Bahá’í World/Volume 13/The Institution of the Mashriqu’l-Adhkár

←Previous

The Bahá’í World Volume 13

Next→

[Page 699]

3. THE INSTITUTION OF THE

MAS_HRIQU’L-AD_HKAR Visible Embodiment oftlze Universality oft/ze Faith qua/zd’u’lla’h

FOREWORD

MANY discerning minds have testified to the profoundly significant change which has taken place during recent years in the character of popular religious thinking. Religion has developed an entirely new emphasis, more especially for the layman, quite independent of the older sectarian divisions.

Instead of considering that religion is a matter of turning toward an abstract creed, the average religionist today is concerned with the practical applications of religion to the problems of human life. Religion, in brief, after having apparently lost its influence in terms of theology, has been restored more powerfully than ever as a spirit of brotherhood, an impulse toward unity, and an ideal making for a more enlightened civilization throughout the world.

Against this background, the institution of the Mashriqu’l-Adhkár stands revealed as the supreme expression of all those modern religious tendencies animated by social ideals which do not repudiate the reality of spiritual experience but seek to transform it into a dynamic striving for unity. The Mashriqu’l-Adhkár, when clearly understood, gives the world its most potent agency for applying mystical Vision or idealistic aspiration to the service of humanity. It makes visible and concrete those deeper meanings and wider possibilities of religion which could not be realized until the dawn of this universal age.

The term “Mashriqu’l-Adhkár” means literally, “Dawning-place of the praise of God.”

To appreciate the significance of this Bahá’í

institution, we must lay aside all customary ideas of the churches and cathedrals of the past. The Mashriqu’l-Adhkár fulfills the original intention of religion in each dispensation, before that intention had become altered and veiled by human invention and belief.

The Mashriqu’l-Adhkár is a channel releasing spiritual powers for social regeneration because it fills a diflerent function than that assumed by the sectarian church. Its essential purpose is to provide a community meetingplace for all who are seeking to worship God,

.and achieves this purpose by interposing no

man-made veils between the worshiper and the Supreme. Thus, the Mashriqu’l-Adhkár is freely open to people of all Faiths on equal terms, who now realize the universality of Bahá’u’lláh in revealing the oneness of all the Prophets. Moreover, since the Bahá’í Faith has no professional clergy, the worshiper entering the Temple hears no sermon and takes part in no ritual the emotional effect of which is to establish a separate group consciousness.

Integral with the Temple are its accessory buildings, without which the Mashriqu’l-Adhkár would not be a complete social institution. These buildings are to be devoted to such activities as a school for science, a hospice, a hospital, an asylum for orphans. Here the circle of spiritual experience at last joins, as prayer and worship are allied directly to creative service, eliminating the static subjective elements from religion and laying a foundation for a new and higher type of human association.

HORACE HOLLEY

699

[Page 700]700

THE BAHA’I WORLD

THE SPIRITUAL SIGNIFICANCE OF THE MASi-IRIQU’L-AIEKAR

A LETTER FROM SHOGHI EFFENDI

It should be borne in mind that the central Edifice of the Mashriqu’1-Adhkár, round which in the fullness of time shall cluster such institutions of social service as shall afford relief to the sufi‘ering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant, should be regarded apart from these Dependencies, as a House solely designed and entirely dedicated to the worship of God in accordance with the few yet definitely prescribed principles established by Bahá’u’lláh in the Kitab-i-Aqdas. It should not be inferred, however, from this general statement that the interior of the central Edifice itself will be converted into a conglomeration of religious services conducted along lines associated with the traditional procedure obtaining in churches, mosques, synagogues, and other temples of worship. Its various avenues of approach, all converging towards the central Hall beneath its dome, will not serve as admittance to those sectarian adherents of rigid formulae and man-made creeds, each bent, according to his way, to observe his rites, recite his prayers, perform his ablutions, and display the particular symbols of his faith within separately defined sections of Bahá’u’lláh’s Universal House of Worship. Far from the Mashriqu’l-A@kélr offering such a spectacle of incoherent and confused sectarian Observances and rites, a condition wholly inc‘ompatible with the provisions of the Aqdas and irreconcilable with the spirit it inculcates, the central House of Bahá’í worship, enshrined within the Mashriqu’l-Adhkár, will gather within its

chastened walls, in a serenely spiritual atmosphere, only those who, discarding forever the trappings of elaborate and

ostentatious ceremony, are willing worshipers of the one true God, as manifested in this age in the Person of Bahá’u’lláh. To them will the Mashriqu’l-Adhkár symbolize the fundamental verity underlying the Bahá’í Faith, that religious truth is not absolute but relative, that Divine Revelation is not final but

progressive. Theirs will be the conviction that an all-loving and ever-watchful Father Who, in the past, and at various stages in the evolution of mankind, has sent forth His Prophets as the Bearers of His Message and the Manifestations of His Light to mankind, cannot at this critical period of their civilization withhold from His children the Guidance which they sorely need amid the darkness which has beset them, and which neither the light of science nor that of human intellect and wisdom can succeed in dissipating. And thus having recognized in Bahá’u’lláh the source whence this celestial light proceeds, they will irresistibly feel attracted to seek the shelter of His House, and congregate therein, unhampered by ceremonials and unfettered by creed, to render homage to the one true God, the Essence and Orb of eternal Truth, and to exalt and magnify the name of His Messengers and Prophets Who, from time immemorial even unto our day, have, under divers circumstances and in varying measure, mirrored forth to a dark and wayward world the light of heavenly Guidance.

But however inspiring the conception of Bahá’í worship, as witnessed in the central Ec'ifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu’l-Adhkár, as designed by Bahá’u’lláh, is destined to play in the organic life of the Bahá’í community. Divorced from the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the Mashriqu’l-Adhkár, Bahá’í worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meager and often transitory results produced by the contemplations of the ascetic or the communion of the passive worshiper. It cannot afford lasting satisfaction and benefit to the worshiper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity

[Page 701]

AERIAL VIEW OF THE FIRST BAHAi HOUSE OF WORSHIP IN THE WESTERN HEMISPHERE Situated on the shores of Lake Michigan, at Wilmette, Illinois, in the heart of the United States this Temple was formally dedicated to public worship in 1953. The nine surrounding gardens with their nine circular pools and fountains were completed in 1955.

HCIV'FI‘HOIHHSVW EIHJ. :[O NOILDLILSNI

av [01.

[Page 702]702 THE Bahá’í WORLD

GARDENS SURROUNDING THE Bahá’í HOUSE OF WORSHIP, WILMETTE, ILLINOIS, U.S.A.

One of the nine pools and fountains, nineteen feet in diameter and lined with aquamarine tiles, which are set in the nine sunken gardens surrounding the Temple. Designed by Hilbert E. Dahl, landscape architect.

[Page 703]INSTITUTION OF THE MAS_HRIQU’L-ADHKAR

703

Terraced steps leading up from the gardens surrounding the Bahá’í House of Worship in Wilmette, Illinois, to the large circular staircase surrounding the building.

which it is the supreme privilege of the Dependencies of the Mashriqu’l-Adhkár to facilitate and promote. Nor will the exertions, no matter how disinterested and strenuous, of those who within the precincts of the Mashriqu’l-Adjkér will be engaged in administering the affairs of the future Bahá’í Commonwealth, fructify and prosper unless they are brought into close and daily communion with those spiritual agencies centering in and radiating from the central Shrine of the Mashriqu’l-Adhkár. Nothing short of direct and constant interaction between the spiritual forces emanating from this House of Worship centering in the heart of the Mashriqu’l-Adhkár, and the energies consciously displayed by those who administer its affairs in their service to humanity can possibly provide the necessary agency capable of removing the

ills that have so long and so grievously afflicted humanity. For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá’u’lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles and laws He revealed, that the salvation of aworld in travail must ultimately depend. And of all the institutions that stand associated with His Holy Name, surely none save the institution of the Mashriqu’l-Adjkar can most adequately provide the essentials of Bahá’í worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique position of the Mashriqu’l-Adhkár as one of the outstanding institutions conceived by Bahá’u’lláh. October 25, 1929.

[Page 704]704

I

THE BAHA’I WORLD

THE BEAUTIFUL FIRST AFRICAN Bahá’í TEMPLE

Situated on Kikaya Hill, in the outskirts of Kampala, Uganda, the Temple is open for prayer and meditation to all people. The services consist of readings from the Bahá’í scriptures and those of the world‘s great religions.

“So brilliant and diversified a. record of services to the Cause of Bahá’u’lláh, in both the Eastern and Western Hemispheres, has been greatly enriched by the plans now initiated for the launching of an ambitious three-fold enterprise, designed to compensate for the disabilities suffered by the sorely-triea' Community of the followers of His Faith in the land of His birth, aiming at the erection, in localities as far apart as Frankfurt, Sydney and Kampala, Of the Mother—Temples Of the European, the Australian and African continents, at a cost of approximately one million dollars, complementing the Temples already constructed in the Asiatic and American continents."

[Page 705]INSTITUTION OF THE MAS_HRIQU’L—ADHKAR

705

THE MOTHER TEMPLE OF AFRICA

WHEN, in February, 1953, at the first Intercontinental Conference held in Kampala, Uganda, the Guardian’s beautiful map depicting goals of the World Crusade was unveiled, it was seen that one of the goals was a Temple site in Kampala.

In a cablegram to the Bahá’í world in December of that same year, the beloved Guardian urged the formation of a special fund for the purchase of the Kampala Temple land; and at Riḍván, 1954, he announced that such a fund had been inaugurated by the British National Assembly and that the Bahá’ís of the world had been invited to contribute to it.

The Guardian was very anxious that the land for the Mother Temple of Africa should be purchased during the first year of the World Crusade and on March 31, 1954, he cabled Hand of the Cause Mt’isa Banani to “expedite purchase land.” In spite of many seemingly insurmountable obstacles the persistent efforts made to comply with this instruction were crowned with success, and on April 20, the Deed of Transfer of the land was signed by the original owner and by two African members of the Kampala Spiritual Assembly, Joseph Mbogo and Erisha Kiwanuka, in whose names the land was purchased. Mr. Banani cabled the news to Haifa. The Guardian immediately replied: “Overjoyed. Heartfelt congratulations historic service.” The land was six acres on the slopes of Kibuliriza Hill, two and a half miles south of the center of Kampala. The lake and part of the town are seen from it. The final purchase price, including all incidental expenses, was £987.

A few months later, at the Guardian‘s instructions, the Uganda authorities were approached in order to ascertain if permission to build a “moderate-sized building of worship” would be granted; they made no objection, and upon being informed of this the Guardian immediately set about realizing this great project.

His original plan was to have an architect in East Africa or Britain design the House of Worship. In August 1955, he specified that the Temple should be a circular building

having nine sides with a proportionate dome and a seating capacity for three hundred to five hundred people. He requested the British National Assembly to submit drawings of such a building within two months. The British National Assembly immediately requested from Mr. Banani copies of the contour survey of the land and detailed photographs of the site, plus the health and building regulations in Uganda. They also asked him to interview architects in East Africa and to obtain preliminary estimates of the cost of materials.

On September 12, Mr. Banani wrote that several local architects had agreed to submit designs for the Temple but that they had pointed out the rules of the Royal Institute of British Architects which stipulate that when more than one architect submits designs for the same building, a competition must be held. It was at this time that Messrs. Cobb, Powell and Freeman, of Kampala, later to become resident architects on the project, were contacted for the first time.

The final decision of the British National Assembly was not to hold a competition but to invite a British architect, well-known for his work in Africa, to submit a design for the Temple. The rough sketches of this design were sent to Kampala for suggestions and comments, and were submitted to the Guardian on October 28. Owing to its ultra- modernistic style, the Guardian did not feel able to accept this design and on November 18 announced his decision to consult the American architect and Hand of the Cause, Charles Mason Remey.

By August 1956, the drawings of the approved design, prepared under the Guardian’s directions by Mason Remey, had been received with a detailed description of the architect’s concept of the design:

“These drawings were evolved by the architect over a period of several weeks’ study, the Guardian seeing the sketches from time to time, giving his constructive criticism and suggestions that were carried out in this accompanying design.

