Bahá’í World/Volume 7/Survey of Current Bahá’í Activities in the East and West
SURVEY OF CURRENT BAHÁ’Í ACTIVITIES IN THE EAST AND WEST
INTERNATIONAL
BY HORACE HOLLEY
IN A world of swiftly augmenting violence and disorder the Bahá’í community has become more profoundly conscious of the blessedness of the spirit of peace emanating from devotion to the Faith of Bahá’u’lláh. The period 1936-1938, characterized outwardly by such social perturbation, has been for Bahá’ís a truly Providential opportunity for realizing the impassable gulf that lies between faith and unfaith, between inner effort to become identified with the forces of the new age and outer response to the pressure of uncontrollable historical necessities. The tragic burden of life in a disintegrating civilization has for Bahá’ís been lightened by access to such vital additions to the creative Word as "Gleanings from the Writings of Bahá’u’lláh” and "Prayers and Meditations by Bahá’u’lláh,” in translations made by the Guardian of the Faith. Shoghi Effendi’s "The Unfoldment of World Civilization,” written in March, 1936, brought vivid realization of the sharp contrast between the spirit underlying the Bahá’í community and the materialism which represents the final extremity of ancient religions in decay.
The Bahá’í community, responding to the visible workings of divine destiny, has learned more consciously to cherish all those instruments by which world unity is being established in a world at war. The spiritual power expressed through their Guardian has become for them both symbol and assurance that the oneness of God is indissoluble from a process building the oneness of man. His guidance of a community outwardly separated in more than forty countries has exerted an ethical and social influence equivalent to that of a true world sovereignty in the realm of conscience and will. Their institutions of local and National Spiritual Assemblies have become recognized as social functions creating the foundation of order and justice upon earth. The individual believer has been subjected to an increasing obligation to leave behind any thoughts and subjective views incompatible with the World Order of Bahá’u’lláh. In each local Bahá’í community the quality of the Bahá’í life, in distinction to the life of the environment, has become intensified.
The result has been a striking progress in the characteristics of world citizenship which distinguishes the Bahá’í and is the endowment of the renewal of religion in this age. The Bahá’ís have deepened their own personal and collective relationships to the Faith, and thereby have obtained immunity from those social diseases which, in the form of political and economic philosophies sanctioning violence and breeding strife, have ravaged mankind in this period.
While the Bahá’í commonwealth still remains
a spiritual and ethical reality and its
organic social virtues are latent and
undeveloped, the believer has become
the more aware of their ultimate potency
as he witnesses the daily failure of
any other form
of society to safeguard the true interests of
human life. What wonder, therefore, that he
cherishes, despite the material weakness and
insignificance of his community, its
completely superhuman sources of confidence
and hope! From prayer and meditation on
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the Sacred Writings of Bahá’u’lláh he derives
as from an inexhaustible spring an insight
into the future far outweighing his lack of
material power and influence in the present
hour. Since there can be no other future
for mankind than that ordained by the
Manifestation of God, the Bahá’í looks out
as from a firm stronghold upon the prevalent
struggles of East and West, perceiving that
the confusions of time can never alter the
inevitable workings of cause and effect.
The Bahá’í, moreover, has come to realize that the augmentation of spiritual force accruing to every individual believer engaged in active service surpasses his experience in former years. The issue has been drawn so clearly between Bahá’í and non-Bahá’í that the believer feels astonished at his own positive assurance in upholding the Message under the most unfavorable conditions of opposition or unbelief. The powers of opposition, formidable in appearance, have not relieved the mass of mankind of its anxious disquietude and its gnawing unrest. Dealing with human beings from the spiritual point of view, the Bahá’í discovers how inadequately the armor plate of creed, of economic or political philosophy, protects the true inner conscience of his fellow man. A host of seekers surrounds the believer on all sides, even though so many have not even yet become aware that their personal unrest is the beginning of seeking.
The Bahá’í, finally, has come to the realization that his community is capable of extraordinary collective action. In the East, the evidence lies in the steady development of the institutions of the Faith and in far-reaching teaching work. In the West, continuance of Temple construction, teaching plans extending to new countries and regions and the formation of new Spiritual Assemblies, testifies to an organic strength the scope of which increases from year to year. Therefore, with a deep and poignant reverence, the followers of Bahá’u’lláh feel themselves part of a world commonwealth integral in aim and outlook, sundered by no boundaries of nation, race, class or creed, fully aware of the perilous and oppressive divisions of the society about them, obedient to its civil obligations, suffering with its agony, but unblinded by its mass hysterias and utterly confident of the ultimate triumph of His Faith.
