Bahá’í World/Volume 5/Survey of Current Bahá’í Activities in the East and West
SURVEY OF CURRENT BAHÁ’Í ACTIVITIES IN THE EAST AND WEST
PART ONE—INTERNATIONAL
BY HORACE HOLLEY
AT the time when the Survey was in preparation for the previous volume of The Bahá’í World, the Bahá’í community found itself in the full stream of international economic depression. It was noted in that Survey that the depression was in reality an unescapable test of the religious values prevalent in civilization.
The rise of an unexpectedly powerful nationalism since that time, making possible a degree of control by states over industry in a time of peace commensurate with the control exercised as a matter of course during the war years, affords no reason why a Bahá’í should withdraw that general statement. On the contrary, the nature of public events and trends since 1930 serves to throw it into far stronger relief.
For the Bahá’í community today is surrounded by a society compelled to make fateful decision between the principle of internationalism, represented publicly by the League of Nations, and the principle of exclusively nationalistic sovereignty and power. The political bodies, which under the agony and stress of the European War had taken the new and unprecedented step of establishing a League embodying hope of political peace, were revealed, in the startling glare of general depression, as still essentially competitive with respect to that wide range of affairs on which the economic life of their people had come to depend. The devious and perplexing inter-relations not only of commerce but also of the new and special problem represented by war debts and indemnities disclosed an immediate separation of vital interests which in action outweigh the apparently less immediate general interest of universal peace. The result has been the identification of nationalism with the struggle for existence, with a consequent intensification of that very separateness from which the European War inevitably derived. It was as though the states sincerely participating in the League had unexpectedly found themselves committed to a prior obligation—the obligation to sustain their own people in commerce—which had the effect, if not officially nevertheless practically, of canceling their obligations to the League. The course of the disarmament proceedings, not to mention the withdrawal of two powers from the League, has written for all to read the political consequences of an economically competitive world.
Followers of Bahá’u’lláh do not refer to such matters from any partisan point of view but solely to arrive at fuller understanding of the larger movements of the mysterious age in which they live.
In this spirit of impartial analysis it may further be remarked that current nationalism has profoundly altered the customary relations of the state to its citizens, and likewise affected the nature of the state in itself.
One observes a vast increase in the degree of responsibility assumed by government for the economic welfare of the people. Nationality and people appear as closely identified now with respect to normal activities as they were with respect to war making between 1914 and 1918. The strength of the state is its capacity to solve problems which people through various business agencies formerly assumed they had to solve for themselves.
[Page 19]
Since the only public international
agency in existence was never endowed with power to
deal with economic problems from the international
point of view, the unescapable responsibility has
fallen upon national bodies
to which the international point of view is
not merely alien but also, as far as action
is concerned, as yet impossible. While politically
the world by means of the League
emerged from the era of separate treaties into
the era of the general covenant or pact,
economically the world is now proceeding
through that same phase of separate treaties
which characterized the last desperate decades
preceding the war.
Takyiy-I-Mawláná Khálid in Sulaymáníyyih,'Iráq, where Bahá’u’lláh stayed during his period of retirement.
The impact of this sudden and overwhelming responsibility has compelled the national state to make significant changes in its constitutional structure and its methods of operation. Whether these changes will in the future be regarded as "revolutionary” cannot now be determined, but the fact remains that the traditional balance between executive, legislative and judicial elements of government has been overthrown. The irresistible pressure of need for decision and action under unprecedented conditions has developed the executive function and suppressed the legislative and judicial functions of government in practically every nation. Today decision and action tend to proceed independently, the legislative and judicial branches serving rather to justify action after the event than to anticipate and shape its course by preliminary inquiry and deliberation. Psychologically this means that the current period emphasises will at the expense of thought and habit. Socially it reveals the existence of crisis and emergency without precedent. Philosophically it means an instinctive breaking away from a past which no longer has meaning or influence.
The balance between will, thought and habit must in time be fully restored, in government as in individual personality, because that balance is innate in human life itself. All emergency and crisis are inherently transitory, no matter how overwhelming the specific condition may appear.
Deeper, however, than these changes going
on in the political realm are the tacit assumptions
upon which at present society is established.
All public policy reflects a social
philosophy of some sort, and the
prevailing[Page 20]
philosophy, from the
Bahá’í point of view,
is fatally limited. The individual everywhere
is reckoned in terms of his political or economic
citizenship and not in terms of his
spiritual significance. Public pressure,
through statute and collective opinion, seeks
to give moral sanction to policies which have
no root in moral truth. Humanity is divided
against itself by the most powerful sanctions
which can be devised, and by this division
it may be seen how far the individual is swept
from any foundation in righteousness. Man’s
relationship to a national state or a sectarian
creed is no substitute for his relationship to
God, and the effort to make it so is a desperate
gamble with Destiny by which former societies
have invariably destroyed themselves.
The very process of social development since
1844 has been committed to this end, with
no power of itself to check its course. Each
step on the path to world war has apparently
been inevitable, for the decisive factors at
each step have been institutional and materialistic
values rather than the humanitarian
values which every religion in its purity has
upheld. The decay of the individual—his
acceptance of false values—has become organized
as the very structure of civilization.
Hence the clash of philosophies and institutions
which project into action a general attitude
severed from spiritual truth. Every
civilization is the realization of man’s collective
will, and when that will is materialized
the civilization possesses no source of
healing.
It is significant that one result of the social condition already manifest is the rapid destruction of our historic past.
The increase of power in the state, made necessary by the increase of its responsibility, has, in some cases consciously and intentionally, in others unconsciously and without intention, established an entirely new scale of values and a new standard of usefulness upon all organized activities within the nation. No organized social activity, whether industrial, cultural or religious in character, can any longer maintain itself as a completely independent organism, feeding upon but entirely unanswerable to, the larger social organism of which it forms a part. The demand for social unity and more perfect coordination is serving rapidly to annul, by public opinion if not by statute, those larger and smaller social anarchies perpetuated from an earlier period under the protection of that indifference which, up to the present crisis, was considered the very flower of the democratic ideal. When, then, a true balance is again attained with the final recession of crisis, the nature of human socity will be far different from its nature in the autumn of 1929. The longer perspective of history may indeed explain the bitter economic crisis as the visible symptom of a society suffering from a more serious ailment than is even yet realized. The future verdict may be that international unity can rest upon no less substantial foundations than a true unity within the constituent nations, which preliminary unity could not be achieved apart from an emergency great enough to dominate the elaborately evolved divisive influences inherited from the past. The rise of nationalism may, at least, be viewed in two ways: first, as involving risk, if not inevitability, of a truly international war; and second, as the first major effort since feudalism to check the anarchy of individualism and socialize mankind.
In the previous Survey reference was also made to the Bahá’í teaching that by the year 1963 the foundations of universal peace will have been laid.
Since the followers of Bahá’u’lláh accept this teaching as a truth superior to any human analysis of the course of events, they realize, more clearly than others can, the transitory character of existing conditions and the vast amount of readustment which humanity is destined to undergo during the next twenty-nine years. The rapidity of change and alteration during the period since 1914, stupendous though it has been, appears in the light of that prophetic teaching as no more than a feeble indication of changes and alterations yet to occur. What has happened, visibly and invisibly, is but preliminary to what must happen in less than half the span of man's allotted life.
What the Bahá’í community confidently anticipates is first, the general realization that social principles and doctrines cannot be divorced from spiritual truth, and second, that the nations and peoples will come to adopt an organic world order.
[Page 21]
The prevalent notion that political
principles bear sanction merely from their source
in a civil state, and that economic doctrines
possess validity merely by concentrating
upon one field of human activity isolated
from the rest of life, is a fatal consequence
of a religious tradition culminating in an
artificial creed. Modern social principles are
forms of a science compelled historically to
build upon non-religious foundations. Men
as individuals may be religious, but society
has come to be materialistic, and whatever
else the course of events may produce it will
reveal the impermanence of the basis upon
which civilization rests.
Bahá’ís, therefore, have learned to cherish more deeply, and appreciate more fully, the pragmatic truth as well as the spiritual reality of ‘Abdu’l-Bahá’s exposition of the teachings of Bahá’u’lláh concerning the nature of human society. They have made transition from that preliminary stage, inevitable in a Cause gradually drawing its workers from a pre-existing society, when the believers upheld the Bahá’í social teachings as a static, if universal, religious creed, and have firmly entered that higher stage of development in which it is possible to realize that the principles enunciated by the Interpretor and Exemplar of the Faith have not only a divine origin but an immediate and direct relation to human history. They are the true path, apart from which is naught but frustration for the "armies that clash by night.”
Thus the Bahá’ís today feel a new insight into the significance of such principles as “The agreement of science and religion,” "The abolition of prejudice,” or “The establishment of a Supreme Tribunal,” since they behold the throes of a society in which these aspects of truth are penetrating more deeply day by day. They behold and feel poignantly the sterile effort of the greatest human powers to solve problems apparently political and economic but in reality rooted in the spiritual domain. They are not blinded by the formidable nature of those powers expressing themselves through myriad doctrines emanating from the most highly trained and acute intelligences at the disposition of society. They see "the end of this valley from the beginning,” and however they regret their own human weakness they possess a steadfast faith in the revealed purposes of the divine Will. Sooner or later events and conditions will compel the world to accept life as one reality and no longer as separate fragments termed “religion,” “economics,” or "politics.”
Another significant development in the Bahá’í community during the past two years has been its emergence from the view that Bahá’í Administration is a method of internal unity and discipline to the larger view that it is a true world order, the pattern of that order which humanity will attain when disorder has run its course to the end.
The belief which many friendly observers of the Faith have expressed, namely that the mission of this Cause is to introduce into society the leaven of a more liberal and universal outlook, a mission to be fulfilled when the “Bahá’í principles” have won general acceptance—this attitude, which has conditioned a certain number of Bahá’ís, at least in the West, has lost its force with the rise of knowledge concerning the world order of Bahá’u’lláh emanating from the Testament of ‘Abdu’l-Bahá. The Bahá’ís have been carried beyond that critical point of development, with its temptation to relax from the early zeal of teaching, overlook the vital importance of their own organic unity, and judge the progress of the Faith by criterions established in non-Bahá’í realms of society. Their present realization, that the new wine cannot be held in old bottles, stands as a land-mark in the evolution of the Bahá’í community. For this realization has served to intensify the spirit of teaching, by making its aim the growth of the Bahá’í community and not merely the spread of general principles; and it has greatly deepened the conviction of the believers that they are citizens of a worldwide spiritual commonwealth and not merely individual exponents of new and desirable ideals.
To summarize this subject briefly, it is noted that the Bahá’í community has come to see more and more clearly its essential separation from a world which has lost control of its own destiny. The followers of Bahá’u’lláh have been given knowledge that another war is inevitable; they consequently are striving to build upon the foundations which can alone endure.
The source of this growth has been,
in[Page 22]
part, the natural result of the
impact of the
general depression upon a Bahá’í community
habituated to think of life in terms of the
teachings of Bahá’u’lláh, but even more the
influence exerted by the general communications
issued by the Guardian of the Faith
during this two-year period, “America and
the Most Great Peace,” and “The Dispensation of
Bahá’u’lláh.” In these statements the
Bahá’ís find their Faith re-affirmed in terms
of clear insight into the nature of the current
world movement.
The present Survey is introduced with the necessary comment that in no visible and concrete activity but rather in a development of understanding and responsibility has the international Bahá’í commuity most truly made definite progress since the previous volume of this biennial record was prepared.
THE PASSING OF BAHÍYYIH KHÁNUM
The worldwide Bahá’í community responded to a profound common grief in the passing of Bahíyyih Khánum, daughter of Bahá’u’lláh, in July, 1932.
Throughout the lifetime of the present generation of Bahá’ís in all countries, Bahíyyih Khánum, known by the title "Greatest Holy Leaf" bestowed upon her by Bahá’u’lláh, had been felt to be the exemplification of supreme devotion to the Faith, the example of perfect womanhood, and a link between the believers and the great historic period when the Cause had its Manifestation in the persons of the Báb and Bahá’u’lláh. From the stories by pilgrims returning from Haifa, from Bahíyyih Khánum own communications written at the Guardian’s behest during his absence from Haifa at intervals since the Ascension of ‘Abdu’l-Bahá, the Bahá’ís felt the unique quality of her life, and in the pang of her removal realized that an era in the evolution of God’s Faith had come to a close.
“Greatest Holy Leaf’s immortal spirit winged its flight (to the) Great Beyond. Countless lovers (of her) saintly life in East and West seized with pangs of anguish. Plunged in unutterable sorrow humanity shall ere long recognize its irreparable loss . . . “ The announcement received by the American National Spiritual Assembly on July 15 from Shoghi Effendi, communicated at once to all local communities, united the believers with a new and sacred bond and in the experience of tragic loss inspired the hearts to rise higher above the oppressive limitations of a divided world. Between the National Assemblies flew messages expressing the burden of the mutual grief. All Bahá’í Assemblies held special meetings, and for a period of nine months the Bahá’í world suspended the observance of every manner of religious festivity.
With this sorrow was mingled realization that upon the believers themselves henceforth would rest more and more collective responsibility for maintaining upon earth the Cause for which the Greatest Holy Leaf had during a long life paid unremitting sacrifice.
From the Guardian within a few Weeks came a tribute to her sacred memory which was published and spread among all Bahá’í communities. From his pen came words expressive of the reverence and passionate loss which the Bahá’ís were unable to describe. It was realized that among the Divine blessings destined for this age there had been granted two Manifestations, but likewise a Holy Family.
At Haifa, the scene of her life during the later years of the Cause, on August twenty-fifth a memorial feast was arranged for the poor and indigent in ‘Abdu’l-Bahá’s garden—an occasion which was later described as unprecedented in that city. The thousand people, old and young, who received hospitality in the name of Bahíyyih Khánum, without distinction of race, class, or creed, stood, though they knew it not, on the very threshold of the new day when the spirit of love shall reign upon an earth so long accustomed to wretchedness and misery.
Elsewhere in the present volume will be found tributes to her. Here must suffice this brief reference to the experience shared by all Bahá’ís, concluding with these excerpts from a letter written by the Greatest Holy Leaf to the American Bahá’ís in 1924.
“Let us then, affectionate brothers and
sisters, ponder for awhile upon the underlying reason
that had made God’s divine
Messengers prefer a life of torture to one of
ease, and those blessed martyrs, so many
of[Page 23]
them cut off in the springtime and
promise of their youth, choose death with faces
radiant with joy. What did the Báb sacrifice
His promising youth for except out of a
burning desire to have mankind live in unity
and peace; and what was the spirit that animated
those bold and heroic martyrs but
love and adoration to a Cause they wished to
triumph? What made Bahá’u’lláh, born and
brought up in opulence, fling away all earthly
possessions and choose upon Himself unspeakable
hardships and deprivation, save for
an earnest appeal to the world at large to
turn their hatred for one another into genuine love and
to make a world seething with
blood a peaceful home for God’s children;
and why did ‘Abdu’l-Bahá, who could have
chosen a life of ease and comfort, prefer to
lead a crusade against the strongholds of
human hearts and make a direct appeal to
individuals as well as groups that unless we
love one another with all our might and with
all our heart we are absolutely doomed. He
carried a crusade not with a sword of steel
but with a sword of love and affection. And
if we dare call ourselves Bahá’ís it simply
means that we have to follow in their wake.
It means that we must always have the public
weal in mind and not give ourselves wholly
to our inclinations and desires, and it means
that we must picture before us the perseverance and
self-sacrifice of those early volunteers and make a
whole-hearted effort to be
like unto them; and it shall be only in this
way that we can safe-guard the Cause of
God. . . .”
THE MISSION OF KEITH RANSOM-KEHLER IN PERSIA
The action of the Persian and Turkish governments in exiling Bahá’u’lláh from His native land was the means employed by Providence to reveal the universal character of a Faith which hitherto had been viewed merely as a reform movement confined to Islám. By successive steps, the Faith established itself in lands both East and West of Persia itself, among peoples having religious traditions different from that of Islám. The new Cause took root and flourished most vigorously in regions which had developed the spirit of religious freedom; its growth remained slowest wherever intolerance still reigned.
Throughout Persia, however, as Lord Curzon and other observers have testified, the martyrdom of the Báb and the banishment of Bahá’u’lláh by no means terminated the life of the Faith in that country. By Tablets received from ‘Akká, by the influence of pilgrims who made the journey to the Great Prison for the privilege of praying near its formidable walls or happily of obtaining a glimpse of Bahá’u’lláh at the narrow window of His cell, and later by the ceaseless ministry of ‘Abdu’l-Bahá, the numbers of the believers in Persia increased steadily during the two generations arisen since the Announcement made by the Báb to the world in 1844.
During the Master’s ministry a number of Persian Bahá’í teachers traveled to Europe and America, correspondence between Bahá’í communities of the two countries was maintained, and the spiritual bond connecting them was strengthened by their mutual undertaking in the development of the Tarbiat Schools.
With the interruption of a few cases of persecution which took place in smaller towns and villages, an era of increasing tolerance marked the history of the Faith in the land of its origin. The post-war rise of the secular attitude, particularly pronounced in the Near East, with its undermining of clerical privilege and influence, favored the development of a Cause possessing no professional clergy but identifying religion with ethical and moral values rather than with ritualistic ceremony and an artificial creed. Among a population still medieval in outlook and bereft of modern education, the Bahá’ís formed a nucleus from which a higher type of civilization could gradually be developed.
Other tendencies, however, began to prevail in Persia, and to the great surprise and grief of the American Bahá’í community it became apparent since the preparation of the previous volume of the international record that alarming measures were being taken to suppress the Cause. A rigid ban was imposed upon the entrance of Bahá’í literature, and the printing and circulation of the literature in Persia was suppressed.
In June, 1932, the National Spiritual Assembly of
American Bahá’ís appointed Mrs.[Page 24]
Keith
Ransom-Kehler its representative to present in person
an appeal to the Sháh. This action followed the
presentation of written appeals which brought no result.
At that time, Mrs. Ransom-Kehler had completed her journey to the Far East, described in Volume IV of the present work, and had returned to Haifa for spiritual renewal and preparation for additional international service to the Cause.
Proceeding to Persia, she obtained an interview with the Court Minister, and on his assurance that the ban would be raised, cabled the National Spiritual Assembly that her mission had brought success, a consummation which later events unfortunately invalidated.
Changes in the government compelled Mrs. Ransom-Kehler to recognize the fact that the disabilities imposed upon Persian believers continued unchanged, and from January to October, 1933, the heroic American Bahá’í maintained unremitting effort to overcome the forces of inertia resisting the advance of a universal Faith.
On October 27, 1933, a cablegram from Ṭihrán conveyed the sad and startling news that the American representative, her spirit exhausted by the long ordeal, had succumbed at Iṣfahán.
Recognizing the high importance of her Bahá’í mission and martrydom in Persia, the American Assembly published a detailed report of her work and moreover took steps to obtain designs for a memorial to be erected at Iṣfahán to commemorate Mrs. Ransom-Kehler’s unique contribution to the Bahá’í union of East and West. The report appears in Part Two of the present volume, and will record, however inadequately, the determination of American believers to assist their fellow-Bahá’ís in Persia, symbolized in the sacrifice of Mrs. Ransom-Kehler’s life on Persian soil. To that statement may now be added the following excerpts from letters written by the Bahá’í Assembly of Persia on November 21, and December 25, 1933:
“Ordained destiny and the desire of God has taken our beloved Keith Ransom-Kehler away from us and lifted her to the Abhá Kingdom, and has plunged the Bahá’ís of Persia into mourning. Our dear Keith spent approximately sixteen months in Persia; she entered the country from the western frontier, visiting the friends of Kirmansháh, Hamadán and Qazvín, after staying some time in Iṣfahán and recovering from sickness she travelled to Adhirbáyján where the friends derived great profit from her eloquent teaching; she then made another journey through the East and North, and the friends of Khurásán and Mázindarán and Gilán had the bounty of her presence, her fluent speech, her spiritual life. Everywhere the friends paid her due honor, sending representatives ahead to welcome her into their cities, escorting her for some distance when she left. They felt themselves fortunate in being with her, and thanked God that the power of His word had raised out of the old beliefs such shining, devoted souls for the service of His Cause, the salvation of all the world; they prayed for the success of her important mission in this land.
"During her sojourn in Ṭihrán, Keith
strained every nerve to fulfill the instructions of
the Guardian. Her tireless effort,
her refusal to rest, were an example in sacrifice, and
recalled the impassioned deeds of
our Heroic Age. On seven occasions she composed and
sent to His Majesty lengthy petitions in which she
clearly proved the necessity of lifting the ban on
Bahá’í literature,
and asked the removal of existing restrictions
on Bahá’í activity. She left no phase of her
task undone; in her meetings with distinguished
officials she spoke with power and
convincing authority, informing them of the
Bahá’í principles and of the greatness of
Bahá’u’lláh’s Cause throughout East and
West, she gave countless talks to audiences
of Bahá’ís and non-Bahá’ís, setting forth in
inspiring words the reality of religion and
the teachings of the new Manifestation; all
who heard her recognized the breadth of her
knowledge, the value of the Bahá’í Faith and
its superiority to other ways of life. Her
talks addressed to Bahá’ís kept us continually
mindful of the main issues confronting us
at this time. In the face of trials and difficulties
besetting the Cause in our country
she stood firm, and at all times turned in
lowliness and prayer to Bahá’u’lláh and
begged for confirmation. Her spiritual qualities,
the beauty of her nature drew people
to her, and awakened those who could
com[Page 25]
prehend her station; she was an
example of a true Bahá’í.
“The Guardian had instructed Keith to leave Ṭihrán at the beginning of autumn, travel through Persia and leave Búshihr about December 21. The night preceding her departure from Ṭihrán a large meeting was held in the Ḥaẓíratu’l-Quds; the friends, deeply moved by her words of farewell, voiced their thanks and appreciation and love through a member of the Spiritual Assembly. On Friday, September 22 a large escort of friends accompanied her to the Bahá’í village of Hasan-Ábád, a few miles out of town on the road to Qum; refreshments were served, many pictures taken, and after a last farewell Keith and her party continued on to Qum, escorted by a number of Ṭihrán friends and a delegate from the Ṭihrán Spiritual Assembly. That night was spent in Qum, and a meeting was held of the Qum Bahá’ís and the delegation of welcome that had come on ahead from Káshán; Keith further met several Qum officials and discussed the teachings with them.
"On Saturday, September 23 the party left for Káshán; at Mishgán, about twenty-two miles outside the city, a group of some two hundred and fifty Bahá’ís from Káshán, Árán and neighboring villages gathered as an escort; luncheon was served and Keith spoke, after which the party proceeded to the appointed residence in Káshán. Sunday, in accordance with the local Spiritual Assembly’s program, was devoted to rest; on Monday and Tuesday several meetings were held for men and women respectively, Bahá’ís and non-Bahá’ís. Wednesday Keith was invited to the village of Árán, where one meeting was held for men and a second for women, the majority at each being non-Bahá’ís, and Keith delivered the Teachings with great spirituality and good cheer. Thursday afternoon in response to a previous invitation Keith went to the home of the governor where she met many leading officials, including the chief of police, the director of the municipal council, the directors of public health and of commerce; here three hours were passed, during which she viewed an exhibit of Káshán industrial products, and set forth at length the Bahá’í principles. Friday afternoon a talk was given at a brilliant meeting arranged by the Children’s Service Committee, many children joining in the program; that night a meeting of members of committees was held, in the course of which funds were raised to build the tomb of Áqá Mándil-Álí, one of the martyrs of Mázgán; here Keith spoke on the importance of completing the census and of other pressing Bahá’í duties. After a day’s rest Keith left on Sunday for the town of Jaushiqán; there a hundred people, Bahá’ís and non-Bahá’ís, including many from neighboring villages, gathered for luncheon and a meeting; a second meeting followed that evening with three hundred present, and all were delighted with the address. Keith returned to Káshán the next day, and on Tuesday attended two meetings, one for men, the other for women, which were planned especially for Bahá’ís; Wednesday afternoon she was photographed with several members of Women’s Progress Committee, children of the character training classes and others, and spoke on the importance of women’s progress. She was extremely pleased with the Bahá’ís of Káshán and their zeal in serving the Cause.
“Keith left Káshán on Thursday, October
5, escorted for some miles by the friends of
that city, some of the Káshán friends continued on
with her to Iṣfahán, and many
Iṣfahán friends came ahead as far as Murchih-Khurt
and Ṭarq (about sixty-three miles
from Iṣfahán) to welcome her, and in complete happiness
the party entered Iṣfahán
October 6. Saturday afternoon, October 7
was spent visiting places sacred in Bahá’í
history, and that night the Spiritual Assembly and
committees met at the Ḥaẓíratu’l-Quds and Keith
addressed them. A week’s
program was arranged, and meetings planned
for every afternoon and evening. Sunday afternoon
a women’s meeting was held, and
Sunday night a meeting for men, both
Bahá’ís and others, in the Ḥaẓíratu’l-Quds,
and Keith spoke at length on the calumnious
articles in a local paper, dwelling on the true
nature of Bahá’ís, their love of their own
country and of all countries, their good will
toward every human being. Monday afternoon Keith
called on the governor at his
home, and also met the head of the telegraph
department and of the police; that
evening[Page 26]
she received and addressed
a group of isolated believers. After their departure
she fell ill, with chills and high fever, and from
Tuesday, October 10 she was confined to her
bed, unable to continue with the work that
had been planned. Keith was constantly attended by
Najmiyyih Khánum ’Alá’í, the
graduate nurse who had been her Ṭihrán
hostess, this lady and her husband, Raḥmatu’lláh
Khán ’Alá’í, had placed themselves
entirely at Keith's disposition during her sojourn
in this country, in accordance with the
Guardian’s instructions the two were escorting Keith
throughout her journey and were
to have accompanied her to Búshihr.
"On Wednesday the illness was aggravated, and Doctor ’Abbásiyán, one of the best doctors in Iṣfahán and a Bahá’í, diagnosed the trouble as measles; by Friday her condition was much worse, and at her request a cable was sent the Guardian, begging for his prayers. The doctor then diagnosed smallpox; a consultation of several physicians was held, and Doctor ’Abbásiyán’s diagnosis and treatment approved. The illness was then seriously complicated by dysentery, which however yielded to treatment and Keith seemed on the point of recovering; meanwhile the following cable was received from the Guardian: "Wire news health Keith; Carpenter Na’ímí welcome"; this was dated at Haifa October 21 and addressed to Ṭihrán; a reply was cabled to the effect that Keith was better. Monday, October 22 she still had a slight fever but was sufficiently recovered to hear read a letter addressed to her from this Assembly, and to dictate a cable to the Guardian—“Guardian’s prayers overcoming every difficulty.” However at eleven o’clock Monday morning she suddenly, without any warning, lost the power of speech; the doctor was sent for, and said that a new complication had set in, and that a nerve-centre was paralyzed. After that for four hours she could still speak a few words; with difficulty she repeated “Yá-Bahá’u’l—Abhá” and "Alláhu’Abhá”, and motioned for those in the room to pray. The doctor gave a number of injections in the hope of saving her, and he and another Bahá’í physician spent the night at her bedside; but every effort failed before ordained destiny, and our dearly—loved Keith ascended at four ten on Tuesday afternoon, the 9th of ’Ilm, the year 90, corresponding to October 23, 1933.
“As soon as Keith passed away, Najmiyyih Khánum ’Alá’í and ’Atiyyih Khánum Raḥmání Hádiyuff washed her body and placed it in a casket of fine workmanship; a great crowd of friends from Najaf-Ábád and Iṣfahán gathered, and a photograph was taken which will be forwarded; then a cortege of approximately six hundred friends was formed, to follow the flower-laden hearse down one of Iṣfahán’s main avenues to a great cemetery; and here, in a place where many early Bahá’ís are buried, not far from the tombs of the King of Martyrs and the Beloved of Martyrs, Keith was laid to rest. For three days thereafter memorial services were held all over the city; it was said that such a funeral had never been seen in Iṣfahán.
"The stupefying news of Keith’s ascension was wired to the Ṭihrán Spiritual Assembly, and from here to the Guardian and to New York. On Thursday, October 26 under the auspices of this Assembly the eight district meetings which are held weekly in Ṭihrán conducted memorial services; on Friday, October 27 a large group met in the Ḥaẓíratu’l-Quds; here a tablet for the departed was chanted, and the Guardian’s letters, regarding Keith’s high station, her wonderful qualities and mission, were read; a member of this Assembly then spoke on Keith's life; her missions undertaken at the Guardian’s command, her services to the Cause in America, her historic journeys, her appointment as delegate from the American National Spiritual Assembly; during this talk the cable from your Assembly was received and was read to the friends.
"The following cable was sent us by the
Guardian on October 28: ‘The intrepid defender
and illustrious herald of God’s Cause
has risen triumphant from depths of darkness
to her heavenly home; her magnificent deeds
were hidden from the negligent in that land;
the Supreme Concourse knew her worth; she
possesses the rank of martyrdom and is one
of the Hands of the Cause. The entire
Ṭihrán Assembly will surely in conjunction
with delegates from Shíráz, Kirmán, Abádih,
Yazd and the southern ports go on pilgrimage
in my stead to her venerated
grave.[Page 27]
(Signed) Shoghi.’ This
Assembly will leave
Friday, November 23, just one month after
her passing and will meet with the delegates
specified in the Guardian’s cable, as
representatives of the Guardian at her illustrious
resting-place.
"A second cable dated October 26 was received from your Assembly, and as stated above the last rites had taken place by that date; we are now waiting for the effects to arrive from Shíráz and Iṣfahán, to deliver them to the American Consul and fulfill the requirements of Persian and American law. On Tuesday afternoon, November 7 a public memorial service was arranged by the Servants of the Merciful Committee at the Ṭihrán Ḥaẓíratu’l-Quds, where members of the Women’s Progress Committee spoke on Keith’s life of service to the Cause. We have requested the Assemblies all over Persia to hold similar services.”
"In obedience to the Guardian’s cabled instructions the members of this Assembly left Ṭihrán November 23, 1933 for Iṣfahán, where an evening meeting was held at the Ḥaẓíratu’l-Quds in conjunction with the Iṣfahán friends and the six delegates from those centres which Keith was to have visited — Shíráz, Abádih, Yazd, Kirmán and the southern ports; tablets were chanted, and Dr. Yúnis Khán Afrukhtih of this Assembly spoke impressively on Keith’s spiritual qualities and the significance of her mission to Persia. On the following morning at eight o’clock, the Ṭihrán and Iṣfahán Assemblies, the Iṣfahán committees, the six delegates and some Ṭihrán friends who had accompanied this Assembly, proceeded to the cemetery, which is on the outskirts of Iṣfahán, stopped at the graves of the King of Martyrs and the Beloved of Martyrs, and then gathered at the enclosed ground which is the perpetual resting-place of Keith. We stood over the dust of that pure spirit that was sacrificed for the Cause, and buried her honored grave in flowers; the Shíráz delegate, Haji Ḥabíbu’lláh Afnán, who had brought a bottle of rosewater from the House of the Báb, sprinkled it on the ground, and a large portrait of Keith, taken in Tihran and decorated with flowers, was placed above the grave. We stood in silence, visiting this radiant earth in the Guardian’s stead, while prayers for the dead were chanted. Several photographs were then taken, three of which we enclose. At ten o’clock that morning another large meeting was held at the Ḥaẓíratu’l-Quds, and here the secretary of this Assembly, Aqáy-i-Rawhani, read the letters sent by the Guardian to Persia regarding Keith and her mission; Aqáy-i-Yazdáni of this Assembly then spoke on the importance of Iṣfahán to the Cause, and on the life of Keith, her many missions, the far-reaching effect of her services. Following this Aqáy-i-Afnán, the Shíráz delegate, told how the friends in Shíráz had longed to meet Keith, how deeply they had felt this loss, and his words further intensified the emotion of the gathering. On the morning of the 25th, this Assembly returned to Ṭihrán. We feel the meeting of the Ṭihrán Assembly and the delegates in Iṣfahán at the grave of the first Western martyr to be of historic import, a significant ending to Keith’s luminous life; surely the spiritual tumult which this pilgrimage caused in our hearts will give rise to farreaching results. It is certain that the building of a memorial by the American friends will bring added fame to her grave, strengthen the bonds between East and West and prove a distinguished service to the Cause.”
PERSIA
The activities of the Persian Bahá’í community during the period 1932-1934 are embodied in a separate report prepared by the National Spiritual Assembly of that land. A brief summary is included in this international survey which seeks to present a view of Bahá’í developments as a whole.
Of essential importance is the fact that this period marks the completion of all necessary preparations for the election by Bahá’í delegates of a National Spiritual Assembly, the foundation of the Bahá’í administrative order in each country.
Hitherto on account of restrictions imposed
by deep-seated prejudice of religious origin
the Persian Bahá’ís have found it impossible
to carry out the comprehensive plan required
for the establishment of a National Spiritual
Assembly, involving the election of delegates
by each local community under
uniform[Page 28]
conditions, and the
meeting of the delegates
in Convention. The steady growth of the
Cause, however, and above all the success of
the many traveling teachers who have carried
information concerning Bahá’í administrative
principles to the remotest towns and
villages, have created the conditions under
which the Persian Bahá’í community has
found it possible to join its fellow communities
of other lands in fulfilling the spiritual
order enjoined in the Will and Testament of
‘Abdu’l-Bahá. This achievement is one which
the entire Bahá’í world realizes has fundamental
historic significance, bringing nearer
the final stage of Bahá’í administration, the
formation of the International Body.
More than five hundred local communities arranged for participation in the election of delegates to the First Annual Convention, held at the end of April, 1934, the details of which will therefore be published in the next volume of The Bahá’í World.
Those in Western lands who have knowledge of Persian history may well pause to consider what a spiritual power—what a manifestation of faith—has penetrated a great section of the public, to bring about so profound a movement in an ancient land, among a people deemed backward and uneducated—a movement linking together believers in so many cities, towns and villages in an administrative order inspired by universal principles and reflecting the spirit of a new age!
Typifying the Bahá’í development is the village of Saysan, some twenty-eight miles from Tabríz, which has 1600 inhabitants, 1250 of which are Bahá’ís. These believers maintain a well equipped Ḥaẓíratu’l-Quds (Bahá’í Center) and two schools for boys and girls where two hundred and eleven students are enrolled. A class is also conducted for adult women who received no opportunities for education under the Muslim era.
A contrasting but equally significant view of the Cause is to be found in the city of Ṭihrán, where an active and large Bahá’í community exists. Their efforts have laid the foundations of a Bahá’í national administrative center, and initiated negotiations for the purchase of an extensive area on the slope of a mountain overlooking the city, to constitute the site of the future Mashriqu’l-Adhkár (Bahá’í House of Worship)—the third Mashriqu’l-Adhkár to be erected by the Bahá’í world community.
From the correspondence of the Bahá’í Committee at Ṭihrán the Western believers have learned with gratitude that generous contributions made by Mirza Asasi have been employed to restore the house occupied by Bahá’u’lláh in the village of Takur in Mazindaran, originally the property of the Vazir, His father.
What especially impresses a Bahá’í of the West in following the activities of his fellow-believers in Persia is the degree to which they have developed educational institutions, not only for their own members but for non-Bahá’ís as well. The essence of the Bahá’í Faith is knowledge. The Revelation in itself is the greatest body of truth which exists in the modern world. But where the American believers, for example, find themselves surrounded with opportunities for secular education, and therefore have developed only facilities for expounding the Bahá’í texts, the Persian Bahá’ís have been compelled to lay foundations for education in general. They consequently do not make distinctions between religious and secular education, but combine these two elements in their classes and schools, a fact which means much for the future civilization of that land.
THE SPREAD OF BAHA'I LITERATURE
The foundation upon which stands the steady development of the Faith from country to country is the spread of the literature. An age raised by Divine power to the plane of independent investigation of truth, liberated at last from those artificial influences which for hundreds of years have been associated with the propagation of religions, must needs have access to the Word of God and direct knowledge of its source and significance. The true result of the activities of every Bahá’í teacher is to quicken hearts to an awareness of the Message of Bahá’u’lláh as delivered to every seeker, and not to impose even the most beneficent aspects of personal influence.
The period 1932-1934 covered by the present volume
has been noteworthy in the
spread[Page 29]
of Bahá’í literature, as attested
by the following facts.
“Bahá’u’lláh and the New Era,” by the late John E. Esslemont, was translated and published by devoted workers in these additional languages: Kurdish, Spanish, Bulgarian, Turkish, Japanese, Armenian, Serbian, Hungarian, Dutch, Albanian,—bringing the total number of printed translations to twenty—eight. Moreover, it appears from reports that these additional translations were in process: Urdu, Hindi, Norwegian, Polish, Greek, Bengali and Abyssinian.
The “Hidden Words” of Bahá’u’lláh was translated into Russian, and work begun on translation into Esperanto, Czech, Gujrati and Urdu. “The Dawn-Breakers: Nábil’s Narrative of the Early Days of the Bahá’í Faith” was in process of translation into Arabic, while “The Tablet of Iqán” (Book of Certitude) was being rendered into Armenian, Danish and Czech. A Russian edition of the Iqán was published during this fruitful period.
Valuable translations by Dr. Tsao of Shanghai into Chinese included "The Tablet of Iqán,” “Paris Talks of ‘Abdu’l-Bahá,” and the Index to “Some Answered Questions,” the book itself being under way in a translation expected to appear in the near future. The same faithful worker has given Chinese renderings to a number of articles and pamphlets, among them ‘Abdu’l-Bahá’s Tablet to the Committee on a Durable Peace, The Hague.
Bahá’í literature in the English language will soon be enriched by translations undertaken by Prof. Zeine N. Zeine of the American University at Beirut. Prof. Zeine made preliminary renderings into English of the following works: “Kitáb-i-Aqdás, “Questions and Answers,” an Appendix to the Aqdás “Visitation Tablet to Siyyidu’sh-Shuháda,” “Prayer to the Dead,” the “Exalted Letters,” “Tablet of Carmel,” “Tablet of the Vision,” Four Valleys, Tablets revealed for the Feasts of Riḍván, Nawruz, and the birthdays of Bahá’u’lláh and the Bab, and selected chapters from “Memorials of the Faithful,” by ‘Abdu’l-Bahá.
Contributions made by Bahá’í authors to the literature during this period included the following works: by Dr. Hermann Grossmann of Heidelberg, Germany, "Am Morgen einer neuen Zeit,” published by Strecker und Schroder, Stuttgart; by “Christophil,” “The Promise of All Ages,” published by Allen and Unwin, London; by Mary Hanford Ford, “The Secret of Life,” and by Prof. Stanwood Cobb, “Security for a Failing World,” early publication of which was expected.
In the light of the statement made by Shoghi Effendi in a recent letter to an American believer, that in the future the Faith would be spread effectively by the mediums of creative art, the writing of a play entitled "The Drama of the Kingdom,” by Mrs. Basil Hall of London, and its publication in book form, appears to the believers a happy augury.
BAHA'I SUMMER SCHOOLS
The future historian of the Faith will devote particular attention to the development of Summer Schools by the various National Bahá’í communities in this era. Nothing could more clearly distinguish the difference between the Cause of Bahá’u’lláh and the creeds to which former religions have been reduced by the spiritual attritions of the centuries than the eagerness with which Bahá’ís undertake to give serious study to their Sacred Scriptures, their attitude that these Scriptures constitute reality itself, and their determination to fit themselves to become teachers and expounders of the Word. Bahá’í Summer Schools are lay institutions, without resemblance to schools of theology, conducted and frequented by believers who recognize no professional clergy, and who look to the Writings of their Faith not merely for knowledge of God but knowledge of man and the evolution of a true social order.
At the time of this writing, Bahá’í Summer Schools exist in Green Acre, Eliot, Maine, in Geyserville, California, at Louhelen Ranch, Davison, Michigan, and in Esslingen, Germany.
The School at Green Acre had its origin
in the public Conferences conducted by the
late Sarah J. Farmer under the inspiration
she received at the Parliament of Religions
held in connection with the Chicago
World’s[Page 30]
Fair, 1893, later deepened
and guided by her
acceptance of the Bahá’í Cause.
The second Summer School established under Bahá’í auspices was that held on the property of Mr. and Mrs. John Bosch at Geyserville, and it was the Pacific Coast Summer School which first in America made the transition from the general conference and public lecture type of gathering to the more intensive study type of gathering now prevalent. The German Bahá’ís next established an annual School at Esslingen, followed by the School held on the property of Mr. and Mrs. L. H. Eggleston at Davison, Michigan.
The section devoted to current Bahá’í activities in the United States and Canada includes reports from the three American Summer Schools and facts about the study courses conducted during the period 1932-1934, while an article about Esslingen will be found under the topic "Germany” farther on in the present survey. While there is no need to duplicate this material at this point, due emphasis must be given to the importance which the Bahá’í Summer School has come to possess as a recognized institution in the Faith.
Significant is the fact that the devotion of the believers, their interest in the Teachings, constitutes the reality of a Bahá’í Summer School, and not its resources of physical equipment nor even of educational leaders trained according to professional standards. A Bahá’í Summer School represents a free and voluntary association of believers for the purpose of mutual study and consultation, and consequently the institution will inevitably expand in the near future to many other countries. Already, an annual gathering at Paris contains the germ of a Bahá’í School which continuance will undoubtedly expand into a form resembling the gatherings at Green Acre or Esslingen.
It is not in these Schools, however, but in the permanent educational institutions created by the Bahá’ís of Persia and of Turkestan that the followers of Bahá’u’lláh have so far made their greatest achievement in terms of education.
Similarly, teaching developments in Florida indicate that in a few years Bahá’í residents and winter visitors from other Bahá’í communities will find it possible to establish a Winter School equivalent in all essentials to the model already achieved.
‘IRAQ
A circular letter issued by the Spiritual Assembly of Haifa during 1934 made this interesting reference to Bahá’í activities in ‘Iráq: "This country, honored and blessed by the presence of Bahá’u’lláh for well nigh twelve years, which event culminated in His public declaration, in the Garden of Riḍván, of the birth of a new spiritual cycle, is so closely connected with the history of the Cause that any changes or developments in it, related to the Cause, must be of great interest to all Bahá’ís.” The following statement on Bahá’í activities in ‘Iráq during 1932-1934 was prepared by the National Spiritual Assembly of Bahá’ís in that land.
The youth and educated classes of the country have undergone awakening to truth freed from traditional limitations, and have begun to respond to the Message of Bahá’u’lláh. The Bahá’í community has been joined by energetic new workers who are engaged in bringing the Teachings to their former friends and associates.
A Youth Committee has been appointed to supervise and direct these efforts, its functions including the translation of literature into Arabic, the holding of public meetings and other means of spreading the Cause.
The Assembly feels that the position of the Faith in ‘Iráq has greatly improved since the last biennial report, in part the consequence of the general increase of interest in world affairs, and in part directly due to the famous case of the House of Bahá’u’lláh at Baághdad, reported in the previous volume and referred to elsewhere in the present review. In this connection the Bahá’ís of Bagdad appreciate very deeply the cooperation received from Mrs. Marjorie Morten and Mr. Mountfort Mills, who at Shoghi Effendi’s request carried on negotiations with the authorities of ‘Iráq.
The purchase of a large area in the suburbs of
Baghdád for the construction of a
Bahá’í Hall and community center, under
the supervision of the National Assembly, is
evidence of the growth of the Cause
in[Page 31]
‘Iráq. The Bahá’ís themselves are fully
aware of the important location of their city
as a link between East and West and a principal
stopping place for new airplane services.
Other Western Bahá’ís whose visit to Baghdád rejoiced the believers were Miss Martha L. Root, the late Mrs. Keith Ransom-Kehler, and Dr. and Mrs. Howard Carpenter.
Quoting again from the circular letter received from the Haifa Assembly:
“In our letter of December, 1933, we published the message of condolence—and the Royal answer to it—sent by the Central Spiritual Assembly of the Bahá’ís of ‘Iráq to His Majesty King Ghazi I of ‘Iráq after the passing away of his father, the late King Faysal I. We now have the pleasure of publishing the text of the recent correspondence exchanged between the Central Spiritual Assembly of the Bahá’ís of ‘Iráq and His Majesty King Ghazi I, on the occasion of His Majesty’s marriage. The importance of these messages cannot be overemphasized as the progress of the Cause becomes more pronounced in that country, specially as they take place between the representative body of all the believers in ‘Iráq and the highest sceptre of authority in that land. The reign of the new and youthful and enlightened ruler of Mesopotamia may usher in an era of more freedom for and tolerance towards the spread of the regenerating principles of Bahá’u’lláh in the land where He declared His Mission.
"The translation of the above-mentioned correspondence follows:
“ ‘To His Majesty, King Ghazi I, the Great, may God protect His Kingdom!