“This Temple has no gallery. Its accom [Page 706]706

modation for worshipers is upon one floor. The broad sheltering eaves protect the sides and all other openings into the interior against rain. In character and harmony with the Climatic conditions of Central Africa, where this Temple will be located, there are no walls on the main floor of the building, the superstructure being carried by a series of piers, as indicated in the design.

“Large unglazed openings afford a maximum of air circulation. In the high windows of the rotunda of the dome, louvres or ‘luffers‘ as they are sometimes called. give protection from rain and at the same time give ample ventilation. The architect has conceived the structure to be executed entirely in concrete, cast in place and reinforced by steel rods cast into the concrete. For the interior, the floor should be of tiles, set in concrete, and the same for the lower surfaces of the many columns that support the structure. With a tile finish, the interior can be kept neat and clean with a minimum of labor. The design shows the architect‘s concept of an interior all in concrete, revealing the construction of the roof and dome, which construction in itself when carefully carried out. will be a thing of structural beauty. In the interior the architect envisions colors — strong colors golden yellow. deep marine blue, and ver milion red —— all three used in balance one against the other —~ to make it all most colorful.

“It will be noticed that in the upper part of the drum of the rotunda, the architect has placed a series of round windows, twentyseven upon each of the two levels. These Circular openings should be filled with highly colored large panes of glass of the three colors mentioned above. The color effect of the interior will be greatly enhanced by the introduction of this colored glass.”

After the purchase of the land had been accomplished in 1954‘ the Temple Land C ommittee appointed by the Kampala Spiritual Assembly was dissolved. However, in 1955, when the Guardian announced his decision to have the Mother Temple of Africa constructed, and placed the British National Assembly in charge of the project, it became necessary to appoint a committee in Kampala to undertake the practical details of supervising the project.

THE Bahá’í WORLD

During Riḍván 1956, the new Regional National Assembly of Central and East Africa was formed. When consulted by the British National Assembly about the responsibility for the building of the Temple, the Guardian cabled in July: “Regional Assembly responsible for Temple.” It is of historic interest that on all committees which have been, and still are, concerned with the Temple, African believers have been members and have played an important part.

One of the goals of the Ten-Year Spiritual Crusade was the establishment of a Bahá’í endowment in the Central and East African Region. During 1955, the beloved Guardian urged the British National Assembly to fulfil this goal through the purchase of a piece of land anywhere in the region. The question of the endowment land, therefore, became a goal for accomplishment by Ridvz’tn 1956. Thirteen acres of beautiful land on the slopes of Kikaya Hill, three miles north of Kampala, with a good view of the town from its crest, were finally purchased in the names of Erisha Kiwanuka and Joseph Mbogo, who then made a declaration of trust in favor of the British National Assembly which was lodged with the Registrar of Titles, Kampala.

The purchase of the original Temple land had been accomplished under great pressure. Now, when it was announced that the Mother Temple of Africa would actually be built in Kampala and investigations of the practical details of the project were undertaken, it became increasingly clear that several obstacles would be encountered if the original site were to be used. The land survey had determined the site was 250 feet down from the crest on very difficult contours of the hill, away from the town, and that the Temple would not be seen from Kampala; the owner of the adjacent land was causing difficulty about granting right-of-way for an access road; the availability of adequate water for construction purposes was doubtful; a new housing development which would ultimately encircle the site was planned; a number of tenants on the land would have to be given costly crop compensation.

For over nine months, from July 1955 until Riḍván 1956, repeated efforts were made by the Temple Building Committee, in consultation with the British National Assembly, either to exchange the original Temple site

[Page 707]INSTITUTION OF THE MAgflRIQU’L-ADHKAR

/

"x ,4le ..

.‘fe

707

Water was the first problem; drilling took place at the foot of Kikaya Hill and at a depth of 150 feet an abundant supply was tapped in October 1957.

for a more suitable one in some other locality, or to exchange it for land on the crest of the original hill. That the Guardian was reluctant to change the site is indicated by the fact that twice in 1955 he cabled his disapproval of purchasing suggested alternative locations. However, in August 1956, the new Regional

Assembly made the historic decision to build the Temple on the endowment land and to make the Temple land the endowment. This decision was made after it was learned that five acres of land on the crest of Kikaya Hill, adjoining the original thirteen acres, could be obtained in exchange for three acres of the

[Page 708]708

original Temple site, and that an additional half—acre could be purchased. It should be noted in this regard that from a commercial viewpoint the original site on Kibuliriza Hill was more valuable than the land on Kikaya Hill. It was with joy that the Assembly received the beloved Guardian‘s approval of this important decision to exchange the srtes.

In May 1957, to widen the narrow area between the Temple building and the property boundary, one additional acre on the crest of Kikaya Hill was bought. Finally, in December 1958, two more acres on the crest were obtained, further protecting the precincts and allowing for the construction of the earetaker‘s house near the Temple. To obtain these two important and valuable acres, one of the African Bahá’ís, Paul Mukasa, the brother of Max Kanyerezi, exchanged two much more valuable acres on Makerere Hill near Kampala for the two on the top of Kikaya Hill. Max Kanyerezi and Erisha Kiwanuka became trustees for these new pieces of land. Paul Mukasa lovingly gave one of these acres as a gift to the Faith.

There are now twenty-one-and-a-half acres which constitute the Temple property. The total cost of the nineteen-and—a-half acres bought from the funds of the Faith was £1,092. Max Kanyerezi, one of the African members of the Regional Assembly, played a very important part in obtaining these lands at moderate prices. With the construction of the Temple, the cost of nearby lands has risen to fantastic heights.

It must be understood that plots of land in Uganda are of very peculiar shapes and sizes. Even now, the Temple plot is roughly starshaped, with deep wedges of land not owned by the Faith cutting in rather close to the Temple. However, the Faith is fortunate in owning most of the top of the hill and the full slope facing Kampala.

From August 1956, when the final decision was made about the site, until the very eve of the passing of the beloved Guardian in early November 1957, innumerable preparations for the actual work of construction were made. Soil bores were taken for testing and the hill found to be almost solid laterite. Initial building sketches were submitted to the Protectorate Agent for approval, and

THE Bahá’í WORLD

permission was received to proceed with the foundations even before the final superstructure drawings were complete. The only tenant on the land was given notice to vacate and steps were taken to evict a persistent squatter. The Temple Fund was transferred from Britain to the Regional Spiritual Assembly. Amieable relations were established with the local Gombolola Chief. A firm of chartered quantity surveyors. Messrs. Armstrong, Duncan and Russell, of Kampala. was appointed. Types of contract to be let were investigated. Efiorts to find reliable contractors were made. Investigations into sanitation and electricity supply were undertaken. An African Bahá’í caretaker, Mt’Jsa Ngabe, was engaged to live on the site and to assist with the work. A timetable for construction was agreed upon, which allowed six months for preparation of the blue prints and two years for the building of the Temple.

In February, the Guardian cabled: “Ensure no delay commencement excavations.” On April 1, the lowest tender for the excavation of the access road and the levelling of the site was accepted.

Throughout this long period of preparation, the newly appointed architects, Messrs. Cobb, Powell and Freeman, and the Temple Committee, spent many long hours in consultation on innumerable aspects of the design, in a two-fold effort to keep construction costs to the £42,000 estimated by the beloved Guardian, and yet to retain the exact proportions and as many of the features of the approved design as possible, according to the Guardian‘s wishes.

It should be noted that the architect‘s original cost estimate had been £1 10,000. The entire problem of modifying the original design to conform to local conditions and to available materials and techniques was doubly difficult owing to the fact that at no time had it been possible for Mr. Freeman, the resident architect in charge of the project, to meet and discuss these problems with Mr. Remey.

The driving rain and wind on Kampala hills necessitated the introduction of a wall and doors with the attendant problems of siting. cost, appearance and seating capacity. To avoid damage from weather it also became necessary to set the roof tiles in costly reinforced concrete. The red iron-stone dust

[Page 709]INSTITUTION OF THE MAiflRIQU’L-ADHKAR

urged the use of self-cleansing outer finishes and windows instead of louvres. Early it was realized that all but a minimum of landscaping must be postponed to allow maximum funds to be invested in the building itself, and it was agreed to consult a landscaping expert about control of soil erosion and minimum site beautification.

To overcome the unusual climatic problems and yet conform to the original design, it was realized that it might be necessary to reduce the overall size of the building. With the Guardian’s approval, Mr. Freeman was finally asked to proceed with plans for an attractive, durable, dignified building, involving as little reduction in size as possible. To his credit, in the final plans no reduction in size was necessary. Mr. Freeman also assumed some responsibility for supervision of the work of the various contractors who were engaged with his assistance.

After the letting of the first contract for the access road and preparation of the site, a number of unexpected and disappointing delays ensued which finally prompted the Regional Assembly to suggest the division of the work of the Temple into four contracts, one for each major stage of the work. In August 1957, in response to a message from the Guardian to expedite the work, it was decided to put the foundations contract out to tender, and to allow final preparation of the drawings for the superstructure to be completed while the foundations were being laid. By September the top of the hill had been cleared and levelled, and the position of the Temple decided upon. One of the nine doors was sited, with the help of the Lands and Surveys Department, facing directly towards ‘Akká, the Qiblih of the Faith.

One of the problems met during this period, which might have proved very costly, was that of obtaining an adequate water supply to meet the needs of construction. However, in consultation with the Public Works Department and with the aid of the Geological Department in ascertaining the best site, it was decided to sink a bore hole at the lowest point on the Temple property and to pump the water, if found, up the hill into a tank.

On October 20, 1957, the foundations contract between the Trustees of the land and Messrs. Amar Singh Nandhra, Contractors,

709

was signed. It was estimated that three months would be required for completion of the foundations. At virtually the same time the contract with Messrs. Mowlem Construction Company for the water bore-hole was signed. On October 22, work on both contracts had commenced.

It is significant and consoling to realize that the last message to reach our beloved Guardian from the Central and East Africa Regional Assembly before his passing, carried the news he had longed for so many months to hear. “Joyful greetings birthday Bab. Temple site levelled. Building contractor chosen commencing within week. Contract water borehole signed.” The very last words our beloved Guardian directed to the believers in this Region were: “Delighted contract Temple. Loving appreciation. Shoghi.” (Dated October 31, 1957). Four days later he passed to the Abhá Kingdom.

As work on the foundations commenced, four members of the Central and East African Regional Assembly flew to London for the funeral of the beloved Guardian. During their stay in England, these members were able to meet with Mr. Remey and discuss several modifications proposed by the architect and tentatively agreed upon. in addition to the two roofs being constructed of reinforced concrete, the placing of the wall about midway between the two outermost sets of columns, and the substitution of colored windows for the louvres, it was agreed that the floor of the auditorium could be raised six inches as added protection against rain and that a slight widening of the steps would add to the beauty of the building.

Towards the end of November 1957 the cheering news was received thatthe bore-hole was gushing 500 gallons of clear, pure water per hour at a depth of only 137 feet. Immediately steps were taken to lift the water 140 feet to the crest of the hill and into a tank. Erisha Kiwanuka generously arranged for the pump and pipe to be purchased at a much reduced cost from the firm by which he was employed. The Temple contractors constructed a small pumphouse to shelter the engine.

Further good news in early December was a report from the resident architect that the contractor, Amar Singh Nandhra, was showing great zeal and enthusiasm for the project

[Page 710]710

and that the foundations were progressing more quickly than was anticipated. The concrete for the foundations was being poured, and the steel rods were in place. The fact that the foundations were being laid six inches deeper than called for in the specifications was a sign of Mr. Singh‘s admirable attitude.

In December, also, Mr. and Mrs. Rex Collison, pioneers from America, were chosen to be caretakers of the Temple, and modifications were made to the plans of the caretaker‘s house.

