or by an omission or by informality in the manner of filing the notice of intention, if the marriage is in other respects lawful and is consummated with a full belief of either of the persons so married that they have been lawfully married.

Approved April 10, 1946. [Page 90]

RADIO PROGRAMS

The Radio Committee reporting for the year 1944-1945 tabulated the results of a questionnaire issued to the local Assemblies, and has presented its results in two summaries. The first summary presents the data on the special broadcasts arranged during the week of the Centenary celebrations.

BAHÁ’Í RADIO BROADCASTS

During Centennial Week May 19-25, 1944

State	Assembly	Station	Date
Alabama	Birmingham	WSGN	May 21
Arizona	Phoenix	KPHO	May 22
	Phoenix	KOY	May 19
Arkansas	Little Rock	KARK	May 20
California	Los Angeles	KFOX (Long Beach)	May 21
	San Francisco	KYA	May 21
	Pasadena and Alhambra	KPAS	⭑
	Geyserville	KSRO (Santa Rosa)	May 22
Colorado	Denver and Colorado Springs..	KFEL	May 21
Connecticut	New Haven	WELI	May 21
D. C.	Washington	WWDC	May 21
Delaware	Wilmington	WILM	May 23
Florida	Miami	WGAM	May 21
Georgia	Atlanta	WAGA	May 14
Idaho	Boise	KIDO	May 22
Illinois	Danville	WDAN	May 22
	Champaign	*	*
	Peoria	WMBD	*
	Urbana	*	May 23
	Chicago	*	May 23
	Chicago	WMAQ	May 19
	Chicago	WCFL	May 19
	Chicago	WCFL	May 23
	Chicago	WCFL	May 25
	Chicago	WJJD (daily spot announcements)
Indiana	Indianapolis	WISH	May 22
Iowa	Cedar Rapids
Kansas	Topeka	WIBW	May 23
Kentucky	Louisville	WGRC	May 12 and 22
	Louisville	WAVE	May 23
	Louisville	WINN	May 23
Louisiana	New Orleans	WSMB	May 22
Maine	Covered by Mass. Broadcast.
Maryland	Baltimore		May 22
Massachusetts	Worcester	WAAB	May 23
Minnesota	Minneapolis and St. Paul.	WDGY	May 21
New York	New York City..	WMCA and WQXR.	May 23
	Yonkers	WFAS (White Plains)	*
North Carolina	Greensboro	WBIG	May 14
North Dakota	Fargo	KVOX (Moorehead, Minn.)...	May 14
(Centenary announcements in news broadcast over two stations; radio script over third station with Doctor Bach, State University broadcasting.)
Ohio	Cleveland	WJW	*
	Cincinnati	*	*
	Columbus	WBNS	May 16
	Lima	WLOK	May 17
Oklahoma		*	*
Oregon	Portland	KWJJ	May 22 and 25
Pennsylvania	Philadelphia	WFIL	May 17
	Philadelphia and West Chester.	WIBG	May 28
Rhode Island
South Carolina
South Dakota	Sioux Falls	KELO	May 22
Tennessee
Texas	Houston
Utah	Salt Lake City and Laramie, Wyo..	KLO (Ogden)	May 21
Vermont	Brattleboro	WKNE (Keene, N.H.).	May 21
Virginia	(Combined with Washington, D. C.).
Washington	Tacoma	KVI	May 22
	Seattle	KIRO	May 22

[Page 91]W. Virginia . Charleston WQKV May 22 Wisconsin ..Racine WRJN May 16

PROVINCES

Canada Nova Scotia Halifax * Quebec ... Montreal (and vicinity) CFCF May 21 Prince Edw. Isl. ..Charlottetown .CFCY May 26 British Columbia Vancouver * May 28 Alberta... .Edmonton .CFRN * Calgary * * Ontario... Toronto * * New Brunswick . Moncton CKCW May 23 Saskatchewan .Regina .CKRM May 22 Manitoba .Winnepeg .CKRC May 25 Alaska Anchorage .KFQD May 23 Hawaii .Honolulu .KGU May 22 Mexico .Mexico City * *

• Note: Details as to Call letters, date and time, not yet received from some of the Assemblies. Where date of broadcast does not come within the time of Centennial, it means they could not secure time within those dates.