“ ‘The Bahá’í Central Spiritual Assembly of Baghdád on behalf of its members and of all the Bahá’ís in ‘Iráq have the honor to convey to your Gracious Majesty their hearty congratulations and most sincere felicitation, and to express their utmost joy and happiness on the occasion of the marriage of their Heaven—protected King. They supplicate from the Kingdom of our Most Glorious (Abhá) Lord to bless and consecrate this glorious union, to protect with the glances (of the Eye) of His Divine Bounty this happy marriage, to encompass with prosperity and comfort, everlastingly, this matrimony, and to bestow upon the unique beloved of ‘Iráq, the holder of a cherished Throne, a blessed offspring, confirmed in the favours of its Creator, and assisted in the uplifting of this beloved country to the level of the advanced and progressive nations, under the protection of His Majesty, our Great King.
“ ‘We also beg from the Kingdom of our Lord, the Most Exalted, to protect Her Majesty the Queen ‘Aliáh and to guide Her from the Heights of His Glory with the Bounties of His Most Great Name, under the protection of Your Majesty.
“ ‘Deign, Your Majesty, to accept our heartfelt hopes that Your Majesty’s Glory may be everlasting, strengthened with Divine assistance, and our good wishes for the success and prosperity of all the members of the beloved Royal Family.’
“ ‘(Sgd.) ABDU’L RAZZAK ABBAS,
" ‘Secretary.’
“The following Royal answer, dated the 5th of February, was received:
“‘To the Secretary of the Bahá’í Central Spiritual Assembly, Baghdád.
“‘I am directed to express to you the thanks of His Majesty, our Great Ruler, for your letter, dated the 2nd of February, 1934, which conveyed your felicitations on the occasion of the happy marriage of His Majesty, and to solicit for you continual prosperity coupled with complete happiness and all-encompassing peace.’
“ ‘ (Sgd.) AL-AYYUBI ALI JAWDAT, " ‘Private Secretary to His Majesty.’ ”
In summarizing the developments in the Faith of Bahá’u’lláh in ‘Iráq it is necessary to point out that the essential factor is not so much the specific actions of the believers themselves as the world movement by which every nation and people are compelled to adjust to the universal order which the Manifestation came to establish in this age.
THE HOUSES OF BAHÁ’U’LLÁH AT BAGHDÁD
The two previous volumes of THE BAHÁ’Í
WORLD have traced the development of the
significant case which arose from the seizure
by Muslim leaders of the Houses occupied
by Bahá’u’lláh during His exile in the city
of Baghdád. As recorded in those
volumes,[Page 32]
the Bahá’í community,
after an unsuccessful
recourse to the ‘Iráqi Courts, made appeal to
the League of Nations under privilege of the
fact that ‘Iráq was a Mandate state for which
the Council of the League had ultimate
responsibility.
This petition, after examination by the Permanent Mandates Commission, was favorably received, and led to the following report to the League Council: "It recommends that the Council should ask the British Government to make representations to the ‘Iráqi Government with a view to the immediate redress of the denial of justice from which the petitioners have suffered.” The full text of this and other official reports on the case are reprinted elsewhere in the present volume.
Despite the efforts of the British Government to carry out the request of the Council—the recommendation of the Permanent Mandates Commission having been adopted by that body—the case remained unsettled on October 3, 1932, on which date ‘Iráq became a member state of the League of Nations, terminating the former relationship to Great Britain as Mandatory Power.
As pointed out in Volume IV of THE BAHÁ’Í WORLD, the entrance of ‘Iráq into the League of Nations before the Bahá’í petition received satisfactory action created a delicate and unusual situation, the League having admitted a state which had failed to meet the Council’s specific standard of justice.
To the credit of the Permanent Mandates Commission’s sense of responsibility and honor, the matter was not allowed to pass out of mind, but brought up for further consideration at the Twenty-fourth Session of the Commission, held at Geneva from October 23 to November 4, 1933.
The Minutes of that Session record the fact that the unexpected and tragic death of King Faisal had made impossible the fulfillment of His Majesty’s personal intention of settling the case of the Houses to the satisfaction of the Bahá’í representative. This intention, stated to the representative by King Faisal as a matter of His Majesty’s word of honor, was however known to and accepted by Nury Pasha es Sa’id, Foreign Minister. “In addition, the interested parties had noted with gratification that the present Government of ‘Iráq had officially announced its intention to carry out the policies inaugurated by His late Majesty.”
The solution proposed by His Majesty had been to expropriate the Bahá’í property, still held by Muslim enemies of the Faith, and incorporate it, without destruction of the Houses, in a city improvement plan, a solution to which the Bahá’í representative had agreed. Quoting from the Minutes of the Twenty-second Session of the Permanent Mandates Commission: “Too much should not be made of the fact that an agreement had finally been reached between this (Bahá’í) community and the ‘Iráqi Government. That was not necessarily a proof of the generosity of the latter. It should be remembered that the Bahá’ís were, by their religion, tenets, and character, of an extremely conciliatory disposition.”
To the Bahá’ís, the history of this case is clear proof of the spiritual power reinforcing the Faith of Bahá’u’lláh. Otherwise, property of such slight material value, wrested from a small and feeble community by leaders of a religious majority, could never have become an international issue before the League of Nations.
Bahá’u’lláh, in two Tablets, exalted this
House of His exile in the following words:
“Grieve not, O House of God, if the veil
of thy sanctity be rent asunder by the infidels.
God hath, in the world of creation,
adorned thee with the jewel of His remembrance.
Such an adornment no man can, at
any time, profane. . . . Call thou to mind
that which hath been revealed unto Mihdi,
Our servant, in the first year of Our banishment
to the Land of Mystery (Adrianople).
Unto Him have We predicted that which
must befall Our House, in the days to come,
lest he grieve over the acts of robbery and
violence already perpetrated against it. . . .
To Him We have written: This is not the
first humiliation inflicted upon My House.
In days gone by the hand of the oppressor
hath heaped indignities upon it. Verily it
shall be so abased in the days to come as to
cause tears to flow from every discerning eye.
Thus have We unfolded to thee things hidden beyond
the veil, inscrutable to all save
God, the Almighty, the All-Praised. In
the[Page 33]
fullness of time, the Lord
shall, by the power
of truth, exalt it in the eyes of all men. He
shall cause it to become the Standard of His
Kingdom, the Shrine round which will circle
the concourse of the faithful.”
TURKESTAN
The Bahá’í communities in Turkestan have during this period undergone a collective experience which raises them to a station of spiritual preeminence among the followers of Bahá’u’lláh. The following report was prepared by one who wrote from first hand knowledge of conditions, and whose simple statement of facts attains the significance of a historical document. Nothing could be more portentous and dramatic than this contrast between a community of poor and unassuming souls, imbued with superhuman faith and devotion, and their social environment based upon a philosophy denying Divine truth. In these pages we are witness to incidents that might have happened to early Christians under the dominance of Rome before its fall—incidents which reveal afresh the unconquerable power of humility in the face of material might.
While the Bahá’ís of other lands have assisted the believers of Turkestan as much as possible, not merely by petitioning the Government not to destroy or alienate the famous Bahá’í House of Worship at ‘Ishqábád, but also by transmitting funds for the relief of friends compelled to flee to Persia, nevertheless this assistance from without has been necessarily slight and not to be compared to that help and solace which the Bahá’ís in Turkestan derived from their own spirit of faith.
“In 1927, Bahá’í administration and various branches thereof in the regions of Turkestan in general and at ‘Ishqábád in particular began to meet with certain restrictions and hardships which had gradually led to the entire closing up of many branches of Bahá’í organization in that country.
“The first Bahá’í Committee which was closed was the Committee of Youth Unity, an organization which had developed remarkably and which was independently managing certain branches, namely a public reading-room, a library, night classes for adults, courses of study for the Esperanto and Russian languages, meetings and conferences for public-speaking, literary and teaching societies, etc. Practically all the Bahá’í youth were members of these meetings and organizations and were rendering some sort of service. One of the founders of these organizations had, in the course of a speech, said that the Youth organizations are considered as a school where the Bahá’í youth receive Bahá’í education, are inspired with Bahá’í spirit and prepare themselves for the large field of Bahá’í activities in the days to come.
“For this reason the first blow fell upon the organizations of the Bahá’í Youth. After the closing up of these organizations, the Bahá’í Youth held their meetings in the hall of the Ḥaẓíratu’l-Quds and with a view to avoiding any further difficulties and to showing that other Bahá’ís beside young people were taking part in the Bahá’í activities, some older friends were invited to attend these meetings which gradually began to flourish.
“Since in those days the governing members of such
meetings were of a limited
number, they were secretly kept under surveillance
and otherwise persecuted; and on
the other hand, a great deficiency was felt
which consisted of the fact that other efficient
friends were only attending the meetings and listening
without having an opportunity to show their ability,
enter the field
of service and prepare themselves for future
Bahá’í activities; the deficiency was especially felt
after the efficient governing members of the Bahá’í
organizations in ‘Ishqábád
were arrested. It was then arranged, at the
suggestion of the Bahá’í Youth and with the
approval of the Central Spiritual Assembly,
that efforts should be made to select and train
a number of friends to replace those who
were imprisoned and who were not likely to
be released soon. Since during recent years
any believer who had shown some fervency
in the field of Bahá’í activities was spied upon
and placed under pressure, it was decided
that the number of friends taking part in
the program of the meetings should be increased as
far as possible. Therefore those
of[Page 34]
the friends who were endowed with
literary and other qualifications and could speak in
public were gradually and tactfully chosen
from amongst men and women, young and
old, and enrolled in the meetings and societies.
Satisfactory results were obtained
from these activities, of which the following
are the more important:
“1. In spite of the fact that no new teachers were visiting those places, that most of the Bahá’í lecturers and servants of the Cause were arrested and detained, that every energetic and fervent believer was encountering all sorts of hardships, losses, at number (amounting this year to 100) of all those men and women who were formerly merely attending the meetings received good training, and are now able to act as teachers, promoters of Faith, lecturers, secretaries and writers, or in other words, to enter the field of service and replace their predecessors.
“2. Another result obtained is the fact that the number of active believers who held the reins of Bahá’í activities was increased, and since it was not an easy matter to place under surveillance such a large number of these fervent friends who had newly entered the field of active service, the restrictions were in part relaxed. Today we cannot find a single foreign Bahá’í teacher, either resident or traveller, throughout Turkestan and the Caucasus; all Bahá’í affairs are in the hands of these newly trained and enducated believers who have gone through the school of Bahá’í administration and who are rendering important services.
Meetings and Gatherings
“At present meetings and gatherings of the friends in question have a greater spirit of spirituality and peace and order than in the past. The friends are becoming more anxious to attend meetings and a spirit of harmony, simplicity, sympathy, devotion and subservience is felt among all of them. It is apparent that a real unity, a heartfelt cooperation and sincere devotion are reigning among the friends and that these feelings are increasing among them. The solidarity, sacrifice and cooperation prevailing among the friends testify to virtual forgetfulness of self. Tribute should be paid to the sincere loyalty and obedience of the friends towards the Spiritual Assembly and its decisions.
Spiritual Assembly
"The elections of the Spiritual Assembly are made every year in the middle of April two or three days before the Riḍván Feast. The system of secret voting by writing has been officially prohibited by the Government and the Spiritual Assembly had taken steps to resist and revert the order, but all without avail. The restriction has been increased.
“The Assembly is obliged to send to the proper Department of the Government a copy of the minutes of the election, as well as a list giving the names of those on the Assembly. The Assembly meets six times a month and if necessary more. All the minutes of the Assembly concerning decisions taken are made in duplicate, and translated into Russian for dispatch to the Government department concerned. The Assembly is not allowed to form committees or branches since after the suppression of the Youth Association and organizations the committees and branches of the Assembly were soon suppressed in the year 1928 with the result that the duties and responsibilities of all the committees of the Assembly were placed on the shoulders of the Assembly itself. Therefore, with a view to assuring the good and speedy working of affairs and putting into force the decisions taken by the Assembly, all activities have been divided into nine sections for the fulfillment of each section of which a member of the Assembly takes full responsibility, carries out the work with the assistance of other friends, and gives a monthly report of his work to the Assembly. There is for instance the member in charge of charitable work, the member in charge of financial business, the one in charge of the Mashriqu’l-Adhkár, of Bahá’í property, of meetings, etc. The suppression of Assembly Committees rendered difficult the task of the Assembly and increased its duties and responsibilities, until the Assembly was holding eight sessions every month and each session lasted four or five hours. The provisional commissions which have lately been formed have to some extent lessened the heavy burdens of the Assembly.
Mashriqu’l-Adhkár
"The years 1928 and 1929 have proved exceptionally significant in the history of Bahá’í administration since it was during those two years that the worst restrictions were imposed on the Assembly, its branches and committees, that conspicuous servants of the Cause were persecuted, Bahá’í property confiscated and Bahá’í activities in general curtailed. On two occasions the attitude of the local Government towards the Bahá’ís was clearly shown: first, on the occasion of the approval of new regulations and by-laws of the Bahá’í Community in ‘Ishqábád; second, when the contract of lease of the Mashriqu’l-Adhkár was concluded.
“These two events, which proved most significant, and the series of restrictions and hardships imposed at that time deserve to be explained saparately. We should mention here that the former comprehensive and detailed program of the Bahá’í Community was cancelled and replaced by regulations very narrow in scope and of a short and ambiguous character. The question of the Bahá’í regulations and the contract of lease of the Mashriqu’l-Adhkár was under discussion for months between the Spiritual Assembly and the local Government. Public meetings were formed by the Bahá’ís where the regulations were brought to the notice of the friends and discussed in detail and those articles of the program which were in contravention to Bahá’í principles were rejected by the Bahá’í Community, while those suggestions which were made by the friends were not accepted by the Government. Finally a short program of a limited scope was approved. With regard to the signature of the contract for lease of the Mashriqu’l-Adhkár, the friends showed particular resistance and refused to sign the contract; the doors of the Bahá’í Temple were locked and sealed by the Government Property Department and it was advertised in the papers that the property was to be let. Many steps were then taken, communications were made and telegrams sent on the subject. Finally a contract was made on June 5th, 1928, whereby the Temple was let to the Bahá’ís for a period of five years. In the contract it has been stipulated that:
“1. It is recognized that the Mashriqu’l-Adhkár is a Government property.
“2. The Bahá’í Community have leased the property from the Government temporarily for a period of five years and have undertaken to make at their own expense all the repairs necessary for the upkeep of the place and also to pay all the Government taxes payable on property. The Bahá’ís must also insure the property and pay for the insurance fees.
“No money is paid by the Bahá’í Community for the Temple under the name of rent, but a total sum varying from 4000 to 5000 roubles per annum during the years before conclusion of the contract and 9000 roubles at present must be paid to the Government in respect of the Temple on account of taxes, dues, insurance fees, etc.
“In addition to various undertakings made in accordance with the provisions of the contract, the Assembly has spent considerable sums of money during the last five years for internal and external repairs on the Temple and, notwithstanding the scanty resources and financial difficulties of the friends, the latter, with a view to preserving the prestige and good name of the Mashriqu’l-Adhkár before non-Bahá’ís, will have to spend annually half of the income of the National Fund on lighting, cleaning and general upkeep of the Temple.
“On June 5th, 1933, the contract of the lease of the Temple expired and notwithstanding the fact that the friends had carried out most faithfully the terms of the contract to a point beyond that stipulated (which fact was certified by the Commission of Architects, who stated that the Bahá’ís had spent more than was stipulated in the contract for repairs and upkeep of the property) the friends were most anxious as to whether the contract would be renewed or the Government would change its policy and make such renewal difficult. But in view of the fact that this property is well-known throughout those regions under the name of Bahá’í Temple and the Government is fully aware of the fact that the Bahá’ís all over the world in cities, villages and the remotest corners of the globe have much interest and attachment to the property and are most anxiously watching the course of events re
Bahá’í Women and Children, Representative of the East.
[Page 37]
lating to it, they renewed the contract
for a further period of five years without any
difficulty and the Temple has, therefore, been
let to the friends up to June 5th, 1938.
Thus a new contract was entered into last
June (1933) between the Bahá’í Community represented
by the Spiritual Assembly
and the local Government represented by the
Government Property Department and a
certificate was given by the architects in
respect of repairs in which it was stated that
since during the last five years the terms of
the old contract were most faithfully carried
out, even to a point beyond that stipulated,
the Mashriqu’l-Adhkár was again given in
contract to the Bahá’í Community for a
further period of five years free of charge,
together with the garden, hall and dependencies.
Bahá’í Educational Institutions and Methods
“The 'Ishqábád Bahá’í school for boys founded in 1897 is the first educational institution among the Eastern people of those regions to be conducted on modern lines. The school for girls which was founded in 1907 is also the best among the Eastern communities there. There were also two kindergartens, founded in 1917-1918, which, together with other Bahá’í schools and the Bahá’í Library and Public Reading Room, were run out of the income of the National Fund. All the teachers and servants of these five Bahá’í educational institutions were Bahá’ís and were serving their national institutions at a small salary with a sense of loyalty and a spirit of sincerity, love and enthusiasm. Their remuneration was much smaller than that of their colleagues in non-Bahá’í schools, but they worked in order to help the National Fund.
"In 1927 the thirtieth anniversary of the foundation of the first Bahá’í school was brilliantly celebrated. A reception which was attended by a large number of Bahá’ís and non-Bahá’ís clearly illustrated the Bahá’í perseverance in and love for educational pursuits and the fact that, in spite of scanty material resources, the Bahá’ís were conducting five educational institutions in a remarkably satisfactory manner, that their schools were flourishing and their prestige increasing to such a degree that non-Bahá’ís were sending their children to Bahá’í schools with a view to achieving the best academic and moral training. There is not a single illiterate among all the Bahá’í children and young men of Turkestan and the Caucasus; the majority of the youth have finished the course of primary and secondary studies and about fifty young Bahá’ís are studying in higher institutions.
“In 1927 and 1928 commissions were appointed by the Department of Education who came and inspected the Bahá’í schools and investigated their methods of education and the educational acquirements of their students. Thereafter praise of the Bahá’í schools appeared in the local press and at times these articles were attacked; the friends gradually formed the impression that plans were being made against Bahá’í schools and that the authorities were only waiting for suitable opportunity to put them into effect. The curriculum of the schools did not include any religious questions or anything against the laws of the country, but the academic program and rules and the schools’ text books were on the lines of those recommended by the Persian Department of Education.
“In 1929 at the time when some of the
members of the Assembly and a number of
other notable Bahá’ís were imprisoned, rumors were
circulated on the part of the
Department of Education regarding the closing of
Bahá’í schools. A delegation composed
of three members of the Assembly, who were
also teachers and superintendents of the
school, namely Aqá Azizulláh Alioff, Husayn Beg and
Badiulláh Ṣamimi, was appointed to take the matter up
officially with
the Minister of Education. They talked
things over with the latter for three days.
The Department of Education was of the
opinion that it would be advisable for the
Bahá’ís to close up their schools themselves
and to ask the Government to take charge
of the schools. The Assembly did not accept
this suggestion and therefore the discussions
brought no result. The Department of Education
chiefly maintained that the Bahá’ís
were giving religious education and spiritual
training to 600 children and that this was
[Page 38]
explicitly in contravention with
rules and laws as well as with the Government’s
system of education. Finally they declared that
as the Bahá’ís were not willing to agree to
the Government’s wishes, the latter were
obliged to close the Bahá’í schools by force.
Therefore in October, 1928, the Boys’ and
Girls’ Bahá’í schools at ‘Ishqábád, then the
schools at Merv and Qah Qahih and then
the kindergartens were closed up one after
the other and new schools were founded to
replace the former with the same students.
Owing to lack of Persian teachers, the Department
of Education had no other alternative but to enlist
the same Bahá’í teachers
who had been teaching in the Bahá’í schools.
These teachers, men and women, were, however,
gradually dismissed from the new
schools and replaced by non-Bahá’í teachers.
During the first year the Bahá’í students and
teachers were treated with some consideration,
but in the following year the authorities introduced
radical changes which affected the curriculum,
the teachers and the
servants of these institutions. Among other
changes made, five Bahá’í teachers of the
primary classes were discharged and replaced
by five young non-Bahá’í teachers who had
only an inadequate knowledge of Persian.
The curriculum was changed to conform
with that of other Russian schools. The
teaching of Persian books published in Persia
was discontinued. In short, in the course of
the four years during which the Government had
taken charge of Bahá’í educational
institutions, considerable changes have been
made therein and certain noteworthy controversies
have taken place between the Bahá’í teachers and
the school superintendents,
as well as between Bahá’í students, both boys
and girls, and non-Bahá’í students and teachers
which, being worth mentioning, have
been recorded separately. Space does not
permit us to give in detail an account of
these events and we give here only two or
three instances with a view to illustrating
the situation.
“One question which was always a cause
of controversy between the friends and the
Managing Board of the schools was that
relating to the celebration of Bahá’í Feasts
and the commemoration of mourning days.
The Superintendent as well as the non-Bahá’í
teachers was opposed to the children’s absence on
such occasions and their going instead to the Bahá’í
Hall to take part in the
meeting. But the attitude adopted by the
Superintendent towards the Bahá’í children
only served to strengthen their sense of attachment
and religious feeling: the more the
Superintendent and teachers showed their opposition,
the more the students’ perseverance
and courage increased. Things went on in
this way until the school managers had recourse to
threat and intimidation and some
of the best students, boys and girls, were
dismissed. This severe action on the part of
the school managers intensified the sentiments of
the students and this led to hot controversies in
class between the students and
teachers. It happened one day that a paper
which was hung on the wall in school contained an
article published against religion
and the prophets. The article closed with
some offensive passage against His Holiness
Bahá’u’lláh. The Bahá’í children crossed out
that part of the article. The following day
the Superintendent noticed this, was furious
and had the sentence rewritten on the paper.
This was once more crossed out. For the
third time the Superintendent ordered that
the passage be rewritten and the pupils who
had crossed it out be identified and punished.
The students scratched out the sentence with a
knife. The Superintendent
commissioned inspectors to trace the perpetrators.
The non-Bahá’í students helped the
Superintendent and enabled him to trace the
Bahá’í students who were three Bahá’í girls
and a boy of the fifth grade; a council of
the teachers was formed to discuss the matter
and punish those responsible for the so called
offense, in order to intimidate the
other students. The following day the whole
paper was found slashed to pieces by a knife.
The efforts made by the Superintendent to
trace the perpetrators remained futile. As
the girls who were found were too young,
their parents were called to school and reprimanded
for their daughters’ act; the girls
were listed in the newspaper as having disobeyed
school regulations. The Superintendent, however,
felt that should he speak
abusively against things which the Bahá’ís
held sacred, he would meet with fierce opposition
from the Bahá’í students. The De[Page 39]
partment
of Education disapproved of his
tactless attitude, rebuked him severely and
explained to the students that his action was
unwarrantable and was not based on the instructions
of the Department of Education. The Bahá’í students,
brought up in freedom
of thought and unaccustomed to hearing
abuse of their Faith, were not disposed to
endure such treatment. The inexperienced
superintendents and teachers gradually became
aware of the situation and saw that the
Bahá’í children were of quite a different type
from the rest, that their religion was a
fundamental fact in their lives, and that
they could not be won over nor their religious
beliefs be weakened by humiliation,
abusive language or mockery. The school
Superintendent’s tactless attitude resulted in
undermining that discipline which is always
a marked characteristic of Bahá’í schools; the
students did not consider the non-Bahá’í
Superintendent and teachers of the school
worthy of respect and so were not keeping
order in the classes. They were preparing
their lessons with reluctance and were not
showing themselves respectful towards their
teachers and school officials in public places.
They paid respect only to their Bahá’í teachers.
In short, this method of conducting the
school, which was aimed at weakening the
students’ religious beliefs, resulted in a
completely chaotic state of affairs, and the
students became more and more adverse to
continuing attendance. Another policy of the
School Principal was the discrimination
made between the Bahá’í and non-Bahá’í students.
The latter, though far inferior to
their Bahá’í companions in studies and behavior,
were given more favorable treatment
and attention and had preference over the
Bahá’ís. The unsatisfactory effects of such
discrimination, the resulting animosity and
rivalry among the students, can well be
imagined. But the School managers had recourse
to all sorts of means with a view to
accomplishing their end. They even induced
some of the Bahá’í students to create differences
among their class-mates. Then they began to
dismiss Bahá’í teachers gradually under various
pretexts. They would have done
this at the very time they took charge of the
school had they had experienced non-Bahá’í
substitutes, as the head of the Department of
Education himself had told the Bahá’í representatives
that the presence of Bahá’í teachers in the School
was strengthening the
students’ religious sentiments. So at the first
opportunity they dismissed the Bahá’í teachers
and replaced them by non-Bahá’ís, and
the result was that the school which had enjoyed
a good reputation on account of its
sound organization and high moral standards
was reduced to a deplorable condition and
the pupils were decreasing in number and
were entering other schools. The Superintendent
of the School, realizing the gravity
of the situation and the bad consequences derived
from it, caused an order to be issued by
the Department of Education whereby other
schools were forbidden to accept students
from the Persian Bahá’í School unless these
students were graduates of the latter institution.
Among other objections raised against
Bahá’í teachers was a charge brought by the
Superintendent to the effect that in the
copy-book of a 7th grade girl student he
had seen the following sentence: “The
Mashriqu’l-Adhkár
is higher than the Church”;
he had taken the booklet to the Department of
Education and said that the teacher
had taught that sentence to the students
in class and that this supplied a good excuse
to dismiss him; as the teacher was
highly influential in the school and much
loved and respected by all the students, the
Superintendent said that his presence would
eventually nullify the activities of the school
authorities. The Superintendent had, however,
admitted that in other respects no objection
could be raised to the Bahá’í teachers,
whose behavior was irreproachable, and that
the man in question could only be dismissed
on this pretext. They took up the matter at
the Teachers’ Meeting and spread the news
through the city so as to attract the attention
of other teachers. The teacher in question said
that it was the student himself who
had written the sentence, which was merely
an exercise done at home to illustrate the use
of the Persian superlative; in proof of the
fact that he had not dictated in class, he
pointed out that the sentence did not appear
in the copy-books of the other students. No
attention was paid to this argument and the
Superintendent summoned the student, had
recourse to intimidation and ordered her
to[Page 40]
admit in writing that the
teacher had dictated
the sentence; the girl replied that she was
neither afraid of the Superintendent’s intimidation
nor anxious for his help and would
never allow herself to tell a lie about her
teacher; that she had written the sentence
at home when preparing her exercise and
that no teacher had anything to do with it.
All this proved unavailing, however, and the
teacher was eventually dismissed and the
secondary classes left without a teacher for
some time. In short, all the efforts made by
the school authorities and the large expenditure
made by them with a view to diverting
the Bahá’í students from their religious and
moral inclinations and attracting them to
their own ideas remained futile. The Department
of Education presumed that this failure
was due to lack of efficiency on the part of
the school authorities and for this reason the
principal and superintendent of the school
were repeatedly changed. In one year the
superintendent of the school was replaced
five times. In the course of school debates
Bahá’í children would raise questions which
caused astonishment to those present. Space
does not allow us to illustrate here the extremely
unfriendly attitude adopted towards
the faith of the younger Bahá’í students.
The last scheme planned against these children
was to change the school premises since
the authorities thought that as the students
were studying near the Bahá’í Temple, the
continual view of the Temple dome and the
walks under the trees of the Mashriqu’l-Adhkár
gardens were increasing their faith.
The friends were reluctant to change the
school premises, and the matter was under
discussion for some time between them and
the superintendent, but eventually the school
was removed to the Armenian School buildings.
Because the Armenian children were
damaging the Temple gardens, the friends
were greatly opposed to this and finally Russian
children were removed to the Bahá’í
school. The change in school premises did
not, needless to say, fulfill the expectations
of the school authorities.
Restrictions Placed on Individual Friends
“The restrictions placed on individual Bahá’ís began in 1928 and the facts of the case are that in February, 1928, one of the most fervent friends, Husayn beg Qudsi, who was teaching Russian in the school, was arrested one night. He was a Russian national—a learned man and fully acquainted with the Bible, and was at that time the person best qualified to teach Europeans and other Christians. He was in close touch with various nineteenth century Christian sects, including a group not unlike the Millerites, the followers of which believe that the Christ is soon to appear, and enumerate many traditions and prophecies, in addition to those set forth by the Bahá’ís, in support of the statement that the Son of Man will descend from Heaven to earth on clouds in the year 1844, corresponding to 1260 A.H. In short, Husayn beg was in touch with the Russians and had lately received a letter from the Guardian in which he was encouraged to guide the enlightened young Russians to the path of God. He, therefore, translated some of the Bahá’í works into Russian and began to give the Message to the Russians. He also made a teaching tour to Russia and explained the Bahá’í principles to a great many people. “Some Answered Questions,” ‘Abdu’l-Bahá’s Tablet to Dr. Forel, the Tablet to The Hague Conference and other Bahá’í books were translated and made ready for publication; the Teaching Committee went ahead most efficiently with the work, and meetings were held which were attended by Europeans. But on a certain night in February, 1928, political officers entered the house of Husayn beg, arrested him and searched the premises. He was kept in prison for twenty-seven days and for some time no one knew what had happened to him, until towards the close of his imprisonment permission was given his family to visit him. Then he was set free on condition that he would not leave town. “The next to be arrested were two members of the Spiritual Assembly (Badiullah Khan Ṣamimi and Aqa Muhammad Fathuóllahioff) on October 25th, 1928, at 2 o’clock in the morning, following a careful search of their houses and the confiscation of all their Bahá’í literature. These two friends were detained for about three months and were set free only after enduring many hardships.
“The object of the officials in making these
arrests was to prepare the way towards
ar[Page 41]
resting a much larger number
of Bahá’ís: they had formed a general plan to
this end, but they did not wish to put it into
force at once and were trying out their plan in a few
cases to see what the consequences would be,
and who would oppose them and support the
friends. They, therefore, arrested Husayn
beg, who was their own national, and waited
expectantly for an uproar to be raised; but
contrary to their expectation, this was met
with much calmness and patience. They then
ventured to arrest and imprison the two
members of the Spiritual Assembly. One of
these was a young man whom they had selected
with the intention of intimidating the
Bahá’í youth and disturbing their organization.
In doing so, they expected strong protests and
vigorous resistance, but since on the
contrary no resistance was offered, they ventured
on a still more serious move. On July
28th, 1929, twenty-four Bahá’ís were arrested,
of whom seven were released after
some days. One of them, Ashraf beg, who
was a Russian national, was never heard of
again and it is probable that he was put to
death. The remaining sixteen souls were kept
in prison for six months, during which period
they were harshly treated, threatened and
intimidated. They were eventually released and
banished following energetic measures which
were taken by the friends on their behalf.
The circumstances of the case are worthy
of being described separately and have no
doubt been recorded. From 1930 to 1933 no
more such cases have arisen and no other
friends from ‘Ishqábád have been arrested,
but in the year 1928-1929 in other towns
the well-known and energetic friends were
molested. For instance, in Tashkent, Aqa
Habibullah Baqiroff, a member of the Spiritual
Assembly, in Baku, Zargaroff and Massoumoff,
respectively Chairman and Secretary of the
Spiritual Assembly, together with
some other friends from Bardá, were imprisoned.
Zaragaroff and Massoumoff were
banished for three years to the extreme north
of Russia in the vicinity of the Arctic Ocean,
while Aqa Habibullah Baqiroff was sentenced
to ten years’ imprisonment in the neighborhood
of the North Sea and the polar forests.
From that date onward the students in
schools and universities met with hardships
and restrictions. Some of them were dismissed;
it will suffice to mention here that
nine students were dismissed from school in
Leningrad and two in Tashkent, and College
candidates when they were known to be active
members of Bahá’í organizations. The
Bahá’ís, no matter what their occupations,
formerly stopped work on public Bahá’í holidays
and would say openly that Bahá’ís
could not work on nine particular days
throughout the year. The employers were
reluctant to allow this privilege to their
Bahá’í workers, but the latter persisted both
individually and collectively in abstaining
from work and asserted that whether given
wages or not and whether dismissed or not,
they should stop work on these days. They
offered to work extra hours, at nights or on
Fridays (the weekly holiday) to make up for
the Bahá’í public holidays on which they abstained
from working or else to go without
their daily double wages. But the employers
agreed to none of these alternatives and the
situation gave rise to serious controversies
and eventually resulted in the dismissal of
some of the Bahá’í workers. Especially in
Marv, where all the Bahá’ís were craftsmen
or working in Government offices and industrial
concerns, the case assumed significance.
In the “Tavakkul” Confectionery, for instance,
which was founded by the Bahá’ís
and was subsequently changed into a Government
institution, the majority of the
workers were Bahá’ís. On the first day of
the Naw-Rúz Festival the employees stopped
work. On the following day all the workers
who were Bahá’ís were dismissed. The manager of
the firm, Mirza Assadulláh Ridáoff,
who was the chairman of the Spiritual Assembly
and in whom the Government had
placed much trust for his honesty and efficiency,
was also dismissed. They supposed
that these Bahá’ís would express repentance
and ask to be reinstated, but the Bahá’ís
did not refer to these employers again, and
found other jobs. However, as the affairs of
the firm were much disorganized by the
change, all the Bahá’í workers were finally
reinstated, a matter which encouraged the
believers and gave them a new lesson in
steadfastness. For many years the Bahá’ís
have been in the habit of abstaining from
work on Bahá’í public holidays and they find
it unusual not to do so. The workers in
the[Page 42]
above-mentioned industrial
firm of Marv were re-engaged with the exception of the
manager, who did not accept the terms proposed
to him, and took another job which
was less desirable than the former.
Shrine of the Imám Husayn in Karbilá. X indicates the resting-place of Siyyid Kázim, one of the fore-runners of the Báb.
Economic Situation
"The Bahá’ís in these regions are chiefly
people who emigrated from Persia because of
destitution. Some of them engaged in commercial
pursuits, others became craftsmen or
professional men. When commercial affairs
came to nothing on account of the financial
crisis, the friends gradually took up other
work as employes in Government Departments or
as craftsmen, etc. But a large number of friends
who were not craftsmen and
had no special professions nor any adequate
capital met with severe financial distress.
This was especially the case with Bahá’ís of
advanced age who had earned their livelihood
by working as small salesmen or as shoemakers,
weavers, tailors, etc. Those of the
Bahá’ís who were familiar with conditions
were better able to secure jobs for themselves
in the local departments, especially because of
their knowledge of Russian and
Turkish. During the past two years the
friends in general suffered cosiderably on
account of the economic crisis and only
a[Page 43]
limited number of Bahá’ís
could be found who were able, to a satisfactory
extent, to earn their living somehow or other.
A family whose only bread-winner consisted of one
person could not meet expenses living even
at the average wage; this was why it became
necessary for most Bahá’í young men,
women and girls to find work in tailoring
houses, stocking factories and the like to help
their families.
“On the first day of Riḍván, 1933, there were 40 families who were receiving financial support from the Spiritual Assembly. The greater portion of the Bahá’í National Fund has been given to needy friends for the last two years. The national expenditure of Bahá’í institutions can be said to be devoted almost entirely to the Mashriqu’l-Adhkár and the poor class of friends. Thus there remain no funds for other expenses. The National Fund Committee is not even able to meet these two items of expenditure properly. This is why in the course of every week families who have lived in this country for years are leaving their homes and migrating to Khurásán (east Persia), which is the Persian province nearest to Turkestan.
“In the year 1932-1933 the friends in Turkestan had and are still having a most trying time as far as the financial situation is concerned, and the Spiritual Assembly in ‘Ishqábád was obliged to ask for contributions from all the Bahá’í centers in Turkestan and the Caucasus. These Bahá’í groups and centers, though suffering themselves from the financial crisis almost to the same degree as the friends in ‘Ishqábád, responded to the call as far as their means permitted; the friends in Baku and Marv offered especially generous contributions to the relief fund. But all the contributions raised were not sufficient to meet even half the annual expenses, and the Spiritual Assembly had, therefore, to spend the reserve fund assigned to the Mashriqu’l-Adhkár, to buy flour and distribute it to the friends. On one occasion all the friends were summoned by the Spiritual Assembly and invited to make every possible contribution to the relief fund; that day a wonderful spirit of sacrifice and generosity was shown; even the very poor contributed, offering their daily food, which consisted of only one “poud” (Russian weight) of flour; one man had 10 pounds of grain, another some potatoes, and each offered half of what he had; women gave up their bits of finery. They acted in accord with the Qurán verse which says ‘They gave up all their belongings, even their dearest.’ ... But the National Fund had no money left nor the friends any means of subsistence. They are all in dire need of continuous financial help from their fellow—workers in other parts of the world.
“In conclusion, it should be pointed out that all these imprisonments, banishments and other persecutions are directed only against the religionists who have refused to go under the Bolshevik yoke; those who adhere to Communist principles, far from being under restrictions, enjoy many advantages and privileges.”
GERMANY
Because each Bahá’í community, no matter what its social environment, has an inner relationship to one universal Source of truth, and an outer relationship to one administrative order, the principle of unity established in the Teachings goes hand in hand with the co-equal principle of diversity. That is, the application of the ideal of the oneness of mankind produces among the Bahá’ís not uniformity—which tyranny ever and always seeks to maintain—but that true self-development of individual and group which sustains the pillars of voluntary cooperative effort. Agreeing upon basic principles of truth and upon basic modes of consultation and decision, the Bahá’ís rejoice in that inherent and inevitable diversity arising from the existence in one Faith and one Order of so many different racial and national elements. Those very factors of racial difference which in the world make for suspicion and strife, in the Faith of Bahá’u’lláh constitute the very binding force of the spirit of union and harmony.
To the Bahá’ís of Germany the believers
in other lands look with loving appreciation
for the emergence of a certain racial genius
the manifestations of which will in the future
contribute vitally to the development of the
Faith. In the realm of science and spiritual
philosophy, the believers understand,
the[Page 44]
German Bahá’ís will prove
themselves leaders on the path of world civilization.
As indicated in the following statement prepared by Dr. Hermann Grossmann, the emphasis laid by the believers of Germany is upon the plane of understanding and inner experience. This emphasis makes for the development of spiritual power rather than for the production of interesting incidents available for historical record.
“The general attitude of the Bahá’í, inner as well as outer, is the result of his relationship with God. The Bahá’í Faith teaches one to recognize the essence of religion in the manner that man directs himself unreservedly towards the Divine, and out of which through the medium of meditation he draws power and guidance for the reconstruction of his life. Looking inward he gains the victory over the dualism between the material and the spiritual, by the Manifestation of God, which is the creative principle that encompasses the plan, will, and action of all existence. The manifested world of creation in proportion to the essence of God, which is inconceivable to man, is like an infinitely small point in the inestimable eternity of the unknowable Creator. Himself, a member, a part of creation, himself a creation of this plan, he proceeds directing himself entirely to the Creator, and conscientiously he travels the way of the Logos toward his origin, and in this way listens to the secret of the great plan of creation as it has been revealed to him by the Holy Spirit. This is the mystery of salvation, and the unresting obedience to the creative will of the Logos. Out of this obedience as well results the outer attitude toward the numberless problems of life, for all manifestation to the Bahá’í is Logos translated into action, the conceivable expression of the inconceivable Divine being; though the Bahá’í Faith requires from the Bahá’í the highest demands of moral action in relationship to his outer life. However, this action ceases for him to be a more or less unimportant attitude in world events. He realizes the more his obligation in the sense of the conscious action of the Logos. He himself, responsive to the Logos, has the solemn obligation to assist, through his own action, the Divine Will according to the Plan translated into deed for such a high conception of life, and the tasks which are caused by it for the Bahá’í have no question except the sealed Divine Truth, which are outside the realm which is destined for him, and which is his obligation. (This, of course, does not exclude the fact that the duties for each man will be different according to his particular qualification.) Hence result for the study of the Bahá’í Faith, as well as for the spreading and deepening of Bahá’í principles, serious and far reaching demands and the need of schooling before the believer is prepared to teach.
“Out of the recognition of this necessity the thought was born for Bahá’í schooling arrangements. Occasional courses in different localities of friends as well as active themes offered on the occasion of different Bahá’í Meetings have furnished the basis for experience.
“On the basis of this experience a school
meeting was arranged in the autumn of 1931
by the Esslinger Bahá’í friends at their
Bahá’í home, situated near the Katharinenlinde,
for two days, at which occasion
through different speakers and through general
discussion the theme of salvation was
taken up. This first experiment encouraged
the coming together for eight days at the
same place, which recommends itself for its
lovely situation as well as its beneficial
seclusion for this purpose, and where many friends
came together from various parts of Germany. This
meeting was arranged by the
Esslinger Bahá’í Assembly, which with
touching self-sacrifice arranged everything
with the greatest success for the care of the
guests. The spiritual arrangement was taken
care of by Dr. Albert Muhlschlegel, Stuttgart,
Dr. Eugen Schmidt, Stuttgart, and Dr.
Hermann Grossmann, Neckargemund. By
this first German Bahá’í Summer Week the
formula was found for the later meetings:
different courses, which formed in themselves
a certain unity so that they touched
over and over again certain problems, and
by these means brought out the unity of the
Bahá’í understanding in different persons;
several single lectures and informal teachings
were given during spare hours and during
promenades. The life during the summer
week is on a community basis, devotional
meetings in the morning and evening,
com[Page 45]
munity meals, informal
walks during the
evening, recreation in the garden of the
Bahá’í Home and in the meadows, a morning
celebration as a conclusion on Sunday morning
with song and music; everything is the
impulse of the friends present.
“During the first Bahá’í week of the summer of 1932, the following subjects and courses were given:
“Introduction in the Greater Religions, by Dr. Albert Muhlschlegel.
“The World of Bahá’í Teachings, Dr. Hermann Grossmann.
“The Place of the Bahá’í in the Present World, Dr. Eugen Schmidt.
“During the second Bahá’í Summer Week 1933, at which several foreign friends participated, the subjects were:
“The Life of Man in the Light of the Bahá’í Teachings.
“The Life of Myself, Dr. Albert Muhlschlegel.
“The Life of My Neighbor, Dr. Eugen Schmidt.
“Life of God, Dr. Hermann Grossmann.
“For the third Bahá’í Summer Week 1934, the following subjects are planned:
“People and Faith, Dr. Albert Muhlschle ge .
“Bahá’í Faith and Christianity, Dr. Eugen Schmidt.
“From Christ to Bahá’u’lláh, Dr. Hermann Grossmann.
"God in Us, Emil Jorn.
“The Esslinger Bahá’í School presents in perfect natural form a distinctive expression of a religious life. It is just his religious attitude which determines, and it may also be the proof for this spiritual unity that during the year 1931, the year of the greatest political disruption in Germany, in spite of guests who were not acquainted with the Bahá’í Faith, not the slightest discord came forth. The Esslinger Bahá’í week also attained this high purpose during the year of 1933, the year of political reform, obedient to the Bahá’í Faith as it was expressed already in the words of Christ—“Render unto Caesar the things that are Caesar’s and unto God the things which are God’s,” and thus keep faith.
“By this it can be understood that the Esslinger Summer School practically has become a symbol of the new formation and endeavors of the friends in Germany. It is new in the sense of a deepening of an always conscious form in the sense of those great Divine principles of the Logos in this age.
“The Bahá’í Annual Meeting in Karlsruhe in 1933 breathed the same spirit. Here as well the friends from different parts came together for two days, where the facilities of the meeting place, a Froberlkindergarten with all its rooms and garden at our disposal for two days, assisted greatly to our unified meeting. The whole arrangement has been subjected to the one leading motive, “Unity,” and consequently lectures were named:
“Unity and Co-operation in the Universe.
"Unity in Religion and Faith.
“The Conception of Unity in Human Society.
“The tasks which this epoch with all its events along the different spheres of life confronts us with are becoming greater, always more powerful are the demands which come to the Bahá’í out of the absolute service, confidence and their loyalty. Visits of the friends to various places and the circulars of the National Spiritual Assembly of the German Bahá’ís reflect to the greatest extent the spiritual fulfilment of the inner and the outer obligations toward God and their Faith, and towards mankind, government, and people. May the spirit of recognition give us all the power to find in joyful fulfilment of our duty the right path which leads us through the Seven Valleys to the Mountain of Abhá!”
MARTHA L. ROOT’S INTERNATIONAL SERVICES
Miss Martha L. Root, international Bahá’í
teacher, has continued travelling uninterruptedly
since we wrote of her in the last
BAHÁ’Í WORLD (Volume IV). After her
work at the Disarmament Conference in
Geneva, Switzerland, for more than three
months, where she personally met statesmen
from more than fifty countries, spoke with
them about the Bahá’í Teachings and gave
them important literature (especially Shoghi
Effendi’s "Goal of a New World Order”),
Miss Root went to central and south-eastern
Europe, where she has been working for
nearly two years. First, in Praha,
Czechoslo[Page 46]
vakia, she arranged for
the translation and publication of
Dr. J. E. Esslemont’s book,
"Bahá’u’lláh and the New Era,” into the
Czech language. The Foreword to this Czech
edition is a quotation from President T. G.