THE FOUNDATION STONE IS LAID

On Sunday, January 26, 1958,in conjunction with the Intercontinental Conference called for by the beloved Guardian in his last Message to the Bahá’í World, almost a thousand believers gathered for the ceremony of laying the foundation stone of the Mother Temple of Africa. After prayers in many tongues had been said, Amatu’l-Bahá Rt’ihiyyih Khánum, the special representative of Shoghi Effendi, and Mt'isa Banani, the first Hand of the Cause in Africa, placed in the foundations the sacred gift of the Guardian. The report of this historic occasion by the National Spiritual Assembly of East and Central Africa best conveys the spirit that moved all those privileged to be present:

“On the afternoon of the fourth day, a long line of private cars and taxis, followed by fourteen huge buses, wound its way into the lush green countryside surrounding Kampala and up the lower slopes of ‘our hill‘, Kikaya Hill, where our Mashriqu’l-Adhkár is being constructed, and where we witnessed, under the heat of a blazing sun, the laying of the foundation stone, beneath which Amatu’l-Bahá Rt’ihiyyih Khánum and Hand of the Cause Mi’isa Banani lovingly placed the silver box containing the sacred earth from the Shrine of Bahá’u’lláh, and the wooden box containing a piece of the plaster from the Prison Fortress of Mah-Kt't, where the Blessed Bab had been incarcerated. The foundation stone, shielding its precious treasures, will ultimately lie under the wall on that side of the Temple facing out across a grassy valley towards the Qiblih of the Bahá’í world — ‘Akká.

THE Bahá’í WORLD

“Thus, this Africa of ours and its Mother Temple are forever spiritually linked to the World Center and the Cradle of our Faith. In the morning, we had heard the story of the purchase of the land, the design and construction of the Mother Temple, and the appeals for its successful completion. In the afternoon, at the Temple ceremony, Amatu’l-Bahá Rt’ihiyyih Khánu'm told us how she had found a number of small, handsewn silk bags made by the Greatest Holy Leaf herself, and how the beloved Guardian had been pleased and had instructed that the sacred earth for our Temple should be placed in one such bag. The Hand of the Cause, Mt'isa Banani, explained that this plaster was from the ceiling of the cell in which the Holy Bab had revealed His Book of the Covenant and His Laws.

“Each of these treasured dusts was carefully protected from the ravages of time. The earth in its small bag was placed first in a glass container, then in a silver box. The plaster, in its wooden box, was sealed in an outer container of metal. The vault itself was lined with two hand-woven Persian silk scarves.”

Early in January 1958, the resident architect conveyed the discouraging news that a major error had been made by the consulting engineers when calculating the amount of reinforcing steel to be introduced into the concrete of the foundations. The error, however, was only a prelude to the even more catastrophic liquidation of that same engineering firm a few weeks later. As this firm proved to have been the only company in East Africa capable of undertaking the planned pre-stressed steel dome for the Temple, much delay in the construction work resulted. New types of dome construction had to be investigated; and the original foundations, which had been completed in mid-January, ‘-were re-dug and expensive corrections made through the addition of a considerable portion of steel and concrete to give the foundations the required strength for support of columns and dome. These corrections were completed by mid April 1958. Simultaneously, the final survey of the land was undertaken, the drawings for the second stage in the construction work were completed by the resident architect, being finished in late May, and the second contract was placed for all the reinforced concrete work except the dome, including the pillars,

[Page 711]INSTITUTION OF THE MAERIQU‘L-ADJKAR 7n

roofs, the wall of the lower rotunda, and the cornices, plus the electrical conduits. It was estimated that four to six months would be required for completion of the contract.

It was- at this period that the diflficult problem of acoustics was first discussed, and a decision was made by the resident architect to seek the advice of an expert in Britain. The number of seats and the interior furnishings were discussed in relation to this problem.

About this time, a preliminary report was received from the Kenya landscape expert, Major H. B. Sharpe, suggesting a general plan for the gardens to surround the Temple. To quote briefly:

“This frame (of garden around the Temple) should be simple, serene, and dignified, and should be mostly of the green of grass and trees, with a judicious admixture of flowers falling out and away down the slopes of the hill . . . The steps leading into it (the Temple) will be flanked with white—flowered, sweetscented shrubs, such as gardenias and brunfelsia. The Temple must be completely encircled by a wide lawn, falling so slightly. . . to a low stone wall fifteen inches high. Below the wall cypresses will tower into the sky and below them will be avenues . .. of flowering trees and shrubs and here and there trees for shade. All bare ground will be grassed.”

Full implementation of this plan, it was realized, would have to await future contributions by the believers.

In consequence of the liquidation of the original firm of consulting engineers in February 1958, it became necessary to choose a completely new type of dome construction. In June, after many weeks of investigation and consultation, it was finally decided to construct a steel-reinforced concrete dome to be cast in situ. Messrs. Reinforcing Steel Company Limited were appointed as consulting engineers to make the drawings of the dome and to provide the steel for it.

The problems to be faced in planning and constructing the dome and in deciding the type of finish to be used on it were unique. As far as was known by the resident architect, this type of nine—sided dome without ribs had never before been built. In East Africa the engineers and equipment for the prestressed steel and concrete dome, which would have been preferable, were not then to be

found. The hills of Kampala have peculiar climatic conditions. At times almost horizontal driving rains deluge the countryside to the accompaniment of chill, high winds; and at other times the direct rays of the noon—day sun create fiercely high temperatures. It would be difficult to construct the outer dome scaffolding and even more difficult to choose a finish which could withstand the ravages of time and the extremes of heat and cold.

In September 1958, the new drawings for the dome were complete. However, for a period of five months the problem of finishes was investigated, by the Hand of the Cause Ugo Giachery,with several firms in Italy, and a Persian Bahá’í architect was approached by the Regional Assembly for information about the durability of the proposed mosaic tiles and the possibility of finding qualified craftsmen in East Africa to set them. Reports proved favourable, and mosaic tiles were agreed as the finish to be used.

In August 1958, the Temple Committee reported that the resident architect and the consulting engineers had expressed surprise at the speed with which the contractor was progressing with the work on the second stage contract. All the pillars had been cemented to twelve feet and the cement was to be continued to a height of eighteen feet with four pillars already completed.

In October, the Regional Bulid‘z' Guzem' reported that the Mashriqu’l-Adhkár could now be seen from many parts of Kampala.

In the December Regional Bahá’í Gazette. it was mentioned that the final drawings for the Temple had been submitted to the Uganda government protectorate agent and the district medical officer for approval. The second roof of the Temple was nearing completion, concrete having been poured into eight of the nine sections. The steel reinforcement for the center pillars had been erected to a height of some fifty feet.

“The dome, structurally designed in the form of a steel basket which carries the concrete,consists of six-inch reinforced concrete at the springing, or base of the dome, diminishing to a thickness offour inches at the top. The dome is being cast in sim, with about a three-foot depth of well-tamped concrete laid at a time. As each three-foot section hardens, the next section is poured so that the whole structure is self-supporting as it goes up.

[Page 712]712

E . 9

\‘3'

ATS!

."l'i

“'3

I win

11:3“!

2-.

THE BAHA’l WORLD

The superstructure and dome of the Temple, as well as the lantern, were well advanced by September 1959, as shown in the above photograph.

conduits have been lighting when

Concealed electrical installed throughout for electricity is available.” The resident architect estimated, with the reservation that unexpected delays might lie ahead, that the Mashriqu’l-Adhkár would be completed by Riḍván 1960. The Regional Assembly consulted the Hands of the Cause in the Holy Land about the dedication ceremonies, anticipating that as soon as the interior of the building was ready for public worship, the dedication date would be set. The diameter of the dome at its base is

forty—four feet. The diameter of the interior floor is eighty—four feet with a circumference of 265 feet, providing 5,550 square feet of floor space. The interior seating capacity is over four hundred.

It was said by the resident architects before the construction work commenced that the Kampala Mashriqu’l-Adhkár would be, when finished, by far the highest building in East Africa. From ground level to the tip of the spire on the lantern it is 124 feet.

ISOBEL SABRI

[Page 713]INSTITUTION OF THE MALHRIQU’L-ADHKAR

713

HAND OF THE CAUSE AMATU’L-BAHA RUHlYYIH QANUM

DEDICATES MOTHER

“Joyously share Bahá’í world news completion dedication Mother Temple Africa, marking significant milestone development institutions Faith that richly blessed continent.

“Memorable dedication ceremony attended Amatu’l-Bahá Rúḥíyyih Khánum and nearly five hundred believers representing nineteen countries. Presence more than thousand visitors inaugural service public worship wide publicity press radio attest growing recognition importance African Bahá’í community.

“Urge friends everywhere join prayers thanksgiving attainment this cherished goal beloved Guardian’s plan. Airmail message all National Assemblies.”

(signed) HANDSFAITH

Over 450 Bahá’ís from eleven territories of Africa and eight other countries of the world gathered in Kampala, Uganda, on the week-end of January 13—16, 1961, to hear beloved Amatu’l-Bahá. Rúḥíyyih Khánum dedicate the newly-completed Mother Temple of Africa, to attend a special Africa teaching conference, and to welcome the many who came to the House of Worship for the public inaugural service.

The construction of the Mother Temple of Africa was a project very close to our Guardian’s heart. He had himself expressed the significance of its construction in a cablegram addressed to the Bahá’í world in August of 1955: “Undeterred by the obstacles placed in the path of the crusaders of Bahá’u’lláh, the historic decision has been arrived at to raise the Mother Temple of Africa in the city of Kampala, situated in its heart and constituting a supreme consolation to the masses of oppressed valiant brethren in the cradle of the Faith . .. befitting recognition will, moreover, have been accorded the marvelous expansion of the Faith and the amazing multiplication of its administrative institutions throughout this continent, a continent fully deserving of a house of worship . . . wherein the spirit of an unconquerable faith can dwell, within whose walls the African adherents of the Faith of Bahá’u’lláh can congregate, and from which anthems of

TEMPLE OF AFRICA

praise glor fying the Most Great Name can ascend to the concourse Of the Abhá Kingdom.”

The Guardian himself helped to conceive the design of the Temple and painstakingly guided the preparation of the original drawings of the building. He pledged twofifths of the sum required for its erection. He sent sacred earth from the innermost Shrine of Bahá’u’lláh and plaster from the prison fortress of Mah-Kfi to be placed in its foundations. For the dedication he had put aside as his gift to the Temple, 21 Persian carpet sanctified by service in the Most Holy Shrine. That gloriously cloudless day in January when the believers gathered to dedicate the Mashriqu’l-A‘cmkar could only have been more perfect through the knowledge that he was in the Holy Land rejoicing too in the fruition of this much-cherished project.

Is it possible to visualize a building which seems to have grown out of the very land on which it stands ? Perhaps not, but the harmony of the Mashriqu’l-Adhkár of Africa with the natural world in which it stands makes it seem as though it had somehow emerged from the virgin landscape rather than having been added to it. The simplicity, dignity and beauty of the design, the soft green of dome and roofs, the sand tones of the outer walls, the coarse texture of its finish —— all blend in perfect accord with the ironstone soil, the dry savanna grasses and the tropical green of bush and tree.

From the inside, the Temple seems almost part of the outdoor world. The dome is an unusual, indescribable blue; the walls of the drum are white and the lower walls and columns are soft green. The windows and grilles are green and amber. When the nine great doors are open, the interior colors seem to melt into the hues of the sun-drenched fields, hills, clouds, and sky outside. The entire effect is of oneness with the untouched world of nature as God created it.

Saturday morning, January 14, was the time scheduled for the dedication of the Mashriqu’l-Adhkár, a service attended by the

[Page 714]714

THE Bahá’í WORLD

Bahá’ís of many races and nationalities proceeding to the Mother Temple of Africa for the Service of Dedication, January 14, 196l.

Bahá’ís only. The believers were ready for their buses at 8:30 a.m. and were transported to the bus park at the foot of Kikaya Hill from where they walked up its slopes to the House of Worship on the crest. It was a cloudless tropical morning, cooled by a gentle breeze from the lake. The beautiful flowering bougainvillea (red, orange, yellow, mauve, purple, pink and white) splashing down the slopes of the hill along'each of the nine great gardens which ray out from each door of the Temple, was brilliant in the morning sunlight.

For the first time, full almost to capacity with the beloved friends, it could truly be said that the House of Worship was complete. The previous afternoon the beautiful red and white Persian aisle carpets had been laid. A very large and exquisite Persian carpet covered the entire floor inside the door facing towards ‘Akká where the readers would stand. Two additional Persian carpets flanked it to the right and left. All these carpets were gifts from the Persian Bahá’í friends.