The second summary includes all other radio time reported to the committee during the year.

1. Total number of stations used: 41 Total number of states having broadcasts: 25 Total number of Provinces having broadcasts: 6

2. Total number of programs: 215 Total number of special announcements: 35 (A.) 4 Thirty minute broadcasts 195 Fifteen minute broadcasts 14 Ten minute broadcasts 2 Five minute broadcasts 34 One minute announcements 1 Two minute announcement (B.) Total number of hours on air: 55 hours, 51 minutes.

3. Total estimated audience (all stations) based upon the primary and secondary coverage of stations used, number of programs, average audience, etc. 9 Million persons

4. The following is a list of the Bahá’í communities carrying broadcasts during the past year:

San Francisco-32 Fifteen minute broadcasts Fargo-28 Fifteen minute broadcasts; 5 Five minute programs Reno-22 Fifteen minute broadcasts; Two announcements (one minute) New York-11 Fifteen minute broadcasts Regina-1 Fifteen minute broadcast Racine, Wis.-3 Fifteen minute broadcasts Washington, D. C.-1 Fifteen minute broadcast Cleveland-2 Fifteen minute broadcasts Pasadena-1 Fifteen minute broadcast Moncton-1 Fifteen minute broadcast Cincinnati-1 Fifteen minute broadcast; 2 Ten minute programs Madison, Wis.-1 Fifteen minute broadcast; 1 Ten minute program Jacksonville-1 Fifteen minute broadcast Atlanta-3 Fifteen minute broadcasts Columbus, Ohio-4 Five minute programs Portsmouth, N. H.-3 Fifteen minute programs New Haven, Conn.-3 Fifteen minute programs Flint, Mich.-2 Fifteen minute programs Jamestown, N. Y-1 Fifteen minute program Los Angeles-13 Fifteen minute programs; 1 Thirty minute program Fort Wayne, Ind.-2 Announcements Spokane, Wash.-1 Two minute announcement Dayton, Ohio-6 One minute announcements Beverly, Mass.-24 One hundred word announcements Brattleboro, Vt.-6 Fifteen minute programs [Page 92]Boise, Idaho-2 Fifteen minute programs Denver, Colo.-1 Thirty minute program Minneapolis-1 Fifteen minute program New Orleans-1 Fifteen minute program Philadelphia-2 Fifteen minute programs; 1 Announcement (one minute) Omaha-1 Fifteen minute program Albuquerque-17 Fifteen minute programs Urbana-4 Fifteen minute programs; 11 Ten minute programs Jackson, Miss.-1 Fifteen minute program Yonkers, N. Y-1 Fifteen minute program Binghamton 2 Fifteen minute programs Cedar Rapids, Ia-3 Fifteen minute programs; 1 Thirty minute program Pittsburgh-1 Fifteen minute program Miami-2 Fifteen minute programs Baltimore 1 Fifteen minute program; 1 Thirty minute program Halifax 3 Fifteen minute programs Charlottetown, P. E. I-4 Fifteen minute programs Charleston, W. Va.-2 Five minute programs

5. The following is a listing of the Bahá’í communities to which the Peace transcription "The Goal Is World Order" was shipped: Phoenix New York Iowa City Cedar Rapids Fargo Jamestown Portsmouth Charlottetown Grand Rapids, Mich. Urbana Reno Charleston, W. Va. Philadelphia Danville, Ill. Halifax Greensboro Baltimore Madison Birmingham Scranton Montreal Chicago Elmhurst, Ill. Indianapolis Moncton Seattle Washington, D.C. Flint Atlanta Little Rock Binghamton Jacksonville St. Louis Cleveland Albuquerque Milwaukee Denver Lima, Ohio (A.) Total time on air if used by all communities would be: 19 hours.

The transcription entitled "The Goal Is World Order" was made at a public meeting held in San Francisco during the UNO peace conference. One of the speakers on the program was the States Attorney General, Mr. Kenny.

TELEGRAM TO THE PRESIDENT ON PEACE

The President, The White House, Washington, D. C.

It is the prayerful hope of the American Bahá’ís that your Excellency, chief magistrate of the American nation and symbol of its destiny at this great turning-point in human history, will be spiritually guided and reinforced to lead the nations and peoples of the world in the inauguration of universal peace.