Masaryk of the Republic of Czechoslovakia
about the Bahá’í universal principles. Nearly
five hundred books were placed in libraries,
sent to editors, and distributed generally and
five hundred placed on sale. Also, a translation
of the “Kitáb-i—‘Iqán” into Czech was
arranged for and made, though it is not yet
published. A friend of the Bahá’í teacher
translated “Hidden Words” into Czech and
it was used in the Bahá’í Study Class. Many
lectures, including one before the Czech
Friends of Great Britain Society held in the
Faculty of Letters, Charles University, also
addresses before the All Peoples’ Association
in the Spolicensky Club, the Prague English
Club, Prague English Grammar School lecture in
Charlotte Garrigue Hall, the Mystical Society,
the Y. W. C. A. and many
others were given. November 20, 1932, Miss
Root broadcast over “Radio Journal Station,” a
very powerful station which is heard
all over Europe and even as far as New Zealand.
Several magazine articles were written
by her in Praha.
This Bahá’í teacher took part in the Czechoslovak Esperanto Congress in Oloomuc, May 15-18, 1932, and on the new Zamenhof monument dedicated in the central park of Oloomuc, the Bahá’í Cause is engraved as one of the movements working for a universal auxiliary language and world peace.
She also left Praha again to go to Paris in late July, 1932, to take part in the Twenty-fourth Universal Congress of Esperanto held in that capital. A Bahá’í Esperanto session was a feature of that Congress. Miss Root met the Paris believers, and she also had an interview with Mr. A. L. M. Nicolas who, while he lived in Persia for twenty years, studied the Writings of the Báb and is a distinguished French historian of the Báb’s Life and works—his "Siyyid ’Ali-Muḥammad dit le Báb” is well known.
Returning to Praha from Paris, Miss Root came by way of Vienna, and in Möedling close by Vienna she had tea and an audience with Her Majesty Dowager Queen Marie of Rumania, Her Majesty Queen Marie of Yugoslavia, and H. R. H. Princess Ileana, who is Archduchess Anton of Austria; the event took place in the Archduchess’s home.
Another trip out of Praha was a journey to Poland. She visited Miss Lidja Zamenhof in Warsaw for two weeks and they worked together to promote the Teachings of Bahá’u’lláh in that country. Books were placed in several libraries—and this was true in every country, literature in English and other languages was carefully placed after the Teachings had been explained. Also, in some countries small booklets such as “What Is the Bahá’í Movement?” and the tiny blue booklet were published in the language of the country. Miss Root made a trip to Lublin in the heart of Poland to interview the President of the great theological University of Lublin, Dr. Joseph Kruszynski, who in 1914 had visited Haifa and had met ‘Abdu’l-Bahá. On her way back to Praha from Poland she stopped for two days in the Czechoslovak city of Jagerndorf visiting the Esperantists, who arranged two public lectures and for her to meet groups in their homes. Mrs. Thilde Diestelhorst, a new Bahá’í of Berlin, came to Praha and worked for one month with Miss Root in September, 1932.
After several months’ stay in Praha, Miss Root left January 25th, 1933, for Vienna where she stayed for one week, lecturing in the University of Vienna, and before the Quaker Society, the Theosophical Society, the American Women’s Club, the Women’s League for Peace and Freedom, the Student Forum; the Bahá’ís arranged a public lecture and several important smaller group meetings in their hall. Dr. and Mrs. Howard Carpenter of California and Mrs. Diestelhorst of Berlin were in Vienna at that time, and spoke with Miss Root at several of the events. Dr. and Mrs. Carpenter came with her to Györ and Budapest in Hungary, and to Belgrade, Yugoslavia; in Györ they visited Mr. George Steiner, who was translating “Bahá’u’lláh and the New Era” into Hungarian, and Miss Elisabeth Ritter of Györ arranged a public lecture in the church.
During the week’s stay in Budapest, Miss
Root and Mrs. Carpenter gave a number of
public lectures, speaking before the All
Peoples’ Association, the Women’s League
for[Page 47]
Peace and Freedom, the
Theosophical Society. Then in Belgrade they
spoke in the University,
also before the American-Anglo-Yugoslav Club,
the Yugoslav University Women’s
Club, the Women’s League for Peace and
Freedom, the Esperanto Society of Belgrade.
In both cities there was much publicity in
all the daily newspapers. Miss Root while
in Belgrade arranged for the translation of
“Bahá’u’lláh and the New Era” into Serbian
and arranged for Professor Bogdan Popovitvh,
the greatest Serbian scholar in Yugoslavia,
to write the introduction. She was
invited to tea in the Royal Palace by Their
Royal Highnesses Prince Paul and Princess
Olga of Yugoslavia whom she had met in
1928.
Miss Root only stayed one week in Belgrade and then returned to Budapest, where she looked after the publishing of “Bahá’u’lláh and the New Era” in the Hungarian language. Dr. Rustum Vambéry wrote one introduction to this book and Miss Root wrote the other, which was an account of ‘Abdu’l-Bahá’s Visit to Budapest in 1913. Nearly four hundred of these books were sent out and the remainder of the thousand put on sale. For three months the Bahá’í teacher remained in the Hungarian Capital. She lectured before the English speaking students in Budapest University, four hundred students and professors being present. She and the Professor of English Literature and the President of the Women’s League for Peace and Freedom arranged a public Peace Forum in the Women’s League hall; talks were also given before the Theosophists, before the Esperantists and in several clubs. Every week the Bahá’í teacher invited groups to her hotel. Miss Marion E. Jack of Canada came from Sofia and spent one month with Miss Root in Budapest, and Miss Jack had the meetings in her larger room. Many homes were visited and several of the good friends in Budapest invited groups to their homes to meet the Bahá’ís.
May 30th, 1933, Martha Root came again to Belgrade, where she took part in the Sixth Yugoslav Esperanto Congress which was held in the capital June 4th and 5th. Immediately afterwards she arranged for the publication of “Bahá’u’lláh and the New Era” in the Serbian language. She was again invited to the Royal Palace in Belgrade as the guest of H. R. H. Princess Olga and met also the two sisters of the hostess, H. R. H. Princess Elisabeth of Greece and H. R. H. Princess Marina of Greece.
While the book was being printed Miss Root made a short strip through Yugoslavia, stopping for a day or two in Sarajevo and Dubrovnik then going on to Tirana, Albania, for five days where she met several of the friends she had known on her former visit in 1929. She had an interview with Mr. K. Kotta, President of the Parliament and he sent gracious greetings to Shoghi Effendi, the Guardian of the Bahá’í Cause. She met Mr. Refo Chapari, the devoted Albanian Bahá’í who has returned from New York City to live in Tirana and promote the Cause. She visited his home and the homes of some of his friends, they worked very hard; she also called upon several statesmen, the press representatives, the librarians, the publishers and the booksellers.
Then returning to Belgrade the book and little booklets were already published and she sent out four hundred copies of the "Bahá’u’lláh and the New Era” to editors, schools, libraries in Yugoslavia and the remainder of the thousand were put on sale. She met the friends and then left for Ruse, Bulgaria, going down the Danube River in an Esperanto boat excursion to take an active part in the Twentieth Bulgarian Esperanto Congress held in Ruse, July 14-18, 1933. She gave the greetings of Bahá’ís of the world at the opening held in a theatre with four hundred delegates and friends present from several cities in Bulgaria and Rumania. Other talks were given and a Bahá’í Esperanto session was a feature of the Congress. Mr. Konstantin Dinkoff of Sofia, who had heard of the Teachings from Miss Marion E. Jack and had translated “Bahá’u’lláh and the New Era” into Bulgarian, came to this Congress and brought one hundred copies to give to those interested. Dr. Herman Grossmann of Germany sent Bahá’í Esperanto literature to be distributed.
All the Esperantists were invited to come
over to Bucharest, Rumania, where they
were cordially received by the Mayor. Miss
Root used the opportunity to call upon the
woman educator and writer who was
trans[Page 48]
lating “Bahá’u’lláh and
the New Era” into Rumanian.
Returning again to Belgrade with the Esperantist excursionists, Martha Root left at once for Athens, Greece, on July 27, 1933, where she arranged with the editor of one of the greatest daily newspapers in Athens for the translation of "Bahá’u’lláh and the New Era” into Greek. She met several
Shrine of Imám Husayn where the Báb often prayed. (Refer to “The Dawn-Breakers,” Chapter II)
friends including editors, professors, Esperantists, put books into some libraries, gave several interviews, visited the Esperanto Club, and after nine days returned to Belgrade.
Her itinerary is to visit Adrianople for two weeks and write some articles, then come to Sofia, Bulgaria, and work with Miss Jack for one month in the Bulgarian capital. Then she expects to go to Bucharest to see about the Rumanian publication of Dr. Esslemont’s book, and also go to Athens to see about its publication into Greek. This will take until May first, 1934. In all these capitals, in addition to arranging for the translations and publications, she has tried to awaken interest through public lectures and equally through small study groups. Her aim has been to spend two years in central and south-eastern Europe trying to help establish permanent Bahá’í groups.
Mrs. Jindriska Wurmova of Brno, Czechoslovakia, one of the greatest peace workers in Czechoslovakia, said of Miss Root in 1932: “Some can give a Truth to one or two or three, but Miss Root is giving the Bahá’í Teachings to our nation.”
One can only say of her what ‘Abdu’l-Bahá
wrote to her upon her return from
South America in 1919: “Praise be to God
the Call of the Kingdom has been received
in South America and the seeds of Guidance
have been sown in those cities and regions.
Certainly the heat of the Sun of Reality,
the rain of the Eternal Bounty and the
breeze[Page 49]
of the Love of God will
make them germinate: have confidence.”
He also wrote to her: “Anyhow, thou art really a herald of the Kingdom and a harbinger of the Covenant and doest self-sacrifice. Thou showest kindness to all nations; thou art sowing a seed that shall in the long run give rise to thousands of harvests; thou art planting a tree that shall till eternity put forth leaves, blossoms and fruits and whose shadow shall day by day grow in magnitude.”
FRANCE
From Mr. C. N. Kennedy comes the following report on Bahá’í activities in France, and more particularly in Paris.
“Frenchmen like Renan and Count Gobineau recognized in the dawn of the Bábi movement an influence which would have aided in the development of civilization, but the so—called Bahá’ís themselves in France date back to only a short time before 1900.
“It was Miss May Bolles, now Mrs. Maxwell, who, living in France at that period, spread the message. Mr. Mason Remey, then a student at the École des Beaux Arts, was among the very first persons living in Paris to become a Bahá’í and opened his studio for the meetings, for the inquirers and the friends. In 1900 Edith Sanderson and Miss Laura Barney, then living in Paris, heard of the Cause and a few months afterwards M. Hippolyte Dreyfus, and for years the meetings have been held in the homes of these three Bahá’ís. M. Hippolyte Dreyfus became an indefatigable student of this movement and the French translation of the books containing the works on the Faith are due to him as well as many articles and publications on the subject. He also gave conferences in many different centers such as at the École des Hautes Études. It is interesting to note that at Lyons in 1908 the celebrated Mayor and Statesman, M. Edouard Herriott, presided at a meeting organized under the auspices of the Mission Laïque when M. Dreyfus gave a talk on the Cause. It was also through him that the Cause became known in Tunisia.
“Meetings have been held in well-nigh every part of Paris, but since the last years the studio of Mr. and Mrs. Scott has been the central meeting place. It was in this studio that ‘Abdu’l-Bahá spoke on several occasions when he visited Paris.
“When the Master came to Paris, he was cordially received by many important people such as the late Pastor Wagner, who invited him to speak at his church. He also spoke before the students of the Faculty of Theology and to large audiences at l’Alliance Spiritualiste.
“ ‘Abdu’l-Bahá was visited by people of all classes and of varied points of view, who seemed to be greatly satisfied by the privilege of meeting him.
“In France the position of Religion is very special. As is well known the general tendency is laïque, but the religion of the country is Catholic which is always very powerful; the Protestants are a minority. There is, however, a spirit strong at work with the liberal-minded, and, no doubt, it will be mostly in these ranks that the Cause will be appreciated and fill a need.
“The Bahá’í group in Paris is a very changing group because often we had had in our Assemblies people that have heard of the Cause here but have become members of groups in the different countries to which they returned. Also often the friends of other parts of the world come and settle in Paris for a short period and attend regularly our meetings. Then again we are fortunate in having a strong Persian element in our Assemblies, not only some older men who are here for their business but many young students following University courses, and even a few young Persian women.
“The Cause is considered as a very serious
movement in intellectual centers and generally
speaking the press has treated the subject
in a dignified manner. The eminent philosopher
Professor Bergson, after reading Dr.
Esslemont’s book “Bahá’u’lláh and the New
Era,” made some very interesting and appreciative
remarks on the importance of the
Cause. Mr. Emile Schreiber, editor of the
well-known newspaper “Les Echos,” who
recently returned from a trip to Palestine
and Syria, has written about the movement
in most generous terms. Mr. Schreiber has
spoken about the Cause in an article
which[Page 50]
has just been published in the
“Illustration” and also in an excellent article
which appeared quite recently in “Les Echos.”
“Before giving a resume of this year’s activity,
permit me to quote a paragraph that
a Frenchman will read when he opens the
Encyclopedia Larousse to the Bahá’í referce:
“ ‘Actuellement il y a des Bahá’ís partout, non seulement dans les pays musulmans, mais encore dans tous les pays d’Europe, comme aux Estate-Unis, au Canada, au Japon, aux Indes, etc. C’est que Bahá’u’lláh a su transformer le Bábisme en une religion universelle qui se présente comme l’aboutissement et le compliment nécessaire de toutes les anciennes croyances.’ (Extrait du Larousse du XXème Siècle.)
“Translation:
‘”At the present time there are Bahá’ís everywhere, not only in moslem countries, but also in all European countries, in the United States of America, Canada, Japan, India, etc. The fact is that Bahá’u’lláh succeeded in transforming Babisme into a universal religion which presents itself as the result and the necessary complement of all the ancient creeds.’
“The third assembly of the Union of Bahá’í Students in Europe was held in Mrs. Scott’s studio on December 26th and 27th and was well attended. The following subjects were ably and profitably treated by the young friends:
“1. Individual development in view of the development of the community.
“2. The Bahá’í movement and World Economy.
“3. What should be the line of conduct of a Bahá’í.
“4. The importance of the Bahá’í Cause in the East.
“The fourth assembly which will also be held in Mrs. Scott’s studio, has been fixed to take place during the Christmas holiday, which is the most convenient date for the students who are studying at provincial Universities and who come to Paris during the vacation. We have just received a letter from Teheran announcing the departure of the sixth group of young students whom the Persian Government is sending to Europe to follow the University courses and giving us the names of the nine young Bahá’ís who are coming to Paris.
“During the year we have had our regular fortnightly meetings at Mrs. Scott’s and the members of the Spiritual Assembly meet once a month at the house of Mrs. Dreyfus-Barney to discuss questions regarding the working of the Cause. Miss Edith Sanderson has also arranged at her home a monthly meeting which is reserved to the Persian friends and Bahá’í students who much appreciate the opportunity of debating on the Cause.
“We have been favored with communications from many Bahá’í Assemblies, thus enabling us to follow with great interest the activities of the different groups throughout the world.
"In our last letter we announced our intention of publishing a new edition of Mr. Nicola’s book “Seyed Ali Mohamed dit le Báb.” We have since been fortunate in finding 250 copies of the original edition which will shortly be ready for sale.
“In conclusion, we are pleased to announce that Mrs. Scott has donated a painting by Mr. Scott which will be sold for the benefit of the Mashriqu’l-Adhkár fund.”
EGYPT
In previous reviews the important part played by the Egyptian believers in the development of the Bahá’í world community has been described. Under Muslim law, which still prevails in absence of a civil code, the courts were called upon to determine the status of Bahá’ís in relation to Islám. If considered in the light of dissenters against Islám, the Egyptian Bahá’ís would have incurred severe disabilities in such matters as marriage, inheritance, etc. The actions initiated by Muslim leaders led, however, to the court decision that the Bahá’í Faith is an independent Religion, not to be viewed merely as a sect within Muḥammadanism.
This determination of official attitude is a matter of fundamental importance, creating the legal basis upon which the Egyptian Bahá’í community can in time claim and secure recognition of a code based entirely upon the Writings of Bahá’u’lláh.
The principal events in Egypt during the period 1932-1934 were in relation to that vital objective.
[Page 51]
The Cause has developed rapidly
in Egypt, drawing the attention of the Government
and of the Muslim ecclesiastical authorities
in that land. In Alexandria particularly the
number of the Bahá’í community has increased.
As result of the formal separation from Islám enacted by the Muslim Ecclesiastical Court, the National Spiritual Assembly has prepared and published a compilation, with comments and explanations, of the important laws and ordinances revealed in the Aqdás, a copy of which the Assembly officially presented to the Egyptian Government. This and other actions have, on the one hand, awakened the interest of some enlightened people, while on the other hand they have aroused the suspicion, enmity and violent opposition of the leading Egyptian divines. A member of the Egyptian Parliament has made public tribute to the Faith of Bahá’u’lláh, and recognized the services which western Bahá’ís are rendering Islám by upholding the divine authority of Muḥammad. A well known Shaykh has published in a prominent newspaper of Cairo a series of violent criticisms of the various social, spiritual and religious Teachings of the Cause. To these vehement attacks the Bahá’ís made adequate response. One of their representatives refuted, logically and convincingly, in the pages of that same newspaper, all the charges and bitter criticisms of their ecclesiastical foe, securing thereby most effective publicity for the Cause.
Interesting details of this episode were issued by the Spiritual Assembly of Haifa in one of its circular letters.
“As the progress of the Bahá’í Faith grows from day to day and its influence spreads in the furthermost corners of the world, as the number of the Bahá’í Communities multiplies and their social power becomes increasingly evident, and as the light of the Cause of Bahá’u’lláh encompasses the whole earth with ‘a girdle of shining glory,’ the believers will find themselves more and more subjected to the pressure of veiled or manifest attacks which the enemies of the Cause—be they deluded enthusiasts or besotted mortals —will exercise in the vain hope of undermining the faith of the followers of Bahá’u’lláh in ‘the sublimity of their calling,’ or ‘forcing the surrender of the newly-built stronghold of the Faith.’ No words apply better to these assailants of the Cause than the following from the pen of our Beloved Guardian: ‘Thriving for a time through the devices which their scheming minds had conceived and supported by the ephemeral advantages which fame, ability or fortune can confer, these notorious exponents of corruption and heresy have succeeded in protruding for a time their ugly features only to sink, as rapidly as they had risen, into the mire of an ignominious end.’
“In these days, a certain Muslim Shaykh in Egypt—one of the ‘Ulemá’s of the famous Muslim University and religious seminary called ‘Al-Azhar,’ has published in a well-known Arabic daily paper of Cairo, called ‘Assiyassah,’ a series of articles entitled ‘Bahaism, a Delightful Fancy,’ attacking the Cause, its principles and its institutions. The author dwells at some length on his criticism of the equality of men and women as taught by Bahá’u’lláh and ‘Abdu’l-Bahá, and the modus operandi of the distribution of legacies and heritage among heirs according to the laws of this Divine Dispensation.
“In order to answer the foregoing article and to enlighten the public on the Bahá’í Revelation, a most scholarly refutation of the baseless assertions, ridiculous arguments and foul misrepresentations of the aforementioned Shaykh, has been written and published in the same paper, by Abdu’l Jalil Beyk Sa’d—a judge of the Civil courts in Egypt and one of the notable believers, in that land. This valiant upholder of the Faith of Bahá’u’lláh has shown remarkable assiduity and courage in proclaiming and supporting the Cause publicly and without any veil or disguise in a Muslim land where only recently the believers had to face most formidable obstacles in their struggle to enfranchise the Faith from the fetters of Muslim orthodoxy.
”The following are the titles of the first four articles written by Abdu’l Jalil Beyk Sa’d: 'Bahá’ísm Is an Eternal Truth, and Not a Delightful Fancy’; ’Bahá’ísm and Universal Peace’; 'Bahá’ísm Is an Everlasting Truth—It Is a Blessing and a Bounty for Islám, Not a Calamity and a Requital’; ‘Bahá’ísm and the Freedom of Women.’
[Page 52]
“In the first article, the
author makes a successful attempt to prove
the authenticity
of this Divine Dispensation, its perfection
and superiority over the religions of the past,
and the universality of its teachings. Furthermore,
in answer to the criticism of the
aforementioned Shaykh of the incarnation of
the divine spirit, the author asserts that the
Invisible Essence of Divinity itself is exalted
above any corporeal existence, ascent and
descent, egress or regress. What is meant by
divine revelation from the Bahá’í point of
view is a manifestation and not an incarnation
of the divine attributes.
“The believers may remember in this connection that Bahá’u’lláh writes in the Kitáb-i-Iqán: ‘He (the Divine Being) is, and hath ever been, veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. . . . He standeth exalted beyond and above all separation and union, all proximity and remoteness. . . . “God was alone; there was none else beside Him” is a sure testimony of this truth.’
“In the second article, the author gives a detailed and comprehensive account of the writings and Tablets of Bahá’u’lláh concerning the Most Great Peace and the New World Order. He also quotes from the Talks of ‘Abdu’l-Bahá delivered during His western tours, and by which He summoned all peoples to Universal Peace and Unity and warned them of the outbreak of the World War.
“The third article is a most interesting exposition of the fact that the Bahá’í Faith is a great blessing to Islam and one that confirms the latter rather than repudiates it. In support of his very well developed theme, the author quotes from the Hadith—Muslim religious Traditions—and the Qur’án. The following are two of the quotations: ‘By Him (the Divine Messenger) Islam will be glorified after its humiliation,’ and ‘At the beginning of every age, God shall send unto this nation (the Muslim) Him who will renew (for them) the status of His (God’s) religion.’
“The fourth article deals with the degraded condition of women in Arabia, before the advent of Islam, a condition that persists today in certain countries and among certain people, their freedom and equality with men as established by the Bahá’í Cause, pointing out the wisdom and the justice of the Bahá’í Laws in this connection. The author enumerates some famous women in the history of Islam, Christianity and the Bahá’í Faith, women who by their physical prowess, intellectual abilities and spiritual loftiness surpassed many a man supposedly their superior. Qurrat-ul-Ayn is one of those women that the author names with special emphasis. Reference is also made to the remarkable progress and accomplishments of the modern woman.
“Among other things, the Shaykh writes: ‘Bahá’ísm has forbidden the plurality of wives, it has thus committed a social crime and a severe tyranny.’ This is only one of the numerous instances in which the learned Shaykh exposes and asserts his ludicrous ignorance and immature grasp of social order and the divine civilization revealed by Bahá’u’lláh. In this connection we cannot help remembering the words of the late Mirza Abu’l Fazl Gulpayegan, a most erudite Bahá’í historian, philosopher, and teacher, who wrote in his ‘Brilliant Proof’: ‘Consider the thirty-fourth verse of the twelfth chapter of the Gospel of St. Matthew, where His Holiness the Christ says: “O ye generation of vipers, how can ye, being evil, speak good things?” Yea, if it were possible for the sugar—cane to yield a bitter fruit and for the fragrant rose to exhale a foul odor, such signs as these (“ye shall know the tree by its fruits”) would never have been revealed in the heavenly books and such distinction would never have been appointed as the correct criterion.’
“The articles of Abdu’l Jalil Beyk Sa’d are published on the front page of the aforementioned paper and also in other papers. They have aroused considerable interest in the Bahá’í Faith, in Egypt, and will undoubtedly be the harbingers of its spread and progress there. The Central Spiritual Assembly of the Bahá’ís in Egypt has appointed a Committee entrusted with the responsibility of writing on behalf of the said Assembly and in its name, answers to the attacks of the enemies of the Cause, or articles on the Bahá’í Faith, in the papers.”
The Marriage Certificate of Bahá’u’lláh 1251 A.H.
(1835 A.D.)
BRITISH ISLES
The present influence of the Cause in England, as in France, is manifested not merely in the activities undertaken by the avowed Bahá’ís but also by the scholarship of a number of prominent Orientalists and students of international affairs who for a long period have collected manuscripts, edited works dealing with the history or teachings of the Faith, and made allusion to it in their own writings.
From reports issued by the National Spiritual Assembly and by the London Spiritual Assembly the following items have been gleaned:
“The first message received from Shoghi Effendi during the past year contained these words: ‘The Guardian sincerely hopes that these newly elected members of the London Assembly will succeed this year in giving an added stimulus to the teaching work in London and the surrounding regions. You surely have among you some wonderful material with which you could work—people who have experience and are versed in the teachings. The only thing that is needed is a concerted effort among the friends with wise and intelligent guidance on the part of the Assembly. In his moments of prayer the Guardian will think of you all and ask God to guide you and assist you. He trusts that the London group will be the "focal center from which the light of Bahá’u’lláh will spread throughout the whole country and bring peace, hope and assurance to its suffering and disheartened population.’
“An attempt has been made to carry out the Guardian's wishes and while the result leaves much to be desired no one can measure results and there have been many obstacles, such as illness, economic difficulties, etc.
“The London Center has been maintained, in spite of all obstacles, and many visitors have come to inquire about the Movement, including Rev. Basil Viney, who is to speak for us; an Edinburgh professor, a Christian worker—Mr. Jardine, who heard of the Movement in India; Mr. Armitage, an artist; Mr. Leach, a friend of Mr. Tobey's; Miss Felbermann, from Budapest; Miss Magda, from Canada; Mrs. Howlett, New York; Mr. Aird, Mr. Dobbie, Dr. Vawdrey, Miss Storey, Geneva; Mr. Mathews, New York; Mrs. Davis, Mrs. Henkel, Mr. Thorne, Mr. Moon, Mr. Rochan, Mr. Manoucher Ḥakím, Miss James, Mr. and Mrs. Hockings, Mrs. Evason, Mr. Fahramand, Berlin; Mrs. Holt, Miss Sturgis, Mr. Bartlett, Mrs. Hutcheson, from Australia (Mrs. Moflitt’s daughter); Mr. Perkins, Mr. Emeric Sala, Montreal; Miss Helen Fraser, Miss Draper, Miss Sherwood, Mr. Neumirosky, Australia; Mr. Dighton, Mr. Maghath, Mr. Ratter, Miss Hatheway, Mrs. Allen, Cambridge; Mrs. Wisness, Miss Macdonald, Miss Goldsmith, Admiral Drury-Lowe, Miss Claridge, Miss Fishman, Miss Freitag, Manchester; Miss Rubenstein, Mr. and Mrs. Wright, Mr. Mowatt.
“Wednesday evening meetings have been carried on through faith and God’s help—as during the winter speakers were very difficult to obtain and many times when it seemed there would be no one present there were from 18 to 25. Only a few times did the attendance fall below this number. The outside speakers have proved exceptionally interesting, including Miss Helen Fraser, Mrs. Gladstone Solomon, Mr. Polak, Mr. Brian Goddard, Rev. Magnus C. Ratter, Mr. St. Barbe Baker, and Mrs. Vernon Smith.
“Several discussion meetings were held which proved helpful and the Persian evenings when The Dawn-Breakers was especially considered, and Mr. Balyuzi and Mr. Yazdi spoke were most instructive and interesting.
“A very special effort was made at the time of the Economic Conference and some publicity and advertising brought the Cause to the attention of many people. The Prayer Meeting held for all religions was most impressive; a special feature of this was the reading by the Hon. Lily Montagu, who has written a statement for the next issue of ‘The Bahá’í World,’ as has the Rev. Griffith Sparham and Professor Waterhouse.
"Referring to the Economic Conference and Mr. Mills’ meetings, Shoghi Effendi wrote through his secretary:
" ‘The Guardian was deeply gratified to
learn that Mr. Mountfort Mills’ sojourn
among you has been so inspiring and so
fruitful; and that the London friends have fully
availed themselves of this opportunity to
bring the Cause to the attention of the
pub[Page 55]
lic. The invitation you
have extended to
the delegates at the Economic Conference
he thoroughly appreciates and he would
strongly advise you to take similar steps in
the future whenever you find that circumstances
are favorable to an extensive teaching of the
faith. Although no one of the
delegates responded to your invitation, yet
the mere fact that they have been made
aware of the existence of a Bahá’í Center in
London is in itself of immense benefit to the
Cause. The immediate results of such an
action may be very meager but it has, nevertheless,
many far-reaching effects.
“ ‘The Guardian hopes that your Assembly will always seek the help of such able international teachers of the faith as Mr. Mills, whose presence besides being very helpful to the friends, is also of incalculable benefit to their teaching efforts.’
“Mr. Mills spoke at three Wednesday meetings, three Sunday meetings, came in to two prayer meetings and met many people individually. He says he seems to feel that he belongs to this group. The room was full each Sunday in spite of the very hot weather and Wednesdays very well attended—brief extracts of his talks appeared in the English News Letter. Meetings were advertised in the Times, the Observer and the Standard.
"Miss Goldman of Honolulu spent some time with us and spoke several times, and assisted in other ways. She gave the message to several people, individually.
"Mr. Mark Tobey, of America and Totnes visited us several times, and helped in every way; bringing back messages from the Guardian upon his return from Haifa. He is now in China and Japan.
"Recent Mr. Naimi from Teheran has spent some time with us and a large number of enthusiastic meetings were held. He spent nearly his entire time in Bahá’í work—the Sunday afternoon meetings, with tea, were largely attended and very inspirational and the Wednesday meetings most helpful. He brought fresh life and courage to us all and gave his supreme object as that of bringing the East and West closer together. He stayed over especially for the Naw-Rúz Feast.
“The commemoration days and feasts have all been observed. The Riḍván last year was held at Lady Blomfield’s home and will be again on April 21st next. The Passing of Bahá’u’lláh and also of ‘Abdu’l-Bahá were fittingly remembered and the Birthday of Bahá’u’lláh was a Feast of Joy. The program was carried out almost entirely by the young people. At the recent Naw-Rúz Feast Mr. Naimi spoke in a most inspired way and the beautiful play given last year at Riḍván was repeated. During the year one very large Unity Feast was given when Miss Gamble acted as hostess. The Nineteen Day Feasts have been held and while the attendance has been smaller than hoped for it is a beginning and we look forward to much better things in this respect this year.
"As to publicity—the chief item was the article in the publication ‘Town and Country’ and some publicity in a ‘Short History of Religions’ by Mr. E. E. Kellett. The author of this book was contacted, asked to come to the room, and interviewed. Several Bahá’í books were given to him to read and he has promised if a second edition of the book appears to amend his account of the Bahá’í Movement and quote from some of our books, such as The Dawn-Breakers and THE BAHÁ’Í WORLD. The Sunday Dispatch, which is running a series of articles on different religions, has promised to send a representative to the Center and publish an article on ‘The Bahá’í Movement.’
“Several of our members have addressed groups during the year including Mrs. Slade, at Rev. Will Hayes’ church, Miss Phillips, London Fields Fellowship, Miss Baxter, a Women’s Meeting in East London, and Mrs. Romer a group of Christian Theosophists.
“The Secretary represents the Bahá’ís at an Inter-Religious Group where representatives of all religions work together—in forming this group the Rev. Leslie Belton, a Unitarian, was quoted in a publication as saying ‘The Bahá’í Movement has already put into practice the very thing for which we are now striving—the unity of all religions.’
“Evidence that the Bahá’í Cause is becoming
better known to progressive and
influential personalities in Great Britain is
furnished by allusions to it found in current
periodical and other literature. An example
is the statement made by the Rt. Hon.
Sir[Page 56]
Herbert Samuel, G.C.B.,
M.P., in John O’London’s Weekly, March 25,
1933. He says:
“ ‘It is possible indeed to pick out points of fundamental agreement among all creeds. This is the essential purpose of the Bahá’í Religion, the foundation and growth of which is one of the most striking movements that have proceeded from the East in recent generations.’
“During the past year there has been a welcome increase in the number of Persian students in London who are of the Bahá’í Faith and have affiliated themselves with the activities of the Cause here. These have included Mr. Balyuzi, Mr. Homayon, Mr. Djavidani and Mr. Yazdi. Other accessions to the local group have been Miss Gilmore and Miss Haines, who have been transferred to London from Bournemouth, for residential reasons. One of our newest and most active recruits, Mrs. Routh, formerly of Hampstead, has been lost to us temporarily. Her return from her sojourn in Australia is eagerly awaited.
“That the Bahá’í spirit and ideals are permeating other groups is manifest in many directions. At the regular Wednesday meetings the speakers have included Mr. Lional Aird, Secretary of the Friendship Committee of East and West; Mrs. Brants, International House for Students; Mr. Goldsmith, Esperanto Movement; and Mr. Chaplin of the All People’s Association. The co-operation gives like-minded workers a fuller knowledge of the Revelation. Prayers for the work of the Cause are read especially on Monday afternoons; and Mrs. George’s Sunday meetings are specially for teaching.
“When ‘Abdu'l-Bah:i was in London He outlined the idea of a play which has now been written by Mrs. Basil Hall and published under the title of ‘The Drama of the Kingdom,’ much to the satisfaction of the Guardian, Shoghi Effendi. A new avenue of approach to the Cause is opened by this notable Work.
“A Youth Group has recently been formed among the London Bahá’ís, and it is exceedingly promising for it is full of enthusiasm and fire.
“They have their meetings every Friday night at 8 o’clock, tea is served at 10, but they often do not separate till 10:30, so great is their interest.
“The energetic committee composed of Mr. and Mrs. Alisade, Mrs. Brown, Mr. Balyuzi, Mr. Dekkan, Mr. Dear, Miss Phillips and Mr. Aziz Yazdi, and the two Misses le Gray, seems to have hit on a most successful plan for keeping up this interest and including everyone in its activities, for though at the first meeting there were only six, ever since the numbers have run to 19 or 20, with the young men and the girls in about equal proportions.
“Mr. Aziz Yazdi from Egypt, and the young Persian men students here in London at present, help the meeting a good deal.
“During June and July, 1933, a conference was held in London which was a fulfilment of the prophecy and admonition of Bahá’u’lláh and ‘Abdu’l-Bahá—the World Economic Conference—when representatives of sixty-six nations met to discuss world problems. It was the beginning of a new era; the sign of the awakening in world consciousness of the unity of mankind. If results were disappointing one must remember the immensity of the undertaking, the diversities, in all ways, of the participants, and their ingrained prejudices. But the idea of consultation is sound and definitely Bahá’í; it will eventually succeed when human hearts have become purified and less selfish.
"On Sunday, June 11th, the day preceding the opening of the Conference, the Bahá’ís held a prayer meeting for the spiritual guidance of the assembled delegates. Notices were sent to all delegations, newspapers, and interested people. The effort was not alone to acquaint visitors and others with our teachings, but to focus the dynamic power contained in the Bahá’í Cause on the giant undertaking for the good of the human race. This meeting and later ones were advertised in the Saturday ‘Times’ and ‘Evening Standard,’ also in the ‘Observer.’ Over fifty people attended the initial meeting where, under Mrs. Slade’s chairmanship, a sincere spirituality and humility touched all hearts. As announced at this meeting Bahá’í prayers for the guidance of the Conference were read in the Bahá’í Room at noon, on many succeeding days.
“Mr. Mountfort Mills came to London
to[Page 57]
assist in the Bahá’í work.
He spoke at several advertised meetings on
Sunday afternoons and Wednesday evenings.
His subjects included: ‘Today: Our Great Privilege
and Responsibility’; ‘Our Stricken World:
How Its Economic Ills Can Be Cured,’ and
‘Why the World Needs the Bahá’í Movement.’
The Bahá’í Room was filled at all
of these meetings, many inquirers asking
questions and manifesting interest. Among
some vital statements made by Mr. Mills
were these:
“ ‘Bahá’u’lláh and ‘Abdu’l-Bahá knew and recognized the conditions of the world and the great need for a change in human consciousness seventy-five years ago, before any one else thought or spoke of it. They recognized the ‘separateness’ which existed between religious systems and nations, and that nothing but the power of the Holy Spirit to change hearts could remedy it. I have asked many noted clergymen to explain the Holy Spirit but they have not been able to do it. ‘Abdu’l-Bahá spoke of it as such a powerful force that when we go with it our possibilities are almost limitless, but when we go against it there is great danger of destruction. To my knowledge it was the first time a Manifestation of God had given a definite plan for the reconstruction of human society as a whole, and the first time that Oneness had been taught in this way. It seems to me that the inertia of the great mass of the people is more dangerous than active wickedness.’ ”
“Mr. Mills, in answering numerous questions, said that ‘the Bahá’í plan worked in the days of ‘Abdu’l-Bahá; that the organization which is inherent in the teachings of Bahá’u’lláh was the instrument through which the great spirit, which is surging through the world with more power than ever before, can work.’ He quoted Shoghi Effendi as saying that ‘each one of the believers should think of himself not as English, French, German or American, but as a cell in an organism bounded only by the size of the planet.’ He spoke of the discipline of submission to the Spiritual Assembly as a ‘five-finger spiritual exercise,’ emphasizing the fact that ‘Abdu’l-Bahá considered the Assemblies as a principle of organization so important that He referred matters to the Egyptan Assembly during His lifetime. He said, ‘The great bounty of working for Bahá’u’lláh, under the leadership of Shoghi Effendi, constituted an opportunity rather than a sacrifice,’ and added: ‘The vital fact (reiterated often by Shoghi Effendi) that the Bahá’ís as whole did not realize the seriousness of the Cause—that it was not only getting together and beaming on one another, but that the future civilization of the world was embedded in the teachings of Bahá’u’lláh and the working out of his great plan for Assemblies and individuals.’
"At the last meeting of the series, held on Sunday afternoon, July 16th, the pressing need of divine help in the baflling conditions of today was realized. Representatives of other religions were invited to join with the Bahá’ís, in prayer, in their own way, to the one God of all, for guidance and help. Professor Shastri represented the Hindu faith, Mr. A. Ogeerally, of Trinidad, the Moslems, Mrs. Bethune, the Christians, and Mr. Ho the Confucians. Great strength and beauty pervaded the Jewish prayers and readings rendered by the Hon. Lily Montagu. All differences were dissolved in the pure white light of spiritual unity in this meeting which illustrated the teaching of Bahá’u’lláh that ‘All are the leaves of one tree,’ in offering joint prayers to God. It is hoped that a meeting of a similar character, with a larger representation of the various world religions, will be held in the autumn.
INDIA AND BURMA
In this immense theater of social readjustment, where religion has for ages been a prime motive of individual attitude and action, the social consciousness born of the New Day creates issues whose outcome, scarcely perceptible as yet to the native non-Bahá’í, will have enormous reverberations.
The report of the National Spiritual Assembly for the period 1932-1934 follows.
“Mrs. Keith Ransom-Kehler toured through India and Burma in the early part of 1932. She visited Rangoon, Mandalay, Myamo and Kanjangaon in Burma and Calcutta, Benares, Lucknow, Agra, Delhi, Aligarh, Amritsar, Lahore, Karachi, Bombay, Poona, Hyderabad (Deccan) and Bolepur in
mperial Firman of Násiri’d-Dín Sháh, 1265 A.H. (1848 A.D.) with marginal note in his own hand, commanding Prince Mihdí-Quli Mírzá to exterminate the Bábís of Mázindarán, Persia. (Refer to The Dawn-Breakers, Ch. XIX.)
[Page 59]
Northern and Western India and
delivered lectures under the auspices of Indian
Universities and met professors, students and
religious leaders in various towns. On March
21st of the same year she performed the
opening ceremony of the first Ḥaẓíratu’l-Quds
constructed on the Indian soil at Karachi.
Her visit to the university towns of
our country proved very fruitful and the
message of Bahá’u’lláh was broadcast to the
intelligentsia in the country. Her discourses
were listened to with deep interest and she
created a very great impression both by her
learning as well as eloquence. As a matter
of fact, many were attracted to the Cause.
Her passing away in Iṣfahán has been deeply
mourned by every one who came in touch
with her.
“The National Spiritual Assembly of the Bahá’ís of India and Burma which was registered under the Religious Societies Registration Act in 1932-1933 has been functioning more or less successfully during the last two years and has now eight Assemblies affiliated to it, viz., Bombay, Calcutta, Delhi, Karachi, Kanjangaon, Mandalay, Poona and Rangoon —Delhi being the youngest of them all. All the local Assemblies have been trying to do as much as they could to spread the Cause and the number of believers has been steadily increasing. Useful contacts have been formed with many religious organizations such as the Arya Samaj, the Brahmo Samaj, the Theosophical Society and with other liberal religious reform movements in India. Bahá’í representatives have attended many important religious conferences held in different parts of the country and their views have been received with a certain amount of respect and at times even accepted as being praiseworthy and practicable.
"There has been a steadily increasing demand for Bahá’í literature and for Bahá’í magazines and journals. The Kaukib-i-Hind, our Urdu monthly, did wonderful work and many Urdu speaking persons were attracted to the Cause through this magazine. Financial and other difficulties, however, compelled us to suspend its publication for some time. The ‘Bahá’í which was issued three times a month and suspended publication for six months had to be turned into a fortnightly and is being subscribed to by about 200 English speaking Bahá’ís and non-Bahá’ís. The Bahá’í Magazine of U. S. A. has about forty subscribers in India. Nine copies of The Dawn-Breakers were presented by the N.S.A. to the nine big libraries in India, viz., Punjab Public Library, Lehore; University Library, Aligarh; Santineketan Library, Bolepur; Khudabakhsh Library, Patna; Osmania University Library, Hyderabad (Deccan); Bernard Library, Rangoon; Jerabai Wadia Library, Poona; Imperial Library, Calcutta, and Jamia Milli Library, Delhi. The Bombay Bahá’í Assembly also presented copies to local libraries. Our Poona Assembly presented copies of The Bahá’í World, Vol. IV, to libraries as well as prominent Indians.
“The translation of Dr. Esselmont’s Bahá’u’lláh and the New Era was published in the Gujerati and the Burmese language, while the Urdu and the Hindi translations were in course of preparation and were nearing completion. Many other books have been translated from Persian and Arabic into Urdu and published by the Kaukib-i-Hind office at Delhi. A regular Publication Committee working under the supervision of the N.S.A., however, was needed and steps were being taken to evolve such a committee, which will supervise and control all publication work.
“Our greatest need is the sending out of traveling teachers to different parts of the country but we are greatly handicapped becaused we have no such teachers who know English, Persian, Arabic, as well as the Indian languages so well, as to be able to go about and teach the Cause. Then our resources are also limited. We trust, however, that Persian and America teachers will be constantly visiting our country and inspiring us to spread the message among a people who are longing to hear this life-giving teaching which leads to concord and harmony among the warring creeds. Indian Bahá’ís enjoyed the special privilege of contributing their quota towards the construction of the Mashriqu’l-Adhkár of Chicago and also towards the completion of the dome of that beautiful temple. The Poona Assemblies’ efforts in this direction are praiseworthy. We trust and hope that our humble services to the Cause of Bahá’u’lláh, however inadequate, will in times to come bear good fruit.”
THE SOUVENIR OF ‘ABDU’L-BAHA
This statement has been compiled from reports by Hooper Harris and Marie Moore.
“Each year, on the last Saturday in June, a group of a few hundred gathers in the beautiful pine grove surrounding Evergreen Cabin, at West Englewood, New Jersey. The occasion is the annual commemoration of the Souvenir of ‘Abdu’l-Bahá. The habitual readers of this biennial know that twenty-one years ago ‘Abdu’l-Bahá Himself gave a feast in this same place to some three hundred of His friends and followers; and that every year since it has been celebrated at the same place and date. More and more it grows to be a happy and festive occasion not only for Bahá’í friends from the cities round about but for the dwellers in and about West Englewood.
“This year a new bond has been created between the Bahá’í Assembly and the citizens of West Englewood, for during the winter the Bahá’í friends had given public entertainments and concerts and made over the entire proceeds to the welfare committee of West Englewood for unemployment relief. This is one of the reasons why an unusually large number of people from the immediate vicinity were present.
“A special feature of the day this year was the placing of a marker at the spot in the grove where ‘Abdu’l-Bahá stood on that memorable day in June, 1912, when He addressed the friends assembled at the feast which His bounty had prepared. Beneath the marker—a small granite stone—was placed a sealed copper box containing a paper signed by all those present on this occasion who were also present in 1912. The West Englewood Assembly offered this marker as a means to indicate and preserve this hallowed spot pending the erection in the future of a more permanent and adequate expression of loving memory to the one who in 1912 instituted this ‘good gathering,’ this most happy annual occasion. Brief talks recalling the original event were a part of the simple but beautiful ceremony of placing the stone.
“This annual gathering not only commemorates the feast given by ‘Abdu’l-Bahá but it exemplifies the principles which He taught and the spirit which radiated from Him. For ‘Abdu’l-Bahá taught the Oneness of Humanity and the Oneness of all Religions, and on this occasion come together peoples of different races, religions and nations in unity, love, and harmony.
“The program, too, bore witness of unity and the release from racial, national and religious prejudice—such release as gladdens every heart illumined by Bahá’u’lláh’s teachings for those taking part in it were from different races and nations. Gifted members of the Negro race rendered music and gave talks conducive to understanding and amity between the races. A native of far off Persia, distinguished in diplomatic service, gave the principal address of the evening. Thus the unity of the East and the West was evidenced. The addresses, also, helped people to understand how important and far-reaching is this principle of the Oneness of Mankind. In the afternoon the speaker called attention to the Scriptural background of the Bahá’í Message, showing that the coming of Bahá’u’lláh fulfills prophecy; that the Bahá’í administration which is being established in Bahá’í communities fulfills prophecy; that this administration is the basis for a new world order under which there will be peace and justice for all mankind. He also explained how the Bahá’í administration is symbolized by the heavenly bodies, thus showing in detail how the ‘heavens declare the Glory of God.’