On the inside of the door opening toward the Qiblih, Amatu’I-Bahá Rt'ihiyyih Khánum

had personally supervised the hanging of the Persian carpet from the Shrine of Bahá’u’lláh, the gift of our beloved Guardian. The eighteen iron flower stands placed between the pillars and the tabie on which stood the silver vases sent by the Hands in the Holy Land had been lovingly arranged with beautiful flowers, the hues of which toned perfectly with the amber and green shades of the windows and grilles.

Amatu’l-Bahá Rt'ihiyyih lglénum rose to speak the first word of worship in the Mother Temple of Africa. A moving program of prayers followed in Persian, Arabic, Ateso, Luganda, Swahili, Lubukusu, Acholi and English. Amatu’l-Bahát Rt'ihiyyih Khánum arranged the sacred portraits of His Holiness Bahá’u’lláh and His Holiness the Báb on the table before the believers who filed slowly past, first to be anointed with fragrant attar of rose by Rt'thiyyih Khánum and then to view in reverence the countenances of the Twin Manifestations of our age.

From viewing the holy portraits the believers filed out of the House of Worship to assemble on the steps for the official photographs.

[Page 715]INSTITUTION OF THE MAiflRIQU’L-ADHKAR

715

INAUGURAL SERVICE OF THE MOTHER TEMPLE OF AFRICA Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum, officially opening the Mashriqu’l-Adhkár to public worship, January 15, 1961.

After this glorious morning, so filled for all of us, but particularly so for the beloved African friends, with feelings of gratitude, joy, and pride, Amatu’l-Bahá Rúḥíyyih Khánum joined the African believers at their hostel for lunch and informal conversation.

Preparations for the public inaugural service of the Mashriqu’l-Adhkár involved widespread publicity for the Faith, plus the dispatch of approximately 600 invitation cards to numerous people of high standing in the governmental, religious, professional and commercial life of the Uganda community — including representatives of all races, creeds and nationalities. The Governor of Uganda accepted an invitation to attend this service, but was unable to do so owing to his absence in London; the Resident of Buganda was his official representative. Prince Henry Kalemera represented his brother, His Highness the Kabaka (King) of Buganda. The African Mayor of Kampala attended.

For several weeks prior to the dedication, selected quotations from the Bahá’í Holy Writings had appeared almost daily in the Uganda Argus, Kampala’s leading English daily paper. Early in January, an announcement about the nature of the Temple and its forthcoming dedication had been broadcast on the Uganda Radio, and a detailed article, with a large and beautiful photograph of the Temple, had appeared in both English and vernacular papers. On the day of the dedication, a special eight-page supplement, containing five long articles about the Temple and the Faith and numerous pictures, including two aerial photographs, was published by the Uganda Argus. Every believer at the conference received a copy of this supplement. Following the public inaugural service, an article appeared in the editorial section of the paper, together with a picture of the choir singing during the service. Three window displays were arranged in Kampala shops.

[Page 716]DEDICATION OF THE MOTHER TEMPLE OF AFRICA

Over 900 Bahá’ís from all over Africa, Europe, America, Persia and India were gathered in Kampala for the joyous occasion which took place on January 14, 1961.

[Page 717]INSTITUTION OF

THE MAS_HRIQU’L-ADHKAR

717

PUBLIC DEDICATION OF THE FIRST Bahá’í HOUSE OF WORSHIP IN AFRICA A large audience overflowed the new Temple as it was officially opened on January 15, 1961. Seated in the front row left to right: The Chairman of the National Spiritual Assembly of the Bahá’ís of Central and East Africa, Mr. ‘Ali Nafljavani; the Resident of Buganda officially representing the Governor of Uganda; Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum; Prince Henry, officially representing the Kabaka of Buganda, Mutesa III, who is one of the four rulers of Uganda; a sister of the Kabaka.

This excellent and widespread publicity marks the first extensive effort to have the Faith known and understood in East Africa.

In addition to the Uganda publicity, an international news release with a photograph of the completed building was sent to all parts of Africa and the Bahá’í world.

Approximately 1500 people, including some 500 Bahá’ís, attended the public inaugural service on Sunday afternoon, January 15, at 3:30 pm. The Kampala police were on hand to handle the buses and the traffic to the crest of the hill. It was a bright, hot afternoon, reminiscent of the day almost exactly three years earlier when the foundation stone had been laid. Approximately 800 people were

seated inside the auditorium of the Mashriqu’l-Adhkár. The numerous additional chairs, placed on the veranda facing in at each open doorway, were full. Many more people either stood on the veranda or sat in chairs situated on one of the garden rays, served by a microphone. The atmosphere was one of interest, wonder, and almost tangibly growing respect for the Faith.

The choir, composed of some of Kampala’s finest singers, including four Bahá’ís, had both European and African members. Three of the choral selections were written by the American Bahá’í musician Daniel Jordan one, a solo selection beautifully sung by Mrs. Lois Hainsworth, pioneer to Uganda.

[Page 718]718

THE Bahá’í WORLD

Prayers of Bahá’u’lláh and ‘Abdu’l-Bahá, psalms and hymns, sung by an a cappel/a choir contributed greatly to the beauty and solemnity of the inaugural service.

The program for the service included the inaugural words of Amatu’l-Bahá Rúḥíyyih Lhénum, excerpts from the Old and New Testaments and the Qur’án, plus a number of prayers and readings from the Bahá’í Holy Writings in Arabic, Persian, Ateso, Swahili, Acholi, Luganda and English.

Following the inaugural service, the representative of the Governor, the Kabaka of Buganda, and the Mayor of Kampala had tea with Amatu’l-Bahá Rt'Jhiyyih Khánum and several members of the National Spiritual Assembly in the Kikaya Hill home of Mr. and Mrs. Rex Collison, caretakers at the Mashriqu’l-Adhkár.

On Monday afternoon, a public meeting was held in the new Kampala Cultural Centre. The speakers were Amatu’l-Bahá Rúḥíyyih jghénum and Mr. Amoz Gibson, member of the American National Assembly. Mr. David Hofman, of the British National Assembly was the chairman. The theme,

“Bahá’í — A World Faith," was excellently handled by the speakers, and numerous questions followed from the approximately 400 representatives of all races who attended.

That same evening the resident architect for the Temple, the quantity surveyor, the contractor and the supervising foreman were invited to a reception and dinner attended by the Hands of the Cause and Auxiliary Board, National Assembly and Temple Committee members. Amatu’l-Bahz’t Rúḥíyyih Khánum personally thanked those responsible for the construction of the Temple for their fine work and co-operation. The architect and quantity surveyor responded. stressing their own pleasure in the building itselfand in their association with the National Assembly and the Temple Committee.

For the thousands of African Bahá’ís who had longed, with pride in their hearts, for the day of its completion, for those on the

[Page 719]INSTITUTION OF THE MAERIQU‘L—ADHKAR

719

PORTRAITS OF THE BAB AND BAHA‘U'LLAH SHOWN IN THE TEMPLE

After the Bahá’í Service of Dedication of the African Temple, on January 14, 1961,

the believers filed past these sacred portraits, which were shown at the express request

of Shoghi Effendi. Behind the table can be seen hanging the rug from the Tomb of Bahá’u’lláh, which was his gift to the new House of Worship.

committee and the National Assembly who had worked throughout the four years of planning and construction, for the Bahá’ís Of the world who had contributed so generously for its erection, and for the revered Hands of the Cause for whom it represented another great goal won within our baloved Guardian‘s Spiritual Crusade — this dedication week-end had been a time of rejoicing and fulfillment. Over the “dark continent" now, the light of Bahá’u’lláh had burst in full radiance that all might see and comprehend it. In the words

faiths,

Of ‘Abdu’l-Bahá: “The world of existence may be likened to this Temple and place of worship;

for just as the external world is a place where

the people of all races and colors, varying denominations and conditions come together, — just as they are submerged in the same sea Qfdiw'ne favors, so likewise all may meet under the dome of the Mashriqu’l-Arflka'r and adore (me God in the same spirit of truth,

fbr the ages ofdurkness have passed away. and

the century of light has come.” ISOBEL SABRI

[Page 720]720 THE Bahá’í WORLD

Bahá’í HOUSE OF WORSHIP, AUSTRALIA

“The influence that this Mother Temple of the whale Pacific area will exert when constructed, is incalculable and mysterious.” Shoghi Effendi through his secretary July 19, 1957.

[Page 721]INSTITUTION OF THE MAERIQU’L-ADHKAR

721

THE MAfifiRIQU’L-AEKAR OF THE ANTIPODES

THE CONSTRUCTION OF THE MOTHER TEMPLE OF THE PACIFIC

THE announcement in the Guardian‘s convention message to the Bahá’í world at Riḍván 1953, that Australia was to purchase a Temple site in Sydney was a most unexpected surprise and generated a spiritual quickening in the Australian community.

Following Convention, 1953, the Sydney Bahá’í community began the search for a suitable location and the Temple Site Committee, later appointed by the National Spiritual Assembly, held its inaugural meeting on October I, and continued this investigation. The Temple site was to be, not in the inner part of the city of Sydney, but within the metropolitan area which covers several hundred square miles. The ideal site was envisaged as an elevated position overlooking the water. The search was widespread, long and arduous. Finally it was confined to a few areas on the north side of the harbor and city.

Early in 1954, the Guardian advised the National Spiritual Assembly that he would like to see a site purchased by March 2l, and that two to three acres would suffice as a beginning. Spurred on by this directive the committee decided upon an elevated area in North Balgowlah, nine miles from the centre of the city, overlooking both sea and harbor. It consisted ofjust over two acres and by March 21 was bought for £2,000. The joy of the friends was quickly dimmed when on March 25 the committee was advised that the Education Department wanted a portion of the land and that the Warringah Shire Council wanted the rest of the property for town planning. As there was no way of retaining the property the National Spiritual Assembly sold the land for £2,500, thus adding to the Temple Site Fund which had been opened by the Guardian’s personal donation of $3,000.

Further search by the committee during the following year resulted in the inspection of a property at lngleside on the Mona Vale Road which, in November 1955, the committee recommended for purchase. This property was just over seven acres, on a hill 700 feet high, three miles from and overlooking the ocean and nineteen miles from the centre of the City. Efiorts to have the land subdivided were fruitless and the National Assembly finally secured the whole block for £5,500.

With a Temple site purchased, the friends settled down to carrying out teaching plans. Little did they suspect that the Guardian, instructing the National Spiritual Assembly to observe strict secrecy, had already directed them to submit a design for a Temple. The Assembly was fully aware of the risks in holding an architectural competition and decided to secure the services of a reliable architect, Mr. J. Brogan, of Sydney, who submitted designs and sketches.

Shoghi Effendi then forwarded a basic design for a brick structure drawn up by Charles Mason Remey, for the Assembly to follow. The Guardian was advised that as special bricks would have to be made and as their use would require skilled tradesmen not readily available in Australia, such a building would cost more than a concrete structure. Permission was therefore asked to build in concrete and to add circular steps to the design. This request was granted by Shoghi Effendi with instructions to retain the original proportions of the dome, to use steel-reinforced concrete, that the seating capacity should be for five hundred people and that amenities be kept to a minimum. When the cost estimate for this structure was given as £210,000 (Australian), the Guardian replied that the Temple must not exceed

[Page 722]722 THE BAHA’I WORLD

CONSTRUCTION OF Bahá’í TEMPLE, SYDNEY, AUSTRALIA

Australian Bahá’ís gathered for their anfiual convention, Sydney, May 1959, visit the Temple.

[Page 723]INSTITUTION OF THE MAflRIQU’L-ADHKAR

£120,000 sterling (150,000 Australian) and that the architect should reduce the size of the building to keep within this limit.

Convinced of the architect’s opinion that a smaller structure would fail to do justice to the setting, the National Assembly allowed him to retain the original size on his assurance that a more austere finish, in addition to taking full advantage of the repetitive nature of the building, would allow the cost to be kept within the limit of £ 150,000 (Australian).

A Temple Construction Committee was appointed in April 1957, by which time the area had been cleared and visited by the friends attending the annual Bahá’í convention. During the convention the Guardian’s message informed the friends that a Temple was to be built and the amazed delegates and friends were shown the design to be used. By October 1957, the contract for the building had been drawn up.