We recall with reverence and devotion the exalted mission upheld for America by ‘Abdu’l-Bahá in 1912 when He traveled from city to city promulgating the principles of universal peace and in the city of Washington declared: "May this American democracy be the first nation to establish the foundation of international agreement. May it be the first to upraise the standard of the Most Great Peace and through this nation of democracy may these philanthropic intentions and institutions be spread broadcast throughout the world. Truly this is a great and revered nation. Here liberty has reached its highest degree. The intentions of its people are most praiseworthy. They are indeed worthy of being the first people to build the tabernacle of the great peace and proclaim the oneness of mankind. I will supplicate God for assistance and confirmation in your behalf." May the dire needs of humanity be met by the creation of a new world order through the efforts of the forthcoming conference in San Francisco under your leadership.

National Bahá’í Assembly, George O. Latimer, Chairman Horace Holley, Secretary [Page 93]

BAHÁ’Í SCHOOLS

Since both acquirement of knowledge and the sharing of spiritual truth are obligations laid upon Bahá’ís, their education is conducted in homes, local gatherings and under informal conditions too numerous to recount. Formal educational institutions have been begun in the United States, England, Germany, Egypt, Persia, India, and Australia and New Zealand. Between 1944 and 1946 conditions prevailing in some of these countries, as in Germany, made the conduct of a Bahá’í school impossible. In England the difficulty arose from the scarcity of suitable accommodations. In Canada the preliminary work has been done for the institution of a formal school through the conduct of summer conferences for study and discussion. Canada enters the list of countries having Bahá’í schools with the recent announcement that a site has been found in the Laurentian area of Quebec and that land and farm buildings have been acquired for donation to the Bahá’í community of Canada when its National Assembly is formed.

Information has been received concerning school activities maintained in Australia, Germany, Canada and the United States, in addition to the brief references to schools found in the preceding series of national surveys.

At Yerrinbool, Australia, sessions were conducted in the Hyde Dunn Memorial Hall on the property devoted to Bahá’í service by Mr. and Mrs. Bolton, from May 28 to June 2, 1944 and from April 28 to May 6, 1945. Study of Bahá’í administrative principles, reading of selected Tablets and discussion as well as round table programs were carried on through three daily sessions. In 1945 the courses presented were on the Guardian's book, God Passes By, with discussion of "Humanity's Coming of Age" and "Religion and World Order."

Another school was conducted at Aldgate, South Australia. In 1944 the dates were August 11 to 14. Here papers were presented on the subjects of Peace, Three Women of the Holy Family, The Development of a World Consciousness, The Measure of Revelation, Youth, The Divine Manifestations, Consultation, Patterns and Plans for Living.

The first school conducted at Sydney, Australia, held sessions on November 4 and 5, 1944. The program, though brief, presented papers which embodied careful research into the Bahá’í teachings: Youth and the New World Order; Christianity and the Bahá’í Faith; Holy Places of the Bahá’í Revelation; Can Human Intelligence Alone Create a Stable Civilization?

At Esslingen, Germany, the school which had been suppressed during the Nazi regime reopened in December, 1945 with a course of three public lectures on: And the Light Is Shining in the Darkness; The Bahá’í Faith As a Way to a New World Order; The Foundation of All Religions Is One. Considerable public interest was shown, and the believers were encouraged to open introductory classes for inquirers.

The study conference held at Banff, Alberta, Canada, August 19 to 24, 1945, was arranged by the Regional Teaching Committee and formed the third annual session.

In 1944, however, the conference was omitted in order to enable more of the Bahá’ís to attend the Centenary meetings and the Convention at Wilmette.

Fine daily classes were held on the Guardian's book, God Passes By and on the subject of Bahá’í Administration. Lectures were delivered on New Horizons in Religion and Preparing for the World of Tomorrow: and a forum provided two sessions on Proclamation of the Bahá’í Faith.

All four schools in the United States held sessions annually during the period under review.