“The address of the evening when the topic discussed was the ‘Solution of World Problems’ sounded the note of the need for spiritual unity. The speaker stated that the Word of God as revealed anew in this day through Bahá’u’lláh, ushering in an era of spiritual unity, love, fellowship, knowledge and justice, is the only solution for the personal, national and international problems which have been caused by mankind in its spiritual infancy. Man is now ready to come into his maturity when he can for the first time in history accomplish this spiritual unity.
“At one time ‘Abdu’l-Bahá said, ‘The basis
of the teaching of Bahá’u’lláh is the Unity of Mankind
and His greatest desire was that
love and goodwill should live in the hearts
of men.’ It was to illustrate and exemplify
this unity that ‘Abdu’l-Bahá gave the
first[Page 61]
feast and declared
concerning it, ‘This is a
good gathering. . . . The purpose of all is
unity and agreement. The desire of all is
attraction to the Kingdom of God. Since
the intention of all is toward unity and
agreement, it is certain that this gathering
will be productive of great results.’
“Each year this ‘good gathering’ has demonstrated by word and by deed to increasing numbers that men of different races and nations can come together happily and harmoniously. More and more clearly from this and similar gatherings goes forth the call that this is the dawn of the New Day wherein the Oneness of Humanity will ‘establish its temple in the World of mankind.’ ”
ESPERANTO
The rise and development of this universal auxiliary language reflects an important social law revealed by Bahá’u’lláh. Bahá’ís know and appreciate the many references to the subject of universal language found in the Tablets of ‘Abdu’l-Bahá, especially His statement: that “the seventh candle (i.e., of world unity) is unity of language, i.e., the choice of a universal tongue in which all peoples will be instructed and converse.”
The Bahá’ís, accordingly, have a continued interest in the progress of Esperanto, as attested by their participation in important Esperanto meetings and congresses, and moreover by the active part taken by such leading believers as Dr. and Mrs. Grossmann, Heidelburg, Miss E. M. Grossmann, Hamburg, Dr. A. Muhlschlegel, Stuttgart, Miss Evelyn Baxter, London, Miss Martha L. Root, and Miss Lidja Zamenhof, daughter of the founder of Esperanto.
The Esperanto review, La Nova Tago, has been published regularly in Germany under Bahá’í auspices. One of the more important Bahá’í texts recently translated into Esperanto and published is the Paris Talks of ‘Abdu’l-Bahá.
In addition, local Spiritual Assemblies in many countries provide Esperanto study classes for interested Bahá’ís.
ATTACKS BY ENEMIES
The power of the Revelation, directed as it is not merely to the revitalization of personal faith and individual ethics but also to the establishment of new social laws, has of late years received the compliment of deliberate hostility on the part of missionaries, civil leaders, and ecclesiastics in various countries.
In addition to the attacks made by Muḥammadan leaders in Egypt, already cited, and those which have so long existed in Persia, special mention may now be made of violent opposition displayed by Christian missionaries in Persia and by the Soviet government in Russia. A book has been written against the Faith by a missionary located in Shiraz, with an introduction specially written for it by the Bishop of Persia. In Russia the Soviets have similarly openly criticized, condemned and attempted to ridicule some of the Bahá’í Sacred Writings and have broadcast them in their official publication, with the result that they have assisted the Cause by diffusing the Teachings throughout the U. S. S. R.
That modern tolerance which in reality is mere indifference wears ever thinner under the confusions of this transitional era, and the Bahá’ís are fully conscious of the fact that erelong these sporadic attacks will be multiplied and highly organized under the inevitable combination of anti—spiritual church and state.
BAHÁ’Í YOUTH
The present volume contains the first statement on Bahá’í youth activities throughout the world Bahá’í community, and this section will be greatly developed in years to come.
The important point to be considered here
is that the entire generation of youth,
whether Bahá’í or non-Bahá’í, occupies one
of the most difficult yet significant positions
which have existed in recorded history.
Never before has a generation been so orphaned,
so abandoned, so stripped of its natural connection
with the past and so
abruptly compelled to create its own future.
Outside the World Order of Bahá’u’lláh,
youth is given but few choices between collective
ideals which are either wholly materialistic or
religious in a sentimental and ineffective fashion,
alike incapable of solving[Page 62]
those
larger problems lying most heavily
upon the younger generation.
The era now being summarized is notable in that the Bahá’í young people for the first time began to realize their unique responsibility and fulfill their limitless privileges of arising among the "dawn—breakers” of the world age.
That generation receives the Teachings of Bahá’u’lláh in far completer form than could be available to the older believers a generation ago. Moreover, they stand upon the firm foundation of an administrative order only latent in the Cause before ‘Abdu’l-Bahá’s Will and Testament indicated the plan Bahá’u’lláh had revealed for the future society. For them, therefore, the path forward is plainly marked, and in this possession they can become the center around which young people in all countries must revolve.
Upon the Cause itself, moreover, the Bahá’í youth has the privilege of contributing to the new forms by which Bahá’í meetings should properly be conducted, since the older believers, conditioned by their past in Christianity or Islam, have unconsciously projected much of their traditional experience into their Bahá’í activities.
THE UNITED STATES AND CANADA
A summary of Bahá’í activities prepared by the National Spiritual Assembly in its annual report presented at the Convention in the spring of 1934 is reproduced herewith.
Ten years ago the affairs of the Bahá’í Faith in America began conscientiously and vigorously to reflect the laws of the new era released from the Will and Testament of ‘Abdu’l-Bahá through the spirit of the Guardian. Regular and frequent correspondence with local Assemblies was initiated after the 1924 Convention. In December of that year the Bahá’í News Letter was established in order to convey full information, and especially the general letters received from the Guardian, to every recognized believer in the United States and Canada. It is significant to note at this time that in that first number of the News Letter the National Treasurer reported that during the period of six and one-half months ending October 16, 1924, the donations received amounted to $12,167.22. In that number also the National Spiritual Assembly announced it had voted $7,07S upon improvements in the Temple Foundation Hall, so that it might be usable for Bahá’í meetings. The Convention held in 1925 was the first Convention composed of ninety—five delegates in accordance with the Guardian’s plan conveyed in the letter dated March 12, 1923. At that Convention, also, was presented the first written report ever delivered by the National Bahá’í representatives. Within a few months, the first Plan of Unified Action was adopted and issued to the American believers, and the gathering of the spiritual forces necessary for constructing the Temple of Bahá’u’lláh in the Western World had definitely begun. The Convention held in 1926 was composed of delegates from forty-two local Bahá’í communities; this year delegates have been elected in fifty-seven communities. Since that modest sum of a little over $7,000 was spent upon the Foundation Hall, within less than eight years well-nigh $600,000 has been contributed and spent upon Temple construction. During 1924, the Guardian approved the idea of an international Bahá’í year book.
This brief glance back over the path traversed in ten years reveals the first indications of that mighty and irresistible momentum which shall continue unchecked until the whole world of humanity is embraced in one Faith and one Order. It should be more than sufficient evidence that any momentary doubt in the heart of any believer is but shadow lacking substance—it is in truth more than sufficient to confirm our collective courage, clarify our vision and redouble our efforts to render real and enduring services to the glorious Kingdom.
For far greater than any material gain achieved in this decade has been the spiritual progress. In 1924, it can be asserted without fear of contradiction, the American Bahá’ís had no clear standard to uphold even in the fundamentally important matter of passing upon the qualifications of members in the Bahá’í community. The doors were held open for the entrance of applicants entertaining views and opinions of extreme variety and contradiction and not compelled to
The Marriage Certificate of the Báb, 1258 A.H. (1842 A.D.).
[Page 64]
show evidences that they possessed
the spirit
of unity. From that darkened twilight of
half-truth and divided loyalty, the American
Bahá’í community has now, thanks to the
Guardian’s wisdom, forever emerged. The
standard of reality has been created on the
field of human action and intercourse as it
had been created in the field of the spirit by
Bahá’u’lláh.
But that progress has not been achieved without some degree of confusion, of perplexity, and of grief. The law of motion, which the Master declared to be the law of life itself, cannot be applied to a great community of human beings without some suffering caused by the need of individuals to readjust, some to the very fact of motion and progress, others to the direction, the goal, to which the movement is aimed. The spiritual history of this decade can be written in these few, simple words: We have moved forward from individualism to the organic community, from personality to the unified body of the Cause. The very basis of that confidence in the superiority of individual “inspiration” and “guidance” which in the past has prevented the attainment of true unity, has now been destroyed by these remarkable words written by the Guardian in his recent general communication published as “The Dispensation of Bahá’u’lláh”—"They (referring to the Universal House of Justice)—They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the lifeblood and ultimate safeguard of this Revelation.” These words make it perfectly clear that the blessings of the heavenly world are, in this cycle, to be released for the community of the believers and not granted as separate and distinct gifts to individuals. The individual who seeks to receive his share of this divine outpouring must be devoted, mind, soul and spirit, to the needs of the community and wholly consecrated to general ends raised high above the plane of selfish ambition. This conception of divine law is what, in essence, differentiates the Dispensation of Bahá’u’lláh from all previous Revelations. That we have attained to its understanding within the present year means surely that the time has come when we must cease being “Christian-Bahá’ís,” or “Muḥammedan-Bahá’ís," or any other kind of divided Bahá’í, and become Bahá’ís in the true meaning of that word. As the Guardian declared in that same communication: “It should be noted . . . that this Administrative Order is fundamentally different from anything that any Prophet has previously established.”
Now let us visualize the present area and resources of the America Bahá’í community. When all reports have been received and passed on concerning local elections held on April 21, 1934, it is probable that the number of existing organized Bahá’í communities in the United States and Canada will be fifty-nine. In addition there are more than ten local groups which can elect a Spiritual Assembly, in all likelihood, within a few years. The task of properly registering the isolated believers is not yet completed, but among them we can count in addition one or two hundred believers any or all of whom, with assistance, may become the nucleus of Bahá’í communities in the future.
The properties held in trust for the American Bahá’ís now consist of the House of Worship with its surrounding land and also land at Muskegon, Michigan; the assets of the Publishing Committee and of the BAHÁ’Í MAGAZINE; and the Green Acre properties. When details have been completed, to these will be added the property donated by Mr. and Mrs. John Bosch at Geyserville, by Mr. Roy C. Wilhelm at West Englewood, the house and land at Malden, Massachusetts left to Shoghi Effendi by the late Maria P. Wilson, and property at Dublin, New Hampshire, which Mrs. Parsons expressly wished to donate as a memorial to ‘Abdu’l-Bahá in letters written shortly before her recent lamentable death. While no arbitrary value can be set upon these Bahá’í properties, they represent more than a million dollars of assets to the Cause. Who would attempt to fix a price for the spiritual treasures deposited in the Archives?
The national Bahá’í activities are conducted
through about thirty committees appointed
annually by the National Spiritual
Assembly. Taking into consideration the
local Assemblies, the groups and the national
Committees, there are at present more
than[Page 65]
one hundred different
Bahá’í bodies with
which the National Assembly conducts
correspondence and whose activities it
endeavors to supervise within this country alone.
Besides such purely Bahá’í activities of a
spiritual character, its responsibility includes
three summer schools, the publication and
sale of books, pamphlets and magazines, and
the construction and use of the House of
Worship. To trace the ramifications of all
these Bahá’í activities, it is necessary to
follow with close attention the committee
reports as submitted and published at the
conclusion of each Bahá’í year.
The particular branch of activity maintained by each committee is capable of indefinite expansion. Teaching, publishing, publicity—to name only three activities—vigorously though they are now being promoted, will in the future, and perhaps in the near future, assume the proportions of tremendous national enterprises.
The records of the National Spiritual Assembly are complete for at least twelve years. It would be difficult to imagine any type of situation which has not been encountered in the deliberations of the National Assembly during those years.
For the coordination of all these activities and the maintenance of conscious unity, the News Letter was established and has been continued without interruption. It may well be regarded in the light of constant reports of progress made to the believers, their source of information on general Bahá’í affairs, and above all, their medium of contact with the Guardian of the Faith. Its expansion and development, especially in the regular reporting of local Bahá’í news, is entirely a question of financial capacity on the part of the National Fund. When the resources are made available, that expansion will undoubtedly be undertaken by the National Spiritual Assembly then in office. The conviction freely expressed at the Convention last year, that local communities and individual believers should give more attention to Bahá’í news, is an indication that a new and more profound feeling of responsibility has arisen.
The American National Assembly has one international Bahá’í function given by the Guardian himself, the preparation of material, through a Committee, for The Bahá’í World, and the publication and sale of this biennial record.
Three Major Events
Turning now to the Bahá’í year which closes with this Annual Meeting.
The current year has been characterized with three events of major importance. In their chronological order they were: the martyrdom of Mrs. Keith Ransom-Kehler during the performance of her important mission in Persia—a martydom not physically inflicted by enemies but voluntarily accepted by that noble spirit, whose efforts to remove the disabilities suffered by our Persian co-workers depleted her energies and opened the door to fatal disease; the completion of the external decoration of the Temple dome unit on March 3, 1934; and the receipt of the Guardian’s extraordinary letter on “The Dispensation of Bahá’u’lláh” written at Haifa on February 8, 1934, and distributed to the friends in pamphlet form a number of weeks ago. The completion of the dome unit also synchronized with the adoption of a new contract under which the clerestory section of the Temple is to be decorated during 1934.
An article commemorating Mrs. Ransom-Kehler’s mission and martyrdom in Persia was published in BAHÁ’Í NEWS of January, 1934. That statement culminated in the Guardian’s words, conveyed in a cablegram dated October 30, 1933: “Keith’s precious life offered up in sacrifice to beloved Cause in Bahá’u’lláh’s native land. On Persian soil, for Persia’s sake, she encountered, challenged and fought the forces of darkness with high distinction, indomitable will, unswerving, exemplary loyalty. The mass of her helpless Persian brethren mourns the sudden loss of their valiant emancipator. American believers grateful and proud of the memory of their first and distinguished martyr. Sorrow stricken, I lament my earthly separation from an invaluable collaborator, an unfailing counsellor, an esteemed and faithful friend. I urge the local Assemblies befittingly to organize memorial gatherings in memory of one whose international services entitled her to an eminent rank among the Hands of the Cause of Bahá’u’lláh.”
[Page 66]
As to the aim of her services
in Persia—the removal of the disabilities laid
upon the Faith in that country—more detailed
reference is made farther on in this report.
The Guardian’s frequent and impressive statements on the subject of the continuance of Temple construction have quickened us all to a profounder understanding of the many significances attached to this tremendous enterprise. We know today that the collective responsibilities borne by the American Bahá’ís, since a resumption of Temple construction was undertaken about nine years ago, have had incalculable results in uniting the believers on the plane of sacrifice and action and in opening the door to a greater influx of spirit, for the strengthening and inspiration of the entire Bahá’í body. We behold clearly, furthermore, that the Bahá’í House of Worship, rising in the very heart of the Western World, has created a visible evidence of the Cause of Bahá’u’lláh which has astonishing influence upon the public. Last of all, we are beginning to realize that, step by step, with the successful prosecution of this mighty task, the Temple has the significance of increasing Shoghi Effendi’s capacity to exemplify his station of Guardian and Interpreter of the Revelation of Bahá’u’lláh not merely for the little present company of Bahá’ís but for the entire world. By this concentration of effort, by this surpassing sacrifice, the believers are given the glorious privilege of hastening that consummation most to be desired in these days of suffering and confusion—the recognition by all mankind of the divine foundation which has been laid for Universal Peace in the Bahá’í institutions of the Guardianship and the House of Justice.
Touched by such thoughts, the National Spiritual Assembly several months ago inquired of Shoghi Effendi whether he would advise a continuance of Temple construction under a new contract calling for the decoration of the clerestory section this year. It was only after his sanction and complete approval had been received that the Assembly felt justified in bidding the Temple Trustees proceed with a new contract which prolongs the period of rigorous economy and sacrifice another year.
What now can be said of the third great event of this Bahá’í year—the Guardian’s communication on “The Dispensation of Bahá’u’lláh”? Is this not, in itself, a spiritual blessing far outweighing the extent of our collective sacrifices to the National Fund? Is it not a source of inspiration, of insight, of spiritual knowledge, of calm courage, more than sufficient to enable us to face and overcome the greater problems that lie ahead? Shoghi Effendi’s letter has already penetrated the hearts and minds of the friends in every community, but let us recall at this time at least two quotations: “The world’s equilibrium,” (words of Bahá’u’lláh) “hath been upset through the vibrating influence of this most great, this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of which mortal eyes have never witnessed.” And these words, also of Bahá’u’lláh: “By the sorrows which afflict the beauty of the All-Glorious! Such is the station ordained for the true believers that if to an extent smaller than a needle’s eye the glory of that station were to be unveiled to mankind, every beholder would be consumed away in his longing to attain it. For this reason it hath been decreed that in this earthly life the full measure of the glory of his own station should remain concealed from the eyes of such a believer.” With this quotation is paralleled these words of ‘Abdu’l-Bahá: "The station which he who hath truly recognized this Revelation will attain is the same as the one ordained for such prophets of the house of Israel as are not regarded as Manifestations ‘endowed with constancy.’”
Within this ocean of mystery, dear friends, we swim as fish ignorant of its nature; in such a Household we dwell as children unaware of the blessings it contains!
One important remark, however, the National Spiritual Assembly feels it is incumbent to express in relation to the Guardian’s letter: namely, that it constitutes our standard of reality in understanding and in giving the true Message. It is our standard of truth in determining the qualifications of those who apply for membership in any Bahá’í community.
Underlying Trends
Each succeeding Bahá’í year is not only a sequence of external events but also the working out of certain underlying trends, often glimpsed but obscurely, which reflect the collective feelings and thoughts of the friends at the time.
Three underlying trends seem to emerge as careful study is given to the period traversed since the last Convention.
One of these trends was a poignant conviction that the believers, the Temple dome not having been completed by June 1, 1933, and the Guardian’s appeal cabled to that Convention having no visible or rather perceptible response in action commensurate with its vital importance, had somehow failed in their Bahá’í mission and in this failure had become responsible for the possibility of general disaster to the country itself.
Such a conviction requires most careful consideration, because if deepened and prolonged it can weaken and divert the collective forces by which the entire Bahá’í community is sustained.
The direct outcome of that attitude was a suggestion received by the National Assembly soon after the Convention from a number of local Assemblies, urging on the one hand that the Guardian be invited to America, and on the other hand that a great public meeting be arranged in the House of Worship at which the rulers of all nations were to have their attention called to Bahá’u’lláh’s World Plan. This striking, courageous and heart-felt suggestion was studied, with the result that the National Assembly became convinced that the hopes and thoughts of the friends should be rallied around the unfinished task of Temple construction, in which task our highest hopes can alone be fulfilled, and that no such impressive teaching effort could attain success if based upon failure in our Temple work given us by the Guardian himself.
These words, written to the Assembly by the Guardian on June 17, 1933, seemed to confirm that view: “The thing that is most urgent and of supreme importance is to insure . . . the uninterrupted progress of the ornamentation work of the Temple.” On July 26, the Assembly received this cablegram: “On early completion this mighty enterprise must chiefly depend satisfactory solution grave issues confronting Faith throughout East.” On October 7, another cablegram was received as follows: “Maintenance full construction schedule indispensable agency (to) enhance worldwide prestige (of) American Bahá’í community, (to) further its aims, enrich its life, cement its unity and consecrate its outstanding achievements. Praying incessantly fulfillment its high destiny.” Finally, the cablegram dated November 18, 1933: "Bahá’í communities East and West acclaim with one voice the stupendous achievements of those responsible for this latest manifestation of America’s superb, sustained self-sacrifice. Supreme Concourse echo praises of those whose shining deeds are shedding on the Bahá’í name a great, imperishable lustre. My heart swells with admiration and gratitude as I contemplate the increasing evidences of American believers’ well-deserved, steadily advancing fame. The hour of victory is at hand—America’s invincible heroism must and will achieve it.”
It is surely helpful to trace an important Bahá’í attitude or conviction throughout its whole cycle of influence. We see from this brief record that a goal once established by the Guardian cannot be abandoned, cannot be replaced with any other objective, but remains the end of collective effort until completely attained. The power of service is surely given us in order to assist in the achievement of such universal goals as those which Shoghi Effendi from time to time sets up for the Bahá’í community, and not for the promotion of any temporary or local plan we ourselves may wish to adopt. This thought is greatly confirmed by those words of the Guardian quoted in the special Temple letter issued by the National Assembly from Evanston on September 26, 1933: “Great as has been the measure of their self-sacrifice, yet unless they redouble their efforts and concentrate all their resources to bring the whole work to a successful completion, their energies will have been spent in vain.”
The second underlying trend this year has
been to clarify the important subject of the
Annual Convention. The final result is that
the Guardian has again explained this
sub[Page 68]
ject, and a compilation
of all his references
to this matter was published in November
BAHÁ’Í NEWS and continued in the issue of
February, 1934. The understanding which
the National Assembly has of the nature of
the Annual Meeting has been made the subject
of a separate statement and therefore
need not be duplicated in this report. It may
well be remarked, however, that such trends
are bound to develop from time to time as
the Bahá’í community receives a new influx
of vital power. The steady evolution from
the dominance of personality to the dominance
of institutions, which is the history of
the era which began with the Guardianship,
makes it inevitable, and exceedingly
desirable, that each and all the permanent
Bahá’í institutions—the Convention, the
local Spiritual Assembly, etc.,—become
the subject of vigorous discussion to the
end that its
full scope and proper operation be clearly
comprehended by the entire community.
Such discussion stimulates thought, enlarges
the vision and confirms the true believers in
the spirit of loyalty and devotion. It is not
merely lack of knowledge but also confusion
of motives which holds back our collective
development from that degree of unity and
power required for the full unfoldment of
the World Order of Bahá’u’lláh.
The third important trend this year may be termed the increasing importance of America in the international Bahá’í community, a trend whose spiritual source lies in the Guardian’s letter entitled “America and the Most Great Peace,” the text of which was read at the Convention last year. Before that Convention closed, as the friends will recall, the delegates adopted a powerful resolution pledging support to the National Assembly in its effort to alleviate the sufferings and remove the injustices still endured by the Persian Bahá’ís. That effort, reported in part in the article commemorating Mrs. Keith Ransom-Kehler’s services, published in the January, 1934, issue of BAHÁ’Í NEWS, has continued and cannot be relaxed until fully victorious.
The continuance of Temple construction, as already noted, is in itself of direct international Bahá’í significance. The National Spiritual Assembly, furthermore, has this year been requested by the Guardian to exert influence for the solution of other important international Bahá’í problems, but these actions, in accordance with Shoghi Effendi’s instructions, cannot at present be discussed.
There are, on the other hand, a number of other international Bahá’í matters consideration of which is important: the purchase of additional land in the vicinity of the Shrine of the Báb, the transfer of title to the Palestine Branch of the American N. S. A. of lands purchased by individual believers, and the special donation of $500 made a few months ago to the Bahá’í community at ‘Ishqábád for the relief of extreme suffering made known by the Guardian.
In connection with the important subject of Bahá’í land on Mount Carmel, it should be pointed out that Palestine, and especially the port of Haifa, has recently been undergoing vigorous development as result of a considerable strengthening of the Jewish Palestine movement caused by anti-Jewish activities in Europe. This development has not only brought about a great rise in property values, but is producing a condition which makes it increasingly difficult to secure land on Mount Carmel at any price. The very heart of the World Order of Bahá’u’lláh must today compete with a commercial demand for private residences which, once established, can with difficulty be brought under Bahá’í ownership and control.
Decisions of the N. S. A.
In general letters and also in BAHÁ’Í NEWS, the National Assembly during the past year has discussed with the local Assemblies a number of important subjects. Among these were:
1. The election of new Assemblies at Indianapolis, Cabin John, Toledo, Spokane, Monroe and Colorado Springs.
2. The recommendation by local Assemblies of names of believers to be considered in the appointment of National Committees.
3. The reminder that traveling teachers are under the jurisdiction of the local Assembly in each city, and where no Assembly exists, they are under the jurisdiction of the National Teaching Committee.
4. The decision that all literature, charts
and other material used in Bahá’í
teaching[Page 69]
should be confined
to that which has been
approved by the Reviewing Committee or
has the recorded sanction of the N. S. A.
5. An invitation that local Assemblies send monthly reports outlining their activities.
6. The recommendation that each local Assembly keep a full and accurate file of BAHÁ’Í NEWS and of general letters issued by the National Assembly, which file to be made available to all members of the community.
7. The decision that the National Treasurer has been instructed to receive only donations made in cash or negotiable securities, not in merchandise which must be sold.
8. The continuous report of the progress of Temple construction, with all the Guardian’s messages on this subject.
9. The suggestion that local Assemblies arrange for the study by the entire community of the Guardian’s World Order letters.
10. The appeal that at three successive Nineteen Day Feasts the believers join in the Master’s Prayer for the Bahá’í Community.
11. The suggestion that local Assemblies bring up for discussion at Nineteen Day Feasts the articles and statements in BAHÁ’Í NEWS which call for cooperative effort.
12. An explanation of the threefold character of the Nineteen Day Feast.
13. The reminder of the vital importance of the local Spiritual Assembly in creating the conditions essential to the success of every national Bahá’í undertaking.
14. The hope that matters of local importance can be settled locally, to free the National Assembly from petty questions and enable it consider larger questions of national policy.
15. The decision that the removal of believers from the voting list by local Assemblies be made conditional upon prior report to and recommendation by the National Assembly.
16. The calling of a Memorial Meeting to commemorate Mrs. Keith Ransom-Kehler; the calling of a Memorial Meeting to commemorate Mrs. Agnes Parsons.
17. The appointment of an Assistant Treasurer in order to assist the Treasurer in keeping the believers informed concerning national financial matters, and the subsequent publication in BAHÁ’Í NEWS of special articles explaining the relation of the National Fund to the establishment of World Order.
18. The issuing of monthly Financial Reports prepared by Mr. Mathisen as Accountant.
19. The establishment of a teaching medium—the bulletin entitled “A New World Order”—to enable the National Assembly to supplement and extend the teaching activities of all local Assemblies, and its distribution to a special list of 2,000 people throughout the United States and Canada.
20. An appeal to Bahá’í architects to submit designs for a Memorial to Mrs. Keith Ransom-Kehler, to be constructed at Iṣfahán, Persia.
21. An appeal for contributions to purchase land on Mount Carmel, now owned by enemies of the Cause, after the receipt of a cablegram on this subject from Shoghi Effendi.
22. The decision to hold a national Bahá’í meeting of thanksgiving and consecration in the House of Worship when the dome unit is completed and its cost entirely paid.
23. The decision that anonymous communications are not in conformity with the spirit or letter of the Teachings, and furthermore that the general distribution of any letter by an individual believer is an improper method of Bahá’í consultation.
24. The issuing of the Convention call on March 9, 1934.
25. The recommendation that each unincorporated local Assembly study carefully and follow the procedures and guiding principles defined in the local By-Laws approved by the Guardian.
26. The distribution to the entire body of believers of the Guardian’s letter, “The Dispensation of Bahá’u’lláh,” with the suggestion that it be made the subject of special consultation and that in preparing new believers for entrance into the community, the final teaching given them consist of this letter.
27. The preparation of an Outline and
Summary by the National Assembly as material
to be filed in newspaper offices and
other organizations where it is
important[Page 70]
that accurate
information about the Cause
be available.
28. The information that the Guardian does not wish us to pay attention to the erroneous publicity emanating from the New History Society.
29. The explanation that the circular letter issued by a local Assembly in April, 1934, was an improper method of Bahá’í consultation.
30. The issuing to all local Assemblies of a photograph illustrating the completed Temple dome.
31. The reminder that traveling believers should carry Bahá’í credentials.
32. The publication of Bahá’í Directory.
33. The publication in BAHÁ’Í NEWS of a statement summarizing the Guardian’s instructions on the subject of the non-political character of the Bahá’í Faith.
34. Continuance of the effort to make an accurate and complete registry of isolated believers and the members of local groups, by means of an enrollment card to be signed by each believer desiring recognition as a Bahá’í.
35. The publication in BAHÁ’Í NEWS of a statement defining the rights of individual Bahá’ís.
36. The similar publication of a statement on the spiritual character of Bahá’í elections.
37. The decision that local Assemblies can hold Bahá’í meetings at any convenient time, without regard to the customs and practices of the churches.
38. The decision that local Assemblies are to submit to the National Assembly for final approval their plans for local incorporation before the legal action is consummated.
39. The decision that Bahá’í contact with Federal and State officials should be made through the National Spiritual Assembly.
40. The adoption of a list of topics to be discussed by individual members of the National Assembly in visiting local Assemblies:
A. How is the BAHÁ’Í NEWS distributed to all local believers and what steps are taken to discuss its contents?
B. How are the Nineteen Day Feasts carried on and are they attended by all members of the community?
C. How often does the Spiritual Assembly hold its meetings?
D. How large a proportion of the local community is active in Bahá’í service?
E. Does the entire community thoroughly understand the importance of meeting the Guardian’s wishes for the immediate completion of the Temple Dome?
F. How can the local teaching activities be expanded?
G How is Bahá’í literature distributed to non-Bahá’ís, and how does the community handle the distribution of literature to believers?
H. How large a proportion of the believers support the Bahá’í Fund?
I. Does the Spiritual Assembly take up and explain national and international Bahá’í matters, as explained in the Guardian’s letters and as from time to time reported in BAHÁ’Í NEWS?
41. The decision that the sole function of the Reviewing Committee is to examine and pass upon manuscripts with respect to their accuracy in conformity to the established Teachings, and that when the Reviewing Committee has passed upon the manuscript, the manuscript is then to be handed to the Editorial Committee to report to the National Assembly whether the manuscript is a desirable and useful contribution to Bahá’í literature. When the National Assembly has given its approval to a manuscript, it must have opportunity to see the final proof before the manuscript is published in book or pamphlet form.
42. The decision that the discount of 33⅓ per cent given by the Publishing Committee shall be extended only to local Assemblies and not to groups.
43. The decision that the preparation of local groups for the election of a Spiritual Assembly shall be under the supervision of the National Teaching Committee.
44. The following views were recorded after consideration of a number of questions raised by a local Assembly. They are reported here as they touch upon matters of general interest.
A. Members of a local community have
the right to the local membership list at local
elections. The list can be prepared
alphabeti[Page 71]
cally, and copies handed
out for use only
during the period of balloting.
B. When a believer is admitted into membership in a Bahá’í community, he thereby receives all the rights, privileges and duties of Bahá’í membership, and it is for the Spiritual Assembly to postpone the admission of applicants until they have familiarized each applicant with the members of the community. In other words, it is part of the teaching responsibility of a local Assembly to make applicants acquainted with their fellow believers. Otherwise a new believer is unable to use his voting right intelligently.
45. The publication in BAHÁ’Í NEWS, November, 1933, of a statement emphasizing the spiritual basis of all teaching work.
46. The publication in the same medium of a general statement on Plans and Policies for the Coming Bahá’í Year, to rally the forces and unite the activities of the friends.
As is apparent, the above list is very long and the details are easily forgotten unless some effort be made to recapitulate such items at the end of every Bahá’í year.
Communications from the Guardian
The Guardian’s communications. The past year, notable in that it marks the writing of “The Dispensation of Bahá’u’lláh,” has been enriched with many other letters and cablegrams from Shoghi Effendi. As far as possible, these have been shared with the believers in BAHÁ’Í NEWS and also in the general letters issued to local Assemblies. A number of more important subjects are referred to here, that they may be more firmly held in mind.
1. The conditions under which Bahá’ís may associate with the World Fellowship of Faiths and similar organizations. Published in August, 1933.
2. The "magnificent achievement of the American believers” in promoting the Temple construction. Printed in September, 1933.
3. The passionate appeal cabled on November 2, 1933, and at once shared with the local Assemblies:
“Appeal hard pressed American believers heed this, my last passionate entreaty, not to suffer slightest interruption in Temple construction to dim the magnificence of their epoch making enterprise. The fair name of our beloved Faith is at stake. Its American stalwart defenders will once again vindicate its triumphant glory. I promise one year’s respite upon successful conclusion first stage of the ornamentation of our glorious Temple.”
4. Explanations of a number of questions:—congregational prayer, the nature of the Nineteen Day Feasts, the instruction that prominent people should be approached by individual believers only with the assistance of the local or National Assembly, instructions on the conduct of Bahá’í Summer Schools. Published in October, 1933.
5. Cablegram announcing "Hour of Victory.” Published in January, 1934.
6. Letters to the National Assembly concerning the station of Keith Ransom-Kehler, requesting that a model of the Temple be sent for the International Archives, describing conditions in Persia and requesting further effort to bring about relief, and stating that any slackness in the energy and enthusiasm of the friends, at this critical and most decisive moment, will have severe repercussions on the Cause. Published in January, 1934.
7. Explanations and comments made to individual believers, in reply to questions on a variety of subjects. Published in January, 1934.
8. Cablegram heartily welcoming proposal that Temple construction be continued under a new contract. Published in February, 1934.
9. Explanation of the nature of the Guardian’s letters to individual believers. Published in February, 1934.
10. Approval of the teaching bulletin issued by the National Assembly. Published in February, 1934.
11. Letter to Mr. Ioas, chairman of the Teaching Committee, March 5, 1934:
“Concerning the abolition of the institution of
paid national teachers, the Guardian
wishes to reaffirm his former statements on
this matter, and to stress once more that
great care be taken to avoid the difficulties
and the misunderstandings which in former
days had caused so much trouble among the
friends. The main point to be emphasized in[Page 72]
this connection is that of making the teachings of the Cause not the work of a limited group but the chief duty and responsibility of every Bahá’í. This is why no salaried teachers should any longer exist.
But occasionally
to defray the expenses of a teaching
trip of a certain Bahá’í, particularly when it
is done spontaneously, can cause no harm to
the Cause. Such an action, provided it is
done with care and only when circumstances
make it necessary, constitutes no violation of
the principle already referred to. The danger
in all activities of this nature is to give the
impression that the teaching of the Cause is
an institution, depending on the support of
paid teachers. Those who willingly and with
utmost detachment arise to promote the
Cause should, undoubtedly, be helped in
every way. But they have no claim whatever
on the financial help which some friends
may freely choose to extend to them.”
12. Explanation of passages in “America and the Most Great Peace.” Published in February, 1934.
13. Cablegram conveying gratitude for completion of dome unit. Published in April, 1934.
14. Letters to the National Assembly conveying advice on the use of Temple Foundation Hall, the best method of presenting the Master’s Will to newcomers, the attitude to take toward Ahmad Sohrab’s attacks, the immediate future here in America, the unauthentic character of the illustration of the Báb appearing in the work by Nicolas, and the early signs of the spiritual renaissance, with a correction of a previous explanation of the teachers sent by the Master to America. Published in May, 1934.
15. In several communications Shoghi Effendi has given instructions concerning the relation of local Assemblies to the National Assembly. Writing the San Francisco Assembly on February 19, 1934, the Guardian, through his secretary, in acknowledging receipt of a copy of San Francisco BAHÁ’Í NEWS, declared:
“On behalf of the Guardian I wish to thank you for your welcome letter of January 23rd, as well as for the enclosed December and January issues of the San Francisco news letter, all of which gave him a clear account of the progress of the Cause in that center.
“He would greatly appreciate if you send him regularly two copies of your local news letter. He would also advise you to send to each of the Bahá’í National Spiritual Assemblies a copy of that circular which will, undoubtedly, prove of great interest to them.
“However, in view of the principle that local activities should always be subordinated to the national interests, needs and requirements of the Faith, he feels that your Assembly should be careful not to develop their local organ to the extent that would jeopardize the national activities of the Cause in their country. Just as all local institutions, whether administrative or otherwise, must under all circumstances be considered as subsidiary to national organizations, so also local circular letters should be viewed as secondary in importance compared to the national organ of Bahá’í activities. This principle, however, should not be interpreted as being detrimental to the local interests of the Bahá’í community, but as an essential, nay indispensable means, whereby the administrative system of the Cause can work with efficiency and order.”
On February 20, a similar letter was sent the New York Assembly, from which the following excerpt is quoted:
“Just as the local Bahá’í fund must under all circumstances be subordinated to the national fund, so also, every local circular letter should be considered as subsidiary to the national report of Bahá’í activities in every country. Such a coordination between local and national efforts is indispensable, not only because of its economic advantages, but essentially due to the fact that upon the application of the principle underlying this process must inevitably depend the effective working of the entire administrative machinery of the Faith. There is order, coordination and system in the Cause, and not a jungle of conflicting interests and of continually clashing wills.”
This question is decisively settled in a
letter to the National Assembly dated May 10,
1934: “Concerning local Bahá’í news letters,
the Guardian strongly feels that they
should be primarily devoted to the spread of
[Page 73]
local news and activities, and
should under no circumstances contain any
statement implying criticism of or even
interference with the policy of the N. S. A.
They may occasionally refer to items of a
national scope,
but this should be done only with the view
of assisting and not hindering the national
body of the Cause to carry out effectively its
program and decisions. There is thus a
definite line of demarcation between
correspondence initiated by local and National
Assemblies. Local activities should always be
subordinated to those of a national character
and importance. This is intended not to
minimize the réle of the local Assembly in
the administrative order, but to establish and
insure a sane relationship between that body
and the national organism of the Cause.”
Reference to other communications from Shoghi Effendi is made in other sections of this report.
Important Events of the Year
An effort will now be made to outline the more important events of this year.
Important donations have been made by Mr. and Mrs. John Bosch and Mr. Roy C. Wilhelm in the form of property. Mrs. Agnes Parsons made clear her intention to donate property at Dublin, New Hampshire, and her family will no doubt carry out this spiritual intention. A bequest in the amount of $1,000 has been received under the will and testament of the late Miss Elizabeth Sherman, and this donation was used in the form of a memorial to her by devoting it to the purchase of land on Mount Carmel.
The older believers throughout the United States and Canada have made an excellent beginning on the preparation of material for the history of the Bahá’í Faith in America. The National Assembly appeals for the immediate cooperation of all local Assemblies and older believers in the completion of this important task laid upon us by the Guardian in 1933.
Mr. Louis J. Voelz has prepared and shipped to the Guardian a beautiful model of the Bahá’í House of Worship.
The Archives Committee has begun to catalog the contents of the National Bahá’í Archives, preparatory to the transfer of these treasures to an Archives Room in the Temple foundation when funds permit its construction. Believers having original Tablets from ‘Abdu’l-Bahá and other precious Bahá’í papers and documents are urged to send these to the Archives Committee.
Dr. Ali-Kuli Khan has made a new translation of Seven Valleys and also Four Valleys.
Local Assemblies have reported a greater number of new voting believers this year than ever before. The general teaching effort has been greatly increased.
The Chicago Assembly, with the cooperation of many individual believers, and with the assistance of a special committee appointed by the National Assembly, conducted a display of the Temple model in the Hall of Religions during the 1933 session of the Century of Progress Exposition, in connection with which visitors were given an explanation of the Temple, of the teachings, and presented with free literature.
The House of Worship has become the center of spiritual attraction for people from all parts of the country. It is now recognized as one of the important features to be visited by all who come to Chicago.
The three Bahá’í Summer Schools have greatly improved their teaching classes and discussion groups, and are to be regarded as vitally important institutions in our national Bahá’í community.
Teaneck, New Jersey, Washington, D. C., and Montreal, Quebec, have prepared articles of incorporation, as reported in greater detail by the Legal Committee.
Mrs. Doris Holley has made an Index to BAHÁ’Í NEWS from December, 1924, to November, 1933, containing some two thousand references. This index is now being mimeographed and copies will be sent local Assemblies and also offered for sale to individual believers.
Steps have been taken to secure legal protection to confine the use of the symbol of the Greatest Name to the Bahá’ís, preventing its misuse by non-believers.
A letter of appreciation has been written to Marie, Dowager Queen of Rumania, at the Guardian’s request, expressing gratitude for her latest written tribute to the Cause of Bahá’u’lláh. This tribute will be reproduced in the next volume of The Bahá’í World.
[Page 74]
Recent advices from Persia
and also from
Australia and New Zealand state that National
Spiritual Assemblies have been elected
in those lands. This is a matter of very great
international Bahá’í importance.
Under the supervision of the Committee on Free Literature, a series of new Bahá’í pamphlets has been prepared and will be published in convenient size and uniform appearance. This new literature will be invaluable to local Assemblies and to all active teachers.
The national By-Laws have been amended by striking out Section 12 of Article VIII, which defined the delegates as a consultative body existing throughout the year, Shoghi Effendi having made it clear that the continuous consultation is to be conducted through the local Assemblies. Section 7 of Article VIII has been amended by adding the words “by ballot” to the sentence referring to the election of the Convention Chairman and Secretary.
The activities of American believers in other lands are a very important part of our current Bahá’í history.
To the great services rendered throughout so many years by Miss Martha Root, Miss Agnes Alexander, Mrs. Louis Gregory, Miss Leonora Holzapple, Mr. and Mrs. Harry Romer, Mme. Dreyfus-Barney, Miss Julia Culver, Mr. and Mrs. Hyde Dunn, Mr. and Mrs. Max Greeven, Mrs. Emogene Hoagg, Mrs. Lynch, Dr. Susan I. Moody, Mr. Mountfort Mills, Miss Edith Sanderson, Miss Marion Jack, Mrs. Edwin Scott, Miss Adelaide Sharp and Mrs. Sharp, Mr. Mark Tobey and Mrs. Marjorie Morten, we more recently have cause for profound gratitude in the sacrifices and accomplishments of Mrs. Keith Ransom-Kehler in Persia, Dr. and Mrs. Howard Carpenter in Ṭihrán, Miss Louise Wright in Holland, Miss Julia Goldman in Paris, Mr. and Mrs. Bishop at Geneva, and Mrs. Loulie Mathews during her recent travels to Australia and the South Seas.
Matters for Special Consideration
In conclusion, the National Spiritual Assembly wishes to express a few thoughts on subjects of permanent Bahá’í importance which seem to call for careful consideration not only by the delegates but by local Assemblies and the body of the American believers.
1. The local Spiritual Assembly is a Bahá’í institution capable of expansion along many lines. Its power to render service to the Faith of Bahá’u’lláh is limited only by our own degree of collective local unity and understanding. Within its sphere of local jurisdiction the Spiritual Assembly must assume more and more responsibility in fulfilling the duties laid upon it in the Guardian’s general letters. The maintenance of unity and capacity for community action, the solving of personal problems, the promotion of teaching plans, the explanation of national policies and plans which can be achieved only by the cooperation of very part of the American Bahá’í community, the continuous development of the true Bahá’í spirit and knowledge through the Ninteen Day Feasts and other local meetings—these and other obligations create the opportunity for experience and capacity unequalled by membership in any other movement or organization in the world. Year by year more is demanded of every Spiritual Assembly, as the mysterious power of the Cause is released in greater abundance. The measure of service enlarges steadily as the needs of the world increase.
2. One of the supreme blessings of American believers for many years was to receive individual Tablets from the Master, revealed in answer to communications sent Him by hundreds of the friends. The Guardian has maintained this blessing in his special station, never failing in his expression of loving wisdom to his personal correspondents. But a Faith destined to spread throughout the entire world must inevitably develop to a point where the sheer number of adherents will make it impossible for the Guardian to continue personal contact with all individual Bahá’ís. Has not the time come when, as individual believers, we should ponder this vital matter, and scrupulously weigh the importance of our individual wishes and desires against the importance of the Guardianship itself, with its vital and irreplaceable responsibility for the achievement of universal ends? Does any one believer really wish to add unnecessarily to the burden of that task? Shall we, through mere thoughtlessness, bring Shoghi Effendi to the point of
The Tomb of Bahá’u’lláh in the years immediately following His ascension.
[Page 76]
complete fatigue? Can any
letter received by
an individual believer convey more than is
conveyed to us all in the Guardian’s general
communications? This is one of the most
delicate and vitally important questions
which American believers can consider at
this time.
3. The three Bahá’í Summer Schools are institutions which deserve the whole-hearted support of every local Assembly. The world is full of organized sources of knowledge which mislead the minds and hearts of the younger generation, and confirm the older generations in their present religious, economic and social prejudices. The Bahá’í Summer Schools, feeble by comparison, are today the firm beginnings of our most effective effort to educate people in the divine teachings. An appeal is made to every American Bahá’í to do his utmost to enroll in one of the three Schools, deepen his spiritual knowledge, enlarge his personal acquaintance with his fellow believers, and contribute to the development of the future Universities reflecting into the world the light of God’s holy Revelation.