This Temple is a monumental building made of steeI-reinforced concrete, majestically situated upon a hilltop overlooking the surrounding countryside, at this time in bushland setting remote from built-up areas. It is a beautifully proportioned, quartz-encrusted edifice crowning the eastern shore of Australia; its plain exterior is relieved by the delicate tracery of door and window ornamentation, by the fieche (lantern) topped dome, and by the terminal ornaments on pylons and columns. The building will be set upon nine concentric steps and its doors will be surrounded by nineteen glass—studded cement panels.

The exterior finish of opaque quartz, decided upon as the most suitable material for the Temple, was new to Australia and presented problems both regarding its availability and use. The search for this material eventually led to the Museum of Natural History where much interest was aroused. Good deposits of quartz were located near Tamworth, N. S. W. and arrangements were made for crushing the stone so that adequate material was assured and the work could begin. Several months of experiments were necessary to obtain satisfactory methods of using the aggregate. The method finally used was to take the sections of the outer formwork, place them horizontally and spread a layer of aggregate on the inner surface, after which two inches of water-proofed white cement

723

was poured onto the aggregate. The forms with the aggregate attached were then mounted and when the walls were poured, the aggregate slabs became an integral part of the structure. This method was used for the entire structure with the exception of the dome.

The original plan of using pre-stressed concrete ribs for the dome was found impracticable due to the difl‘iculty of lifting such heavy structures without damaging the lower facing. It was then decided to erect light steel ribs attached at the top to a steel ring eight feet in diameter which would support the lantern, and to pour the ribs in position. A dome section was made on the ground on which to correctly curve the reinforcing steel for the dome panels. When in place this steel grid will have a light hessian covering attached, upon which the cement will be blown with a cement gun. This type of finish allows for thin but extremely strong concrete without the use of intricate formwork.

The fiéche (lantern) fifteen feet six inches high and eight feet in diameter, which crowns the dome, is planned as a structure of light metal. It is proposed to lift this into position by helicopter. When in place it will have added to it the nine quartz panels to be fixed on the lower portion.

Fibre glass moulds were prepared by a special craftsman for the purpose of pouring on the site the nine domes which crown the pylons, the nine ten-foot pillars which top the columns around the base of the dome, the sections for doors and windows as well as the gallery balustrade. These castings will be made in fine quartz aggregate and white cement. The cornices on the lower facing and at the base of the dome are made of this material, using fibre glass moulds, to give a marbIe-like finish.

The hollow ring-beam (its cavity being used for water storage) which supports the dome, is in turn supported by nine columns forming part of the second story facing and by nine inner steel columns rising from the auditorium floor. These steel columns are eventually to be encased in terra-cotta or other suitable material.

All glass used in the pre-cast sections for windows and doors will be three-quarter inch clear glass set directly into the concrete. Interior coloring is planned as a light green

[Page 724]724 THE Bahá’í WORLD

SECTION OF LANTERN BEING PLACED IN POSITION

The aluminium lantern of the dome, weighing about 800 pounds, was lowered into position in two sections by helicopter on April 27, 1960.

[Page 725]INSTITUTION OF THE MASfiRIQU’L-ADHKAR

725

The lantern on the dome shown in position.

finish applied with a cement gun. Green terrazzo material has been proposed for the Temple steps while the auditorium itself is to be floored with material composed of river-bed gravel. At the time of the Intercontinental Bahá’í Conference in Sydney, a small bag of earth from the inner Shrine of the resting place of Bahá’u’lláh, and a piece of plaster from the room of the Báb in Méh—Kt't were placed in the floor over the central pillar of the foundation by Hands of the Cause of God Charles Mason Remey and Clara Dunn. A bronze plaque marking the spot and commemorating the occasion is to be placed in the auditorium floor.

On approaching the Temple one will see a nine-sided building set upon nine concentric steps, with first and second stories in perpendicular line, the doors flanked by massive pylons, and the lantern-topped dome with its ring of ornamental pillars. At night floodlights from the grounds will illuminate the structure. Within five of the pylons are the stairs leading from the foundation floor to the gallery level. The auditorium is to seat

three hundred while the gallery is capable of seating more than three hundred. The seats in the auditorium below the dome are to face the World Centre of the Bahá’í Faith.

It is noteworthy that while this Temple is smaller than the Wilmette Temple, it is of the same general proportion. Wilmette is 202 feet at the base and 191 feet high; Sydney is 124 feet at the base and [30 feet high.

The area of the site chosen for building operations was cleared in April 1957, and the excavation for the foundations was completed late in the year.

Foundation blocks and cement footing for the retaining walls were poured by December. Brick retaining walls were built to the level of the auditorium floor, and by April 1958. one third of the floor had been poured. it was at this stage that the holy relics were placed in the foundations. Completion of the main floor was followed by the erection of a central cement hoist and nine hollow sixty-foot steel columns which were braced to support the hoist and which were ultimately to be heightened to eighty feet to form the inner supports

[Page 726]726

of the ring-beam girder beneath the dome. Air shafts in the main columns run from the basement to their vents in the gallery roof to provide natural ventilation.

Sections for the outer walls were prepared for erection and these were lifted by travelling crane into position on the Temple floor. By the end of 1958, the first lift had been completed to the gallery floor. The second lift raised the outer wall to the level of the gallery roof, and with the completion of the gallery

THE Bahá’í WORLD

roof, half the work had been accomplished. From this point the area of operations was reduced to a single wall of the Temple and the diameter of the second story was only fifty-five feet. The removal of all formwork to the top of the gallery revealed the massive construction of the building and the spaciousness of the gallery and also began to reveal some of the future glory of the rough quartz finish.

NOEL WALKER

THE TEMPLE FOUNDATION CEREMONY

“At 1:00 o‘clock on March 22, 1958, in three omnibuses and a fleet of cars, the believers set out for the Temple site at Mona Vale, some twenty—two miles from the city. Here on a hilltop 700 feet high, from which can be seen the city and its surroundings for some thirty miles in all directions, in an indescribable atmosphere of love and amity, more than 250 people including many members of the general public, watched the Foundation Ceremony.

“With prayers of gratitude for the great blessing of having this Mother Temple of the

Pacific constructed here in Australia, Mr. Mason Remey placed in a specially prepared position, the small silver casket containing a portion of the earth from the Most Holy Shrine, and dear Mother Dunn placed with it a similar casket containing a piece of plaster from the Báb’s cell in the fortress of Mah—KL’L These were then sealed in with concrete and thus, in a position which will be directly under the center of the dome, the Australian House of Worship will forever contain these precious links with the two foremost Figures of the Faith.”

U. S. Bahá’í NEWS

GATHERING FOR THE DEDICATION Bahá’ís from all over the world were present on this historic occasion.

[Page 727]INSTITUTION OF THE MAS_HR[QU’L—ADHKAR

727

THE DEDICATION

“Share joyous news dedication Mother Temple Antipodes presence Amatu’l-Bahá Rúḥíyyih Khánum representatives twenty countries Bahá’í World Community. Historic occasion marks attainment second stage beloved Guardian’s three-fold enterprise designed establish first sacred Houses Worship African continent Australasia Europe. Call upon friends everywhere join prayers praise thanksgiving Bahá’u’lláh highly significant victory. Airmail message Hands National Assemblies."

(Signed) HANDSFAITH

In the weeks preceding the dedication, the friends from overseas had gradually been assembling: then those nearer at hand moved toward the Mashriqu’l-Adhkár for this historic event, like birds who have heard their homing call. There came to mind a favorite prayer of our beloved pioneer and Hand of the Cause Clara Dunn: . . 'Neath the shade of Thy protecting wings let me nestle."

Amatu’l-Bahá Rúḥíyyih Khánum, upon her arrival in Sydney, was given a mayoral reception by the Lord Mayor. The official program commenced on the afternoon of Thursday, September 14, when the National Assembly was “at home" to enable the Press to meet the overseas visitors.

That evening Hand of the Cause H. Collis Featherstone presided at a reception held at the Ḥaẓíratu’l-Quds. Following devotions and his address of welcome, international visitors were presented, messages were read and the roll of believers called country by country. Present were representatives from Israel, the British Isles, the United States, Japan, New Zealand, the Solomon Islands, New Guinea, Singapore, Fiji, Portuguese Timor, lrém, Arabia, Tahiti, Indonesia, the New Hebrides, Samoa, Pakistan, Italy, New Caledonia and Tasmania.

Miss Jessie Revell, member of the International Bahá’í Council, spoke informally of her memories of the beloved Guardian and ofsome of his statements about the Antipodes. She recounted how his leadership and

planning had been responsible for the construction of the Australian House olWorship.

It was heartwarming to mingle with and welcome the visiting believers. Australia has been a country of one language, and to entertain during the dedication period Bahá’í visitors for whom an interpreter was needed proved a truly deepening experience for the Australian believers.

Hearts swelled with love and thanksgiving when the first full—blood Australian aboriginal Bahá’í was welcomed. “Uncle" Fred Murray said, “I joined the Faith two months ago and when I saw the Temple, the tears came to my eyes. Dear friends, yes, I would like to see my friends, my colored people, join this Faith."

September 16, l96l, was the time scheduled for the dedication of the Mashriqu’l-Adhkár in a service attended by Bahá’ís only. The believers were ready for their buses at noon and were transported the twenty-two miles from the Ḥaẓíratu’l-Quds to the Temple. Many of the friends were seeing it for the first time and were overwhelmed by the beauty of the experience.

Like the opal which is mined from the heart of Australia, the Mashriqu’l-Adhkár is unchanging yet never the same. When the skies are blue the facets of the crushed quartz which encrusts the walls sparkle in the sunlight, and we see a building of dazzling white. On other days it is a soft pearly gray, and the six turquoise stars on each of the wrought-iron doors glow with a peacock brightness.

As the moment for the dedication approached, the sky was veiled with clouds and the Temple color was a creamy white. From within, looking through the glass which is set in the lacy framework and the wrought iron of the doors, the believers could see a strong wind arise and sweep through the surrounding bushland, just as the breezes of thanksgiving and dedication were at that moment sweeping through their own hearts.

Loving hands had adorned the Temple with exquisite carpets, gifts from Persian believers. flowers and growing plants. On the door opening toward the Qiblih was hung the green

[Page 728]728 THEBAHA’iWORLD

Hand of the Cause Amatu’l-Bahá Rúḥíyyih Khánum dedicating the Australian Mashriqu’l-Adhkár, September 16, 1961.

[Page 729]INSTITUTION OF THE MAfiflRIQU’L-ADHKAR

silk carpet. from the Most Holy Shrine, made infinitely more precious by the signs of service upon it. This carpet was one of those specially set aside by the beloved Guardian as gifts to the Temples. Two beautiful large spherical vases of chased silver, gifts from the Hands in the Holy Land, held long curling sprays of orchids.

Finally the moment came when Amatu’l-Bahá Rúḥíyyih Khánum rose and addressed the assembled believers in these words: “Beloved Friends:

“To the glory of Bahá’u’lláh I dedicate this sacred fane, this blessed Mother Temple of the Antipodes. On this memorable occasion our hearts turn to our beloved Guardian, Shoghi Effendi, in infinite love and gratitude.

“This Mashriqu’l-Adhkár was initiated by him, its design chosen by him, its site approved by him. The Sacred Dust from the inner Shrine of the Founder of our Faith was placed in its foundation as his gift, according to his instructions and at the time set by him. Its completion as the fourth House of Worship of this world-encircling Faith is surely the consummation of the high hopes he cherished for this part of the globe, so dear to his heart, and cannot but signalize the opening of a period of extraordinary expansion of the Cause of God throughout the entire Pacific and South East Asian area. In more ways than one this Temple is Shoghi Effendi’s gift: he contributed liberally to its erection; in answer to his appeals, and following his example, the Bahá’ís of East and West rallied to its support; he spurred on the efforts of the National Spiritual Assembly responsible for its erection, and every evidence of progress in their great undertaking met with his warm appreciation, his loving encouragement.