At the Geyserville School, Geyserville. California, the Bahá’í teachings on peace were developed in 1945, the daily subjects being: The Struggle for Peace From Early Times to the First World War; The Struggle for Peace-First International Organization; The Struggle for Peace-Current Developments; The Outlook for Peace; Humanitarian Aspects of the Peace; Political and Administrative Aspects of the Peace; Economic Aspects of the Peace; Spiritual Aspects of the Peace; The Lesser Peace; Sources for Enduring Peace; The Most Great Peace; and Building the Peace.

Concurrently, the distinguished truths of the Bahá’í Faith were expounded and discussed in daily topics: The Renewal of Faith; God and Man; Divine Physicians; [Page 94]Twin Founders-the Báb and Bahá’u’lláh; The Covenant-Axis of Unity; Crisis and Triumph; Victories of the Bahá’í Faith; Science and Religion; The Individual and Spiritual Law; Society and Spiritual Law; The World of Humanity; Challenging Social Principles; The Bahá’í Commonwealth.

Extensive youth activities were also conducted.

At the Green Acre School, Eliot, Maine, weekly courses were carried on annually during July and August. One program included: Historical Introduction to God Passes By; Survey of Basic Bahá’í Teachings; God Passes By; Central Figures of the Bahá’í Revelation; The Guardianship and the Administrative Order; Bahá’í Peace Program; Bahá’í Character Development; Epistle to the Son of the Wolf; Bahá’í Community Life; History and Principles of Christianity; Bahá’ís in Public Activities; How to Know and Use Bahá’í Literature; The Bahá’í Teacher; Hidden Words-Guide to Bahá’í Peace Program; Some Answered Questions.

Children's and youth classes were also held.

At the International Bahá’í School, Pine Valley, Colorado, a characteristic session presented these subjects: The Nations Make the First Advance Toward Peace; Bahá’u’lláh’s Letters to the Rulers; ‘Abdu’l-Bahá’s Tablet to the Committee on Durable Peace, The Hague; Inspirational Experiences; Guatemala Costumes and Fabrics, exhibit and lecture; God Passes By; Brazil; Panama.

At the Louhelen School, Davison, Michigan, the summer is divided into a series of separate sessions, some general and some adapted to youth of junior or senior age. The program for 1945 presented: Tablet of fqán; Deepening the Spiritual Life; Bahá’í Peace Program; Bahá’í Character; Bahá’í Fundamentals; Nature Study and Crafts; Building for Youth Today (a series of seven topics for parent and child); The Bahá’í Looks at Universal Peace; Bahá’í Laws of Living; History of the Bahá’í Faith; Bahá’í Administration; Character and Personality, a discussion.

CENTENARY OF THE PROCLAMATION OF THE BÁB

May 23, 1944 brought together the Bahá’ís of all lands in local or national celebration of the Anniversary of the Inauguration of the Faith by the Báb, at Shíráz, Persia. The Spirit descended into humanity in that hour has manifested itself in the most exalted expressions of religious devotion and sacrifice, in the illumination of minds, in the evolution of a world community, and in one hundred years of social tumult which have overthrown the cultures, creeds and political philosophies of the past. For Bahá’ís, this observance brought deeper recognition of the divine mission of the Báb in establishing, for the first time on earth, the oneness of all the prophets and messengers. The Bahá’í Centenary was truly the first Holy Day offered to all mankind on equal terms. The present volume dedicates a special section to the Anniversary.

In this survey only a brief reference can be made. Among the significant results of the Centenary one notes: the "Bahá’í World Survey" compiled by Shoghi Effendi; his incomparable historical work recounting the events and deeper meanings of the first Bahá’í century; construction or purchase of buildings suitable for a national Bahá’í headquarters in a number of countries; publication of centenary volumes by the National Spiritual Assemblies of India, British Isles and the United States; culmination of intensive plans for spreading the Faith to new lands; the association of the Bahá’ís of Latin America and those of North America in an All-American Centenary and Convention; and important developments in the attitude of the public in general toward the idea of a World Faith.

BAHÁ’Í WORLD CENTER

During this two-year period land to the value of $100,000 has been added to the endowment of the Shrine of the Báb on Mt. Carmel. Work has begun on the construction of the superstructure of the Shrine over the sacred remains of the Manifestation who inaugurated a new dispensation and heralded the coming of Bahá’u’lláh.