4. The basis and foundation of collective Bahá’í progress and achievement is right use of the universal principle of consultation. Let us banish all personal limitations in our Bahá’í consultation, all griefs, suspicions and fears, all dependence upon personal influence,
Portrait of ‘Abdu’l-Bahá by Sigismond Ivanowski.
and frankly and whole-heartedly participate
in those general discussions devoted to purely
Bahá’í ends. It is a pity that here and there
the Nineteen Day Feast is not yet appreciated,
but some of the friends appear still to
feel that conversation in a little, intimate
group is more interesting and important than
those general meetings held for the entire
community. It should be apparent by now
that the life of the Holy Spirit sustains
the Tree, and only as we form part of that
Tree as leaves upon its branches
and[Page 77]
twigs can we receive any
portion of that true life.
5. The National Assembly believes sincerely that during the coming Bahá’í year two considerations should be kept uppermost —the completion of the new Temple contract for the external decoration of the clerestory section, including the repayment of the $10,000 borrowed in March to make up a deficit for the dome contract, and continuous study and discussion of the Guardian’s letter on “The Dispensation of Bahá’u’lláh” in order that we may be united in the inner reality of the teachings and regenerated for its greater duties and responsibilities which lie ahead.
This report concludes with the text of two cablegrams recently received from Shoghi Effendi.
The first is dated May 12, 1934: “Urge believers strictly adhere (to) National Assembly’s instructions regarding anonymous letters.” The second is dated May 18, 1934: “Prolonged negotiations (with) Palestine authorities (has) resulted (in) exemption from taxation (of the) entire area surrounding dedicated Shrines (on) Mount Carmel. Mountfort’s notable share in securing implicit recognition (of the) sacredness (of the) Faith’s International Center heightens (the) value (of) his services (to) Bahá’u’lláh’s House in Baghád.”
May this note of spiritual victory sound throughout the coming Bahá’í year!
THE PORTRAIT OF ‘ABDU’L—BAHÁ
MARY HANFORD FORD
THE magnificent portrait of ‘Abdu’l-Bahá painted by Sigismond Ivanowski at the request of Mrs. Frances Esty of Buffalo, N. Y., was on exhibition recently at the Bahá’í Center in New York City, and attracted widespread interest and universal admiration. It is noteworthy for its exceeding beauty of color and technical treatment which render it marvelous as a work of art, but more than this, it is so perfect a portrait of ‘Abdu’l-Bahá that its presence seems to restore Him to the world.
After a number of experiments the artist decided that he must paint his subject in the open air surrounded by a landscape, which could not be recognized as local, and could not be designated as either oriental or occidental, because, he said, ‘Abdu’l-Bahá belongs to the world and His spiritual power is felt everywhere. So the environment is a broadly painted landscape with a glimpse of blue sea, flowers, shrubbery and a great tree under which ‘Abdu’l-Bahá is seated.
Mr. Ivanowski had never been in Palestine, he had never seen ‘Abdu’l-Bahá. He had learned something of the Bahá’í Movement and was attracted toward it.
Mrs. Esty said to him, “Could you paint a portrait of ‘Abdu’l-Bahá, never having seen Him?” He hesitated a moment, and then replied, “I could only do such a thing, Mrs. Esty, if I could come into the consciousness of ‘Abdu’l-Bahá. I could not paint the portrait from a photograph.”
So he returned to his studio armed with such copies of the Bahá’í literature as Mrs. Esty believed would be useful to him.
Every great artist has the power of visualization, so that as he paints his subject he sees him with the inner eye, not merely the outer one. Such a power is almost unlimited, and is intensified by tranquility and meditation.
For six months the artist gave himself to his noble guest, and at the end of this period he began to have definite designs for his portrait, out of which the beautiful final one emerged.
The artist felt that the personality of the figure must be definitely given, because it must be recognized by those who had known and loved Him, and must remain to posterity as a veritable portrait of the widely known and loved Prophet figure. Thus the portraiture is unquestionable in this wonderful painting. The features, the unforgettable eyes, the posture, the singularly vivid life of
[Page 78]
House where Bahá’u’lláh Passed Away at Bahjí.
[Page 79]
the painted form, so that one
feels as if at
any moment He would speak. All these
characteristics create a masterpiece such as
one seldom sees. Moreover through that
marvelous faculty of visualization, Mr
Ivanowski has painted ‘Abdu’l-Bahá seated
on the low wall which separates his garden
from the highway of Haifa, where He often
sat a moment before leaving for the City
or Mt. Carmel, or when He returned to His
home surrounded by eager questioners who
could not let Him go. The artist
unintentionally caught a veritable moment from
‘Abdu’l-Bahá’s daily life, and preserved it
for us.
Mr. Ivanowski says, “This is my masterpiece. I can never create anything like it again.
Sigismond Ivanowski is a distinguished Polish-American artist whose portraits have been cherished and sought on both sides of the Atlantic for many years.
‘AKKA AND HAIFA
In February, 1914, ‘Abdu’l-Bahá spoke these words concerning the future of Haifa: "As I look now over this scene I see so clearly that it will become one of the first emporiums of the world. This great semicircular bay will be transformed into the finest harbor, wherein the ships of all nations will seek shelter and refuge. The great vessels of all peoples will come to this port, bringing on their decks thousands and thousands of men and women from every part of the globe. The mountain and the plain will be dotted with the most modern buildings and palaces. Industries will be established and various institutions of philanthropic nature will be founded. The flower of civilization and culture from all nations will be brought here to blend their fragrance. . . . The entire harbor from ‘Akká to Haifa will be one path of illumination. . . . Mount Carmel itself will be submerged in a sea of light. A person standing on the summit of Mount Carmel itself and the passengers of the steamers coming to it will look upon the most sublime and majestic spectacle of the whole world.” (Quoted in The Bahá’í, India, October 10, 1933.)
‘Akká and Haifa, the scenes of the imprisonment of the Manifestation, the final liberation and last years of ‘Abdu’l-Bahá, and now, at Haifa, the Bahá’í World Center, have for years been the goal of pilgrimage for believers of East and West. In addition to their eternal sacredness as the Shrines marking the interment of the physical temples of Bahá’u’lláh, the Báb and ‘Abdu’l-Bahá, this region is the place where the future international institutions of the Faith are to be raised. The House occupied by Bahá’u’lláh in ‘Akká, where the “Kitab—i-Aqdás” was revealed, has by reason of its sacred character been recently added to the Bahá’í Shrines exempt from taxation. During the early months of 1934 negotiations were under way with the authorities to obtain similar exemption for the area surrounding the Shrine of the Báb on Mount Carmel. The Shrine itself, in addition to the two pilgrim houses in Haifa, was previously made exempt.
The area forming the sacred precincts of the Báb’s Shrine will in part be converted into a series of terraces extending from the top of the mountain down as far as the site occupied by the German colony. Four terraces have been completed since ‘Abdu’l-Bahá’s Ascension in 1921. Most of the area is now owned by Bahá’ís, is entirely dedicated to the Shrine, and in part is registered in the name of the National Spiritual Assembly of the Bahá’ís of the United States and Canada: Palestine Branch. During the past two years a plot of land situated in the plain of ‘Akká in the neighborhood of the Shrine of Bahá’u’lláh, has been donated by Haji Ali Yazda, a resident of Haifa, and added to the area registered in the name of the Palestine Branch of the American Assembly.
An article on “The New Town of Haifa” by Prof. L. P. Abercrombie, published in The Palestine Post, Jerusalem, in 1934, gives a vivid picture of the material developments now taking place.
“The town of Haifa has one of the most
potentially useful, as well as remarkable and
beautiful, sites in the world. The Bay of
Haifa, seen from the top of Carmel, is a
perfect arc with the exquisite town of Acre
forming its northern extremity and
snow[Page 80]
capped Hermon closing
the vista: a real site
for a prophet to have chosen for his great
miracle.
“The limestone jut of Mount Carmel is the only place where the Palestinian hills come down to the sea; the ridge forms the northern terminal of the plain of Sharon, the great citrus fruit-growing district that is now almost continuous from Jaffa. North of Carmel opens out that other great plain that runs at right angles instead of parallel to the Mediterranean, the vale of Esdraelon, a fertile expanse that, rising to a slight watershed, intersected by the Kishon, then descends more rapidly to the sunbaked valley of the Jordan. A smaller coastal plain, anciently known as the Emek Zabulon, extends northwards to Acre, enclosing the bay that has already been described.
“On the narrow strip between the northern flank of Carmel and the southern horn of this bay lies the present town of Haifa, somewhat constricted in space, and right in front of it has been formed the splendid new harbor. If the townplanner alone had had the choice of a harbor site he would never have placed it directly in front of the compressed town, through which road, railway, and sidings can only just penetrate; it would have been placed a little more to the north, near the mouth of the Kishon. But harbor locations are determined primarily by marine requirements, and land—planning must accept the problem and devise a solution.
Business Center
"It would seem that the business center of Haifa is definitely fixed in the old town. Rebuilding on a higher and more intensive scale, together with the small expansion on the reclaimed land between it and the harbour must provide all the space required for offices, banks, etc. Indeed, there is an opportunity for a splendid new street of commercial buildings on the Government property facing the harbor; this possibility is not being overlooked.
"Here then is the close-packed town with a narrow exit southwards between the ridge of Carmel and the sea (at one place with not much more room than for railway and road), and northwards the open bay and sandy plain stretching as far as Acre. What is the future major grouping of the extension of this town which by all prognostics should become a rival in size and importance to Alexandria? The following is a forecast based upon the studies of three visits; topography, land-ownership, transport, and other imponderable influences have been taken into consideration, and faint indications can be construed into definite pointers.
“As has already been said, in spite of the natural outlet for satellite suburban growth, much land has already been laid out for this purpose and building is proceeding. The levels are terrific and upon some of the limestone gorges it is impossible to build, but thanks to skilful planning in the local Haifa scheme and some fine parcelation work (as plotting for buildings is called) by the advisers of the landowners, the hill slopes and tops will be used without being spoilt. A planning by-law has been passed prohibiting building on slopes exceeding a certain steepness; this will have the effect of keeping some of the deep gorges permanently open. On other slopes not quite so steep, houses have been built on concrete stilts that seize a hold upon the rocky ledges below.
“Round the corner of the Carmel head the flat land is, perhaps, not so attractive, but there is already a charming bathing beach which will naturally develop into a country club, and the southwest slopes of Carmel are already being planned for a similar suburban development which will link up over the top with that approaching from the townside on the north. Pine trees grow well on Carmel; the pocketed limestone is only waiting to be transformed into gardens of enchantment. The Persian Bahá’í garden overhanging Haifa shows what can be done by man in a few years with the most amiable geological formation that the earth possesses. The close juxtaposition of limestone mountains and town recalls the surroundings of Marseilles, but the Haifa people seem bent upon making more use of this wonderful gift of nature.
"So much for the satellite growth of loose buildings, large houses, and highly graded roads-in the highest degree attractive, but of course somewhat expensive.
The Garden of Riḍván.
‘Akká from the beach.
“The industrial and more normal residential expansion of Haifa must take place to the north. As far as the Kishon building is already fairly well in progress; beyond the Kishon is the Haifa Bay, the old Emek Zabulon, for which a great planning scheme is at this moment being prepared. Six years ago this was a desert with one tiny isolated fruit farm. Through it runs the recently made Haifa-Acre road, which eventually will form a link in the coastal road from Egypt to Asia Minor, and already upon it today there are the National Railway workshops, a large group of railway workers’ houses, many small factories, and, most significant of all, the great terminal storage and shiploading plot of the ‘Iráq petroleum pipe-line and its 800-acre refinery sites. Farther to the east, near the Nazareth road, is the Nesher cement works, located before planning control, but fortunately well placed for the prevailing winds.
“The general zoning of this area for the future expansion of Haifa is unusual in arrangement, dictated by inevitable topographic circumstance, but excellent in logical sequence. It is an example of the unending variety which town-planning presents as compared with the comparative standardization in which architecture naturally falls.
“The general arrangement then consists of a large and continuous industrial tract, extending from the mouth of the Kishon, the greater part on the north of it, to the Nesher cement works on the east. This zone is subdivided, as will be explained later. Enclosing it in a sweeping line from the sea inland, with a curve southwards, is a great continuous ‘cut off’ of open space. Though eventually it will occupy some of the most valuable ground in Palestine, this belt of open land is an excellent illustration of what well-disposed owners and a cooperating planning authority can do, if the work is taken in time before the high values have been created.
Residential Zone
"Beyond this belt runs the residential zone,
occupying the whole space between the sea
on the west, and on the east a boundary
consisting of the Uamaan River on the north
and an enclosing agricultural reservation on
the south. In spite of the endless hummocks
of the sand hills the land is essentially flat,
its only artificial features being the railway
and the Acre road already alluded to. This
residential zone might be called a town in
itself—except that it is an integral part
of[Page 83]
Haifa with the industrial
zone as its connecting link. It is planned
for a population
of 100,000 and could be extended farther
north, if required, to the outskirts of Acre.
Planned in a series of large units to facilitate
development, the average density as compared with
English methods is very low. The
single plots are at the rate of six per acre;
but it must be remembered that land cultivation
is one of the essentials of Palestinian
development, and much of this land, given
irrigation, is extremely fertile.
“The plan provides for building flats with a greater density on the seaward side of the railway. Here the land is almost pure sand, and land for allotments can be reserved on the agricultural belt inland. These flats, like the groups of houses, will be disposed in large units enclosed by main roads, as the building blocks, for ventilation purposes must all face practically the same way; this grouping into big units will falsify the dismal forecast that has been made that site planning will of necessity revert to the monotony of parallel roads.
"To return to the industrial area which forms the hinge, as it were, between the old commercial Haifa and the new residential, this is to be one of the most up-to-date and biggest industry ‘parks’ in the country. It consists of three subdivisions: That for normal industry, which starts at the coast and includes the I.P.C. tank storage area and railway workshops; the great ‘enclave’ of the petroleum refinery area, which is situated along the north bank of the Kishon, east of the Acre road; and an area reserved for noxious industries to the southeast, where the Nesher cement factory stands. In the first part of this industrial zone is placed the aerodrome which will serve the whole district.
Road Connections
“The road connection with Haifa has been one of the major problems of planning. The Haifa-Acre road will remain the main through traffic route, and along the coast, taking the place of the old track on the shore, will be a coastal boulevard for lighter commercial and pleasure traffic. Between will be an industrial ring road which will form the backbone of the whole factory area. All three roads will connect directly with the harbor. In addition to roads there will be an elaborate system of railways interpenetrating the industrial zone. The principle has been adopted of keeping factory frontage roads and sidings distinct, so that each avoids interference by the other.
“It will be intensely interesting to watch the evolution of this industrial area, which already shows signs of a rapid growth. The greatest flexibility has been allowed for, so that there is opportunity for the extended factory occupying several acres or the small plot.
“The residential growth will naturally depend upon the speed at which industry develops; but there is every indication of a great industrial town springing up fully equipped and planned from the beginning.”
FRESH CONQUESTS
The believer making conscientious effort to trace the irresistible progress of God’s Faith in a world writhing with agony must keep his gaze upon two different sets of values: the accomplishments made by Bahá’ís for their Cause, and the penetration of the power of Bahá’u’lláh through channels unconscious of its Source.
A more adequate summary would therefore include mention of the many conspicuous examples of the acceptance of Bahá’í principles by individuals and institutions as necessary elements in the social philosophy of world reconstruction, not less than those achievements which are Bahá’í in the more immediate sense of that word.
Among the conquests made by believers themselves since the previous international review was attempted, are to be mentioned the introduction of the Faith into Holland by Miss Louise Drake Wright, whose efforts have recently been reinforced by the assistance of Mr. Grosfeld, the Bahá’í community established in Yugo-Slavia by Mms. Draga Ilitch, the spread of the Cause to the Sudan and to Abyssinia by Egyptian believers, the Albanian translations made by Mr. Refo Chapary under most difficult conditions, and the publication of his translations of Kitab-i-Iqán and Esslemont’s “Bahá’u’lláh and the
[Page 84]
Newly-opened section of the
International Bahá’í Archives where the portraits
of the Bahá’u’lláh and the Báb are preserved.
[Page 85]
New Era," and the advance in
Bulgaria, Hungary, ‘Yugo-Slavia and Rumania
resulting from the heroic services of Miss Martha
L. Root, Miss Marion Jack and Mrs. Louise
Gregory. While engaged in teaching activities
at Sofia, the devoted Herr Adam Benke
of Leipsic passed into the Kingdom. His
services will ever be held in grateful remembrance.
Reference should also be made to the notable teaching journey carried out by Mr. and Mrs. R. A. Mathews, carrying them to Australia and the Far East; and to the race amity activities promoted in the United States by Dr. Walter Guy, Miss Knobloch and Mr. Louis Gregory. Their work in the Southern States planted the pure banner of the oneness of mankind upon a height unassailable by the forces of prejudice and tradition.
The world Bahá’í community at the end of 1934 found itself opposed by powerful influences, but against these onslaughts drew fresh courage and determination from the Well Spring of Truth for the fateful years to come.
———————————
PART TWO—THE UNITED STATES AND CANADA
BY NELLIE S. FRENCH
IN the first message of ‘Abdu’l-Bahá to His friends throughout the world He says:—
“The world’s great Light, once resplendent upon all mankind, has set to shine everlastingly from the Abhá Horizon, His Kingdom of fadeless glory shedding splendor upon His loved ones from on high, and breathing into their hearts and souls the breath of eternal life.”
“Ponder in your hearts that which He hath foretold in His Tablet ‘The Divine Vision’ that hath been spread throughout the world. Therein He saith:—‘Thereupon she wailed and exclaimed ‘May the world and all that is therein be a ransom for Thy woes, O Sovereign of heaven and earth! Wherefore hast Thou left Thyself in the hands of the dwellers of this prison city of ‘Akká? Hasten Thou to other realms, to Thy retreats above, unknown as yet to the mortal glance of the children of the world.’ We smiled and spake not. Reflect upon these most exalted words, and comprehend the purpose of this hidden and sacred mystery.”
“O ye beloved of the Lord! Beware, beware, lest ye hesitate and waver! Let not fear fall upon you, neither be troubled nor dismayed. Take ye good heed lest this calamitous day slacken the flames of your ardor, and quench your tender hopes. Today is the day for steadfastness and constancy. Blessed are they that stand firm and immovable as the rock and brave the storm and stress of this tempestuous hour. They verily, shall be the recipients of God’s grace, verily shall receive His divine assistance, and shall be the truly victorious. They shall shine amidst mankind with a radiance which the dwellers of the Pavilion of Glory laud and magnify. To them is proclaimed this celestial call, revealed in His most holy Book: 'O My people! Be not perplexed should the star of My presence disappear, and the ocean of My utterance be stilled. In My presence among you there was the Wisdom of God, and in My absence there is yet another, inscrutable to all but the One, the All-Knowing. Verily, We behold you from Our realm of effulgent glory and will graciously aid whosoever striveth for the triumph of Our Cause with the hosts of the Celestial Concourse and a company of Our chosen angels.’”
“The Sun of Truth, that most great Light, has set upon the horizon of the world to rise with deathless splendor over the Realm of the Limitless. In His most holy Book He calleth the firm and steadfast of His friends. ‘O peoples of the world! Should the radiance of My beauty be veiled, and the temple of My body be hidden, feel not perturbed, nay, arise and bestir yourselves, that My Cause may triumph, and My Word be heard by all mankind.’”
When on July 15th, 1932, the world was
shaken by the news of the passing to the
Great Beyond of the Greatest Holy Leaf
there was need indeed to have recourse to
every promise and divine assurance that
from[Page 86]
the Realm of the
Limitless her radiant spirit
would guide and support the grief-stricken
and sorrowing hearts of those who longed to
fly to the comfort and solace of the Guardian
whose unutterable woe seemed inassuageable.
Only in such moments as these is humanity
drawn more closely together in the common
sense of loss and the effect upon the believers
of the Western world was deep and lasting.
A sense of irreparable loss through the
breaking of the physical ties which bound to the
believers the last “Remnant of Bahá’u’lláh
entrusted to our frail and unworthy hands
by our departed Master.”
Then followed that powerful and searching appeal from the Guardian—“Entreat sorrow-stricken American believers never allow consciousness their agonizing loss (to) paralyze (their) determiation (to) prosecute an enterprise on which (the) adored Object (of) our mourning centered her brightest hopes.”
This appeal referred to the Bahá’í House of Worship and sent a new spirit of self-immolation coursing through the hearts which the letters of the Guardian which follow only served to deepen and crystallize into action.
Excerpts from Letters of the Guardian
“In the blood of the unnumbered martyrs of Persia lay the seed of the Divinely-appointed Administration which, though transplanted from its native soil, is now budding out, under your loving care, into a new order, destined to overshadow all mankind. For great as have been the attainments and unforgettable the services of the pioneers of the heroic age of the Cause in Persia, the contribution which their spiritual descendants, the American believers, the champion builders of the organic structure of the Cause, are now making towards the fulfillment of the Plan which must usher in the golden age of the Cause is no less meritorious in this strenuous period of its history. . . . Would to God that by the end of the spring of the year 1933 the multitudes who, from the remote corners of the globe, will throng the grounds of the Great Fair to be held in the neighborhood of that hallowed shrine may, as the result of your sustained spirit of self-sacrifice, be privileged to gaze on the arrayed splendor of its dome—a dome that shall stand as a flaming beacon and a symbol of hope amidst the gloom of a despairing world.” March 21, 1932.
“May completion dome Mashriqu’l-Adhkár crown united labors newly elected National Assembly.” (Cablegram) May 3, 1932.
“I am eager to learn of the prospects of an early resumption of the construction of the Temple. I have already appealed to the American believers in this connection and wish to reiterate my plea and reaffirm my conviction that the completion of the dome before the end of the spring of 1933 is vital to the highest interests of the Cause in that land, and is the supreme obligation of every conscientious and loyal believer in the Faith of Bahá’u’lláh. Great damage will be inflicted on the prestige of the Cause if this glorious plan fails to materialize, while, on the other hand, its fulfillment will confer untold blessings on all branches of the activities of our beloved Faith.” June 8, 1932.
“Assembly’s momentous decision"* fraught with incalculable consequences, world-wide benefits. Greatest Holy Leaf filled with delight. Both devoutly praying (for) unrelaxing determination (to) consummate heroic enterprise. Abiding gratitude.” (Cablegram) June 10,1932.
"Pray assure American believers (on) behalf (of the) Holy Family (and) myself abiding gratitude (for the) numerous evidences (of) their valued sympathy. Our sorrow laden hearts much relieved (and) filled with gratitude. Out of (the) pang of anguish (which) bereaved America experienced in her sudden separation from ‘Abdu’l-Bahá, (the) administration (of) God’s invincible Faith was born. Might not this present grief at loss (of) Bahá’u’lláh’s precious daughter release such forces as will ensure speedy completion (of) Mashriqu’l-Adhkár, (the) administration’s mighty bulwark, (the) symbol of its strength and harbinger (of) its promised glory.” (Cablegram) August 8, 1932.
The Mashriqu’l-Adhkár
So eloquent a message and so mighty an appeal resulted in the steady prosecution of the work on the Temple Dome and even in ————— * The decision to begin work immediately on the exterior decorations of the Mashriqu’l-Adhkár.
[Page 87]
the stress of the great financial
crisis which
had swept the country, leaving in its wake
depleted resources and grave apprehension,
slowly and surely the embroidered garment
of the Dome took form, revealing to the eye
the nobility and beauty of the plan which
will one day eventuate in the most lovely
symbol of the coming of the Kingdom “on
earth as it is in heaven.”
"The Temple,” said ‘Abdu’l-Bahá, “is the very Law of God,” and side by side with its growth there appeared new evidences of the penetrating power which compelled the hearts. Word came from Haifa in September that the prolonged and delicate negotiations relative to the purchase of the land on Mt. Carmel adjoining the shrine of the Báb had finally been successfully concluded, and the deed officially registered in the name of the American National Assembly, Palestine Branch. Many and varied are the confirmations which have blessed the activities of the friends both here and abroad as the work steadily progressed. The Guardian’s frequent and impressive statements on the subject of the continuance of Temple construction have quickened us all to a profounder understanding of the many significances attached to this stupendous enterprise. We know that today the collective responsibilities borne by the American Bahá’ís, since the resumption of the Temple construction was undertaken about nine years ago, have had incalculable results in uniting the believers on the plane of sacrifice and action and in opening the door to a greater influx of spirit for the strengthening and inspiration of the entire Bahá’í body. We behold clearly, furthermore, that the Bahá’í House of Worship, rising in the very heart of the Western world, has created a visible evidence of the Cause of Bahá’u’lláh which has astonishing influence upon the public.
Representation at the Century of Progress Exposition in Chicago
The Century of Progress Exposition upon which the believers had built such fond hopes that through its officials 21 Universal Congress of Religions might be arranged, became manifestly an exposition for the advance of science, invention and commerce only. There had been every reason to expect that, as was the case during the World's Fair in 1893 in Chicago (when at the Congress of Religions the Bahá’í Cause was first mentioned on the Western hemisphere), as well as the precedent established in London in 1924 when a conference of “Religions Within the British Empire” was held in connection with the Wembly Exposition, that some such conference would be included in the Century of Progress program when the Faith of Bahá’u’lláh might be presented to the thousands of visitors in a fine, dignified way. But although this hope proved vain another door was opened in the path of service and through the zeal and initiative of members of the Chicago and adjacent Bahá’í Communities space was secured in the Hall of Religions at an unexpectedly low figure and it became possible to place there a beautiful small model of the Mashriqu’l-Adhkár, exquisitely made to scale by Mr. Louis J. Voelz of Kenosha, which attracted the attention of thousands upon thousands of visitors.
Each day during the entire period of the Exposition found members of a special committee on hand to explain the tenets of the Faith, the symbolism of the design, distribute literature and invite all to visit the Mashriqu’l-Adhkár itself, where they might become informed of the promise which its completion foreshadowed. Another committee did yeoman service in Wilmette where thousands of visitors were conducted over the building and the meaning of the Faith explained. So far-reaching were the results of this service that it became a matter for general rejoicing among the friends. Thus does the Hand of Bahá’u’lláh shape the destinies of nations and races, and although this summer, 1934, will see no Bahá’í representation at the Exposition itself, the marvelous beauty of the Dome with its gradually growing clerestory section has now become one of the sights of interest particularly mentioned in the guide books to Chicago.
The Approach to the Public Through the Press
In November 1933, the National Spiritual
Assembly inaugurated a new method of approach
to the public by issuing a
bulletin[Page 88]
entitled “A New World Order”
which consisted of excerpts from the Words of
Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi
selected from the point of view of their
application to current social conditions. Two
thousand copies of the first edition of this
bulletin were mailed to representative people
throughout the United States and Canada.
The Guardian especially commended this bulletin
mentioning it as an important step
taken in the direction of teaching, and urged
its careful composition from a literary and
intellectual angle which would fit it for
world-wide circulation.
Another important printed communication prepared by the National Spiritual Assembly was a statement on the Bahá’í Faith, its aims and purposes, its teachings, a brief outline of its history and of its administrative order. This statement was especially designed for conservation in newspaper reference files and was sent to a hundred or more of the most prominent papers in the hope that hereafter any mention of the Faith might be based upon accurate information, thus avoiding the grave misapprehensions which have attached to the Cause in the past.
In this connection mention should be made of the very fine annual report of the National Publicity Committee which states that—“The ultimate goal of Bahá’í publicity is to place before the reading public the pure teachings of Bahá’u’lláh with dignity and scrupulous accuracy. To realize that in the writings of both ‘Abdu’l-Bahá and Shoghi Effendi we have material for publicity which is the most important thought which can be given to the world at this crucial time. We must visualize the Bahá’í publicity as being an arm of the Teaching work. The time has come when the vast reading audience will be taught through the medium of the Press as well as by word of mouth. Therefore the quality of material presented is of paramount importance.”
"The correspondence of the Publicity Committee has been carried on with forty-six Assemblies and Groups,” which is evidence of the steady march in the same direction and under the able guidance of this committee. They have further made a fairly complete file of available speakers in the Faith with their special qualifications, so that tactful choice of teachers may be exercised when the various centers apply for assistance and information.
A bulletin entitled “The Fundamental Principles of News Writing” intended to become the basis from which the next step in Bahá’í publicity may be taken, was issued to all Assemblies, and the national news releases have been used in approximately forty-two cities. The Bahá’í House of Worship, the Mashriqu’l-Adhkár, has proven an attractive subject upon which to secure publicity and the unique beauty and significance of the construction of the building had awakened wide interest and opened many doors to the reading public.
Inter-Assembly Communication and the Bahá’í News
Subsequent to the Convention of 1924 communication between the National Spiritual Assembly and the Local Assemblies had attained such growth and volume that it became evident that some regular vehicle must be found for the spread of the news of the Faith to all centers, and for communicating the decisions and actions taken by the National Assembly in conformity with the growth and unfoldment of the Administration. In consequence the Bahá’í News, a monthly printed journal, varying in size according to the amount of news and information to be disseminated, came into being and has grown now to be the most valuable agent for sharing Inter-Assembly news and excerpts from letters of the Guardian to individuals, which are of wise and momentous significance to all.
The Distribution of Free Literature
While the news of the Faith was thus
being distributed effectually among the
believers, a series of pamphlets based upon
different phases of the teachings was printed
and spread by the Temple program committee,
the Local Spiritual Assemblies and
those in charge of the exhibit at the
Century of Progress Exposition. The demand
for these leaflets, or pamphlets, was so
great that the following series is now in
preparation and will soon be printed and
ready for distribution:
[Page 89]
I.—Tbe Bahá’í House of Worship by Dr.
Genevieve Coy.
II.—Tbe Most Great Peace by Marion Holley.
III.—Hamoculture — The Educational System of the Bahá’í World Order, by Prof. Stanwood Cobb.
Bahá’í Literature in Public Libraries
Bahá’í books in Public Libraries, having been found to be catalogued under various names, the National Spiritual Assembly received appeals to select a title which might be uniformly used so that all books could be listed under a uniform subject heading. The title chosen was “Bahá’í Religion” now in use in the Library of Congress in Washington, D. C. By concerted action the various libraries having Bahá’í books throughout the country, of which there are now 123 public, and 26 University libraries, will be brought to use this title in listing books. An effort is being made by the Library Division of the Publishing Committee to place the following series in public and University libraries whenever the funds permit:— Bahá’í World, Vol. II and III.
Book of Assurance by Bahá’u’lláh.
Bahá’í Revelation by Thornton Chase.
Bahá’í: Spirit of the Age, by Horace Holley.
Important Publications
The two outstanding contributions to Bahá’í literature brought out by the Publishing Committee during the last two years have been that exquisitely beautiful edition of the “Dawn-Breakers” both the plain and the de luxe editions, and the "Kitáb-i-Íqán.” To comment upon these sacred books transcends the power of any commentator. Only the Guardian himself can give adequate utterance to the power, the vast significance of the precious documents.
“Where else if not in the Kitáb-i-Íqán,” says Shoghi Effendi, “can the student of the Bábi Dispensation seek to find those affirmations that unmistakably attest the power and spirit which no man, except he be a Manifestation of God, can manifest?” “Could such a thing,” exclaims Bahá’u’lláh, “be made manifest except through the power of a Divine Revelation and the potency of God’s Invincible Will? By the righteousness of God! Were anyone to entertain so great a Revelation in his heart the thought of such a declaration would alone confound him! Were the hearts of all men to be crowded into his heart, he would still hesitate to venture upon so awful an enterprise.
Again Shoghi Effendi says in speaking of the Bábi Dispensation which he has made known to us through this inimitable and glorious translation of “The Dawn-Breakers,” —“That He (the Báb) is not to be regarded merely as an inspired Precursor of the Bahá’í Revelation, that in His person, as He Himself bears witness in the Persian Bayan, the object of all the Prophets gone before Him has been fulfilled, is a truth which I feel it my duty to demonstrate and emphasize. We would assuredly be failing in our duty to the Faith we possess, and would be violating one of its basic and sacred principles if in our words or by our conduct we hesitate to recognize the implications of this root Principle of Bahá’í belief, or refuse to uphold unreservedly its integrity and demonstrate its truth. Indeed the chief motive actuating me to undertake the task of editing and translating Nabíl’s immortal Narrative has been to enable every follower of the Faith in the West to better understand and more readily grasp the tremendous implications of His exalted station and to more ardently admire and love Him.”
Inspired by the Guardian’s diligent and painstaking labours in our behalf the study of Nabíl’s Narrative of the lives of that glorious company of His Apostles through whose faith and sacrifice, faith and sacrifice are literally born again into the human consciousness, a zealous and thorough study has been initiated by the friends and in every center now the excellent guide prepared for facilitating the study of the book is being employed by the friends with absorbing interest.
The masterly translation of the holy Tablets
revealed by Bahá’u’lláh and ‘Abdu’l-Bahá
for the Greatest Holy Leaf were a new
and divine bounty afforded us by the gifted
hand of the Guardian, and the receipt
of[Page 90]
the remarkable letter,
“The Golden Age of the Cause of Bahá’u’lláh”
caused the American believers to become
aware of the fact
that predominant responsibilities were
henceforth to rest upon the shoulders of
American Bahá’ís to the same degree that in the
early days of the Cause they were laid upon
our Persian brothers. As we faced those
responsibilities there arose before our eyes
the comforting assurance of the Báb
that—“Verily, God never reveals a Letter or Word
from the Tongue of the Invisible Godly
Tree, without at the same time of utterance
the spirit of Its reality being created.”
"The Dispensation of Bahá’u’lláh”
Nothing of such stupendous significance has heretofore issued from the pen of the Guardian of the Faith as his magnificent letter recently received and circulated to every member of the Faith under the title of “The Dispensation of Bahá’u’lláh.” To indicate even in a superficial way the dramatic effect of this historic document upon the believers is entirely beyond our reach. In clarifying the mysterious and impenetrable magnitude of the station of His Holiness the Báb, of the Divine Founder of the Faith, Bahá’u’lláh, and of the Center of the Covenant, ‘Abdu’l-Bahá, of the Guardianship and that perfect and unique world order embodied in their plan of Administration, Shoghi Effendi has left nothing unsaid, no conceivable room for misapprehension, misinterpretation or misapplication. The perusal of its vital and impelling pages forefends the likelihood of varied opinion either on the part of the believers themselves, or of those who may feel inclined to become truly informed of the tenets of the Faith. This letter seems also to foreshadow the inevitable attacks from ignorant opposers of the Faith and by its masterly and invincible challenge it summons the hosts of the followers of the Bahá’í banner to some such support of their belief as was manifest in the glorious defenders of the fortress of Shaykh Tabarsí. By its power the hearts of the friends are strengthened and united, and hand in hand they are arising to support the Guardian and render victorious the mighty founding of the Kingdom on earth. To every applicant for enrollment in the Bahá’í Cause a copy of this document will be presented that he may become aware of the magnitude of the step which he is taking and conscious of the implications which the bearing of the Name of God in this Day involves; of the bounties and blessings unfathomable to the human consciousness which are to be his eternally, and of the divine grace which finds its channel through the obedience of the soul to the newly uttered Law of God. Eternal, majestic, unique is this glorious handiwork of the first Guardian of the Cause of God, and blest beyond compare are those who have been made the recipients of its historic pages!
The Bahá’í Magazine
It is gratifying to witness the growing popularity of the Bahá’í Magazine which, composed and issued under special instructions of the Guardian is becoming more universal in character and better suited to reach the general reading public than were its earlier editions which were more circumscribed in policy. “One of the most cherished hopes,” says the Editorial Committee’s report, “has been that we might make a superhuman endeavor to fulfill very definitely the prophecy of ‘Abdu’l-Bahá that the magazine would bring about the unity of the East and West. We have planned to have the whole world represented in its pages.” Expanding lists of subscribers in the Orient have given welcome encouragement toward that end, and another important point is seen in the number of valuable articles which have been contributed by non-Bahá’ís whose sympathetic interest has found generous expression in this way. Notable among these contributors have been Wang Tseping, noted Chinese scholar whose writing was translated by Dr. Tsao; Dr. Shio Sakanishi, a Japanese writer; Mr. J. Milnor Dorey of the New York Times; interviews graciously granted by Norman Thomas and Dr. Wellington Koo; and the splendid translations from the French made expressly for the Magazine by Mme. Emilie McBride Périgord.
Persia and India have been especially
appreciative of the Magazine and helpful
in[Page 91]
its distribution, while
also frequently reproducing articles from
its pages.
Braille Transcriptions for the Blind
The steady work of transcribing the Bahá’í writings into Braille has been carried on by several believers and quite a number of books are now listed in the Braille circulating libraries connected with the Public Libraries in various cities. The National Spiritual Assembly recognizing the value of this work, recently created a National Committee for Braille Transcription. The aim of this committee will be to place at least one of the Bahá’í books in each of the public libraries which operate Braille circulating departments, of which there are now twenty-five in the United States. The most important accomplishment along this line up to the present time is the edition of “Bahá’u’lláh and the New Era” transcribed at the request of the Guardian, copies of which have been placed in several public libraries in this country as well as at Bahjí, Geneva, Switzerland, and Tokyo, Japan.
Efforts for Admission of Bahá’í Literature Into Persia Prove Futile
While the work of teaching was thus vigorously being prosecuted in the West the eyes of the friends were constantly on the alert for encouraging news from the Orient where our beloved Keith was laboring with such remarkable fortitude and zeal to secure the admission of the Bahá’í literature into Persia, for it had become evident that the promises of His Excellency Teymourtash to see that the bans were removed, had been utterly disregarded and that he, himself, had been removed from office. The masterly correspondence of Keith, copies of which were sent to every Court Minister and to the President of the Parliament, in addition to her epistles to the Shah which will ever stand out as monuments to her brilliancy, her tact, her intense zeal and her perfect command of language in which to deal with this unique and baffling situation, appear elsewhere in this volume; but as the story was unfolding in the Orient the National Spiritual Assembly of the United States and Canada endeavored to bring pressure to bear through the Persian Minister in Washington. On July 10th, 1933 a letter was presented by three representatives of the Bahá’í Faith, portions of which, and the succeeding correspondence follow:
“Your Excellency: On October 21, 1932, the members of this American Bahá’í Assembly sent to the Persian Legation at Washington a copy of a cablegram which on September 14, 1932, had been dispatched to the Minister of the Court in Teheran.
"This communication was acknowledged by Mr. Y. Azodi, Chargé d’Affaires, under date of October 22, 1932.
“In substance, the cablegram sent to the Court Minister on behalf of the American Bahá’ís expressed abiding gratitude for the decision to remove the ban on entry and circulation of Bahá’í literature in Persia.
“On March 27, 1933, as the result of unexpected information indicating that this decision had either been reversed or never made effective, we addressed a respectful petition to his Imperial Majesty Reza Shah Pahlavi, expressing our profound hope that our understanding of the matter was incorrect and referring to the fact that the American Bahá’ís had informed the press that the ban had been removed, and in the event that this statement proved to be unfound the Bahá’ís would be reluctantly obliged to make it clear to the press that Bahá’í literature is still prohibited from entry and circulation in Persia.
“This petition we forwarded to our personal representative in Teheran, Mrs. Keith Ransom-Kehler, a Bahá’í and American citizen, with the request that it be communicated to his Majesty on our behalf.
"To our astonishment and regret, during May, 1933, we learned that not only is the ban on literature still rigorously applied, but that Bahá’ís in Persia are even incurring physical maltreatment at the present time.
“These circumstances were considered by the delegates representing sixty American cities who met in Annual Convention in the Foundation Hall of the Bahá’í House of Worship at Wilmette, Illinois, from June 1 to 4, 1933.
“It seems desirable to inform your Excellency
that the Twenty—fifth Annual
Con[Page 92]
vention of the Bahá’ís
of the United States
and Canada adopted unanimously the following
resolution:
“ ‘Resolved, that the delegates of the Twenty-fifth Annual Convention representing sixty communities of the United States and Canada, realizing the burdens of oppression still laid upon their brethren of Persia, recommend and urge the National Spiritual Assembly to take immediate action to bring about the cessation of the reported maltreatment of our Bahá’í brethren, to secure the entry of Bahá’í literature and to restore the constitutional provision for the printing and circulation of Bahá’í literature within Persia;
“'And be it further resolved, that the delegates pledge the support of the local Bahá’í communities to the National Spiritual Assembly in its effort to carry out the terms of this appeal.’
“In view of this action on the part of the Annual Convention, expressing the deep concern and heartfelt anxiety of all American Bahá’ís to assist in bringing about final alleviation of all civil disabilities still suffered by our beloved brothers and coworkers in Persia, the National Spiritual Assembly has requested its chairman and secretary to call upon your Excellency and respectfully request your good offices in bringing our petition to the notice of the Persian Government.
“In discharging this grave responsibility, we respectfully point out to your Excellency the unique ties of sympathetic fellowship which have long united the Bahá’ís of America and Persia. For many years the Bahá’ís of the United States and Canada have courageously upheld the Prophethood of Muḥammed as one of the divine Messengers, in the face of the traditional antipathy and indifference of a predominantly Christian population. In publishing and distributing the literature of our Faith we are actively promoting the reality of Muḥammed as well as the reality of Jesus. By accepting Muḥammed as a Prophet inspired with the same Holy Spirit as Jesus, we have entered into a spiritual unity with the Persian Bahá’ís without parellel in the history of the East or of the West. We state with all emphasis that apart from this spiritual bond of faith in the one God of all mankind, the relations of the various peoples and nations of the world are uncertain and replete with peril of war and economic chaos.
"After entertaining the hope that the ancient land of Persia had been granted the high privilege of a régime based upon fearless justice, the very foundation of civilization, we cannot but deplore the survival from the past of indications that free intercourse on the part of American citizens with loyal citizens of Persia on matters of purely spiritual interest is prevented by regulations imposed by Persian authorities.
“The Bahá’ís of America assert very frankly to your Excellency their unhappiness because of the fact that unfounded prejudice against the Bahá’ís of Persia, whether emanating from atheistic or from ecclesiastical sources, can in this day and age find sanction from authorities of the State. Without this sanction, active or passive, it would be impossible to forbid the entry and circulation of a sacred literature which one day will be recognized as the glory of Persia, while at the same time permitting the entry and circulation of other religious literature the essential purpose of which is to defame the founder of Islam and overthrow the very foundation of Persian culture and ideals . . .
“The outcome of this representation will, we trust, enable the National Spiritual Assembly to inform the local Bahá’í communities that their determined desire to assist in removing the disabilities and maltreatment of, their Persian brothers has been completely realized.”
On July 26, 1933, the Assembly reported to Mrs. Ransom-Kehler a summary of action taken by American Bahá’ís in the matter of conditions affecting the Persian believers, with the request that she communicate these facts and the attitude of the American Bahá’ís, to the officials of the Persian Government, and report the results, that the Assembly might inform the local American Bahá’í communities whether their Convention resolution had borne fruit. The answer came in this message, cabled by Mrs. Ransom-Kehler on September 10: “Petition unanswered.”
The Passing of Keith Ransom—Kehler
The grief and disappointment of her mission, magnified by exhaustion resulting from self-sacrificing effort to meet every opportunity to visit and address Bahá’í gatherings in Persia, reduced Mrs. Ransom-Kehler’s strength to such a degree that during October, 1933, while in Iṣfahán, this consecrated follower of Bahá’u’lláh fell victim to smallpox and succumbed within a few brief days.
The news of this untoward event threw the western world into a period of mourning which only the confidence in the inevitable result of this noble sacrifice of her precious life could serve to alleviate. Since we had given of our best to Persia; since every ounce of her strength was spent in the pursuit of His good pleasure, in His inscrutable wisdom and His divine justice there could be no loss, but only gain, gain for her glorious spirit, gain for Persia, gain for her native country, and best of all, gain in the penetration of the Mighty Word of God into the hearts of all mankind. By special request of the Guardian whose grief at the loss of this precious and powerful co-worker, memorial services were observed in all Bahá’í Communities and a monument, designs for which are now being prepared for selection by several Bahá’í architects, a lasting tribute to her glorious labors for the Faith in Bahá’u’lláh’s native land, will be erected over her burial place in Iṣfahán in the vicinity of the grave of Sultanu’sh-Shuhada, surnamed by Bahá’u’lláh the "King of Martyrs.”
The Completion of the Temple Dome and Its Effect Upon the Bahá’í World
While these events were transpiring in the Orient, the Occident was carrying on with an earnestness of purpose and a more intense spirit of unity than ever before, due to the compelling power of the Dome and the love and sacrifice which made its growth possible. Although some delay had accompanied the completion of this wondrous symbol of the unversality and beauty of the Faith of Bahá’u’lláh, because of the new and varied problems of construction which confronted the engineers for the first time, the beginning of March, 1934, saw its completion and the speedy drafting of a new contract for continuing work on the clerestory section. Communities increased in membership and whereas there had been but fifty-three Assemblies participating in the election of the members of the National Spiritual Assembly in 1933, the Convention call for 1934 proclaimed the addition of five new Local Spiritual Assemblies.