“Now to-day, nineteen months before the Close of our glorious Crusade, this beautiful Temple opens her heart to the people of Australasia and bids men of all creeds, all colors, all nations and all classes to enter her doors and join the followers of Bahá’u’lláh in worship of the one true God, in a Temple dedicated to three fundamental verities animating and underlying the Bahá’í Faith the unity of God, the unity of His Prophets, the unity of mankind.

“Even though our beloved Guardian is no longer in this physical world, I can greet and welcome you in his name and invite you to

729

share the words recorded in the sacred Scriptures, which we know are the repositories of all the fundamental truths revealed by God in various ages for the guidance and salvation of mankind.

"I request you to rise while I read these words of prayer revealed by Bahá’u’lláh and chosen by the Guardian himself.”

O God, Who art tlteAut/zor of all Manifestations, the Source of all Sources, the FountainHead of all Revelations, and the Well-Spring of all Lights l I testify that by T hy Name the heaven of understanding hath been adorned, and the ocean of utterance hath surged, and the dispensations of T 11 y providence have been promulgated unto the followers of all religions

Landed and glorified art Thou, 0 Lord my God! Thou art He Who from everlasting hath been clothed with majesty, with authority and power, and will continue unto everlasting to be arrayed with honour, with strength and glory. The learned, one and all, stand aghast before the signs and tokens of Thy handiwork, while the wise find themselves, without exception, impotent to unravel the mystery of Them Who are the Manifestations of Thy might and power. Every man of insight hath confessed his powerlessness to scale the heights of Thy knowledge, and every man of learning hath acknowledged his failure to fathom the nature of Thine Essence.

Having bar'red the way that leadetlz unto Thee, Thou hast, by virtue of Thine authority and through the potency of Thy will, called into being Them Who are the Manifestations of Thy Self, and hast entrusted Them with Thy message unto Thy people, and caused Them to become the Day-Springs of Thine inspiration, the Exponents of Thy Revelation, the Treasuries of Thy Knowledge and the Repositories of Thy Faith, that all men may, through Them, turn their faces towards Thee, and may draw nigh unto the kingdom of Thy Revelation and the heaven of Thy grace.

I beseech Thee, therefore, by Thyself and by Them, to send down. from the right hand of the throne of Thy grace, upon all that dwell on earth, that which shall wash them from the stain of their trespasses against Thee, and cause them to become wholly devoted to Thy Self, O Thou in Whose hand is the source of all gifts, that they may all arise to serve Thy Cause, and may detach themselves entirely

[Page 730]730

THE Bahá’í WORLD

DEDICATION OF THE MOTHER TEMPLE OF THE PACIFIC

September 16—17, 196l.

[Page 731]INSTITUTION OF THE MAiflRIQU’L-ADHKAR 731

' ‘MELBOURH ' ”“3 ’

Saba: Puou: Rcla

h. ”'w}3un.uuufl mt m Fl "MR nuns MT 1! mm .=

Publicity in the Australian press relating tolthe first Bahá’í Temple of the Pacific area, completed in 1961.

[Page 732]732

from all except Thee. Thou art the Almighty, Ilze All-Glorious, the Unrestrained.

Those sanctified moments will live long in the memory of over 300 Bahá’ís who were present. After the short service Rúḥíyyih Khánum placed upon the draped table, which was scattered with white camellias, the portraits of His Holiness Bahá’u’lláh and His Holiness the Báb. After being anomted with attar of rose brought from the Holy Land, the believers filed past, privileged to gaze upon the likenesses of these Purest Gifts of God.

The official photograph was taken on the

THE Bahá’í WORLD

Temple steps just as a light misty rain began to fall, but it dampened n0 spirits, and served perfectly to refresh the strong little cypress tree which was then planted by Rúḥíyyih _l_(_l_ianum in the grounds, in the direction of the Point of Adoration.

On the evening following the dedication, a public meeting was held in the Anzac House Auditorium in Sydney. Here Rúḥíyyih Khánum addressed an attentive audience of over 350, her subject being “Bahá’í Faith — A World Religion." After a most inspiring talk, about half an hour was spent in an informative question period.

PUBLIC INAUGURAL SERVICES CONCLUDE CEREMONIES

The dedication ceremonies were concluded on Sunday afternoon with public inaugural services. It was necessary for special buses to run from the Ḥaẓíratu’l-Quds, as they had on the previous day. Cars filled the parking area and ranged for long distances along the road outside the grounds as the interested public came to watch an unfoldment of the spiritual significance of the Temple.

The inaugural service commenced at 2:30 pm. and to accommodate the large number of people was repeated at 3:45. About 900 attended each session and a number were unable to gain admittance.

Amatu’l-Bahá Rutiiyyih Khánum welcomed the public with the following words: “Friends:

“It gives me great pleasure to have the privilege of welcoming you within the doors of this first Bahá’í House of Worship to be raised in the Antipodes, on the occasion of its inaugural service.

“This building is dedicated to the three fundamental verities animating and underlying the Bahá’í Faith: the unity of God, the unity of His Prophets and the unity of mankind. [ts doors are open to the peoples of all creeds, all races, all nations and all classes. Within its walls will be heard the prayers and sacred Scriptures of not only our own Faith, but of the other great revealed religions of the world. We believe these sacred

Scriptures to be the repositories of the eternal and fundamental truths revealed by God in various ages for the guidance and salvation of all mankind.

“It is the hope of the Bahá’ís that everyone will feel free to come and pray in this Temple and share with us in its services of praise to the God we all love, to Whom we all tum in adoration and from Whom we all seek an outpouring of divine mercy and blessing on this troubled world of ours.

“I will read these Words of Bahá’u’lláh, the Author of the Bahá’í Faith (Here Rfihlyyih Khánum repeated the Words of Bahá’u’lláh which she read at the first dedication service.)

During the service choral selections were rendered by the Lindfield A Cappella Choir, who included in their program four excerpts from the Words of Bahá’u’lláh specially set to music for the occasion.

Many hearts must have been uplifted that day, as eyes ranged from the bronze plaque in the form of a star in the center of the auditorium, covering sacred dust from the Most Holy Shrine and plaster from the Prison Fortress of Máh-Kú, up the nine slender pillars soaring t0 the soft green of the dome, where a pale golden light seemed to reflect to the symbol of the Greatest Name.

J OY STEVENSON

[Page 733]INSTITUTION OF THE MAflRIQU’L-ADHKAR

733

THE MOTHER TEMPLE OF EUROPE

IN his message of April 19, 1953, Shoghi Effendi, the Guardian of the Bahá’í Faith, assigned to the German Bahá’í community the task of erecting a Temple in Frankfurtam—Main as a goal of the Ten Year World Crusade. No one then would have believed that in the free democratic Republic of West Germany such a task would become the goal, literally, of a crusade. Today, five years later, we begin to conceive the sublimity of this goal. We have learned that the erection of a Mashriqu’l-Adhkár is the crown of long struggle, a victory that must be achieved on the spiritual battleground.

Many items document the difficulties with which the Bahá’ís of Germany have had to struggle:

In the Minutes ofa meeting of the Board of Works of the city of Frankfurt-am—Main, held in October, 1953, one can read that the Bahá’í community applied for a city-owned piece of land on the Forsthaus Allee, at the corner of Niederrader-Landstrasse; that the city of Frankfurt is unable to agree to transfer of this piece of land for the projected Temple for the same reason that the transfer of the other pieces of land previously proposed could not be made, namely. because the Bahá’í community in Frankfurt-am-Main numbers less than one hundred believers, while there are still church communities in the city whose churches cannot yet be rebuilt (after the war). It is recommended that the Bahá’í community seek land outside the city limits.

July 10, 1954: settlement through the National Spiritual Assembly of the Bahá’ís of Germany of bill of sale for three pieces of land in the precinct of Eschborn, having a total area of 1.7 hectares, for DM 54,000. (One hectare is about 2.5 acres.)

August 8, 1954: meeting of protest of the Protestant Church in Eschborn, supported by a trumpet chorus and priests of the Roman Catholic and Protestant churches of the whole district, accompanied by distribution and posting of pamphlets, placards with warnings, petitions with Resolution addressed to the Government, all pointing out that the erection

of a Bahá’í Temple in a community of Christians constitutes a challenge to Christianity.

August ll, 1954: refusal by the authorities of the permit for bill of sale.

October 1, 1954: first hearing by the lower court of Frankfurt-am-Main of the complaint preferred by the National Spiritual Assembly. No judgment is given. Legal advice is demanded.

July 16, 1955: Choosing of the Temple design from nineteen designs presented by sixteen architects.

November 9. 1955: second hearing by the Frankfurt lower court; the Eschborn bills of sale are not approved.

July 7, 1956: hearing before the superior provincial court of the appeal of the National Spiritual Assembly. The verdict: the approval of the Eschborn bills of sale is conclusively denied; further appeal to the federal court will not be allowed.

July 22, 1956: decision of the National Spiritual Assembly in favor of the Temple design submitted by Architect Teuto Rocholl of Frankfurt.

March 1, 1957: settlement of the bill of sale for over 2.1 hectares of meadowland in Diedenbergen, not far from Frankfurt, for DM 84,240.

March 23, 1957: hearing before the lower court of Hocheim; the bills of sale of Diedenbergen are approved by the rural court.

August, 1957: Diedenbergen bills of sale are not approved by the district.

October 29, 1957: settlement of purchase of over 2.06 hectares in the village of Langenhain, near Frankfurt, for DM 97, 48].

Since receiving, in the spring of 1938, the mission of building the Bahá’í Temple, there have been thirty-two pieces of land which, in turn, consisted of more single plots, with a total of seventy-seven hectares, which have been included in sales transactions. These properties have been situated in the city precincts of Frankfurt/Main, Offenbach and Bad-Homburg, and in the rural districts of Offenbach, Hanau, Bad-Homburg and MainTaunus. Since the first settlement of the bills of sale of July, 1954, six protest meetings are

[Page 734]734

THE Bahá’í WORLD

Model of the Bahá’í Temple erected in the heart of Europe, near Frankfurt a/M. The unusual treatment of the dome by the well-known, young, German architect Teuto Rocholl, aroused wide interest in building circles.

known to us to have taken place in the area of Frankfurt-am-Main, of which five were conducted by the Protestant Church and one by the Catholic. At four of these meetings representatives of the National Spiritual Assembly were able to present the interests of the Bahá’ís in the discussions.

We are finding, however, that in all the municipal communities, rural areas and govern-districts the preponderating part of the population and the majority of the administrative courts not only have a wellmeaning attitude toward our Temple project but are also trying to lend a hand. Even the Hesse provincial government showed itself sympathetic to the project and sought to remove obstacles. Nevertheless, the churches

of both Christian confessions were able to bring about denial of the permits.

Only when one is aware of the great number of approvals necessary for such a building permit, can one realize that at least one permit can always be withheld for an apparently factual reason. Simply to obtain bill of sale for purchase of a piece of property there are needed the permits of the Municipal authorities, of the Local District and of the Area Control Boards, of the Pricing Authorities, of the Office of Land Research, of the Water-regulating Office, of the Office of Underground Structures, of the Street Traffic office, of the Office for the Protection of the Countryside, of the Office for the Care of Memorials, of the Local

[Page 735]INSTITUTION OF THE MAs_H_RIQU’L-ADHKAR

Rural Institution, of the Area Rural Institution, of the Farmers’ Court, of the Air Traffic Board, and of the Defense Ministry. All permits have to move through the respective channels of the local, the rural, the government districts’to the federal authorities. For every refusal, the complaint office has to be first solicited before the proper court can consider it. For every piece of property for which bills of sale have to be granted, the plans for the whole project have to be presented (tuned to the respective piece of property) for which the sectioning Of the land and the plans for underground and water installations have to be worked out and displayed.

Although with all pieces of land for which we have sought permits these purely factual conditions have been fulfilled on our part, the permits 'were in the end denied and, in every case, after a church authority had declared itself against the building project.

It is curious that the different church representatives, as soon as our Temple project began to emerge in their area, set about calling for the refusal of the building permit with a vehemence seldom exhibited by these institutions in other matters. It appears actually —— as the deacon of one district of the Protestant Church stated in a public meeting— as if the Bahá’í community represents for the Christian churches the attack of the Huns and, centuries later, the onset of the Turks, through which the rifts in the church communities can be bridged over by the need to rally against the approach of a common enemy.

From statements made, it is to be concluded that those who seek to hinder the Temple project set their hopes on the supposition that the Bahá’í community’s financial means will not last long enough to see the struggle through to a successful end.

It cannot be denied that, not only in the arena of the permits must incredibly high amounts be spent for administrative costs, for investigation of the nature of the ground, for charts, for lawyers’ and court fees, but also in the matter of cost of land. Prices in the whole area of Frankfurt-am-Main have risen exorbitantly, and the sellers, as soon as they know that the transaction concerns a building site for the Bahá’í Temple, raise their sights considerably, at times making unmorally high demands.

735

While our opponents have certainly made things difficult for us they have, at the same time, drawn attention to the Faith by the collective publicity which their opposition has engendered, not only in the areas of Frankfurt and Hesse but in distant parts of the Republic as well. Some six hundred articles have appeared in the Press, which, in many cases, have announced open sympathy for the Bahá’í Temple project and for the Bahá’í Faith. Moreover, the most diversified news organs of the Protestant and Catholic churches have made known the Revelation of Bahá’u’lláh to their own adherents, often in very detailed presentations.

On December 23, 1956, on the Hesse radio station in Frankfurt-am-Main, a half—hour “Frankfurt Conversation” was devoted to the question of tolerance in relation to our Temple project. There were three speakers a Protestant clergyman, a Catholic writer and a representative of the Bahá’í Faith. This radio broadcast, initiated by the station, undoubtedly led to greatly increased publicity for the name of our Faith.

In spite of the apparently meagre progress produced by the preparatory work on the erection of the first Mashriqu’l-Adhkár for Europe, it can be said'that it is on the spiritual battlefield that the victory of the Bahá’í Faith is being won. And we are also certain that the Temple itself, when onceits erection can be started, will further contribute to the recognition and acceptance of the Bahá’í Faith by the people of our time.

We may gratefully think of our beloved Guardian, Shoghi Effendi, who set us this goal, who led us to the necessary decisions and who, finally, himself had a deciding influence on the choice of the design for the Temple.

For the Temple Committee, RUPRECHT G. KREJGER April 1958.

The following significant dates must be added to those listed in the above:

January 5, 1958: Preliminary building application submitted by architect Teuto Rocholl to the County Counsellor of Frankfurt/Main-Hochst, for the construction of the Temple in the community of Langenhain.

January 14, 1958: The purchase contract,

[Page 736]736

THE Bahá’í WORLD

Excavating the foundations.

after a local inspection, is approved by the Local Court of Frankfurt/Main, Department of Rural AtTairs.

July 30, 1958: Written appeals by the Intercontinental Conference Frankfurt/Main, to the Minister President of Greater Hesse, to the Hessian Minister of Interior, and to the President of the District Government, requesting assistance in removing the difficulties delaying the construction of the Bahá’í Temple.

December 16, 1958: Preliminary building application for the construction of the Temple in the outskirts of the community of Langenhain is rejected by the authorities for building supervision on the grounds of “landscape planning and legal aspects with a view to construction.”

December 23, 1958: Complaint 0n the part of the community of Langenhain and the National Spiritual Assembly against aforementioned rejection.

January 13, 1959: A motivation of the complaint is handed in subsequently.

March 25, 1959: The President of the District Government, Wiesbaden, accepts the complaint, and returns the affair to the County Council Maintaunus for further decision.

Apri16, 1959: The County Counsellor of the County Maintaunus grants settlement and price authorization.

April 7, 1959: The County Council cancels its negative decision.

December 18, 1959: The National Spiritual Assembly of the Bahá’ís in Germany is listed

[Page 737]INSTITUTION OF THE MAgflRIQU’L-AQLIKAR

in the register of real estate as owner of the Langenhain Temple site.

June 7, 1960: The President of the District Government notifies the authorities of building supervision of his approval of the permit for Temple construction.

July 15, 1960: The authorities of building supervision make the grant of the permit for Temple construction, besides certain special provisions, subject to prior fulfillment of numerous conditions.

July 22, 1960: The National Assembly enters a protest in accordance with legal form and set term.

September 30, 1960: Issue of a part permit for Temple construction in the area of Langenhain.

Middle of October 1960: Contract signed

737

for ground, concrete, and ferro-concrete work with Lenz-Bau AG. Frankfurt/Main together with Schokbeton G.m.b.H., Diisseldorf, and NV. Tramos, Kampen/Netherlands.

November 20, 1960: Hand of the Cause, Mrs. Amelia Collins, lays the cornerstone in the name of Shoghi Effendi.

January 12, 1961: Hands of the Faith Residing in the Holy Land call upon all National Assemblies to inaugurate Temple Fund.

November 16, 1962: “Richtfest” — the finished shell of the Temple is turned over to the Bahá’ís by the contractor.

Riḍván, 1963: Thousands of Bahá’ís on their way to the Most Great Jubilee journey to Langenhain to view the almost completed edifice.

Progress by Spring 1962.

[Page 738]738

THE BAHA’I WORLD

DESIGN FOR THE MOTHER TEMPLE OF EUROPE

The auditorium of the Bahá’í House of Worship near Frankfurt—am-Main has a nonagonal ground plan with an inner diameter of 23 meters (approximately 69 feet). Over this nonagon the dome is raised in the form of an ellipse with an inner height of 24 meters (72 feet). The dome is crowned by a lantern three meters (nine feet) high. An ambulatory five meters wide (15 feet) and six meters (18 feet) high surrounds the auditorium. The whole edifice is built on a 2.2 meter (7 feet) high embankment.

The structure is supported by steel reinforced concrete. The dome will be composed of preconstructed concrete parts with recesses filled with stained glass, so that a completely pierced and light-flooded dome results.

Nine symmetrically arranged sets of steps lead to the nine entrance doors which open into the ambulatory surrounding the main, dome-covered central part of the building. The outer wall of the ambulatory hall is of transparent glass, so that an open view of the landscape may be had from the raised position of the Temple.

The auditorium is entered from the ambulatory, through nine entrance doors. It is encircled by a wall pierced with stained, non-transparent glass. The nine main cambers and eighteen intermediate cambers rise from the ground to the top of the dome where they terminate in the lantern ring. The main hall will seat 450 persons, although this figure can be increased to 600.

The architect of the building is Teuto Rocholl, whose plans were revised under the direction of Shoghi Effendi and were approved by him.

Temple Data Area of the Temple property

on starting work 7.267 acres Height of site above sea level 1210 feet Height of structure 93 feet Depth of foundation 13.7 feet

Inside diameter of basement floor 90 feet Inside diameter of ambulatory 155.3 feet Material used prefab concrete parts Number of sections comprising

the dome and ribs 640 parts

Panoramic view showing situation of the first European Bahá’í House of Worship at Langenhain, near Frankfurt a/M, Germany.

[Page 739]INSTITUTION OF THE MAfl'fiIRIQU’L-ADHKAR

739

HAND OF THE CAUSE AMELIA COLLINS LAYS THE FOUNDATION STONE

Hand of the Cause Amelia Collins, representing the World Centre of the Faith,

addressing the Hands of the Cause and believers gathered at the site of the

Mother Temple of Europe on the occasion of her placing the Sacred Dust from

the Shrine of Bahá’u’lláh in the foundations, November 20, 1960. This event

was publicized in the two German newspapers, Frankfurter Allgemeine Zeitung and Hochster Kreisblatt.

On November 20th, 1960 Hand of the Cause Amelia Collins addressed the friends gathered at the Temple site in these words: “Beloved Friends:

“We are gathered here on a singularly joyous and historic occasion — the laying of the cornerstone of the Mother Temple of Europe.

“For seven years, work on this important goal of the World Crusade has been delayed. Indeed there have been times when the outlook was so dark we wondered whether it would be possible to fulfill it within the allotted time. Now, however, we see that the mysterious forces latent in the Revelation of Bahá’u’lláh have once more been demonstrated, and yet another great victory won in His name.

“Our beloved Guardian in his infinite wisdom chose the very heart of Europe as the site for this temple. It will be the fifth Mashriqu’l-Adhkár to be erected by the Bahá’ís of the world, and from it will stream forth

special grace and blessings upon this continent, the cradle of western civilization, so war-torn, so in need at this time of the spiritualizing forces latent in the teachings of the Manifestation of God for this day.

“I hope all the European friends, and particularly those in Germany who have been honored by having this first Bahá’í House of Worship erected on the soil of their native land, will support this institution through both their prayers and their contributions that it may speedily rise, a visible embodiment of our beliefs, and shower its blessings upon all Who enter its doors for worship.

“Both ‘Abdu’l-Bahá and Shoghi Effendi repeatedly pointed out that these Bahá’í institutions are the great silent teachers of the Faith; they not only enhance its prestige in the eyes of the people of the world, but from them stream spiritual power and blessings upon believer and non-believer alike.

“This Mother Temple of Europe is not only unique, but is distinguished by the fact

[Page 740]740

that the beloved Guardian himself specified it should receive the infinitely precious gift of some of the sacred dust from the Shrine of Bahá’u’lláh. In 1958, at the time of the Intercontinental Conference in Frankfurt, one of those five great Conferences called by him, and marking the mid-way point of his great Global Crusade, I delivered this dust to the German National Assembly for safekeeping, little dreaming it would ever be my joy and privilege to place this gift in the foundation of this glorious Temple.

“1 now do so in the name of our most beloved Shoghi Effendi. May his ardent hopes be fulfilled and this House of Worship, so dear to his heart, be speedily completed, a testimonial of the love of not only the European believers for their Guardian, but of the Bahá’ís of the entire world.”

The following cable was sent to all National Spiritual Assemblies by the Hands of the Faith:

“Announce joyous news cornerstone Mother Temple Europe laid impressive ceremony attended nearly one thousand Bahá’ís guests sacred dust Shrine Bahá’u’lla’th placed foundation by beloved Hand Amelia Collins.

THE BAHA’I WORLD

“Excavations, foundations, walls being rapidly completed plans laid early construction superstructure but actual beginning this work dependent availability sufficient funds. Heavy increase building costs during unavoidable seven year delay overcoming serious obstacles now requires steady, uninterrupted flow contributions. Completion this historic structure during Crusade now necessitates fulfillment beloved Guardian’s stirring call for great outpouring treasure by believers throughout world.

“Request all National Assemblies immediately inaugurate special fund construction Mother Temple Europe urge all friends support this fund liberally continuously. Attainment this vital goal Ten-Year Plan will release untold spiritual power and prestige Faith, demonstrate vitality ever victorious world Bahá’í community attract divine confirmations blessings promised by ‘Abdu’l-Bahá to all those who sacrifice for House of the Lord.”

(signed) HANDSFAITH

Haifa, Israel January 12, 1961

Bahá’í Temple in the heart of Europe, completed Spring 1963.

[Page 741]INSTITUTION OF THE MAflRIQU’L-ADHKAR

741

RICHTFEST CEREMONY AT THE Bahá’í TEMPLE

Left: the Mayor of Langenhain, Mr. Heuss, addressing those present on the joyous

occasion of the completion of the superstructure of the European Mashriqu’l-Adhkár,

November 16, 1962. It is an old Germanic custom for the builders to place a wreath of

green boughs on the summit of a building when the highest point has been reached. Right: the black object on the top of the Temple is the wreath.

THE TEMPLE IS RAISED

The German word “Richtfest” symbolizes the feast during which the finished shell of a building is handed over to its owner by the contractor and the workers who had the privilege of erecting it. It is a significant step in the progress of a building.

The Bahá’í world on November 16, 1962, during the month of Power, was given the finished shell of the mighty and yet graceful structure of its first European House of Worship by those who had labored physically, with their hearts and with their minds to make it a reality before the winter storms.

A group of visitors from all over Europe, including authorities, builders, members of

the press and the work force, attended the ceremony and listened to short addresses given by the chairman and vice-chairman of the National Spiritual Assembly, the mayor of the town of Langenhain, the architect, the building contractor and the speaker of the “Richtspruch.” A11 present signed a guest book.

The day was beautiful. Fresh snow and wind contributed to a vigorous atmosphere, compensated for by the light of joy and accomplishment in those who had labored many years and against formidable odds toward the fulfillment of this goal of the Crusade.