The growing interest in the affairs of the Faith on the part of the public, its general expansion and the resultant importance likely to be attached to it by political interests of one kind or another outside of the Faith made it necessary, both for the believers themselves and for the world at large, to interpret the non-political character of the Faith and the spirit of its administrative functions. A thorough search and analysis of the communications of the Guardian from the time of his assumption of the station devolving upon him by virtue of the divine Will and Testament of ‘Abdu’l-Bahá to the present resulted in the following statement made through the columns of the Bahá’í News and placed in the hands of every adherent of the Faith:—
THE FINAL STATEMENT ON THE DIVINE POLICY
THE NON-POLITICAL CHARACTER OF THE BAHÁ’Í FAITH
A Statement Prepared by the National Spiritual Assembly in Response to the Request for Clarification of the Subject Voiced by the 1933 Annual Convention
It is the view of the National Spiritual Assembly that the Guardian’s references to the non-political character of the Bahá’í Faith, when studied as a whole, are so clear that they can be fully grasped by all believers and rightly applied by all Local Spiritual Assemblies to any problems they may encounter. Should special circumstances arise, however, the National Assembly will make every effort to assist any Local Assembly to arrive at fuller understanding of this important subject.
The first reference to consider is taken
from the letter written by Shoghi
Effendi[Page 94]
on March 21, 1932,
published under the
title of “The Golden Age of the Cause of
Bahá’u’lláh.”
"I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the non-participation by the adherents of the Faith of Bahá’u’lláh, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government.
“Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that world-wide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them. . . . It is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplomatic or political, from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Bahá’u’lláh, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God’s immutable Purpose for all men. . . .
‘Let them proclaim that in whatever country they reside, and however advanced their institutions, or profound their desire to enforce the laws, and apply the principles enunciated by Bahá’u’lláh they will, unhesitatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their respective governments. Theirs is not the purpose, while endeavoring to conduct and perfect the administrative affairs of their Faith, to violate, under any circumstances, the provisions of their country’s constitution, much less to allow the machinery of their administration to supersede the government of their respective countries.
This instruction raised the question whether believers should vote in any public election. A Tablet revealed by ‘Abdu’l-Bahá to Mr. Thornton Chase was sent to the Guardian, and the following reply was received, dated January 26, 1933:
‘The Guardian fully recognizes the authenticity
and controlling influence of this
instruction from ‘Abdu’l-Bahá upon the
question. He, however, feels under the
responsibility of stating that the attitude
taken by the Master (i.e., that American
citizens are in duty bound to vote in public
elections) implies certain reservations. He,
therefore, lays it upon the individual
conscience to see that in following the Master’s
instructions no Bahá’í vote for an officer nor
Bahá’í participation in the affairs of the
Republic shall involve acceptance by that
individual of a program or policy that
contravenes any vital principle, spiritual or
social, of the Faith.” The Guardian added to
this letter the following postscript: “I feel
it incumbent upon me to clarify the above
statement, written in my behalf, by stating
that no vote cast, or office undertaken, by
a Bahá’í should necessarily constitute acceptance,
by the voter or office holder, of
the entire program of any political party.
No Bahá’í can be regarded as either a
Republican be or Democrat, as such. He is above
all else, the supporter of the principles
enunciated by Bahá’u’lláh, with which, I
am firmly convinced, the program of
no[Page 95]
political party is completely harmonious.”
In a letter dated March 16, 1933, the Guardian sent these further details:
“As regards the non-political character of the Bahá’í Faith, Shoghi Effendi feels that there is no contradiction whatsoever between the Tablet (to Thornton Chase, referred to above) and the reservations to which he has referred. The Master surely never desired the friends to use their influence towards the realization and promotion of policies contrary to any of the principles of the Faith. The friends may vote, if they can do it, without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for the individuals to so use their right to vote as to keep aloof from party politics, and always hear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judgment. But if a certain person does enter into party politics and labors for the ascendency of one party over another, and continues to do it against the expressed appeals and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Bahá’í elections.”
The Administrative Order
The Guardian says on page 60 of the "Dispensation of Bahá’u’lláh”— “A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions. It would be utterly misleading to attempt a comparison between this unique, this divinely conceived Order and any of the diverse systems, which the minds of men, at various periods of their history, have conceived for the government of human institutions. Such an attempt would in itself betray a lack of complete appreciation of the excellence of the handiwork of its great Author. How could it be otherwise when we remember that this Order constitutes the very pattern of that divine civilization which the almighty law of Bahá’u’lláh is designed to establish upon earth? The divers and ever shifting systems of human polity, whether past or present, whether originating in the East or in the West, offer no adequate criterion wherewith to estimate the potency of its hidden virtuse or to appraise the solidity of its foundations.”
To bring humanity under the divine protection through newly revealed laws dealing with mankind as one, to educate the individual consciousness beyond the limited outlook of self-interest, to unite varying opinions and submerge them in the beneficent influence of a new divine order, an order based upon equal opportunity and not equality, this is the task of the Guardian, in a lesser measure of the National Spiritual Assemblies, and in a primary degree of the Local Spiritual Assemblies. The transitional stage through which the administrative order has been passing, and in which it still remains, notwithstanding the progress of the past ten years, has been one of great struggle. Now, however the consciousness that in obedience to the Divine Law lies the true path to spiritual understanding is being definitely established in the minds and hearts of the adherents of the Faith. To quote from the words of the National Secretary—
“From that darkened twilight of half-truth and divided loyalty, the American Bahá’í Community has now, thanks to the Guardian’s wisdom, forever emerged. The standard of reality has been created on the field of human action and intercourse, as it has been created in the field of the spirit by Bahá’u’lláh.”
Teaching Methods and Their Results
The central point from which all Teaching emanates
in this country is naturally the
Mashriqu’l-Adhkár, the edifice itself being
the manifest center of the Divine Law on
the physical plane. It is there that the glad-tidings
may be given without restriction;
it is there that hundreds of inquirers are
attracted to receive the Message of the New
Day, are welcomed in the Bahá’í spirit of
sympathetic understanding, no matter what
the point of view. An able and active
com[Page 96]
mittee is ever in charge
who arrange the
programs, greet new comers and secure
speakers.
A plan is now under consideration whereby children who are brought by parents to the meetings may be given Bahá’í instruction during the meetings and it is hoped that as soon as funds are available some adequate place may be prepared for them in the Temple itself.
But vital as is the place of the Bahá’í House of Worship in the general program for the spread of the knowledge of the Faith, it would be impossible to over-estimate the zealous and efficient work of the National Teaching Committee and those who have gone forth to labor in the field. Working with exceedingly limited finances and handicapped for want of a sufficient number of teachers to meet the growing demand both in this country and abroad, the work of teaching has been steadily and efficiently carried on.
Far flung has been the glorious banner of Bahá’u’lláh and it is a matter for great rejoicing that in the forty countries where now the Faith is known and taught, in thirty of them the pioneer work has been done by volunteer teachers from this country.
Among those who have arisen to serve in this way have been: Miss Agnes Alexander in Japan, Mrs. Emogene Hoagg in Italy and Switzerland, Mr. and Mrs. Harry Romer in England, Mr. and Mrs. Max Greeven in Germany, Mrs. Louise Gregory and Miss Marion Jack in eastern and central Europe, Miss Martha Root whose field is the world, Mr. Mark Tobey in China, Miss Wright in Holland, Miss Lenore Holsapple in Brazil, Miss Julia Goldman in Paris, Miss Adelaide Sharp, Mrs. Sharp and Dr. Susan I. Moody in Persia, Dr. and Mrs. Howard Carpenter also in Persia; Mrs. Marjorie Morton, Mr. Mountfort Mills who has been able to render most valuable services to the Guardian in connection with the House of Bahá’u’lláh in Baghdád and in the matter of the land on Mt. Carmel which being now recognized as religious in character by the Government is thus freed from taxation; Mr. and Mrs. Charles Bishop who have recently left their home in Portland, Oregon, and have gone to join the ranks of those in charge of the International work at Geneva, and lastly our precious Mrs. Keith Ransom-Kehler whose life has left an indelible impression on the friends both of the east and west. Beside these many of the believers en route to Haifa have been able to address the friends in various centers and assist in the collection of material for the Bahá’í World.
THE PROGRESS OF THE CAUSE IN CANADA
The Vancouver Assembly reports steady growth especially in the unity and consciousness of the Faith among the friends, while the youth groups and study classes have been the source of an ever-increasing interest. The Press in Canada seems particularly friendly to the Cause and both there and in the eastern section of the country much benefit has derived from their generous assistance and cooperation. In reviewing the activites of the work in Montreal the most outstanding activity is found to be the preparation of the legal incorporation of the Bahá’ís there and in the province of Quebec based upon the form used by the New York Assembly and approved by the Guardian. For some time the use of a public hall was abandoned for reasons of economy in favor of the Mashriqu’l-Adhkár but a resumption of a public meeting-place found grateful response and a course of lectures based on the following subjects awakened the livest interest.
An Introduction to the Bahá’í Faith
1.—HISTORY AT THE CROSS ROADS
(Deals with the historical significance of present day events and tendencies and visualizes the probabilities of the future.)
"The Ordeal of this Generation” “Religion as a Social Force" “The Breaking of a New Road”
2.—THE REALITY OF MAN
(Treats of the nature of man and his relationship to life and the universe.)
"Man, the Human” "The Seed-bed of Life” "The New Potentiality”
[Page 97]
3.—THE WORLD ORDER OF Bahá’u’lláh
(Explains the principles of the Bahá’í Faith, its universal program and the nature of its rapidly extending institutions)
“Spiritual Foundations” “Humanitarian Objectives” "Administrative Institutions”
“In speaking of the youth of Montreal the young people feel their continued indebtedness to the liberality and foresight of the Local Spiritual Assembly whose tolerance of their desire for free expression and whose sympathetic understanding and loving guidance have enabled them in a comparatively short time to become useful and firm supporters of their beloved Faith.
There has been close association with the Negro Community Center, and hospitable reception from some of the church pulpits all of which has been a source of gratification and encouragement, while great grief is expressed in the Montreal report born of the passing of Bahíyyih Khánum to whose love and reverence the Friends there were especially wedded.”
THE HAWAIIAN ISLANDS
From Honolulu reports of the steady progress of the Faith are most gratifying and the comparative freedom from race prejudice among the inhabitants removes one of the barriers which in other lands seem so difficult to surmount. Honolulu writes of the great assistance which has been rendered by travelling teachers and mentions the visits of Mrs. Ransom-Kehler, Miss Root, Mrs. Lorol Schopflocher and others from the United States, of Mr. and Mrs. Stanley Bolton from Sydney, Australia, and Mrs. Antoinette Naganuma from Tokyo as having awakened great interest and inspired many important workers in educational, scientific and social fields to lend their assistance in rendering the meetings attractive to the general public. The programs have included such subjects as—
“The Heart of the Hindu Scriptures” by Dr. Wendell Thomas of the Hawaii School of Religion of the University of Hawaii; a "Page from the Book of Changes” by Prof. Shao Chang Lee who also interpreted most sympathetically the wisdom and teachings of Confucius; “The Essence of Buddhism" expounded by the Rev. Ernest Fujinaga, while the arrival of Miss Agnes Alexander from Japan for a prolonged sojourn has proven of immense value in the teaching work, and a Youth Group organized for the study of the Teachings gives promise of a brilliant future.
THE UNITED STATES
“The world’s equilibrium hath been upset through the vibrating influence of this most great, this New World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous system—the like of which mortal eyes have never seen.”
“So widespread is the interest in the Faith of Bahá’u’lláh today,” says the report of the National Teaching Committee, “that it would seem fitting to review briefly the developments in the Cause during the past year that have brought us up to this unique station so that we may be better prepared to meet the new responsibilities”—
“It became apparent to everyone after the Convention of 1933 that the major contribution the Bahá’ís of America could render the amelioration of the problems of the country, was the completion of the ornamentation of the Dome of that structure which symbolizes the ideals of the New Day. Thus all the spiritual and material resources of the friends were centered on achieving this goal. The unified and harmonized spirit attained by the believers in this encompassing sacrificial effort established a firm foundation through which the dynamic forces of the Bahá’í faith could diffuse themselves into the world. Furthermore, this experience demonstrated that the lasting foundation of teaching work is perfect integration of all Bahá’í activities.”
“With the completion of the Dome ornamentation and the release of the spiritual forces which, the Guardian stated, would attend this epoch-making event, the necessity for intensive public teaching service became evident.
“The entire country realized how propitious was
this moment for public work and[Page 98]
arose
as a body to spread the universal principles of the
Faith, bringing forth results
almost miraculous.—”
Notable among the valiant services rendered were those of Dr. Stanwood Cobb who visited Kentucky, Tennessee, Georgia and North Carolina interesting many people of distinction, and of that indomitable servant of the Faith, Mr. Louis Gregory, whose work for Racial Amity will be mentioned later, but whose general plan of residing in a place and taking an interest in local affairs has been the means of opening for him the doors of churches, universities, clubs and other organizations. The Tennessee State Teachers’ Association in annual convention, through one of its members offering to give up his time on the program especially so that Mr. Gregory might speak on “this wonderful message,” listened in eager attention.
In every section of the country teachers too numerous to mention have plowed the soil or scattered the seeds or reaped the harvest of former workmen in this vineyard of Bahá’u’lláh.
The growing importance of inter-Assembly conferences on teaching and the extension work done from various centers in adjacent localities must eventuate in growth and development, for is this not the magnet which is destined to attract the hearts and set them aglow with new faith, new courage and renewed energy?
Extensive has been the correspondence carried on with isolated believers, those pioneers in new fields upon whom rests the joy and responsibility of opening new doors, for it is not so much by large public meetings that the “News” is spread, but by personal contact and teaching in small groups in the home where cordial Bahá’í hospitality serves to gladden the listener and quicken the spirit.
Through his secretary the Guardian wrote to an American believer recently—
“In the Aqdas Bahá’u’lláh considers teaching as a spiritual obligation imposed upon every devoted believer and servant of His Faith. Should the Friends become fully conscious of this duty and arise to do their share, this Cause will soon permeate every home throughout the world and the Kingdom of God will be established.”
The Bahá’í Youth Committee
An important phase in the development of the American teaching program was inaugurated with the appointment of the Bahá’í Youth Committee for 1933-1934. In naming this new National Committee the National Spiritual Assembly did so “realizing the important position youth can fill in rounding out our administration activities, and in the profound hope this appointment may open a new point of teaching contact with the capable and universally minded youth of the world.”
From the first the committee was guided by the Guardian’s instructions, to “strive to create . . . an international body of active young Bahá’í men and women who, conscious of their manifold and sacred responsibilities, will unanimously arise to spread the Holy Word." In January a letter was addressed to all International Bahá’í youth groups inviting their cooperation, and in May a bulletin carrying editorials, current events, and detailed teaching suggestions was planned.
Meanwhile the American Assemblies had been asked to appoint local youth committees, “consisting of confirmed Bahá’ís, not over twenty—five years of age.” These committees became the channels through which the National Committee functioned, beside which close association with the Summer Schools, "The Bahá’í World” and the Youth Section of the "Herald of the South” produced excellent results and paved the way for expansion and development.
Unquestionably the appointment of a
Youth Committee has emphasized a phase of
teaching hitherto neglected.
It is creating a ferment in the minds and
hearts of young Bahá’ís throughout America.
Already they are stepping out of immaturity,
undertaking their rightful responsibilities,
experimenting with the complex
science of presenting the Cause, and winning
certainty and ambition in the struggle.
To be sure, several groups suffered a setback
with the inauguration of this work
when, pruned by the age limit, they were
forced to retrench and reform upon a basis
more conducive to the general health of the
community. Their losses were
temporary[Page 99]
and were more than
offset by innumerable
and thrilling proofs that young Bahá’ís
aroused to the supreme advantage of this
age, are fully qualified to render mature and
splendid service. The complete assimilation
of the Montreal youth group into the body
of the Cause in that city is an outstanding
example.
Writing in February, 1934, to a member of the Youth Committee, the Secretary for Shoghi Effendi again set forth these ambitions, the contemplation of which must strengthen anew the resolution of all young Bahá’ís: “He is supplicating for the development and success of your youth activities, and he wishes me to reiterate his wish that you should try to create a new spirit of service, and of common devotion to the Cause among young and intelligent Bahá’ís in your country, and to consolidate and widen the ties of friendship and of fellowship which must needs bind them with their fellow-laborers in other lands.”
Training and Teaching Children
“The primary responsibility of the Committee on Training and Teaching Children this year has been the completion of the course of lessons initiated two years ago. This course, arranged in thirty-six lessons which can be covered in nine or ten months by children who have had some previous Bahá’í instruction, is intended to serve two purposes.
“First, it furnishes an orderly presentation of the purpose and evolution of religion, an understanding of which should be the basis for the study of the Bahá’í Faith for any age group. The Material suggested can be adapted to the needs of children of grammar school age, Bahá’í or non-Bahá’í.
“Second, it is offered as a point of departure for the development of a future extensive curriculum which will begin with the young Bahá’í child himself and evolve in harmony with his growing conception of life and its purpose.”
“One of the most difficult problems is that of finding teachers who can devote the necessary time, week after week, to this work. There is perhaps no other branch of Bahá’í teaching service that requires such a degree of continuous effort, firmness and steadfastness as the instruction of Bahá’í children.” In His instructions to the Bahá’í Sunday School in Washington, D. C., ‘Abdu’l-Bahá once wrote:
“The Sunday School for the children, in which Tablets are read, the teachings of His Holiness Bahá’u’lláh explained, and the Word of God read to the children, is exceedingly blessed. Undoubtedly meetings should be held regularly and invested with importance so that day unto day its circle may be enlarged and quickened with the breaths of the Holy Spirit. If this meeting be organized befittingly and behoovingly, rest thou assured that it shall yield most great results; but firmness and steadfastness are necessary that it may not continue for a few days and later on little by little be forgotten. Its continuation depends upon firmness. In every cause firmness and steadfastness undoubtedly lead to results; otherwise it will continue for some days and then will be disorganized.”
(Star of the West, Vol. IX, page 92.)
An effort is being made to secure a very complete collection of the stories told by ‘Abdu’l-Bahá and the committee wishes to use this means of further appeal to all the friends to send in any which they may have or to suggest the sources from which they may be obtained.
The Bahá’í Summer Schools
The accounts and programs of the Summer Schools which follow will give some conception of the value of these institutions for studying the teachings to which the Guardian attaches the maximum importance. He is constantly encouraging the promoters of these schools and according to them the wisdom of his suggestions and instructions, at the same time exhorting the friends to attend them and to take up, in orderly manner the study of the teachings and of the administration for the coming New World Order.
PACIFIC COAST Bahá’í SUMMER SCHOOL SEVENTH ANNUAL SESSION
JULY 23RD T0 AUGUST 5TH, 1933
GEYSERVILLE, in its seventh session, remained epitomized in the Unity Feast. The Feast has always crowned the Summer School; it is the first occurrence and the last memory. This year, as every year before, the homecoming of the friends, the joyful greetings of those long-separated, the welcome of our beloved hosts, took place under the over-shadowing Big Tree, the botanical name of which has always been our puzzle—a fact, however, never able to obscure its spirit of restfulness and peace.
When the chairman, Mr. Leroy Ioas, arose to begin the meeting, he addressed a group numbering almost one hundred and seventy-five. The whole west coast, from Portland to Los Angeles, inland to Phoenix, Arizona, was represented. And there were as well guests from New York and Australia. While the graciousness of Mrs. Baldwin of Hawaii, whose hospitality we enjoyed, seemed to pervade the gathering. The program comprised greetings from many friends, whose eloquence and love inspired, no, drew inspiration from the remarkable spirit of the Bahá’ís. It was an unforgettable day; strangers remarked its atmosphere, and the Bahá’ís saw good omen for the days to come.
The purpose of the founders of the School, and all those who have labored to mature it, has been the development of a true Bahá’í university. For the first time success was nearly won. Indeed, if it were not for the high hopes of a greater future, we should say it had certainly been won.
The program outlined three courses, carried through each morning for twelve days. A modern method was employed by the instructors, who were all Bahá’ís; so that the period included presentation of the subject, with a full twenty minutes reserved for group discussion. It was a technique new to all, but no effort to acquire it, however strenuous, could be misplaced; for group discussion is nothing more than Bahá’í consultation, and only less in that Bahá’ís add to true discussion the element of love.
The following subjects were exhaustively dealt with in the study classes:
(1) The influence of Religion on Society, taught by Mrs. Bishop, Mrs. Seto, Prof. Ward, Mr. Ioas, and Miss Holley.
(2) The History of the Bahá’í Faith—Mr. Hurlburt, Mrs. Bishop, Mrs. Caswell, Mrs. Cooper.
(3) The Principles of Bahá’í Administration—Mr. Latimer, Prof. Ward, Mr. Ioas.
The first course was designed as one which might adequately serve the needs of young believers, as they approach their contemporaries. The attempt was for objectivity with proofs based upon the social sciences, and for a survey of those essentials of belief, without an understanding of which no proof can be complete and no religion worthy of the name. Thereafter, three great faiths were chosen for further study: Judaism, Christianity, Muḥammadanism. Although no study of two days’ time could pretend to thoroughness, even a few hours sufficed to show a remarkable panorama, wherein great masses of men were welded into acting groups by the power of a Manifestation of God, and with the energy created through their faiths were impelled to create rich cultures. We were the audience for a tremendous demonstration. The causality of religious inspiration in the process of history was irrefutably fixed.
That was the story of the past. Obviously, by analogy we should expect new cultures, further evolution, another religion of God. That the earth has indeed given birth to a new cycle is proved by the phenomenal appearance of new sciences, both physical and social, by the extension of communication to unite the world, by wide emancipation of individuals and states, and by the consciousness of an ordered society. Bahá’ís will submit that the power behind this development was, as in past times, the Manifestation of God—Bahá’u’lláh.
The second course of study dealt with the
history of the Bahá’í Faith, as
ascertained[Page 101]
from numerous
sources. Never had such a
comprehensive outline been presented at
Geyserville. In the first period some of the
outstanding prophecies from Holy Books
were indicated. As background for the
appearance of Bahá’u’lláh, the condition of
nineteenth-century Persia was considered.
The lives of the Báb and Bahá’u’lláh were
studied in detail. And finally, the expansion
of the Bahá’í Faith into the western world
was described by one who knew its development
intimately. Mrs. Cooper not only accompanied
the first western group to ‘Akká
in 1898, but on her return was able to play
a major part in its establishment in California.
It was our privilege to hear from
her a wealth of incident not accessible in
books, rendered the more precious and impressive
by her own appreciation. No one
could have failed to have his understanding
of the Master infinitely expanded by this
presentation.
The third course on the Principles of Bahá’í Administration created great interest. It was certainly the most thorough effort ever made at the Summer School to understand this subject, and, as is usual in thorough work, the intricacies and possibilities of Administration expanded with the comprehension. Most of us had never realized either how little we knew or how much we had to learn.
The classes began with an examination of administrative principles in past religions. The weaknesses of these religions became apparent as they were found to rest upon a faulty basis: the complete lack of revealed administration. How striking are the contrasts with the Cause of Bahá’u’lláh. Here no doubt was left to bewilder men. The succession, from the Manifestation to the Center of the Covenant to the Guardian, was plainly indicated. The institutions of Guardianship, Hands of the Cause, and Houses of Justice were fully described. Their duties were assigned, powers fixed, and in a most amazing way the responsibilities were distributed between the voting believers and their authorities, in such wise that no abuses could flourish or disrupt the whole. Never in any society has there been a solution quite comparable to this one. Bahá’í Administration is unique and one would venture perfect, since it rests upon a Divine foundation.
The Administration, however, is not a completed scheme except in the mind of its Founder. For us there remain many relationships to develop, many phases to understand, many techniques to master. It was in his exposition of these still unsettled processes that Mr. Latimer excelled. Under the guidance of his mind Administration became, not a theory, but a living organism.
A description of the course of study barely indicates the true significance of Geyserville. Its activities are as inclusive as life, the life of a Bahá’í group met in fellowship and love. To convey a picture of its full outline—the values gained in personal consultation, the gaiety of Bahá’ís at play under the Big Tree and on annual holiday to Griffith Grove, the friendly intercourse with the community of Geyserville—is quite impossible. Mention must be made, however, of one feature, the importance of which cannot be estimated by this brevity. Each morning the meetings were prefaced by a short devotional period under the Tree, and these times of quiet meditation prepared the hearts for the undertakings of the day. To rise with the mention of Bahá’u’lláh upon the tongue is to convert a common day into a prayer, the prayer of work offered in conscious Western Bahá’ís cannot easily over-emphasize this practice.
With these notes the more objective achievements of the Summer School are indicated, but nothing has in truth been said. These actions will be obliterated beneath another year, surpassed and lost from mind. What shall endure is subtler and perhaps never to be described. Can Geyserville thrill again to the tremendous understanding of the spirit fulfilled in history? Will the shifting vista of prophetic cycles ever seem quite so brilliant a discovery? No, for this was the first telling of the story. Another year may repeat; it can never uncover. Just so, we shall not know again the exhilaration of our first meeting with The Dawn-Breakers.
But the seventh session claims another
adventure. Through the study of Persian
history and the rise of Islám, and in the
presence of our beloved friend from
New[Page 102]
York, Mme. Orlova, we
met the Orient! What a real wonder it is
that any group of
persons, Occidental to the bone, provincial
by training, living on the furthermost edge
of the most Western continent, should bring
to the study of countries alien and remote
an eager curiosity, a desire to emulate, a
feeling of true oneness with their destiny.
There is a phenomenon to startle the
sociologist. For the World Order of Bahá’u’lláh
not only will, but has united men of all
races in one common brotherhood.
Those of us who were privileged to live for two weeks in Geyserville returned to the world of everyday with faith and certainty. We no longer build upon a visionary hope. The new world is: we have lived in it; we are supported by it. Let us be of good cheer!
PROGRAM
PACIFIC COAST BAHA’I SUMMER SCHOOL SEVENTH ANNUAL SESSION
}
Bosch Place, Geyserville, California
JULY 23RD TO AUGUST 5TH, 1933
DEVOTIONS: 9:00 a.m. daily under Big Tree.
CLASSES: 9:30 a.m. to 12:30 p.m. daily, in Odd Fellows Hall.
ROUNDTABLE DISCUSSION: 2:30 p.m. each Tuesday and Friday in the Redwood Grove.
TRAINING AND TEACHING OF CHILDREN: 9:30 a.m. daily in Children’s Library. Under direction of National Committee for the Training and Teaching of Children.
PUBLIC MEETINGS: Fellowship Dinner with Geyserville Grange, 6:30 p.m. Thursday, July 27th, at the Grange. Griffith Grove, Santa Rosa, 2:30 p.m. Sunday, July 30th. Odd Fellows Hall, Geyserville, 8:00 p.m. Thursday, August 3rd.
UNITY FEAST: The annual reunion of the Friends and their guests, 12 noon, Sunday, July 23rd, under the Big Tree.
TEACHING CONFERENCES: The Bahá’ís of the Western United States, 3:00 p.m. Saturday, July 29th, Odd Fellows Hall.
COURSES OF STUDY: Influence of Religion on Society—9:30 a.m. daily.
The History of the Bahá’í Faith—10:30 a.m. daily.
Principles of Bahá’í Administration—11:30 a.m. daily.
Classes will be conducted by Bahá’ís, including Prof. N. F. Ward, Mrs. Helen Bishop, Miss Marion Holley, Mrs. A. R. Seto, Mrs. Louise Caswell, Mrs. E. G. Cooper, Mr. H. R. Hurlbut, Mr. G. O. Latimer, Mr. Ali M. Yazdi, Mr. Leroy Ioas, etc.
THE BAHA’I SUMMER SCHOOL AT LOUHELEN RANCH
BY ORCELLA REXFORD
"Religion is the greatest instrument for the order of the world and the tranquillity of all existent beings.”—Bahá’u’lláh.
‘ABDU’L-BAHÁ, known as Master by those of the Bahá’í faith, continually urged His followers to be happy and ever sounded the admonition: Be ye happy! If you be not happy in this day, for what day are you waiting to be happy? I declare a moment in this glorious century is greater than all past centuries.
[Page 103]
An onlooker standing on
the shady lawn of Louhelen Ranch in
Eastern Michigan and
watching the arrival of the "Friends of God”
could not help but be impressed with the
fact that the followers of ‘Abdu’l-Bahá are
the embodiment of these words. Many of
them had given up an opportunity to visit
the Century of Progress Exposition in order
to attend summer school here. Those who
had arrived ahead of the others greeted the
newcomers with beaming faces and expressions
of joy and affection. Sometimes there
would be a moment of deep realization as
two friends who were very close met after
a year’s separation. From far distances they
gathered—from Maine and Seattle, from
Montreal and Florida. Verily, they “came
from the east and from the west, from the
north, and from the south to sit down in
the kingdom of the Lord.”
The greetings of the Bahá’ís and their love for one another is very impressive even to those accustomed to that love. A new comer when asked for her impression of the summer school remarked with enthusiasm, “I never have received such a welcome from my own family. I don’t believe any of my relatives would express as much delight at seeing me as these friends of God do when they get together. It is wonderful to belong to such a spiritual family. I feel for the first time that I have really come home.” This celestial vibration set up was one of the outstanding impressions that we took away from the third Bahá’í summer school at Louhelen Ranch, where we spent nine glorious days. Many voiced the sentiment, “It is like living in Heaven for a little while. How we dislike to go back to the world, but since we must, how splendid that we can carry this inspiration to others and share this heavenly bounty with them.” It gives one just a glimpse of what life will come to mean when all the peoples of the world adopt the Bahá’í program of the Oneness of Humanity and live according to the Bahá’í ideals of the Most Great Peace.
Many improvements for our comfort had been made since last year, that were a delight to us. A large barn had been converted into a roomy and airy assembly hall, and the space above into two stories of bedrooms for the comfort of the increased number of guests.
The Guardian of the Bahá’í Cause, Shoghi Effendi, has laid a great deal of stress on the importance of these summer schools for they embody that new and vital feature of Bahá’í administration, consultation-the gathering of the friends to talk together of ways and means for promoting the Bahá’í Cause. They offer, too, a means of making new friends and cementing the bonds of unity and love for each other. Ideas are exchanged that furnish new inspiration and experience in the teaching field. These shared are of great assistance to those who teach. It was a delight to observe that many of the same people who were present last year had returned this summer. A practical business man observed, “I would not miss this summer school. I arrange my vacation so as to bring my family here each year, for the inspiration I receive stays with me throughout the year.”
How shall we convey the spirit and the power of this brief session to one not present? It is difficult—impossible. The mornings were taken up with classes, each giving information and inspiration in its own way.The period combining meditation and Iqán1 studies opened the daily program, turned the thoughts upward, and showed what new fields may be explored and higher thoughts released by meditative study.
The daily lessons in Bahá’í Administration reached a new depth of meaning in what had seemed to some mere routine and showed that the Revelation of Bahá’u’lláh makes clear God’s plan from the beginning—a plan culminating in the New World Order which is evolving from Bahá’í Administration. The talks on the Influence of Religion on Society linked into those on Bahá’í Administration and developed convincingly the idea that there is no adequate explanation of Society apart from Religion. The stories and incidents from "The Dawn-Breakers”2 interwoven with and illustrating the great and eternal truths which give life to the soul lifted us into the world of the spirit as they flowed from the lips of the speaker in a truly inspired manner. The afternoons were
——————
1 The Book of Certitude by Bahá’u’lláh. 2 Nabil’s Narrative of the early history of the Bahá’í Cause.
[Page 104]
thrown open to the public and
an hour was devoted to a lecture on some aspect
of the Bahá’í Cause.
Of great import is the fact that almost a third of the summer school were the youth of the Bahá’ís, radiant young people, many from schools, colleges and universities, and some who had gone out from schools into the working world, eager to study the precepts of the new age of which they will be a vital part. Most of them had attended the summer school last year and had so thoroughly enjoyed themselves that they eagerly looked forward to assembling together again this year. The intense earnestness in spiritual matters shown in their morning study and discussion group did not prevent, indeed enhanced, their enjoyment of the swimming, hiking and other amusements in the afternoons. A balanced life is the ideal Bahá’í life.
The evenings were turned over to the young people, and they planned interesting programs for the rest of the group. One evening was devoted to music, for ‘Abdu’l-Bahá often remarked, “Music is the language of the heart.” Another evening was devoted to the personal experiences of those who had made pilgrimages to Haifa. One evening was just for fun when each was asked to write a poem about the person whose name was drawn by lot. These poems were read aloud, while the audience tried to guess who was being described. Another evening was given over to the methods by which the young people may teach the Bahá’í Cause and they told of their experiences in that field of activity. One could not help feeling that with such unprejudiced and scientific minds attacking the problems of a sick and ailing world that the remedies will be applied in a wise, efficient, and intelligent manner.
Such glorious days spent in the pursuit of spiritual wisdom! How we wish that all the world might have shared them with us for every one was striving to translate these words of ‘Abdu’l-Bahá into deeds:
“Religion is an attitude toward God reflected in life.”
“The greatest gift of man is universal love, for this love is the magnet which renders existence eternal, attracts reality, and diffuses life with infinite joy. If this love penetrates the heart of man, all the forces of the universe will be realized in him, for it is a divine power which transports him to a divine station and man will make no real progress until illumined by this power of love. Strive to increase the love-force of reality, to make your hearts greater centers of attraction, to create new ideals and relationships.
“Alas! Alas! The world has not discovered the reality of religion hidden beneath the symbolic forms.”
CENTRAL STATES SUMMER SCHOOL
PROGRAM
JULY 31–AUGUST 7, 1932
A.M. 9:15-9:45 Prayer and Meditation. Miss Pearl Easterbrook.
9:50-10:50 Study of the Dawn-Breakers. Mr. Albert Vail.
10:55-11:55 Adult Consultation Group. Chairman—Orcella Rexford.
P.M. 3:00-4:00 Public Lecture. 8:00 Campfire.
Topics and Leaders for the Adult Consultation
Mon.—Bahá’í Administration. Bishop Brown.
Tues.—Temple. Mrs. Ruth Moffett.
Wed.—Assembly Problems. Mrs. Greenleaf.
Thurs.—Indirect Teaching. Miss Easterbrook.
Fri.—Race Problems. Mrs. Maye Harvey Gift.
Sat.—Teaching Children. Mrs. Gift.
Sun.—Inspirational Teaching. Mr. Vail.
Subjects and Speakers of the Public Lectures
Mon.—How to Gain Illumination. Mrs. Ruth Moffett.
Tues.—The World of the Future. Orcella
Rexford.
[Page 105]
Wed.—Race Relations
in the Light of Religion and Science. Mrs. Gift.
Thurs.—How Love Brings Unity. Mr. Vail.
Fri.—The Most Great Peace. Miss Easterbrook.
Sat.—The Divine Solution of the Economic Problem. Mr. Vail.
Sun.—The Great Message. Miss Easterbrook.
Youth Consultation Group
Mon.—The Two-fold Motive of Consultation. Mrs. Elizabeth Greenleaf, Miss Sylvia Paine.
Tues.—Immortality. Mr. Vail, Roscoe Springston.
Wed.—The Proof of God. Mr. Vail, Virginia Taylor.
Thurs.—Divine Unity: Races. Mrs. Gift, Wilfred Barton.
Fri.—Divine Unity: Economics and Government. Mr. Vail.
Sat.—What Is a Bahá’í. Miss Easterbrook, Arnold Kettles.
The evening campfires were times for informal talks and stories of the Master and Haifa.
—————————-
CENTRAL STATES SUMMER SCHOOL
PROGRAM
JUNE 2S—JULY 3, 1933
A.M. 9:00-9:30 Iqán Meditations. Mrs. Elizabeth Greenleaf.
9:35-10:20 Bahá’í Administration. Mrs. Greenleaf and Harlan Ober.
10:25-11:00 Studies in Nabil’s Narrative. Mrs. Dorothy Baker.
11:05-11:50 Influence of Religion on Society. Mr. Ober.
P.M. 2:30 Public Lecture. Daily.
7:00 Class in Teaching Methods.
Subjects and Speakers of Public Lectures
Monday—The New Education. Miss Gretchen Westervelt.
Tuesday—The World of Tomorrow. Orcella Rexford.
Wednesday—The Cycle of Life. Mrs. Grace Ober.
Thursday—Carrying the Bahá’í Message to South Africa. Miss Fanny Knobloch.
Friday—The New Civilization. Harlan Ober.
Sunday—Cosmic Consciousness of Unity. Mrs. Baker.
The 8 o’clock evening program was in charge of the young people and was varied.
The young people’s Discussion and Consultation Group met daily from eleven to twelve with a leader and a guest speaker.
Mrs. Baker was counsellor and advisor.
B. H. K., Sec’y for the Committee.
———————-
GREEN ACRE
BY GENEVIEVE L. COY
THE season of 1933 at Green Acre opened early in July with all activities centered at the Inn. Lectures, daily classes, discussion groups and devotional meetings were held in the auditorium. Rates were so low that the Inn was crowded for about six weeks. Many of the Bahá’í friends worked for room and board, thus creating a spirit of co-operation which helped to make the summer a success.
“Beginning July 10th, there were lectures
three or four times a week throughout the
month. Dr. Glenn Shook gave four evening
lectures on ‘Modern Aspects of Science and
Religion.’ The following week Mr. Harlan
Ober spoke on the ‘New World Order’;
and[Page 106]
the last week of July
Mrs. Mary Hanford
Ford discussed the ‘Oneness of Mankind.’ A
series of evening lectures on ‘Bahá’í Technique’
was given by Mr. Saffa Kinney. Even
though the regular Summer School did not
begin until August, these lectures were all
well attended and interested many outside
the Cause.
“A new feature of Green Acre life was a series of afternoon teas in the auditorium for the purpose of discussion. These tea-time talks proved so enjoyable that they will doubtless be repeated the coming season. During July there were several Sunday afternoon meetings on Mt. Salvat with picnic suppers following, as well as marsh-mallow roasts on the beach by the river, a memorable picnic on the sands of Ogonquit, tennis matches and swimming parties.
“The Amity Conference, July 28, 29, 30, followed Mrs. Ford’s lectures, and filled the Inn to its capacity. Mr. Louis Gregory arranged an excellent program which everyone enjoyed.
“On July 31st the study courses began—courses primarily for those preparing to teach the Bahá’í Faith, but open as well to anyone interested. They were held every day except Sunday, from 10:30 a.m. to 12:30 p.m. The leader opened with a short talk on the subject announced and then gave the rest of the time to discussion. Although less study was done by the students than the committee had hoped, the courses proved most stimulating. Dr. Genevieve Coy led the discussion on ‘The Báb: the Dawn of a New Day;’ Mr. Stanwood Cobb on ‘Bahá’u’lláh, the Sun of Truth;’ Mr. Harlan Ober on ‘‘Abdu’l-Bahá: Principles of Divine Civilization;’ and Mr. Horace Holley on ‘Shoghi Effendi: the Worldwide Commonwealth.’
“A Youth Conference under the direction of Mrs. Elizabeth Greenleaf was held the first week end in August. What the conference lacked in numbers was compensated by the enthusiasm and devotion of those who came. Mrs. Bahiyyih Randall Lindstrum presided ably at a Youth Luncheon on Saturday, August 5th, drawing out discussion both by Bahá’ís and non-Bahá’ís. The Saturday evening dance, a costume party, and the Sunday morning devotional meeting were conducted by the young people.
“The Teaching Conference, August 27th to 30th, came as a climax to the whole summer. A very interesting program was planned in advance and carried out with Dr. Genevieve Coy as chairman in the three morning sessions, and Mr. Gregory, Mrs. Hebe Struven and Mr. Kinney successively as chairmen for the three afternoons. On Sunday, August 27th, there were reports of local Bahá’í Communities on the past year's experience in using the program of the National Teaching Committee. On Monday, ‘Do’s and Don’ts for Bahá’í Teachers’ and ‘The Work of the Local Assembly in Guiding the Teaching in the Community’ were the topics for discussion. ‘How Can the World Order of Bahá’u’lláh Be Presented to the Public?’ and ‘How May the Bahá’í Teacher Best Prepare Himself to Present the Bahá’í Faith to People of Various Backgrounds?’ proved very stimulating topics for discussion on Tuesday and Wednesday. These forums on Teaching were lively and helpful; they gave all an opportunity to express their views, and somehow out of these differing opinions came a greater understanding of each other and a greater enthusiasm for teaching the Faith. Altogether, this Teaching Conference was one of the most inspiring ever held in Green Acre.”
GREEN ACRE SUMMER SCHOOL
Thirty-Ninth Annual Season
PROGRAM
General Conferences
July 2-July 28
July 10-12-14-16, 8:30 P. M.—Dr. Glenn Shook: Modern Aspects of Science and Religion.
July 18-19-20, 8:30 P. M.—Mr. Harlan Ober: The New World Order.
July 24-25-26, 3:30 P. M.—Mrs. Mary Hanford Ford: The Oneness of Mankind.
Amity Conference
July 28-29-30—Under direction of National Amity Committee. For details refer to special Amity program.
Bahá’í Summer School
July 31-August 26
The aim of the Summer School is to inculcate, by classes combining brief addresses with informal discussion, knowledge of the universal spiritual principles revealed by Bahá’u’lláh for the regeneration of human society and the unification of mankind in one true Faith. In their universal range, the Bahá’í Teachings apply to each present-day problem—the reconciliation of science and religion, the fundamental oneness of all revealed religions, knowledge of God, interracial amity, economics, international ethics,and world order.
These courses are primarily for those who are preparing to teach the principles of the Bahá’í Cause. However, anyone who is interested is welcome to attend the courses.
The lectures will be 40 minutes in length and the remainder of the period will be spent in discussion. Mimeographed sheets with detailed assignments for study in each course will be provided.
10:30-12:30 daily
Course I. July 31-August 5.
The Báb: The Dawn of the New Day.
Dr. Genevieve Coy.
Course II. August 7-12.
Bahá’u’lláh: The Sun of Truth.
Mr. Stanwood Cobb.
Course III. August 14-19.
‘Abdu’l-Bahá: Principles of Divine Civilization.
Mr. Harlan Ober.
Course IV. August 21-26.
Shoghi Effendi: The World-wide Bahá’í Commonwealth.
Mr. Horace Holley.
Youth Conference held under direction of National Youth Committee—Aug. 2 to Aug. 9. Sessions afternoons and evenings.
Youth Luncheon Aug. 5, 1933.
GREEN ACRE CONFERENCES
BY LOUIS G. GREGORY
“The oneness of the world of humanity shall be realized, accepted and established. When we reflect upon this blessed principle, it will become evident and manifest that it is the healing remedy for all human conditions…. In this century of radiance His Holiness Bahá’u’lláh has proclaimed the reality of the oneness of the world of humanity and announced that all nations, peoples and races are one.”—‘Abdu’l-Bahá'.
THE little world known as Green Acre, summer colony of the Bahá’ís in Maine, is not impressive by its size and numbers. Its eighty acres might be lost in the ample dimensions of so large a village as Eliot. Neither can it be counted a rival for the great resorts considering the numbers it attracts. It is rather the charm of beauty, idealism, thought, spirit, sociability, mysticism, that makes a deep impression upon its visitors and workers and hold a subtle sway from year to year.
The annual conference for racial amity, one of the most virile and useful of Green Acre activities, was this past season more than ever before a laboratory for the study of reality in human relations. It was dignified in procedure; its six sessions seemed to touch more people and phases of life than ever before, while its enthusiasm and happiness left nothing to be desired.
It was providential to have as the opening
speaker of the conference, Judge Edward
H. Adams of Portsmouth, N. H., an
hon[Page 108]
ored citizen of the
community. His theme was, “The Faith of
Lincoln,” and he proved
himself one of the most eloquent speakers
that ever graced a meeting. Modestly he
disclaimed capacity to interpret Lincoln,
saying that only the great can interpret
each other. But he had not gone far before
he seemed to his hearers to belong to
another age, living amid scenes which tested
the heroic; to be one with that band of
patriots and lovers of freedom who saw
"the Glory of the coming of the Lord”;
an associate and worker with our great
martyr president, one of the most illustrious
names of any clime or age. In poetic
phrases pregnant with thought, the sublime
faith of the great American liberator was
eloquently set forth.
Mr. Samuel A. Allen, industrial secretary of the New York Urban League, was the next speaker; he is one of those who, as a student, heard ‘Abdu’l-Bahá when He spoke at Howard University, Washington, D. C., twenty years ago. The subject of Mr. Allen’s address was “Economics and Race Relations.” From his vantage ground of service and observation, he showed how one of the most virulent results of prejudice is the way it affects people trying to earn a living, those prepared for service yet debarred by the accident of race. Social relations are much more easily established. But depression has greatly intensified the race problem. In New York City the Negro is denied admission to twenty-five unions. It sometimes happens that colored workers are laid off and whites substituted the very next day. Thousands are being driven into the radical parties under such pressure. Education and property do not make people happy. Fellowship and love do. If employers are to be reached and softened it must be by the Bahá’í method. Simple justice is needed, not mercy. Bahá’ís should seek service on public welfare committees. A burning desire for right on the part of each can melt the cold world into oneness, he felt.