[Page 742]WORLD

THEBAHAW

7M

.<.m.D i]: .3524; dmo< E; mom 55: 3:;

[Page 743]INSTITUTION OF THE MAS__HRIQU’L-ADHKAR

743

INAUGURATION OF TEMPLE DEPENDENCIES

“When the foundation of the Mashriqu’l-Aflka’r -is laid in America and that Divine Edifice is completed, a most wonderful and thrilling motion will appear in the world of existence. .. From that point of light the spirit of teaching, spreading the Cause of God and promoting the teachings of God, will permeate to all parts of the world.

”Out of this Mashriqu’l-Adhkár, without doubt, thousands of Mashriqu’l-Adhkárs will be born.

“This organization of the Mashriqu’l-Adhkár will be a model for the coming centuries, and will hold the station of the mother.”

THESE words of ‘Abdu’l-Bahá, quoted by Shoghi Effendi in God Passes By,l referring to the Mashriqu’l-Adhkár in Wilmette, Illinois, were written some forty years ago. Every passing year since has made more evident the potent truth in these statements.

According to the Teachings of Bahá’u’lláh the Mashriqu’l-Adhkár (literally, dawning place of the praise or remembrance of God) consists of the central House of Worship and its dependencies — humanitarian and social agencies which provide the channel for putting into effect the spiritual energies, engendered through worship, which are to regenerate a bewildered humanity in this critical day.

Shoghi Effendi makes clear the underlying purpose of worship in this day in an early letter:2

“But however inspiring the conception of Bahá’í worship, as witnessed in the central Edifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu’l-Adhkár, as designed by Bahá’u’lláh, is destined to play in the organic life of the Bahá’í community. Divorced from the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the Mashriqu’l-Athkér, Bahá’í worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meagre and often transitory

1 God Passes By. D. 351.

2 Balm"! Administratian (1945). pp. 185—186.

3 Tablets 0/ ‘Abdu’l-Bahri, D. 626. ‘ Bahd’! Administration. (1945). D. 186.

results produced by the contemplations of the ascetic or the communion of the passive worshiper. It cannot afford lasting satisfaction and benefit to the worshiper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity which it is the supreme privilege of the Dependencies of the Mashriqu’l-Adhkár to facilitate and promote.”

Thus we begin to glimpse the reality of worship emancipated from the static concept bound to creed and dogma and even confined within the walls of a monastery. We see that worship is fulfilling its purpose only when it is “translated and transfused into . . . service to the cause of humanity.” Only thus does worship become part of a living practice of faith in God. Thus the “secret” of the Mashriqu’l-Adhkár, hidden in the words of ‘Abdu’l-Bahá, “the Temple is the most great foundation of the world of humanity and it hath many branches,”3 unfolds under the pen of the Guardian:

“Nothing short of direct and constant interaction between the spiritual forces emanating from this House of Worship centering in the heart of the Mashriqu’l-Adhkár, and the energies consciously displayed by those who administer its affairs in their service to humanity can possibly provide the necessary agency capable of removing the ills that have so long and so grievously aflfiicted humanity. For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá’u’lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles and laws He revealed, that the salvation of a world in travail must ultimately depend. And of all the institutions that stand associated with His Holy Name, surely none save the institution of the Mashriqu’l-Adhkár can most adequately provide the essentials of Bahá’í worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique position of the Mashriqu’l-Adhkár as one of the outstanding institutions conceived by Bahá’u’lláh.”4

[Page 744]744

THE BAHA’l WORLD

Hand of the Cause Horace Holley, (far right) addressing the audience at the laying of the cornerstone of the Bahá’í Home for the Aged in Wilmette on April 5, 1958.

Immediately on the completion of the Bahá’í House of Worship in Wilmette, the Guardian called for inauguration of the first channel of service to humanity. In his letter of April 29, 1953, he specified “the erection of the first Dependency of the first Mashriqu’l-AC_lhkér of the Western world” as one of the objectives of the Ten Year Plan, assigned to the Bahá’ís of the United States.

The first Dependency of the Mashriqu’l-Adhkár in the United States is a home for the aged. This Bahá’í Home (as it is called) is open to all who qualify, of whatever race or religion.

In the future, other Dependencies, or accessory institutions, of the Mashriqu’l-Adhkár will be erected, all clustering around the central House of Worship which is “exclusively reserved for Bahá’í worship.”5 Shoghi Effendi enumerates them: “an orphanage, a hospital, a dispensary for the poor, a home for the incapacitated, a hostel for travelers and a college for the study of arts and sciences.”6

Construction of the Bahá’í Home began in December, 1957. The Dependency is located three blocks from the Bahá’í House of Worship in Wilmette, on a corner plot of land about three-fourths of an acre in size, which borders a small business district on one side (Fourth Street) and a residential area on the

5 God Passes By. 134 339. 6 ibid.. p. 350. 7 Bnhd’! News (U.s.). Jan. 1958. v. 7.

other (Greenleaf Avenue). It is one block from public transportation.

The National Spiritual Assembly of the Bahá’ís of the United States issued a description of the building:7

It is contemporary in design, primarily of brick, with stone and wood trim, costing approximately ’one hundred and sixty thousand dollars. It is designed- to provide living quarters for twenty residents and an administrative stafl" of three persons. It is essentially U-shaped, surrounding a private garden area open to the south, which contains a number of large oak trees in addition to space for formal landscaping and flower or vegetable gardening. The building is set back from surrounding lot lines, and the adjoining areas have many trees and more gardening space.

Ingress and egress to the building is made simple, through numerous widely separated doorways at grade level. Ample off-street parking space is provided for visitors, easily accessible from Fourth Street, with direct entrance into the building. A three-car garage, on the alley, is for use of the staff.

All habitable rooms are on one floor, slightly above side—walk level. There are no stairs for the residents to climb. Sleeping rooms are so arranged that they accommodate sixteen individuals and two couples. Each pair of individual rooms shares a connecting toilet room and there is a lavatory in each room. The rooms for couples each have a private half-bath, with toilet and

[Page 745]

6% k.

The main sitting room of the Bahá’í Home where residents gather for tea and evening entertainment; non-residents are welcome to join them on these occasions.

"LHOIHHSVW EIHL :10 NOILHLILSNI

HVXHCIV

97L

[Page 746]746

lavatory. Shower and tub facilities are provided for both men and women in bath rooms off the main corridor.

A large “common room” or living-dining room has large windows facing south on the garden side. This room has a high-beamed ceiling and a large fireplace, and is attractively and cheerfully furnished. Off the common room is a parlor serving both as a library and a room for private meetings of residents and their guests.

There is an adequate and well-equipped kitchen, with plenty of food storage area. The kitchen adjoins the administrative offices which also face the entrance foyer. The administrator has a suite of two offices, and a two-room living suite with private bath. Two rooms with connecting bath are also provided to house a cook and one resident maid.

In this same general area there is a small infirmary, with a bath and a small laboratory counter and case. The infirmary provides space for not more than two people, for short periods of care; hospitalization facilities are not provided.

THE Bahá’í WORLD

Other features of the Bahá’í Home are a large hobby room, and an open porch off the residents’ private corridor.

William Campbell Wright, who designed the building, is a member of the American Institute of Architects. Construction was seriously delayed by a suit brought by two real estate companies who hoped to compel the Wilmette Village Trustees to reverse the permit granted for erection of the Bahá’í Home in this area. The permit was, however, upheld by the Court, and construction started immediately thereafter.

The cornerstone for the Bahá’í Home was laid on April 5, 1958, in the presence of the president of the Wilmette Village Board and about forty Bahá’ís and their friends from the Wilmette area. Horace Holley, Hand of the Cause and secretary of the National Spiritual Assembly of the Bahá’ís of the United States, spoke of the significance of the Bahá’í Home in its relation to the Bahá’í House of Worship. He said: “The Bahá’í Home fulfills the meaning and power of divine worship in service to our fellowmen. For this institution is not restricted to members of the Bahá’í Faith but opens its doors to all

Enclosed garden of the Bahá’í Home for the Aged, where residents can enjoy being out of doors in an atmosphere of seclusion and peace.

[Page 747]INSTITUTION OF THE MAERIQU’L-ADHKAR

persons, without any religious discrimination.”

When one contemplates the erection of Mashriqu’l-Adjlkérs on every continent in the foreseeable future, and in the far future the “thousands of Mashriqu’l-Adhkárs” foretold by ‘Abdu’l-Bahá, each with its various Dependencies fulfilling the true purpose of Bahá’í worship, then one can begin to understand why the erection of the “Mother Temple of the West” “marks the inception of the Kingdom of God on earth,” as stated by ‘Abdu’l-Bahá.8 For it is the Mashriqu’l-Adhkár with its Dependencies which constitutes, in the World Order of Bahá’u’lláh, the “seat round which its spiritual, its humanitarian and administrative activities will cluster.”9 Thus, only through the erection of the first Dependency can the Mashriqu’l-Ad__hkér begin to fulfill its destiny, just as only through the first believer could the Cause of God “be established upon the seat of His Mercy”.“I

— BEATRICE ASHTON

8 Gad Passe: By. Cited 13. 351. 9 World Order Of Bahd‘u'llu'h. pp. 156-159. 10 KlIdb-i—Iqa'n, D. 223.

747

THE Bahá’í HOME FOR THE AGED

On February 1, 1959, the American Bahá’í community achieved another and unique objective of the beloved Guardian’s Ten-Year Plan, for on that day “the first Dependency of the Mashriqu’l-Adhkár in Wilmette,” the Bahá’í Home For The Aged, began actual operation.

To acquaint the residents of Wilmette and the neighboring communities with the particular purposes and services of the Bahá’í Home, Sunday, J anuary 25, 1959, was publicly announced as “Open House,” by means of a large advertisement in Wilmette Life and in special articles in Chicago and suburban newspapers. In addition, approximately 200 special invitations were sent to officials of the Village of Wilmette, the Wilmette Chamber of Commerce, and a number of social service organizations, as well as to directors of other homes for elderly people, to doctors, and business concerns, inviting them to visit the premises and become acquainted with the facilities and services that are provided.

Although a heavy snow storm and hazardous driving conditions prevailed all day,

The small sitting room provided for residents of the Bahá’í Home for the Aged so that they can entertain relatives and friends in privacy.

[Page 748]748

nearly 200 persons came to view the Home’s functional beauty. A corps of local Bahá’ís received the visitors and conducted them on tours of the building. Many visitors commented particularly on the warmth of the spirit which they found within its doors.

Since a home for the aged operates under special regulations, the Bahá’í Home has been incorporated with a Board of Directors consisting of the nine annually elected members of the National Spiritual Assembly. This corporate body holds title to the land and building, operates the Home, and maintains its own records, including a bank account in the name of The Bahá’í Home, Inc. An Admissions Committee, appointed by the Board of Directors and composed of non-Bahá’ís as well as Bahá’ís, processes all applications and submits them to the Board of Directors for final approval.

The Bahá’í Home is contemporary in design and blends well with the surrounding neighborhood. The interior wall colors, the draperies, furniture, and accessories were carefully selected to provide a home that is Cheerful and inviting. Nothing has been

THE Bahá’í WORLD

overlooked for the comfort and safety of its residents, The landscaping of the grounds, planned by Hilbert E. Dahl and L. Wyatt Cooper, includes walks and seats in the gardens to enable the residents to enjoy the various flower beds. A Stockade cedar fence on three sides provides quiet and privacy. Complementing its physical beauty, the Bahá’í Home has an inner atmosphere of warmth and affection felt by all who live there. Due in no small measure to the skilled and loving efforts of Mrs. Florence V. Gibson, the Administrator of the Home, the guests feel a deep spirit of fellowship towards one another. Each afternoon they gather in the living room for tea, cookies and conversation. They invite their families and friends to visit them at this time. In the evenings they enjoy a program of records, the reading of a story, travel pictures or watching'television. Each is encouraged to paint, sew, play a musical instrument, or pursue his favorite hobby in the large hobby room adjoining the living room. There is happiness in the Bahá’í Home

which can be felt when one enters there. — HARRIETT WOLCOTT