The chairman, Mr. Harlan Ober, in closing the session said that Lincoln was great because he had no separatist mind but thought in terms of the whole. His spiritual love gave him vision. Now someone was greatly needed who could give Lincoln’s vision to the whole world. He then reviewed the teachings and great message of ‘Abdu’l-Bahá and showed how they affect both economics and race relations and how all difficulties, “due to lack of love and altruism” must pass away in the light of the new teachings. Limited relief supplied by limited minds cannot solve such problems. But the divine love and wisdom from the Universal Physician will give relief. He exhorted patience to those who are victims of oppression.
Mr. Carl Cartwright, a graduate of the University of Florida, a fine representative of the liberal youth, was presented as the principal speaker at the second session. He has discovered from his scientific studies that the so-called Nordic race is non-existent, to say nothing of its claim to dominate history. There is no scientific sanction for the belief that one race is superior to another. Under his subject, “Negro Scientists Overcome Prejudice,” he reviewed the life stories of two eminent Negro scientists, Dr. George W. Carver and Dr. Ernest E. Just. The bold research work and wonderful discoveries of these men have won them international fame and many honors. An amusing incident related was how the Lions Club, a business men’s organization of Columbus, Ga., recently entertained Dr. Carver at luncheon. A local editor, irate at such sociability, denounced the occurrence. Thereupon the president of the club retorted that doubtless the editor’s real grievance was that he had not been considered important enough to be included in the invitation! This is another illustration of the growing liberality of the South. The students of a white college in Mississippi invited Dr. Carver to address them. When the reactionary faculty heard of it, they forbade the Doctor to enter the campus. The students not to be outdone, hired a hall off the campus and gave their guest a great ovation when he appeared among them. What they felt was a great honor to the school had been turned into disgrace by the faculty, they declared. The speaker felt that the great abilities of these men and others like them would bring home to the world the certain knowledge of one humanity.
[Page 109]
The third session was
featured by two formal addresses, one
by Mr. Philip A. Marangella on “Racial
Amity and World Peace,”
and the other by Mrs. May Maxwell on the
limitations existing in the minds of people
of various races and nations, now happily
disappearing before the glorious Light of
the Sun of Truth.
The informal conference brought to the fore a bevy of youth, some four or five young ladies and a Persian student, Foad Ashraf, all of whom showed fertility of thought and fluency of expression and indicated very clearly that the orthodox limitations and racial prejudices of the old order were to them non-existent and unthinkable. It will doubtless require the youth to set the world in order. How beautiful are they in their faith, courage and consciousness of power. We find, from the study of Nabil,* that both Táhirih and Mullá Ḥusayn-i-Bushru’i closed their dazzling careers at thirty-six; the Glorious Bab at thirty; Quddús at tWenty—seven; and that such characters as Zaynab, Váhid and Hujjat were all included in the category of youth. We hail the beginnings of our American youth as amity workers. May their ends be glorious!
The Spiritual meeting of Sunday morning had as chairman Mr. F. St. George Spendlove, who expressed the idea that human enlightenment must precede human relief. The ideal cannot be attained until first projected. Each race must draw upon the resources of all centers of culture. The problem of races suggested to Rev. Henry Benton Harris, the first speaker, the cross purposes of Jews and Samaritans in the time of Jesus when He spoke to the woman of Samaria. This woman became a new creature through the light of Christ. The same spirit of universality is voiced by Bahá’u’lláh and ‘Abdu’l-Bahá Whose light has dawned and Who are asking all mankind to see each other as servants of one God. Some, they exhort, are as children. They must not be hated because weak. All are created in His image and likeness. Such a movement as this is the world’s greatest
——————————— * The Dawn-Breakers, Nabil’s History of the Dawn of the Bahá’í Cause.
need. May it change mankind into what it should be. In conclusion he quoted ‘Abdu’l-Bahá as saying that he is blessed who prefers his brother to himself.
Mr. Howard C. Ives opened his address with Words of Bahá’u’lláh:
“Verily the Words that have descended from the heaven of the Will of God are the source of unity and harmony for the world. Close your eyes to racial differences and welcome all with the light of oneness."
Everything in existence, he declared, has a center, whether it be a star or a system. Perhaps there is a great central Sun around which the universe revolves. Even as an army gets direction, power and victory from its general, so ideal forces and light are now flowing from the Great Center which establishes the higher Unity. He then presented four aspects of unity, following the outline of ‘Abdu’l-Bahá: the unity of mankind, the spiritual unity, the unity of the Holy Manifestations and the unity of the Divine Essence. Why should we still turn to man when we can turn to God? To accept and apply the decrees of the Manifestation of God is to attain the higher unity wherein nothing but reality exists.
The worker’s meeting on Sunday afternoon called forth expressions from those who are doing something to relieve human ills. It was a heart to heart gathering. Influential friends who had come to Green Acre for the first time, were encouraged to pour out their souls with perfect freedom. Others who were veterans in service likewise responded, sharing their rich experiences and extended studies. Harlem,** the metropolis of the Negro world, had impressive representatives of both races. Boston, sometimes referred to not as a city, but a state of mind, appeared to find its heart in this gathering. Self-examination, as well as study of the psychology of the prejudice of others, received due emphasis. The special object of this meeting was to brighten hopes and to tell ways of overcoming the various barriers to unity, that the ideal and real may be one.
Grateful acknowledgments must be made to the talented friends who contributed dra
—————————— ** In New York City.
[Page 110]
matic readings, vocal and instrumental
selections at the various meetings, expressing
amity in so pleasing a form.
The last session was held in the People’s Baptist Church in Portsmouth, N. H., the City by the Sea. The congregation and successive pastors of this colored church over the years have given fine cooperation to this work. Mrs. Ludmila Bechtold of Brooklyn, N. Y., was chairman, bringing to bear her intelligent interest and love of the work. The Hull House* address of ‘Abdu’l-Bahá was read as a fitting introduction.
Mr. Samuel A. Allen again spoke and gave a striking picture of the numerous ills which attack the racially varied population of Harlem, as well as other cities. He shed his searchlight upon prejudices in various forms, intra as well as interracial. One curious incident related was that of a school teacher, training her children in jumping, who through prejudice held the rule higher for her colored pupils, only succeeding thereby in making them better jumpers than the others; another was how in a certain place a teacher who had a Japanese boy take the place of George Washington in a play, lost her position because of it. A. A. Schomberg, colored curator of a ten thousand dollar collection of books about the Negro race, collected it because when a boy in Cuba and called upon to write an article about his race, he was unable to find books in the library bearing upon that subject. ———————————- * Located in Chicago, Ill.
In closing his address Mr. Allen related the story of two parents who were greatly alarmed one day to come upon their infant son and to find that by some means he held in his hands a carving knife. Fearing to approach him lest he harm himself, the mother tactfully held out to him an orange, whereupon he at once let fall the knife and reached for the fruit. The speaker again expressed his love of Green Acre and the conviction that a sick and sore humanity would find relief only through the divine remedies.
Orcella Rexford, the last speaker of the conference, made a fitting climax in a word picture of the world of the future. The absence of extremes of wealth and poverty. locomotion by wings as well as planes, false doctrines removed that cause strife, ignoring of national boundaries that separate, all employed and all educated, everybody wishing to do right, all governed by universal law, all speaking the same tongue, all knowing and loving the same God, all acknowledging the Supreme Tribunal and living in amity with all mankind—these were some of the details of her wonderful picture of the future under Bahá’u’lláh's divine civilization.
The speaker expressed the wish that each and all might stand in the smile of God. "A man who turns to God finds sunshine everywhere,” says ‘Abdu’l-Bahá.
So closed this amity conference, one of many that have been held. But the last always seems the best.
CONFERENCES FOR RACIAL AMITY
GREEN ACRE, ELIOT, MAINE, JULY 28, 29 AND 30
PORTSMOUTH, N. H., JULY 30
}
1933
All Races and Religions are Welcome
"Behold how good and how pleasant it is for brethren to dwell together in unity.”
"And I John saw the Holy City, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”
All sessions except the last at Green Acre Inn, Eliot, Maine.
8 P. M., Friday, July 28
Chairman
Prayer
Solo
Miss Christobel Harris, Accompanist.
Address
Address
Mr. Saffa Kinney, New York
Address—Mrs. Mary Hanford Ford,
Music—The Misses Farrar, Bridgeport, Ct.
3:30 P. M., Saturday, July 29
Chairman Miss Helen Campbell, New York
Solo
Five Minute Addresses by Nine Amity Workers. Afternoon Tea, Eliot Assembly, Hostesses
11 A. M., Sunday, July 30
Subject: How the Supreme World Illumines This World.
Chairman
Solo
Miss Dorothy Wood, Accompanist
Reading
Address
Address
Solo
3:30 P. M., Sunday, July 30
Subject: Making the World Better: Social Workers Meeting.
Chairman
Address
Address
Address
4:45 P. M. Afternoon Tea, Ole Bull Cottage
Mrs. Lorel Schophlocher, Hostess
7:30 P. M., Sunday, July 30
People’s Baptist Church, Portsmouth
Chairman Mr. Philip A. Marangella, N. Y.
Prayer Rev. Henry Benton Harris Music Church Choir Welcome Judge Edward H. Adams Solo Mrs. Dorothy Richardson Address Mr. James H. Hubert, New York Address Mrs. Grace Ober
This fine old world of ours is but a child yet in the go-cart. Patience! Give it time to learn its limbs. There is a Hand that Guides!
The foundation of the palace of peace is the consciousness of the oneness of mankind.
PROGRESS IN RACIAL AMITY
“Close your eyes to racial differences and welcome all with the light of oneness.” Bahá’u’lláh.
“No differences remain between the white and the colored. Both are accepted at the Threshold of God and both are equally loved in the sight of ‘Abdu’l-Bahá.” ‘Abdu’l-Bahá, the Center of the Covenant.
Whenever the thought of racial amity
passes before the mind’s eye there appears
simultaneously the vision of that gentle
and loving spirit, Mrs. Agnes S. Parsons,
whom ‘Abdu’l-Bahá chose to initiate
and[Page 112]
forge that bond
between the white and colored people,
and upon whom He showered
the bount of His divine confirmations.
Faithful to the end, Mrs. Parsons labored
unceasingly and with her beautiful tact and
loving approach she was able to breach the
gap grown wide through centuries of prejudice
which was undermining the whole
structure of society. It is not enough that
memorial services were held in her honor in
every center, by special request of the
Guardian. Her memory will ever be kept
alive by those who seek to follow in her
footsteps and take up the mission laid down
by her untimely demise.
The results of the laborers in this field for Racial Amity are so gratifying and furnish so potent a proof of the success which attends any gesture in this direction that one’s heart swells in gratitude for the achievements of the past and the promise of the future, the near future.
An article written by Mr. Horace Holley appearing in Unity Magazine reads in part as follows:—
“Every local Bahá’í Community exists by the voluntary association of individuals who consciously overcome the fundamental sanctions evolved throughout the centuries to justify the separations and antagonisms of human society. In America, this association means that the white believers accept the spiritual equality of their Negro fellows. In Europe it means the reconciliation of Protestant and Catholic, upon the basis of a new and larger faith. In the Orient Christian, Jewish and Muḥammedan believers must stand apart from the rigid exclusiveness with which each are born.”
To overcome these obstacles Amity Conferences have been held in many of the Bahá’í centers throughout the country, white and colored teachers of the Faith have journeyed together throughout the South, resident teachers have labored in many of the southern cities and distinguished members of the faculties of the colored Universities have accepted the Bahá’í Faith and have made its introduction to their fellows and to the Universities, clubs and other organizations a matter of easy accomplishment.
The Bahá’í Center of New York has been particularly happy in its entertainment of these Amity Conferences. Urbana, Illinois, through an enthusiastic Youth group has brought the students of one of our greatest Universities together in a friendly association which promises great results for the future.
Mr. Louis Gregory says in his report presented before the twenty-sixth annual Convention of the Bahá’ís in Wilmette:—
“The amazing progress of the colored people during a short period of time; their increasing group consciousness and solidarity, improved for the acquirement of knowledge and commercial development; their literature, art, scientific knowledge, collective enterprise; their keen sense of humor, cheerfulness under difficulties, stoical endurance of the economic depression; their ability when given a chance to measure up to the standards of other Americans; their native and cultivated graces which lend a fascination to their social life; their faith in God and adherence to religion despite the largely prevalent agnosticism of the day; their conciliatory spirit; these, and other qualities indicate powers which under divine guidance may yet, we trust, make a very considerable contribution to the world’s net aggregate of service and universal progress. The advancement of an oppressed group is the resultant of two forces:— What it can do in internal growth and what it can accomplish in cooperation with others. Both these powers depend upon the Supreme Power for their evolution and full expression. Workers and idealists look forward to the time when, out of the experience of pain all humanity will be ready for the divine teaching and nothing of superficial barriers will remain.”
Mr. Louis Gregory’s report of his reception at Fisk University is particularly gratifying and the interest which has been expressed there in the Message of the New Day might almost be said to have surpassed that expressed in institutions under the direction of their white brothers.
ESPERANTO
The growing importance of Esperanto as
a means of inter-communication between
peoples and races has been keenly felt
by[Page 113]
Bahá’í teachers
traveling abroad and Esperanto clubs are
becoming more and more
numerous so that the National Spiritual
Assembly has recently created a National
Esperanto Committee whose function it is to
associate with the various Esperanto groups
and express the sympathetic Bahá’í attitude
toward this universal language, especially
because of ‘Abdu’l-Bahá’s approval and
commendation of it.
HISTORY OF THE BAHÁ’Í FAITH IN AMERICA
The work of compiling an accurate and complete history of the beginnings and progress of the Bahá’í Faith in America reposes in the hands of an able committee of those long associated with the Faith who were privileged to be much in the presence and service of ‘Abdu’l-Bahá during His visit to this country, and who are able judges as to the accuracy of the data received. The committee however finds itself embarrassed because of a certain lack of appreciation of the vast importance of this work on the part of many who are in possession of facts of priceless value. Too great stress cannot be laid upon the necessity of prompt and accurate co-operation on the part of the friends that these records may be permanently preserved in the archives of the Mashriqu’l-Adhkár.
THE ARCHIVES
It is hoped that in the very near future a special room for the preservation of the historic documents and relics of sainted character may be constructed in the Mashriqu’l-Adhkár where no harm can come to them and where they may be displayed in such a way as to be of easy access to the friends and at the same time, be protected beyond all possible damage. The committee has concerned itself chiefly this year “with making investigations in reference first, to the method of construction of a suitable room, and secondly to a plan for cataloging and arranging the Tablets of ‘Abdu’l-Bahá, letters of Shoghi Effendi, sacred objects, and various printed and manuscript materials bearing upon the growth of the Cause in America which together make up the national archives.”
“In carrying out these investigations the committee has corresponded with the Bureau of Standards, the Library of Congress, the British Museum, the Huntington Library, (San Marino, California) and has conferred with a number of archivists and librarians at the Oriental Institute, the Newberry Library, the Illinois Historical Society, and the Field Museum of Chicago. It is however, unnecessary to state that any information obtained by the committee with reference to the plans of the Guardian in organizing the international archives in Akká and Haifa will be a deciding influence in the plans to be recommended for the organization of the National Archives.”
CONCLUSION
And now a word in conclusion. The survey which this article is intended to convey, tho briefly and inadequately expressed, suggests first the all-prevailing willingness to serve, the growth and expansion of the consciousness of the divine privilege which is the part of those laboring under the banner of Bahá’u’lláh, and secondly, that subtle and mystic bond which is knitting the believers more and more closely together and preparing them for the part they must play in the culminating events of the passing of an old order and the establishment of the new one. To quote from the recent letter of the Guardian, “The Dispensation of Bahá’u’lláh”—
“Let no one, while this System is still in
its infancy, misconceive its character,
belittle its significance, or misrepresent its
purpose. The bedrock on which this
Administrative Order is founded is God’s
immutable Purpose for mankind in this day.
The Source from which it derives its
inspiration is not one less than
Bahá’u’lláh Himself. Its shield and
defender are the embattled hosts of
the Abhá Kingdom. Its seed
is the blood of no less than twenty thousand
martyrs who have offered up their lives that
it may be born and flourish. The axis round
which its institutions revolve are the
authentic provisions of the Will and
Testament of ‘Abdu’l-Bahá. Its guiding
princi[Page 114]
ples are the Truths
which He Who is the
unerring Interpreter of the teachings of our
Faith has so clearly enunciated in His public
addresses throughout the West. The laws
that govern its operation and limit its
function are those which have been expressly
ordained in the Kitáb-i-Aqdas. The seat
round which its spiritual, its humanitarian
and administrative activities will cluster are
the Mashriqu’l-Adhkár and
its Dependencies. The pillars that
sustain its authority and
buttress its structure are the twin
institutions of the Guardianship and
the Universal House of Justice.
The central, the underlying aim which
animates it is the establishment of
the New World Order as adumbrated by
Bahá’u’lláh. The method it employs,
the standard it inculcates, incline it
to neither East nor West, neither Jew nor
Gentile, neither rich nor poor, neither white
nor coloredx. Its watchword is the unification
of the human race; its standard the ‘Most
Great Peace’; its consummation the advent
of that golden millennium—the Day when
the kingdoms of this world shall have
become the Kingdom of God himself, the
Kingdom of Bahá’u’lláh.”
While deeply conscious of the grave responsiblities resting upon the shoulders of the collective body of the believers of the United States and Canada and all too fully aware of our inadequacy the comforting words of the Guardian written in his own hand to the secretary of the National Spiritual Assembly should prove a solace to the hearts that are eager to leave no stone unturned which might prevent the attainment to that high standard of selfless service and devotion exemplified in the lives of the Dawn Breakers:—
“The American believers have in recent years shouldered tremendous responsibilities and have acquitted themselves magnificently of their tasks. The erection of the superstructure of the Mashriqu’l-Adhkár, the completion of the ornamentation of the Dome, their spontaneous decision to proceed with the decoration of the clerestory section, the purchase, the safe-guarding and eventual recognition of the precincts of the Shrines on Mt. Carmel, the consolidation of the administrative machinery of the Faith in their country, the generous assistance extended by them to the needy, the harrassed and suffering among their brethren in many lands and the activity they now display in the teaching field are deeds for which the entire Bahá’í world may well feel grateful.”
PART THREE—PERSIA
BY DR. LUTFU’LLÁH S. HAKÍM AND MARDÍYYIH N. CARPENTER
THE mountains where Bahá’u’lláh made His home stand over a city that now, after centuries, is restless with modern activity; streets are torn up, the ground is littered with bricks and debris, trucks shoulder caravans against the walls; through the noise and disorder a new capital is rising within the old. The Bahá’í Cause in Persia is likewise going through a period of transition, of ceaseless activity, of multiform purpose—toward its goal of the new civilization which is building in the shadows of the past, not without dust and heat.
A record of recent events in Bahá’í Persia
must begin with the heartbreaking news of
the ascension of Bahá’u’lláh’s daughter, the
Greatest Holy Leaf, which reached Ṭihrán
by cable from the Guardian on July 15,
1932. Nine months of mourning were
consecrated to her memory, during which
services were continually held in her name all
over Persia; in honor to her a day, July 21,
was set aside, on which all Bahá’ís in the
capital ceased from work; on Naw-Rúz,
the festival that has been celebrated by
Persians for thousands of years, no Bahá’í
festivities were held. In Ṭihrán for nine
consecutive days memorial services were given,
and following that these services continued
every nineteen days for nine months; on
these occasions incidents from the life of
the Greatest Holy Leaf were told, and
Tablets revealed for her chanted; during the
mourning period ten memorial suppers
were[Page 115]
offered, and over
seven hundred fed. To
many gatherings Keith Ransom-Kehler,
delegate to Persia from the National
Spiritual Assembly of America, spoke
unforgettably in the memory of the Greatest Holy
Leaf; outstanding occasions were at the home
of Mírzá ‘Abdu’l-Ḥusayn Káẓimuf, where
she addressed one hundred and twenty
women guests at a memorial luncheon, and
again at the Ḥaẓíratu’l-Quds, when she
described her meetings with the Greatest Holy
Leaf and gave the messages that this most
exalted of women had sent through her to
Persia, messages which had the pathos of
a final leave-taking. The Persian Bahá’ís
have felt very keenly the passing of the
Greatest Holy Leaf, and for her sake they
are working with redoubled effort to bring
about that Bahá’í World Order whose
founding she had witnessed, whose
establishment was so dear to her heart.
The immediate factor in furtherance of this aim has been the completion of measures—such as the taking of the census and formation of new Local Assemblies—necessary to the establishing of Persia’s National Assembly. The Administration is gradually becoming consolidated in Persia; the sixth annual Bahá’í convention met in Ṭihrán (April 29, 1932) and lasted twelve days; the Tihran Spiritual Assembly, elected (April 21, 1932) functions at present as the national body, having general supervision over Bahá’í affairs of national importance; it further exerts its influence to help Bahá’ís outside of Persia, as when, in the case of the friends arrested in Istanbul, it was able to contribute toward their release by laying the facts before the Turkish ambassador here, and again when it assisted in obtaining the freedom of the prisoners in Ádanah.
A glance at the committees which aid the Assembly in putting through its extensive program will give an idea of current Bahá’í pursuits. Special attention is here paid to the committees of Ṭihrán, but similar ones function for the Assemblies throughout Persia; the names of these committees are of interest in that they often indicate problems peculair to Persia, such as the fact that the women still veil and as a result carry on much of their Bahá’í activity independently of the men. Pending the formation of the Persian National Assembly, the Committee on Bahá’í Affairs serves as the Local Assembly of Ṭihrán; this body elects the members of all committees in the city, and in general supervises the work that is done; recent activities of this committee were the reception of Keith Ransom-Kehler, the collection of 21,440 ríyáls1 for the Temple in America, the arrangement of large joint meetings between the Assembly and its committees, care of individuals, instructions in current administrative duties, preparation of a list of sacred Bahá’í places in and about Ṭihrán. The Service Committee has charge of all general meetings, feasts, memorials and the like. On one night in the week, six meetings especially for Bahá’ís are held throughout the city, the program of which includes the study of Bahá’í literature and a short talk; members of the committee are present in each of these gatherings and assist in directing them; the committee further holds a memorial service for every deceased Bahá’í, at which the life of the departed is described and prayers are chanted for him. The Women’s Program Committee has the same duties as the Service Committee, but confines itself to women’s activities; it arranges all types of gatherings, receives guests, provides a speaker for its daily meeting in different parts of the city, observes memorials. This committee was instrumental in arranging meetings for Keith Ransom-Kehler and supplying interpreters for her; it received Mírzá ‘Ali-Akbar Furútan, the noted educator and Bahá’í lecturer who visited Ṭihrán recently, and had him address a large group of women on child training; it has collaborated with the men in raising funds for the Bahá’í Temple in America. The Boys’ Service Committee has as its main duty the moral training of Bahá’í youth; it instructs them in Bahá’í history and principles, and trains them as teachers. Mírzá ‘Ali-Akbar Furútan has with the approval of the Assembly drawn up an entirely new curriculum which is shortly to be introduced all over Persia. Twenty classes attended by four hundred and thirty-five students and taught largely —————— 1 At this writing there are approximately fifteen ríyáls to the dollar.
[Page 116]
by committee members are
held weekly in Ṭihrán; eighteen of these
study the “Dars-i-Akhláq”,
lessons in character-training
composed of teachings of the various
Manifestations of God, and the remaining two
study the “Íqán” and “Some Answered
Questions” respectively. These classes meet
at the homes of parents and are often visited
by members of the Spiritual Assembly and
other friends; opportunities are given the
students to speak in public, and yearly
examinations take place to which many
are invited. On the eighth of Riḍván of
this year a feast was offered the students,
several of them delivered short talks and
Keith Ransom-Kehler presented prizes to
those who ranked highest in the examinations.
The Persian Bahá’í wall-calendar has
also been put out by this committee for
two successive years, despite many obstacles;
it is well circulated through Persia and has
also been sent to Bahá’í student groups in
Europe. The Girls’ Service Committee, similar
in aim and program to the foregoing,
is made up of forty women and conducts
twenty-four classes weekly throughout the
city; it too gives instruction in public
speaking, and in 89 (1932) eight large
gatherings were addressed by its students;
it further maintains a Bahá’í kindergarten.
A chart shows that Ṭihrán leads the
character-training classes numerically with four
hundred and thirty-five boys and five hundred
and twenty-four girls; Najaf-Ábád
outside Iṣfáhán has one hundred and ten
boys and one hundred and ten girls, and
Yazd one hundred and thirty boys and one
hundred and ten girls; the classes are
progressing satisfactorily in many other centres.
The Teachers’ Consulting Committee spreads
the Cause, holds teacher training classes and
gives twenty-six meetings a week for inquirers;
at each of these the teacher is
accompanied by a student who thus becomes
informed of teaching methods. The
Women’s Teaching Committee is similar to
the above. It maintains five weekly meetings
for women inquirers and attends a
weekly class under the direction of
Jináb-i-Fáḍil-i-Mázindarání. The Women’s Progress
Committee furthers the cause of Persian
Bahá’í women; this committee arranged a
number of meetings for Keith, and her series
of talks on Bahá’í Administration addressed
to the members themselves was considered
epoch-making. The committee is in
correspondence with similar groups all
over Persia, studies Bahá’í literature and maintains
a class for adult illiterates, both Bahá’ís and
non-Bahá’ís. Among visitors received by this
committee were delegates from the second
Eastern Women’s Congress, for whom a
meeting was held at which the committee
chairman, Maḥbúbih Khánum Na‘ímí,
addressed the visitors on the Bahá’í principle of
sex equality, and Núr-Ḥimádih Khánum,
head of the delegates spoke on the Faith of
Islám. The Adjustments Committee has been
most successful in settling business or family
differences that have arisen from time to time
between individual Bahá’ís. The Census
Committee has charge of taking the census
for all Persia; it circulates the necessary
blanks, works with Local Assemblies and
other Census Committees, and makes a permanent
record of the returns, as well as
supplying certificates of births, marriages
and deaths. The Cemetery Committee manages
the Bahá’í cemetery of Ṭihrán, a large
park situated outside of town to the
northwest, known as the Immortal Garden; this
committee supervises the upkeep of the
grounds, directs funerals, and has built an
up-to-date mortuary; after a recent
investigation municipal authorities expressed
marked approval of its methods. The
Properties Committee has, in accordance with
recent law, been engaged in obtaining from
the Government and registering the deeds
to all buildings, lands and places of
pilgrimage belonging to the Cause in Persia;
these are registered in the name of the
Guardian, pending the establishment of the
National Assembly. Among properties so
registered are the two Tarbíyat Schools, the
Rasht Ḥaẓíratu’l-Quds, some of the
Hamadán properties, the house of Bahá’u’lláh in
Tákur, the Ishtihárd properties; the
registration of the House of the Báb in Shíráz,
the Ṭihrán cemetery, and all other Bahá’í
properties is soon to be effected. The
Temple Committee was established in 89 (1932)
to collect funds for purchasing land near
Ṭihrán for Persia’s first Mashriqu’l-Adhkár.
The Guardian has given 30,000 riyéls to
this end; two of the friends have
given[Page 117]
20,000, and numerous
meetings are being
held and contributions offered for this purpose.
The East-West Committee corresponds
with Bahá’í centres in other parts of the
world, receives visitors from foreign
countries and in general furthers the harmonious
relations between East and West. It
translates for the Ṭihrán newsletter information
received from abroad, corresponds with
individuals, puts out a monthly newsletter,
collects and spreads works on the Cause and
Bahá’í works in foreign languages. The
Welfare Committee cares for those who are
in need, regularly dispensing funds it
receives from the Assembly and from
individuals; it has placed welfare
boxes in fourteen leading Bahá’í stores
throughout the city; in the year 89 it
gave out approximately 9,779 riyals.
The Tablets Committee has been at work
for some years collecting original
Bahá’í tablets and making two
copies of each in bound volumes; one set
goes to the Guardian, the other to the
Tibran Assembly. A majority of the tablets
copied in 89 are in the hands of Mirza
‘Abdu’r-Rahman Rahiqi; Mirzá Sayfu’lláh
Majidi compared every copy with the
original and up to now sixteen bound volumes
have been prepared. The Children’s Savings
Bank Committee manages the bank which
was founded in 76 (1919); during the
intervening period over two thousand children
have had shares in this institution, and by
the end of 89 its capital had grown to
22,000 shares at ten riyéls and 62 at a
hundred riyals; many share-holders have
left their interest on deposit, and the total
present capital is 250,000 riyals. In accord
with the recent Government ruling that all
such institutions be registered, the
Assembly is taking the necessary steps to register
the Children’s Savings Bank. The Schools
Committee has charge of the two Tarbiyat
schools. The boys’ school offers six
preparatory grades and four intermediate; of the
twenty-six teachers twenty are Bahá’ís, and
of the five hundred and forty—one students,
three hundred and thirty-nine are Bahá’ís,
one hundred and seventy-five Moslems,
twenty-one Christians, four Jews and two
Zoroastrians; the principal of the girls’
school is Miss Adelaide Sharp, of Denver,
U. S. A., and the superintendent is Ruhangiz
I{_hénum Fath-A‘zam of this city; there are
thirty-five teachers on the faculty, eleven
grades are offered, and of seven hundred and
nineteen students three hundred and
fifty-nine are Bahá’ís, three hundred and
fifty-two Moslems, and eight Jews. The Ministry
of Education reports very favorably on the
moral and mental training afforded by these
institutions, and the girls have ranked
especially high in the Government examinations.
The buildings and grounds are situated in one
of the best sections of Tihran, and the
Assembly recently borrowed 40,000 riyals from
other funds for repairs and new equipment;
it is to be regretted that because of
insufficient means the schools cannot increase their
accommodations and as a result are obliged
strictly to limit their student body. The
Publishing Committee publishes Bahá’í news
from Persia and all over the world in a
monthly paper, carries on an extensive
correspondence, collects Bahá’í literature for
distribution to other Assemblies, has charge
of the film of the Master taken in America,
publishes the letters of the Guardian; it has
recently brought out a compilation of
prayers by ‘Abdu’l-Bahá, a paper on the
prohibition of narcotics, an essay by Dr. Yunis
flan Afrfilgiih on fasting and prayer; a
book entitled “The Analysis of Truth” by
Mirzá Hasan-i-Nusliébédi, a Bahá’í calendar
by Mirza Muhammad I_{_han Labib.
Books collected for distribution this year
amounted to 2,200 volumes, and those
distributed to 2,$00; as a rule 1200 copies of
News are put out, forty of which are sent
abroad, only four numbers of the News
appeared in 1932, however, owing
to Government restrictions.
Incidentally, while persecutions on
religious grounds have considerably decreased in
recent years, it would be inaccurate to say
that religious freedom is permitted the
Bahá’ís in Persia. Events demonstrate that
a uniform treatment of adherents of the
Faith is not to be expected here; readers in
other countries doubtless wonder why on
one hand we may give meetings attended
by thousands of people, with the consent
and cooperation of police authorities, and
why on the other our literature, for no
tangible reason, is forbidden entry; it must seem
to them that with us, the exception is
the[Page 118]
rule. A few examples
will illustrate the situation. On receipt
of the Guardian’s cable
announcing the ascension of the Greatest
Holy Leaf, a copy of his words was to be
wired at once to all Persian centres; this
was done but after some time it was learned
that the authorities had never sent the
wires; without informing the Bahá’ís they
had confiscated them. The Assembly’s
repeatedly lodged complaints proved of no
avail, and the Ministry of Posts and
Telegraphs refused to transmit the telegrams,
although the money that had been paid for
them was eventually refunded. Again three
hundred copies of “Bahá’u’lláh and the New
Era” were sent by the Guardian to be
entered on a special permit; despite
every effort no permit was granted, and the books
remained in Baghdad until one of the friends
acting on his own responsibility brought
one hundred and fifty of them in; the sum
collected from their sale will go toward a
Persian edition of the book when the
authorities permit. Meanwhile books written
by Avérih and his associates have the
sanction of the Department of Education and
are wide-spread, in spite of repeated
petitions to the effect that such writings,
devoted largely to the libeling of individuals,
can in no wise promote the good of Persia.
Bahá’í marriage certificates are another case
in point, using the official blanks means
registering as Moslem, Christian, Jew or
Zoroastrian; the Tihran Assembly has made
strenuous efforts to have the Bahá’í
certificates registered, but the Minister of Justice,
the chief of the Registration Bureau and
other authorities take the stand that this is
impossible because the Bahá’í Faith is not
officially recognized in Persia; on the other
hand the Bahá’ís will not use the Government
certificates, as this is tantamount to
recanting their faith; it is interesting that
the Bábul‘ authorities when pressed by the
Assembly, registered the Bahá’í certificates.
The Qazvin schools incident is a further
illustration; authorities closed the Tavakkul
Schools there on the grounds that Bahá’í
meetings had been held in the buildings,
whereas such meetings had taken place only
in the neighborhood; at Police Headquarters
———————————- 1 Formerly BarfurL'1fl1.
the principal, Vahid-i-Kaslifi, was forced to sign a statement to the effect that he would not reopen the schools. The Tihran Assembly did all in its power to lift the ban, even addressing a petition to His Majesty the Shah; eventually permission was granted the schools to reopen, but by that time a majority of the students had entered other institutions, the equipment was scattered and the boys’ school was unable to reopen. Occasionally physical violence has also been the lot of the Bahá’ís. The people of Gulpaygan rose against the friends, forbade them the use of the public baths, and in general attempted to boycott them; the importance of the bath institution in Persian life will be remembered; attendance at the bath amounts to a virtual ceremonial, and in view of average housing conditions is practically indispensable. The animosity increased, until a Bahá’í woman in a neighboring town was critically hurt at one of the baths. Later §l;1aylfi1 _]a’fari-i-Hidayat, nephew of the great Bahá’í historian Mirza Abu’l-Fadl, was severely beaten in the public bath, his clothes were torn and he escaped in a cloak; the next day when because of his injuries he was confined to bed, the authorities banished him from Gulpaygan. He eventually reached Ṭihrán, but the Assembly’s endeavors, the many petitions went unheeded, and he was obliged to remain in the capital, separated from his family and dependents. In the Marélan Quarter of Tabríz, an out-of-the-way district, the friends are still subject to molestation; recently Muhammadans kidnapped the wife of one of the Bahá’ís, took her to court and forcibly divorced her from her husband; the Tabríz Assembly further had difficulties with the police in holding meetings, but is no longer disturbed. In Kirmanshéh, police closed the Bahá’í library, but the Assembly was later successful in reopening it. In Muhammarih, parts of Qurésan and elsewhere there have been risings against the Bahá’ís, and the authorities, repeatedly appealed to, have quieted the trouble in some instances, while in others hostility has gradually subsided of itself.
Meanwhile, teaching activity in Persia is
ceaseless and much valuable work is being
done by well-known teachers in the
capital[Page 119]
and throughout
the country. In this period
of transition, the teacher fulfills an
important function here, especially in view of the
fact that many of the Teachings are revealed
in Arabic, virtually a foreign language,
and that the percentage of literacy
is relatively small. Among those working in
Tihrain is Jináb-i-Faidil—i-Mézindarani,
wellknown in the United States, who in addition
to addressing many groups of Bahá’ís and
non-Bahá’ís is writing a detailed history of
the Cause from its inception to the present.
Mirza ‘Ali-Aqé Atfllati had planned to
spread the Cause in Afghanistan, but
despite urgent requests from the Tihran and
Mashhad Assemblies the Afghan Legation
refused to grant him a visa and at present
he is teaching in Mashhad. Mirza
‘AliAkbar Furutan is active in Tabríz, where
he has especially contributed toward the
progress of the women and stimulated the
youth; his travels through Acfiiirbayjén
were instrumental, with those of Mirzá
Uskuli and Munir-i-Divan, in completing
the census for that province;
Aqaiy-i-RaHméniyfin has been spreading the Cause in
and about Abadih in South Persia, and
working toward completion of the census;
qéy-i-Nfitiq has been engaged in Kirman, Mirza Mutlaq in Bábul, Mirza ‘Alavi in Qfizistan and also with Mirza N\'1s_}_1éba'idi in Kirménfllah; Jinab-i-Faidil made a teaching trip to Raslit, and Aqay-i-Salsabil traveled through Gilan, fell ill, and died in a Raslit hospital. A few notes from the provinces will give a further idea of conditions throughout the country and of the problems Assemblies and teachers must meet. Among the Assemblies recently reestablished are those of Langarfid and Vazir-Abéd, and among the new Assemblies are Sangisar and Kaftar-Kuléh, near Tabarsi; the Assembly functions only six months out of the year in Siyahlglal-i-Dilmén, as the Bahá’ís live there only during this period, and in Sangar, because most of the friends are farmers, administrative affairs are postponed during the first three months of the year, although the teaching activity is continuous; §_h\'1zistan reports that in spite of much illiteracy and poverty the Cause is flourishing there; in Baibul, when Muhammadans refused to give burial to a number of Greeks who had come there to work on the tobacco plantations and had succumbed to illness, the Assembly was active in burying the dead and assisting their families. Bahá’í Persia is divided into nineteen districts, in each of which the central Assembly works through the teachers and is at special pains to stimulate its district, distribute literature and establish other Assemblies.
In addition to spreading the Cause, the Bahá’ís of this country have been successful in founding and maintaining a number of schools which have uniformly upheld a high standard of training, both spiritual and academic. There are the Tarbiyat Schools of Ṭihrán, the Tavakkul School of Qazvin, the Bahá’í school at Sangisar, the Vahdat-iBashar‘ Schools at Káshán, the Vairiqan school, the especially well-known schools at Hamadan, the Hufliangi School at Yazd. Many kindergartens have been established, among them being the Tarbiyat Kindergarten under the direction of Isliréqiyyih Khánum Dhabih, the Hamadqn Kindergarten conducted by Mastiirih Khánum Haqiqi, and the kindergarten established by the Spiritual Assembly of Kirman.
Building activity has also been considerably
stimulated of recent years, and at this
writing a majority of the five hundred
Bahá’í communities throughout Persia
possess structures of their own. The Tihran
Ḥaẓíratu’l-Quds was begun in 88 (1931),
has been generously contributed to by
friends throughout Persia, and is now
nearing completion; this building, which at the
Guardian’s suggestion was modified to cost
around 500,000 riyals, is in charge of a
special committee and is in constant use
for all types of Bahá’í gatherings. In Tabríz
a fund was collected and a second building
purchased near the local Ḥaẓíratu’l-Quds.
The Spiritual Assembly of Sari has rented a
house for administrative purposes; the Iráq
Assembly has rented a bath building for the
Bahá’í community, and the Kirman Assembly
has bought a section of the municipal
cemetery; because Muhammadans recently
attempted to prevent the burying of a
Bahá’í woman with their dead, the Tabríz
Assembly is likewise acquiring a cemetery;
the Rasht Assembly is selling its
Ḥaẓíratu’l-Quds and will purchase a larger
one; the[Page 120]
friends in Yazd
have contributed widely
toward their Ḥaẓíratu’l-Quds, and the
founder of the Hushangi School in that
city has added a new building to the
institution. When Furugl_1i the much-loved
Bahá’í teacher, passed away in Káshán
recently, his heirs contributed 10,000 riyals
to the Káshán Ḥaẓíratu’l-Quds and gave
his Aran residence to that centre to serve
as the local Ḥaẓíratu’l-Quds; Jawfiiiqan has
built a Ḥaẓíratu’l-Quds. Bahá’u’lláh’s house
in Tékur has been completely restored by
Siyyid Muhsin flan Asasi of the Ṭihrán
Spiritual Assembly, who previously built a
new dam across the Takur River.
The following yearly incomes and expenditures, selected from the latest financial reports and quoted in riyéls, will serve as samples of Bahá’í fund in this country and further illustrate conditions:
Place Income Expenditures Ṭihrán 90,137 85,093.171 Firs 52,819 52,798.45 Argiirbayjan 40,607.95 37,490.20 Hamadzin 37,624.60 37,624.60 Abzidih 22,750 24,188 Lhurasén 21,926.05 25,155.60 Kéfllén 19,692.55 16,651.75 Kirman 14,409 16,058 Sari 12,142.10 11,678.45 Gilén 5,135.70 6,406.15 I{_huzistain 2,870 1,079 Bandarjaz 2,206.15 1,860.55 Bandar-‘Abbas 1,928.75 708.65 Sirjén 476.90 466.25
Of particular significance is the work carried on by the various Youth Groups throughout Persia, which groups it will be remembered are composed of young men only. The Tihran Youth Group was established in 86 (1929) and now numbers three hundred members. These young men direct a library and reading room, write and produce plays which are enthusiastically attended, and engage in athletics in the grounds of the Ḥaẓíratu’l-Quds; they hold meetings for the study of Bahá’í biographies, discussing historic Bahá’í personalities, reading the Tablets revealed for them and distributing their pictures; they have organized four —————————- 1 This does not include the large sums spent on the Ḥaẓíratu’l-Quds, etc.
public speaking classes in different sections of the city, each of which is presided over by a competent Bahá’í teacher, where they lecture on philosophical, historical and scientific material in relation to the Cause; in 89 (1932) they held two oratorical contests and gave prizes to the winners; they put out a monthly bulletin of their activities and maintain a correspondence with Persian Bahá’í students in Europe; they arrange gatherings where returned pilgrims and Bahá’í teachers address them and a number of them are studying extensively the history of the Cause with Jináb-i-Fáḍil. This group formerly rented a building for its administrative affairs in the centre of town, but is now able to meet at the Ḥaẓíratu’l-Quds. In Mashhad the group has established the Badi‘ Library, collects books, does publishing work and puts out a circular letter; members of the Tabríz group delivered talks of such excellence at the district convention that the delegates contributed a substantial sum toward their athletic field; this group has organized a highly successful class which meets every Bahá’í month and is directed toward the betterment of living; they further post a bulletin of their activities. There are a large and active membership in Raslit, two hundred in §hiraz, and newly established branches in Sari, Kirman and Yazd. The Hamadén group numbers one hundred and fifty members and has proved so efficient that several important administrative duties, such as the arrangement of large public meetings and the taking of the census, have been delegated to them.
Vastly important in connection with all
Persian activities was the coming of Keith
Ransom-Kehler, an event which marks a
new era in the developing harmony between
East and West. The history of her mission
to Persia is yet to be written, and the
Guardian tells us that it is too soon for us
to estimate the magnitude of her work.
Keith reached this city on June 29, 1932.
In response to the Guardian’s cable, we had
wired to the Assemblies of Kirmánsháh,
Hamadén and Qazvin, to prepare for her
reception, and some of the friends from
Kirmánsháh and Hamadén escorted her to
the capital. Our Service Committee sent
a[Page 121]
delegation of welcome
including Spiritual
Assembly members to Qazvin, about
ninety-two miles from here, where Keith stayed
two days. Her party then left for Tihran,
and her first meeting with the Tihrain
friends took place in the Bidistan, a Bahá’í
garden in Karaj, some twenty-five miles
from town. Approximately one hundred
men and women friends were present at this
first reception, and greeted her with the
Greatest Name. After refreshments the
cavalcade set out for Ṭihrán, and a second
gathering was held that afternoon outside
the city gates, at the home of Mirzai
‘Abdu’l-Husayn Kl_1;'1dim. The house was
packed and Bahá’ís lined the avenue,
shouting “ ‘Alláh-u-Abhá!” Though ill and tired,
Keith spoke briefly, welcoming the friends,
and the power of her spirit was felt even
before her words could be translated; she
was greeted by a woman speaker, and a
prayer was chanted by the famous singer,
Higimat Khánum Muhtadi. Keith was then
escorted to the Grand Hotel. On the
following day a reception Was given at the
home of filu'a‘u’lláh Khán ‘Ala’i, and here
Keith formally met the Assembly and in
part set forth her mission. Meanwhile the
committees were engaged in planning the
extensive program which she was to carry
out so brilliantly. Because her health was
considerably undermined, she was invited
to make her residence at the home of Mr.
and Mrs. Ral_1matu’lláh flan 'Ala’i, Who
were her hosts during the entire sojourn and
accompanied her on all her journeys; Keith
repeatedly expressed affection for this
family, and gratefulness for the care of Mrs.
‘Alá’í, who is a graduate nurse.
Keith’s mission illustrates current Bahá’í history in Persia; her activities were directed toward such ends as emphasizing the nature and purposes of Bahá’í Administration, inspiring the women to shoulder a still greater burden, raising the ban on Bahá’í literature, inaugurating the Persian Mashriqu’l-Adhkár. She was present in countless meetings, met many notables, wrote indefatigably. With regard to the freeing of Bahá’í literature, she presented the letter of the National Spiritual Assembly of the Bahá’ís of the United States and Canada to the then Minister of Court, Taymur-Tésli, and obtained his promise that the restrictions would be removed; when the Minister left office and his new ruling failed to take effect, Keith wrote a number of petitions to His Majesty the §l'_1ah, to which no answer was received. Only once was an inconclusive interview given her at the Foreign Office.
Her audiences ranged from small groups to thousands, and she was usually interpreted for by Messrs. Kayvan, Varqé, Na‘imi, Samimi, or later Vahid. Before the elections Keith and Jinab-i-Fáḍil spoke extensively on the significance of Bahá’í elections, the duty of the friends in this phase of the Administration. Over three thousand people heard her on the occasion of the Riḍván, at the Ḥaẓíratu’l-Quds on a spring day when the atmosphere was so spiritual that the great crowd hardly stirred, and not even music broke the quiet, as the nine months’ mourning for the Greatest Holy Leaf was only just terminated. On the night of the Báb’s martyrdom, the friends met at the house of Mirbi Husayn-‘Ali Nur, where the Báb’s body was hidden for some time; a visitation Tablet was chanted in the room where the casket had lain, and Keith spoke on the early days of the Cause. Her work with women Bahá’ís and inquirers was extensive, and the Women’s Program Committee arranged many meetings at which she discussed phases of the Administration, women’s progress, child psychology and the like; it was felt that her presence gave tremendous impetus to the cause of Persian women, and those who heard her will not forget the thunder of her words. In 89 (1932) the Women’s Teaching Committee held two noteworthy meetings for her at each of which approximately one hundred women inquirers were present, and Keith spoke to them on the growing understanding of Islam in the West, through the spread of the Bahá’í teachings; her stirring talks to the twenty-six members of the \Women’s Progress Committee dealt with the role that group will play in modern Persia.
Keith’s journeys through Persia in the
autumn of 89 include visits to Mazindarfin,
Gilén, Atfiiirbéyjén and I_§hurésan; flashes
of them come to us through Assembly reports,
photographic records, her own articles,
accounts of eye-witnesses; the Tihran
As[Page 122]
sembly has directed
that all available material on her life
in Persia be collected for
presentation in book form. On receipt of
this Assembly’s wire announcing her arrival,
the Tabríz Assembly had a reception
arranged for her at the way-station of
Miyénij; the Assembly and many of the
friends then went out of town to meet her
and escorted her back to the Ḥaẓíratu’l-Quds
where the program of her stay was
drawn up and a meeting held. The police
attempted to prevent her contemplated visit
to Milan, but the Assembly finally obtained
their permission and she spent a day there
with several of the friends as the guest of
Hiji ‘Ali-Akbar Ahmaduf. After a number of
meetings Keith and her party left for
Sisan, where all the friends in the district
turned out to welcome her, lining the roads
and shouting the Greatest Name: her talk
to them-was put into Persian by Mirza Kayvan,
and into Turkish by Mirza Furutan.
At Bábul sixteen carloads of friends
including the Spiritual Assembly drove
out to welcome her, meeting at a way-point with the
Assembly of Sari; Keith addressed them
briefly and then drove into Bábul where
she was formally welcomed by the Assembly;
several meetings were held for men and
women respectively, and Keith visited the
caravanserai where Mullá Ḥusayn stayed and
Quddús was martyred; later she and the
Assembly were invited to ‘Arab-Qayl; on
the way a section of the road was flooded,
and the friends of ‘Arab-Qayl lifted her
car up bodily and carried it across on their
shoulders. She spent some days in Qmrasan,
speaking to Bahá’ís and non-Bahá’ís. She
visited Sairi and many surrounding towns,
addressing numerous audiences and going on
pilgrimage with some two hundred friends
to the shrine of fiaylgl Tabarsi; she was
joyfully received in Rasht, Pahlavil and
Lahijan during a ten days’ visit. Keith
entered this country from the western frontier,
coming by way of Kirmanshéh and Hamadan; her
last journey was southward,
through Qum and Kashén to Iṣfahán on
the way to Shíráz. Everywhere she toiled
unceasingly, spurred the friends to still
greater efforts in establishing the new World
————————
1 Formerly Anzali.
Order, quickened and inspired the hosts of those who are following Bahá’u’lláh, until she came to rest at last, in Iṣfahán, by the graves of early martyrs.
Among the dignitaries Keith met in Tabríz was the Armenian patriarch, Mirsis Malik-Tabikiyain, the leading Armenian ecclesiastic in this part of the world, who showed himself greatly favorable to the Cause. In Sisén the friends built an auto road over five miles long for her reception, and some thousand Bahá’ís came out to meet her in holiday clothing. At Zanjan Keith visited the house of Hujjat, and astonished passers-by by kneeling in the ruins to pray and weep. An important incident of her Mashhad visit was her meeting with the chief Muslim ecclesiastic in that city, keeper of all the shrines of Imam Ridé; this eminent divine entertained her at his home and escorted her through various secular institutions dedicated to the Imam, such as the famous school and the great new hospital. When after a delay occasioned by motor trouble Keith and her party reached ‘Aliyabad-i-§héhi, it developed that the Bahá’ís of Sari and Mahfuruzak had not received her telegram and had camped two days in pouring rain on a near-by hill, waiting to welcome her. At Bandar-i-jaz a large crowd came to the railway station and accompanied Keith and her party on foot to the residence appointed for her; their numbers drew such attention that authorities in the neighboring town of Istirabad phoned Bandar-i-jaz to find out what had happened, and were told by the police that an American Bahá’í had come to visit the local Bahá’í community.
Keith’s pilgrimage to &ayk_h Tabarsi has already become history. The welcome by the friends of Bahnamir and 'Arablilayl was unforgettable, when hundreds came out to meet her, the young women and brides carrying trays loaded with incense, flowers, and bottles of rose-water, the children chanting Bahá’í prayers. In Babul Keith saw the house of Quddús and the place of his martyrdom, now an enclosed garden in the public square, and further visited the caravanserai where Mullá Ḥusayn’s men were shot as they chanted the acl_hén.
if ‘ 3!‘
Retrospectively it would seem that
the[Page 123]
directing events
of the past two years for
Persia were the ascension of the Greatest
Holy Leaf, the mission and the tragic death
of Keith, the continued consolidation of the
Administration and the further grasp by the
Bahá’ís of its implications, the teaching and
building activity including the first plans
toward Persia’s first Mashriqu’l-Adhkár, and
the growing recognition of the Bahá’í Cause
by the authorities and the general public.
PART FOUR—AUSTRALIA AND NEW ZEALAND
By BERTRAM DEWING
THE BAHA’I CAUSE IN AUSTRALIA AND NEW ZEALAND
THIS issue of THE BAHÁ’Í WORLD finds the Cause in Australia and New Zealand in a very much more healthy condition than was the case when the last volume was prepared. In reviewing the situation, a number of salient features present themselves for consideration.
Firstly the wonderful work accomplished by Mrs. Keith Ransom-Kehler during her visit in 1931-2 has been more than maintained.
Secondly, the terrain so to speak on which the Bahá’í Cause in these lands finds itself is surveyed, with a view of throwing possible light on the trend of future teaching activities, whether individual or social.
Thirdly, in regard to the consolidation of the Bahá’í institutions of Australia and New Zealand, the Guardian has set the friends three immediate tasks: first, the establishment of a National Fund; secondly, the establishment of the National Assembly, and thirdly the training and support of their own traveling teachers.
Fourthly, the Guardian has set the friends of New Zealand the special task of publishing a pamphlet in the Maori language and the taking of the Message to the Maori people.
The years prior to the coming of Mrs. Keith Ransom-Kehler in 1931 were essentially years of seed-sowing during which unseen spiritual development took place, making possible the reaping that eventuated as a result of her work. All groups are consistently increasing their numbers and widening their activities. This applies particularly to Adelaide, S. A., Sydney, N. S. W., and Auckland, N. Z. In the cases of Melbourne, Vic., Brisbane, Que., and Perth, W. A., the progress has been much less spectacular. In these three centers ever since Mother and Father Dunn first visited them ten or twelve years ago, the fortunes of the Cause have been spasmodic, their presence or absence resulting in alternate rallies and dispersions. Recently, however, in Perth and Melbourne conditions have improved and in each city there is now a small group of earnest, wholehearted Bahá’ís. There is little to report, but the progress made when expressed in spiritual values is quite as important as that of the larger groups. Throughout the world the Bahá’ís in each country have something more or less unique to contribute to the sum total of the work of the Cause and it is felt that a report would not be adequate if it overlooked this fact.
By way of illustrating this, the American Bahá’ís are efficient in organizing administrative work and social and religious functions on a large scale; the Australian and New Zealand Bahá’ís on the other hand have made very little progress in this respect, but they have explored the devotional side of the teachings much more intensively than is apparent in America. At meetings more time is given to silence and to the healing prayers.
Speculation as to why the devotional side
is so much stressed, produces interesting
thoughts. In the first place, environment
conditions the work and characteristics of
the Cause in each locality—in America it is
racial amity, in Persia religious unity—and
the Australians and New Zealanders, being
intensely individualistic, naturally respond to
the personal, or the religious aspect of the
teachings of Bahá’u’lláh before they respond
to the social. The populace not being socially
[Page 124]
minded, do not respond to any
new religious movement unless it has a personal appeal,
such as something to do with health or prosperity.
The Bahá’í Teachings, it is true, do
not teach people how to make money, in
fact they definitely discourage any attempt
to acquire material wealth in the name of
religion. But they can show people how to
cure themselves of illness and how to
maintain that condition by acquiring inward poise
and happiness, a condition infinitely more
satisfying than any to be gained by taking
all the nostrums in the world.
Another thought that strikes one is that although the friends in many parts of the world are deprived of the traditions and the joy of listening to personal reminiscences concerning the occasion of a visit from the Master to their country, so that any conception of what He was really like is based on photographs, written accounts which are far too conspicuous by their absence, and speculation—in spite of this disability, the Cause loses none of its vitality on that account. Compensation is obtained by much greater importance being attached to the Greatest Name. Therein lies the true secret of the undying continuity of the Cause. The spirit of the Dawn-Breakers is just as much alive in the remote corners of the Earth as elsewhere. People are still led to the Bahá’ís in their locality by the same unerring Guidance that showed the Letters of the Living the way that led to the Báb.
In searching for methods of obtaining a recognized niche in the social structure, it is evident that the friends must look for additional methods of direct and indirect teaching more far-reaching than the formation of healing circles. At this juncture, therefore, a brief survey of some of the characteristics of Australia and New Zealand should prove profitable. We have already seen that the people are intensely individualistic. There are a number of reasons for this disinclination to be socially-minded. It is a characteristic of all frontier countries. Truly cultured people who are educated according to the standards set by ‘Abdu’l-Bahá, that is, educated in such a way that they are spiritually, intellectually and materially well balanced units of the social structure, are not numerous. The inhabitants of a young country are too busily engaged in “making good” to be able to take the long view of life. There is that peculiar urge on the one hand to the right which clings to the traditions of the old world, and, on the other hand, that urge which strives to break away to the left, with the result that few tread the middle road. In a sense, of course, all countries today are frontier countries, so drastic are the social forces influencing their affairs, but nevertheless there is something essentially different about a young country, to which the term “frontier” is applied.
Another factor influencing the lives of those living in these lands, is the vast distances between centers of population, as well as their isolated position in relation to the rest of the world. Australia and New Zealand and Tasmania to all intents and purposes are not four islands, but many islands centering around the huge cities and having satellite islands consisting of the scattered townships whose populations scarcely run into five figures. There are no villages and the rural population is too scattered for cultural pursuits to thrive easily. The result of this translated into terms of behavior is that racing and other thoughtless pleasures prosper to an incredible extent.
In public affairs the people in New Zealand are conservatively minded, in Australia much less owing to the larger industrial populations. In both countries various parties and cults claiming to possess the secret of immediate prosperity also thrive. In religion the orthodox churches obtain a poor hearing on the whole, but sensational evangelism, particularly in New Zealand, can always count upon an enormous following. The orthodox sects are tolerant to one another, but all adopt a narrow outlook towards non-Christian religions. Can the Bahá’ís obtain the best results by organizing inter-religious conferences? It is doubtful. Religious bigotry is not the open sore that it is in the Orient; rather the real enemy, a subtle one, is apathy.
By showing their freedom from class
prejudice and racial prejudice, the Bahá’ís
are not likely to attract much attention. The
chief charm of these lands is the freedom
of nearly all sections of society from these
great faults. In any case with the
exception[Page 125]
of the Maoris,
there are no large secondary
racial groups.
There is, however, one racial prejudice, which, like the prejudice against non-Christian religions, is extremely dilficult to combat because it is directed against an external group in the Orient. The cause is a fear complex based upon a supposition, hence there is little that is concrete to work upon.
In the field of economics there are better prospects because, Australia and New Zealand being primary producing countries, the stress laid upon agriculture and cooperation in the Bahá’í Teachings should eventually appeal strongly to large sections of the community.
Esperanto as a means of making contacts is strictly limited. In countries where one hardly ever meets a foreigner it is difficult to arouse much interest in an international language.
While it is impossible to say with certainty in what direction the work of the Bahá’ís will prove the most fruitful, so mysterious are the workings of the Power of Bahá’u’lláh, it seems to be self-evident that the greatest opportunity awaits the Bahá’ís in the field of education, particularly adult education. Education does not end when an individual leaves school. In most countries there are numerous societies for him to join which will broaden his outlook and help to make him universally minded. Here they are few. In the universities, before he leaves, he can at least take a course of comparative religion, but in these parts religious subjects are absolutely barred. That there are serious shortcomings in the educational system is realized by many teachers. The principal of the Auckland Wesley College, speaking recently, said: “We must train our lads, not only to be intelligent and industrious farmers, but men able to appreciate their inheritance in art, literature and music—not only to realize their duty to their farm land, but their obligations and duty as members of a great society. . . . Our present troubles call for minds not chained to the past, but prepared for generous economic adjustments, and with a passion for the well-being of humanity.”
The point we wish to stress is that societies and other means of developing the culture of the people, while not entirely absent, are nevertheless totally inadequate. Without adequate preparation the people cannot learn to appreciate the reality of the Cause of Bahá’u’lláh. It, therefore, behooves the Bahá’ís to start or aid societies that will serve this purpose, and of this the Guardian fully approves. In a letter to him, the fact was mentioned that when a teacher goes to a town and advertises Bahá’í lectures, many do not attend on account of the strangeness of the name, or, if they do, interest is not sustained, because, even though they may approve of the Bahá’í principles, they do not feel inclined to attend meetings when they cannot subscribe to the funds and work for these principles until they accept the Manifestation. Shoghi Effendi, through his secretary, wrote as follows on September 29, 1933:
“He was particularly gratified to learn of the suggestions you made for the effective and wide spread of the Message, and he has directed me to inform you that they all have met with his wholehearted approval.
“Your proposals center around the problem of indirect teaching and such a method of presenting the Message is on the whole more suitable than the direct method in view of the fact that the masses today are not spiritually minded and resent anything which is presented to them in the name of religion. The tendency today is to disassociate morality from religion, to separate the human from the Divine as if the two were antagonistic and irreconcilable. Social reconstruction and peace are believed to be independent of any help which religion might offer. In other words, religion has been relegated to the background and everything is done in the name of humanity and of goodness.
“It is evident that under such circumstances
it is not only difficult, but well nigh
impossible, to present and teach the Cause
in a direct manner. Religiously minded
persons are the exception and not the rule, and
it is only with these people that we can
speak of the Cause as essentially a religious
faith. The masses who are more interested
in the social and humanitarian teachings of
the Faith should, therefore, be given an
opportunity to learn about them and in this
way be gradually drawn to study the deeper
spiritual principles of the Cause. To start
[Page 126]
a movement for social peace,
like you have
suggested is, therefore, very fruitful and
may prove of an immense benefit to the
Cause. Conversion is not a sudden process.
It takes a long time and expresses itself under
the pressure of different forces. It is hoped
that by following this indirect method of
teaching the friends will greatly add to the
success and effectiveness of their efforts.
"Concerning the problem of racial prejudice in the United States and that of class prejudice in England, the Guardian wishes you to know that upon the complete abolition of such prejudices must depend the future success of the Cause. There is nothing more non-Bahá’í than that. The friends should, therefore, exert themselves to the utmost that such evil conceptions may be totally eliminated from the minds of the people.”
Up to this point we have dealt mainly with matters dealing with conditions and prospects, and methods of teaching, which time may or may not vindicate. We must now turn to two matters that need the immediate and urgent attention of the friends. First is the training of teachers, the second is the establishing of a National Fund and the National Spiritual Assembly for Australia and New Zealand. Recently a Bahá’í begged the Guardian to send another teacher to these lands. The Guardian, through his secretary, replied as follows:
“ . . . It is on young and active Bahá’ís like you that the Guardian centers all his hopes for the future progress and expansion of the Cause, and it is on their shoulders that he lays all the responsibility for the upkeep of the spirit of selfless service among their fellow—believers. Without that spirit, no work can be successfully achieved. With it triumph, though hardly won is but inevitable. You should, therefore, try your best to carry aflame within you the torch of faith, for through it you will surely find guidance, strength and eventual success.
“The Guardian is fully conscious of the difficulties that impede the progress of the faith in your community. Chief among these, you mention the lack of courage and initiative on the part of the believers, and a feeling of inferiority which prevents them from addressing the public. It is precisely these weaknesses that he wishes the friends to overcome, for these do not only paralyze their efforts, but actually serve to quench the flame of faith in their hearts. Not until all the friends come to realize that everyone is able, in his own measure, to deliver the Message, can they ever hope to reach the goal that has been set before them by a loving and wise Master. It is no use for some able and eloquent teacher to take all the responsibility for the spread of the Cause. For such a thing is not only contrary to the spirit of the Teachings, but to the explicit text of the writings of Bahá’u’lláh and ‘Abdu’l-Bahá, both of whom place the obligation of teaching not in any particular class as in former ecclesiastical organizations, but on every faithful and loyal follower of the Cause. The teaching of the Word is thus made universal and compulsory. How long then shall we wait to carry out this command, the full wisdom of which only future generations will be able to appreciate? We have no special teachers in the Cause. Everyone is a potential teacher. He has only to use what God has given him and thus prove that he is faithful to his trust.
“Visiting teachers who are at least supposed in a general way to be more competent and able than the rest, are undoubtedly of a great help. But these can never replace the mass of individual believers and fulfill what must be inevitably accomplished through the collective effort and wisdom of the community at large. What visiting teachers are supposed to do is to give the final touch to the work that has been done, to consolidate rather than supplement individual efforts and thereby direct them in a constructive and suitable channel. Their task is to encourage and inspire individual believers, and to broaden and deepen their vision of the task that is to be done. And this, not by virtue of any inherent spiritual right, but in the spirit of simple and wholehearted cooperation.
“It is in this light that Shoghi Effendi
views the whole problem of teaching, not
only in New Zealand, but in all the Bahá’í
World. He would, therefore, encourage you
to take a leading part in the carrying out of
his wishes on the point, to take yourself an
active interest in teaching, not only
private,[Page 127]
but also public,
and in this way to stimulate
the friends to follow your example. It is
then, and only then, that there can be a need
for a qualified and competent visiting teacher
in order to bring to full fruition individual
teaching efforts. . . .”
The second duty is the establishing of the National Assembly. There is no doubt that the fewness of the friends and the great distances between centers will entail considerable sacrifice when this Assembly is established, but these difficulties will most likely prove to be more imaginary than real. In addition to the £100 guaranteed by the Sydney friends, during the period under review, at least £300 has been forwarded to America for the construction of the Temple, a rather astonishing achievement when it is realized that the Bahá’ís in these lands are far from prosperous. Writing on the subject, the Guardian said: “This illustrious Assembly that will be founded in the farthest corner of the earth with the help of the servants of the Abhá Beauty is one of the pillars of the universal House of Justice; and it is also a clear testimony of the influence of the Word of God and the conquering power of His Divine Cause in that land.”
It is therefore evident that the friends will have to decide whether the Cause as a whole will receive more benefit by continued sacrifices for the Temple, or by establishing their own N. S. A. and widening the basis of the International House of Justice. One thing is evident: that this is only one of many proofs that the completion of the Temple will give a tremendous stimulus to the Cause throughout the entire world.
Taking the Message to the Maoris
The task of taking the Message to the Maoris is one especially assigned to the New Zealand Bahá’ís by the Guardian. That this is a matter of extreme importance likely to produce far-reaching results is clearly shown by the letter from the Guardian on the subject.
“It would be wonderful,” he wrote, through his secretary, “if the Cause should enter their ranks and give its members a new life and spirit. The Faith of Bahá’u’lláh is not only for the highly civilized people, even though the benefit these can obtain we cannot truly appreciate at this early stage of its development. To the backward races the Cause should mean even more, for through it they shall obtain true social and intellectual equality with those who are at present their rulers and superiors—a thing they can obtain with difficulty through ordinary channels of legal enactments and ordinary intellectual training. It is only through the Message of Bahá’u’lláh that the different races shall come to consider one another as true brethren and co-workers in the Faith of God.
"The Guardian will therefore deeply value any activity the friends may pursue in bringing the Cause to the Maoris.”
The impression is sometimes erroneously given that the Maoris are a dying people. At one time it is true the white man’s vices played havoc with their numbers, but this is passed and the rate of natural increase is greater than that of the white people. There are now 72,000 Maoris including halfcastes in New Zealand, and they bid fair to pass the original population estimated to have been somewhere between 100,000 and 150,000.
A superficial visit to New Zealand often reveals the Maori at his worst, also many do not realize that the Maori is at a transitional stage of social development. Too many tears are shed by those who have seen the passing of those primitive folkways and mores which made the Maori character such a lovable and magnificent thing. The past is always overprone to assume roseate hues and with all his good qualities, he was often a very bad savage. The fact remains that the Maoris are becoming civilized in the best sense of the word, and that all that is best in their makeup, will cause a new race, more virile, more lovable, to arise phoenix-like on the ruins of the old.
Many have entered the professions, and government service; and more important still, in the country they are learning to farm scientifically. The future is bright for the Maori people and it should prove a much easier task to take the Message to them, than taking the Message to the Australian aborigines.
Survey of the Bahá’í Cause in Adelaide, S. A.
The most important events among the Adelaide Bahá’ís during the period are as follows:
1. Change of room to quieter and more dignified surroundings.
2. The work accomplished in connection with the formation of the proposed National Spiritual Assembly for Australia and New Zealand.
3. An attempt to introduce a Membership Form for all voting Bahá’ís. Opinion upon the advisability of adopting this measure was questioned by some of the friends and another Assembly, so the Guardian was appealed to. He gave his consent.
4. The continued improvement of the Herald of the South, and the introduction of a Bahá’í Youth Section.
5. The consolidation of the Administrative aspect of the Cause and the energetic and harmonious working of the various Committees.
6. The extension of the Cause to the West Coast of South Australia due to the devoted efforts of two new Bahá’ís, Mr. and Mrs. Hawthorne. They hold meetings in their home.
7. The return of Mrs. Dunn from her pilgrimage to Haifa.
The Proposed National Spiritual Assembly
The important task of organizing the preliminary work connected with the future National Spiritual Assembly has been vested by the Guardian in the Adelaide Spiritual Assembly. As a preliminary the other Assemblies have agreed to appoint a small committee from among their number to study the matter, to assist the formation of a national fund, and if possible to consider the possibility of supporting a national teacher.
The matter of registering the Bahá’í Cause in Australia as an incorporated body has been studied by the Adelaide Assembly and a copy of the Law and Statutes controlling Incorporation of Religious Bodies has been procured.
The administration of the Bahá’í Cause in Australia and New Zealand is the subject of the following communication from the Guardian.
“Dear Co-Workers,
“It is for the local Assemblies in Australia and New Zealand to take counsel together and deliberate whether it is feasible to ensure the formation and successful functioning of the National Spiritual Assembly in that Continent. I would be delighted to hear of its formation if the necessary precautions are taken beforehand, so as to make sure that the elected members can meet regularly, can direct effectively the national committees as well as the local Assemblies and groups under their jurisdiction; establish a National Fund; hold annual Bahá’í Conventions; co-ordinate the various branches of Bahá’í activity with efficiency, harmony and vigor.
Herald of the South
This Bahá’í magazine continues to be published by the Adelaide Assembly, which undertook the task about four years ago when Mr. Dewing, the first editor, left Auckland to visit America. When he returned early in 1932 it was arranged that Mrs. Dobbins should continue to be the editor of the first half of the magazine and that Mr. Dewing with a committee should edit the second half which consists of the newly inaugurated International Bahá’í Youth Section. For details of this important activity, refer to the Youth Reports in this volume of THE BAHÁ’Í WORLD. During the last year, the HERALD was put on a sound financial footing, each of the Assemblies agreeing to subscribe a definite subsidy.
In 1932 a new cover designed by Mr. Walter Lohse, a young German Bahá’í of Montreal, was adopted. It is dignified, simple and compels attention as a work of art. It consists of a large "9” in a field of silver surrounded by black concentric circles. Outside these circles are a number of stars representing a phase of the heavens in the Southern Hemisphere. Included among these stars is the constellation of the Southern Cross which is represented on both the Australian and New Zealand flags. The whole is printed on blue paper.
Apart from articles of general interest
and[Page 129]
the Youth Section,
the HERALD features items of Bahá’í
news and a series of
Esperanto lessons. These latter are very capably
contributed by Mr. Waterman and prove
helpful. In the January and April numbers
of 1933, respectively, a printed circular
concerning the needs and policy of the HERALD,
and a “Live the Life” card were enclosed in
each copy.
In conclusion, the HERALD OF THE SOUTH is fulfilling a threefold role which is of great importance to the Bahá’í world. It is linking together more closely the Bahá’í communities bordering the Pacific; in turn it is linking the Pacific with the rest of the world; and lastly it is attending to requirements of the Youth. Its policy is therefore truly international, which is the indispensable requirement of every Bahá’í journal.
The Committees of the Adelaide Assembly
The outstanding work has been done by the Committee for the formation of the proposed National Spiritual Assembly; the Teaching Committee; Magazine Committee; and Social and Visiting Committees.
The Teaching Committee was appointed to find the best means of spreading the Cause. It reviews all teaching activities, suggests improvements and recommends methods.
The Social Committee organizes all social events such as picnics, social evenings, and so on. It has proved a very valuable committee. Among the social events, the outstanding were a farewell picnic to Mother and Father Dunn upon their removal to Sydney; an at home to Miss Bertha Mochan upon the eve of her marriage to Mr. ]. Dobbins, and a picnic and social evening at the home of Mr. and Mrs. Dobbins.
The Visiting Committee calls upon sick Bahá’ís and renders any assistance to those who need it. If any of the members are absent from meetings for a long time, the Committee calls and keeps them in touch with the Bahá’ís.
{center{|Meetings}}
Bahá’í Feasts are held regularly. Upon the receipt of the Guardian’s cablegram announcing the Passing of the Greatest Holy Leaf, they were suspended for a time, and a monthly Devotional meeting was substitued.
Weekly meetings open to the public are held on Saturdays and Mondays; the Spiritual Assembly meets once a fortnight; the Teaching and Study Class meets once a month, and there is also a Men’s weekly class.
New Group at Yaninee, South Australia
Mr. and Mrs. Hawthorne, who came into the Cause quite recently, have already succeeded in establishing a small group in Yaninee, where they have a large sheep station adjoining the township. It is a wonderful achievement to have raised the standard of Bahá’u’lláh in this region for it would be hard to find a more unlikely place. This small group of earnest believers reminds us that no place is immune from the potent message of our Cause; the blind and the deaf are all around us, so also are those that see and hear. “The new Kingdom hath raised its tents in all regions and hath enveloped the East and the West. . . . ” wrote ‘Abdu’l-Bahá.
Yaninee is four hundred miles from Adelaide and one hundred and fifty from Port Lincoln, a large town with a magnificent harbor on Eyre’s Peninsula. The district has only been developed during the last sixteen years and still contains much virgin territory.
Regular meetings are held and Mr. and Mrs. Hawthorne are gradually educating a few to be proficient enough to take the Message to others. Mr. and Mrs. Carl Ruhe, through their efforts, have become Bahá’ís. Mr. Ruhe left Germany six years ago and his wife three years, and they have been made very happy by Dr. Grossman, who sent them some German translations of the teachings.
Melbourne, Victoria
In Melbourne the progress of the Cause
has always been spasmodic. Sometimes the
group is apparently quite large, at others it
dwindles and meetings are abandoned. Those
who are sincere Bahá’ís have been well tested
by many trying situations and it is a matter
of great rejoicing that at last their constancy
has won the day, numerous conflicting
in[Page 130]
fluences have fallen away
and the future is full of hope for these
faithful ones. Verily, “To the sincere ones,
tests are a
gift from God.” One of the most earnest of
all Bahá’ís, Mrs. Margaret Dixson is now back in
Melbourne after a lengthy period of travel
during which she has visited different parts
of Victoria, and she is certain to provide the
much needed staying influence.
There is a really deep bond of unity growing up amongst the Friends, so that all the ups and downs through which we have passed, have proved worth while. Our “calamity has been our Providence” in very truth, for only through the dispersing of our members were we taught the value of the privilege of meeting together.
In Sydney, New South Wales
Sydney was the first city in these lands to hear proclaimed the Message of Bahá’u’lláh. The story of how Clara and Hyde Dunn felt the urge to leave the shores of America after reading the "Unveiling of the Divine Plan,” in which the Master urged the American Bahá’ís to visit other countries, will some day be told in detail. In fact a history of the early days of the Cause in Australia is at present being compiled. Since their arrival in April, 1920, a number of Bahá’ís have paid visits that seemed all too brief. They included Martha Root, Siegfried Schofflocher, and lastly Keith Ransom-Kehler. Keith’s visit opened up a new chapter for the Sydney friends and the benefits derived are perhaps more marked than in any other assembly, inasmuch as the group functioned vigorously for the first time under the guidance of the Spiritual Assembly.
Since Keith’s visit, the principal events were the leasing and furnishing of a room in 1932; the election of the Spiritual Assembly in 1932; the holding of regular meetings and socials; the establishment of a Sunday School; the establishment of friendly relations with other societies; the departure of Mother Dunn for Haifa and her return with a Message from the Guardian urging the speedy establishment of a National Spiritual Assembly.
Early in 1932 an inspiring gathering of the friends occurred in the home of Mr. and Mrs. Bolton, who offered to provide the necessary furnishings if the friends would rent a room. The offer was enthusiastically accepted and a room in 114 Hunter Street was found and attractively furnished.
Regular meetings take place on Mondays and Thursdays, the latter being a study class. The Bahá’í Study Guide has since been adopted and progress should be rapid. Advertised meetings are held on the first and third Sundays of the month. A feature of the activities of the Sydney Bahá’ís is the periodical social evenings at which a wonderfully happy atmosphere prevails. Brief addresses outlining the Bahá’í Cause and Principles are delivered at these gatherings. Fireside meetings in the homes of the friends are also considered to be important and every Saturday evening Mrs. Routh reads the “Dawn-Breakers” in the Dunns’ apartments. Mrs. Routh heard the Message from Mrs. Drake-Wright when traveling from America to England, and she associated with the Bahá’ís in England.
The Sunday School is conducted by Mother Dunn and Mrs. Luby. Seven or eight children attend. An interesting feature of the Sunday School is that some of the parents are quite pleased that their children should be taught the Bahá’í Message, although they themselves are not believers. On Christmas Eve some of the adults also went to Sunday School and watched the children being given their presents. It is hard to say who enjoyed the presents most, the adults or the children. All were thrilled at hearing the little voices singing the Bahá’í hymns in unison.
Fitting commemorative evenings were set apart to observe the passing of the Greatest Holy Leaf to the Heavenly Realms. The hearts were deeply moved by the realization of what a source of comfort and strength she was to all in the Holy Household and to the Guardian in particular.
At a time when the group was acquiring new vitality in April, 1932, the friends were saddened by the passing from their midst of a dear and ardent fellow—believer, Mrs. Alice Rose, aged seventy-eight. She heard the call to love and unity in Tasmania and never wavered for one moment, but served the Cause with the whole of her life and being. Her last words were, "Ya Bahá’u’l-Abhá.”
[Page 131]
The news of Keith’s sacrifice
of her life
in Persia for the Cause came as a great shock
to all the friends in the lands. Although
many had never met her, everyone felt the
loss to be personal. Impressive commemoration
evenings were held in each Assembly as
soon as the news arrived. There is no doubt
but that her qualities will reappear in many
souls who are stirred by her example.
A matter about which we can speak with greater happiness was the reception given to Mother and Father Dunn on September 21st, 1932, to welcome them back to Sydney and especially to welcome the former as she brought news of her experiences in Haifa. Many friends were present and a wonderful spirit prevailed which afterwards bore good fruit. All were sorry that Mr. Dunn had not been able to accompany Mrs. Dunn to the Holy Land.
During the last two years a number of addresses have been given to other associations. Friendly relations were established with the “Radiant Health” Society, who invited the Bahá’ís to meet them. Father Dunn delivered a short address and Mr. Whitaker, on behalf of the Bahá’ís, invited the Radiant Health Society to be their guests. Mr. Whitaker upon another occasion addressed the Harmony center, which is an open forum and will always welcome a Bahá’í speaker on its platform. The evening was a “Fraternity Night,” when twenty societies cooperated for the purpose of hearing each other’s point of view. “Father” Dunn also represented the Bahá’ís upon a similar occasion at a later date. Those who heard him, said he spoke as one who was inspired. Much interest was aroused and many inquiries resulted.
Mr. Dunn has spoken upon three occasions to a Spiritualist society upon aspects of the Bahá’í Cause and has future engagements with two other spiritualist societies. He also gave a talk on healing to a healing group. People quickly become conscious of the power of the Bahá’í healing prayers and Bahá’ís are asked to recite them at healings meetings. People are very grateful for this simple service.
Regarding the administrative aspect of the Cause in Sydney, this has developed considerably since the election in 1932. For that election, the use of membership forms was introduced and many who had declared themselves Bahá’ís at the time of Keith’s visit and before fell away. The innovation was made too suddenly for a soul young in the Cause to withstand the test. It is hoped gradually to attract these souls back into the service of Bahá’u’lláh.
The Sydney Bahá’ís are very anxious to see established the National Spiritual Assembly. Negotiations between Assemblies for this purpose were commenced in September, 1932, and a resolution was carried to the effect that every effort be made to hold a National Convention in 1934. Full consideration has been given by the members of the Bahá’í community of New South Wales to have themselves established as a legal entity in conformity with the law of the State and there is no doubt this will be consummated in the near future as soon as everything can be satisfactorily arranged.
Contributions to the Temple have been forwarded at intervals and in order to aid in the speedy completion of the Dome all available funds were sent to the Treasurer of the American National Spiritual Assembly on October 1st, 1933.
In conclusion, it can be stated that the past two years have been a period in which the community spirit of the Sydney friends and the art of working in loving cooperation has been well developed. Many people have been given the Message and a number of the friends have become teachers and able speakers. The task of the next two years will be further to consolidate their local administrative activities and to evolve efficient direct and indirect teaching technique. The depressed times through which all are passing may on occasions make it seem difficult to improve methods and to increase activities, but God is good and comfort may be had in the thought that it is these same troublous times that have helped to unite the friends.
The Sydney Bahá’ís are well equipped with
speaking talent, and it is evident that the
responsibility rests with them to turn this
talent to some activity that will enable the
Cause for the first time in these lands to
stand out among all other religious bodies
as the one which is performing a work
impossible of achievement if its members had
[Page 132]
not undergone a fundamental
change of heart.
PERTH, WEST AUSTRALIA
At the present time, the little group continue to meet regularly on Monday evenings. There are about six or seven who are very loyal and come regularly, others who are interested come now and again. There are not enough declared believers to form an assembly. David Millar, a young and enthusiastic Bahá’í, who has been in the Cause for some time together with his people, conducts a short Esperanto class at the beginning of the meeting, followed by Bahá’í prayers and readings.
THE BAHÁ’Í CAUSE IN NEW ZEALAND
Auckland
The main features of the progress of the Cause in Auckland are:
1. The increase in numbers following the visit of Mrs. Keith Ransom-Kehler has resulted in increased activity and the number of believers has steadily increased.
2. A room has been rented and public meetings are held regularly.
3. The existence of the Cause has become more widely known and the friends have themselves taken the Message to other cities for the first time. There are reasons to believe that when Volume Six of the BAHÁ’Í WORLD appears, there will be more than one active Bahá’í group in New Zealand.
4. The taking of the Message to the Maoris and the translation of a pamphlet by Mr. G. G. Paul.
In June, 1932, a permanent room was acquired by the friends. On Sundays those who are able give an address and conduct the meeting with the aid of a chairman. Discussion follows the address. This meeting is advertised in the papers and also on a board outside the building. Once a month tea is served in order to introduce the personal touch, without which no effective progress is possible. On Wednesdays there is a study class, which is open to the public, but is not advertised as it was found that the continuous arrival of strangers interfered with the deeper study of the teachings. During the last twelve months, the text book for study has been "Some Answered Questions.” When this was finished the Bahá’í Study Guide was adopted. One week the readings of the lesson are read and discussed, and the following week the friends deliver short ten minute addresses on the subject of the previous week, and so the class serves the additional purpose of a public speaking class.
The Feasts continue to be held in private homes, the friends taking it in turn to act as host. Of late it has been the practice to read from the “Dawn-Breakers.” The sublimity of the lives of those early heroes of the Cause and the depth of the spiritual truths that underlie even the most simple of historical facts have filled the believers with wonder and joyful thankfulness.
Following the sad news of the passing of the Greatest Holy Leaf, a memorial meeting was held at which were read excerpts from the Writings in reference to her wonderful life of sacrifice and loving service, and the tribute written by Shoghi Effendi. Those present who had had the privilege of meeting her when visiting Haifa spoke of the loving welcome she gave them, and of how even being in her presence and the touch of her hand had such an influence that it would be an ever blessed memory.
Indirect teaching activities have not yet become a feature of the activities of the Auckland Bahá’ís. A few who have the time, belong to progressive movements and endeavor to the best of their ability to shed upon the proceedings the light of Bahá’u’lláh. Occasionally an outside speaker has been invited to address the Bahá’í Group.
There have been very few outside meetings. Mrs. Axford addressed the Auckland Psychology Club, taking as a basis for her talk, Alfred Lunt’s “Supreme Affliction.” Much interest was aroused. Mrs. Bennett, a Maori lady, arranged for an at-home and invited a few of her friends to come and hear the Message. Bertram Dewing addressed another club of the same kind on “Education” from the Bahá’í standpoint and was also well received.
The principal social events were a gathering
at Mrs. Dewing’s home to meet Mr. and
Mrs. Bolton of Sydney while en route to
America. Miss Hodsdon also of Sydney was
[Page 133]
met by the friends while
her ship was in port. Mrs. Hutchinson
also of Sydney spent a few
hours among the friends while returning to
Sydney from England. Mr. Roy of Wellington
paid a short visit and as a result the
Cause in that city should make headway.
A fair number of Bahá’í books have been sold or lent and the “Supreme Affliction” was sent to a number of prominent citizens including the Governor, Lord Bledisloe, who graciously acknowledged the receipt of same. He was also sent “Bahá’u’lláh and the New Era.”
There are Bahá’í books in several of the Public Libraries in New Zealand. Mrs. MacQuarrie of Wellington reports that there are several Bahá’í books in the Wellington Parliamentary Library.
Teaching Trips by the Friends
During the period under review, Miss Lilly and Miss Margaret Stevenson took the Message to Christchurch in the South Island, and to Wellington, the capital. In Wellington there are a few who are interested and Mrs. MacQuarrie and her daughter have both visited Shoghi Effendi. A few months before, Mr. and Mrs. Bolton of Sydney paid a visit to Wellington and interested a few people. It was therefore possible for the Misses Stevenson to hold some very profitable and harmonious meetings in Mr. Roy’s home.
While these two believers were giving the Message in the South, Mrs. Dewing and Mr. B. Dewing were paying a visit to a small township in the far north called Whangarei. Once again Esperanto proved an open sesame for Bahá’ís. Whangarei is the original home of Esperanto in New Zealand, and by inquiring if there were any Esperantists to be found in the town, they were directed to a lady and gentleman, who received them with wonderful warmth, and in turn directed them to other liberal minded people. It was decided to hold a public meeting the next day, and they were given every assistance to gather an audience. Later Mr. Dewing returned and altogether three advertised meetings and about ten meetings in private homes were held. As a result, several people declared they would like to form a Bahá’í study circle.
Early in 1933 Miss E. Blondell visited Rotorua in the thermal region where there are a large number of Maoris. She was able to meet Guide Rangi, who heard Keith speak when she visited the town in 1930. She was interested in hearing about the pamphlet. Miss Blundell also gave the Message to others, some of whom became interested.
Taking the Message to the Maori People
The occasion of Keith’s visit in 1930 is worth recalling by quoting from her article in the BAHÁ’Í MAGAZINE of December, 1932.
“. . . By good fortune on the evening of my arrival, I met Guide Rangi, a clever, gifted and beautiful Maori woman. . . I spoke to her of my mission and told her that I would visit Whakarewarewa, the Maori village, upon my return from Wairakei.
"Chief Taupopoki . . . met me with dignity and kindness, . . . explaining that if I would come, he would gather together as many as possible to hear my message. On my return after dinner, I was greeted by a delegation, conducted to the central meeting place, while the Chief sent a boy around with a huge bell to announce my arrival and summon the Arawa tribe. In ten minutes the hall was quite filled and the Chief rose to welcome and introduce me.
“After a few complimentary phrases he said, ‘To what great matter are we about to listen? A subject of such urgent importance that this stranger travelling over many seas and abandoning her native land has come to share with the Maoris, obscure and forgotten, her valuable purpose. We await impatiently the unfolding of her purpose.’
“. . . In giving the message I stressed the fact that the solidarity of mankind to which Bahá’u’lláh summons us does not mean the reduction of all human beings to a dead level of similarity; but rather the interdependent functioning of the various races and kindreds, each making its unique and indispensable contribution to the perfect expression of the body politic. The Bahá’í social scheme is not to make the Maoris something quite different from themselves, but to stimulate them and all other peoples to attain their own highest development as a contribution to human advancement and welfare.
“Then I spoke of how Bahá’u’lláh
had[Page 134]
already accomplished
the purport of His
Message in uniting all the religions, races,
nations and classes of the world, how ancient
animosities had been forgotten and conquered
under the banner of Divine Unity.”
A number of questions were asked when she
had finished speaking.
The account continues. “When the questions had been answered, the Chief asked a native Christian minister to thank me and then closed the meeting. ‘It is now evident,’ he said, ‘why this great news must be spread far and wide. The cessation of hatred, the establishment of good will in the world—surely there is nothing greater than this. The Maoris heartily welcome the news that this One of Whom our messenger has spoken is already accomplishing this end.’”
When Keith returned to Auckland, a similar impressive meeting was arranged at the Orakei Maori village. She reminded them that although they used to fight much among themselves, at least all worshipped alike Rangi, the Mother of Heaven, but now their religion divided them and they had taken on the dissensions of Christendom with its sectarian loyalties. A Maori does not say ‘my basket,’ ‘my coat’; he says ‘our basket,’ etc., but now he is forced to say ‘my religion,’ for,” said Keith, “you do not have it in common—religion, the one thing that was revealed to bring unity, joy and concord into our lives. Bahá’u’lláh has wiped away these differences and united us as children of One Heavenly Father.”
The wish was expressed by Shoghi Effendi that Dr. Esslemont’s book, “Bahá’u’lláh and the New Era,” should be translated into Maori. Careful inquiries showed that there were certain difficulties to be overcome that might prove serious. In the first place many expressed the opinion, which was shared by several Maoris, that it was an unnecessary task because most natives can read English and many speak it better than their own Maori tongue. A more serious objection was that it might not even be possible to convey the true meaning of the abstract thoughts expressed in the Bahá’í writings through the medium of a language of a people who had no occasion to express these thoughts when they evolved their tongue. Thirdly, assuming that a satisfactory translation could be made, the field of search in which to find a suitable translator was strictly limited. It was essential that the translator should understand the spirit as well as the letter of the Bahá’í teachings, in addition to being a good Maori-English scholar with a practical knowledge of the workings of the Maori mind.
In view of the above, the Assembly decided to write a suitable pamphlet and have it translated. The search for someone to undertake the second part of the work proved unexpectedly easy. Mr. G. G. Paul, a Maori who had been attending the meetings regularly, kindly offered to make the attempt and a committee was appointed to help him. The Maori Akarana Club also volunteered to assist and a meeting was arranged in the club rooms to review Mr. Paul's work. Members of the Spiritual Assembly were invited to be present and the occasion will surely be remembered by all concerned as one of dramatic and absorbing interest. Who can say that in years to come February 15th, 1933, will not be looked upon as a red letter day for the Maori people symbolizing the departure of the old order and the arrival of a new.
One of the Committee, Mrs. Greensmith, a New Zealand lady whose advice has been invaluable on account of her long experience as a teacher of Maori children, wrote in the HERALD OF THE SOUTH: “As we listened to the carefully chosen words and wonderfully rounded phrases as he (Mr. Paul) read, and as we checked from our English copies, we were deeply impressed by their spiritual content, and by the convinction that such phrasing and beauty of diction only could be attained by one thoroughly imbued with the beauty of the Bahá’í Message.
"We think that some parts of the Message especially will appeal to the Maori—the erasure of all racial prejudice, the enfoldment of all mankind in one Brotherhood, the gospel of love. May every booklet issued be a strong seed to germinate for the Bahá’í Cause."