AMERICA
Between March 26, 1916, and April 22, 1917, ‘Abdu’l-Bahá revealed fourteen Tablets creating a worldwide teaching mission for the Bahá’ís of the United States and Canada. Of these Tablets, four were directed to the entire Bahá’í community and two were addressed to the believers in each of five definitely defined regions—the Northeastern States, the Southern States, the Central States, the Western States, and Canada.
An island of peace in the raging sea of war, ‘Abdu’l-Bahá threw open the doors between time and the timeless reality and to the followers of Bahá’u’lláh disclosed with majestic power the working of cause and effect. From the mountain of His vision He beheld the unfoldment of the Law of Peace, and shared that vision with the American Bahá’ís. The Tablets could not at that time be delivered, since Palestine was cut off from America. They reached the American Bahá’ís in the spring of 1919, and were presented at the Annual Convention in that year.
The mission itself far exceeded the
capacity of the Bahá’í community to
undertake or even appreciate at the
time. It fired the
souls of individual believers, but no
institutions existed capable of arousing
unified response. The Tablets created
a spiritual
reality for which the human capacity had to
be developed in later years. “In the
contingent world there are many collective
centers,” He wrote, “which are conducive to
association and unity between the children
of men. For example, patriotism is a
collective center; nationalism is a
collective center; identity of interests
is a collective
center; political alliance is a
collective center; the union of ideals
is a collective center,
and the prosperity of the world of humanity
is dependent upon the organization and
promotion of the collective centers.
Nevertheless, all the above institutions are in
reality the matter and not the substance,
accidental and not eternal—temporary and
not everlasting. With the appearance of
great revolutions and upheavals, all these
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collective centers are swept away. But the
collective center of the Kingdom,
embodying the Institutes and divine
Teachings, is
the eternal Collective Center. It
establishes relationship between
the East and the West,
organizes the oneness of the world
of humanity, and destroys the foundation of
differences.” So briefly and so calmly, the
Interpreter of Bahá’u’lláh’s
Revelation established a truth which
anticipated all the
tragic experiences of the post-war world,
endeavoring as it has to build civilization
upon those limited interests which may not
survive the “appearance of great revolutions
and upheavals.”
Again, ‘Abdu’l-Bahá wrote: “The blessed Person of the Promised One is interpreted in the Holy Book as the Lord of Hosts, i.e., the heavenly armies. By heavenly armies those souls are intended who are entirely freed from the human world, transformed into celestial spirits and become divine angels. . . . These souls are the armies of God and the conquerors of the East and the West.”
These Tablets, as may be realized now, forecast a degree of conscious maturity which the early Bahá’ís could not foresee, and established the world of action amid a community still clinging to the subjective and personal elements of faith. Individuals and local communities, however, did respond to the Master’s inspiration, most notably in the case of Martha L. Root, whose historic international teaching work drew its originating impulse from ‘Abdu’l-Bahá’s world-encircling Plan.
Twenty-four years had to pass after the date of His journey to America in 1912 before the mission could become a definite objective for the American Bahá’ís. From Shoghi Effendi the Convention of 1936 received a cablegram containing these words: “Appeal (to) assembled delegates ponder historic appeal voiced by ‘Abdu’l-Bahá (in) Tablets (of the) Divine Plan. Urge earnest deliberation with incoming National Assembly (to) insure its complete fulfillment. First century (of) Bahá’í Era drawing to a close. Humanity entering outer fringes most perilous stage of its existence. Opportunities (of) present hour unimaginably precious. Would to God every State within American Republic and every Republic in American continent might ere termination (of) this glorious century (1944) embrace (the) light (of the) Faith of Bahá’u’lláh and establish (the) structural basis of His World Order.”
From the hour when this message was presented, the American believers have made supreme and collective effort to rise to that world of action and complete consecration revealed in ‘Abdu’l-Bahá’s words. Their realm of responsibility has widened to include Mexico, Central America, the islands of the Caribbean Sea and South America. A sense of intimate personal conviction has grown rapidly in the hearts. The feeling of crisis and challenge has galvanized the community. It has become realized that true faith means capacity for growth, that a passive and static acceptance of the Bahá’í teachings is sterile and unacceptable.
Among the successive letters and cablegrams received from Shoghi Effendi in pursuance of the mission laid upon America, the following, dated July 30, 1936, was especially impressive: “I entreat American believers (to) ponder afresh (the) urgency (to) rededicate themselves (to the) task (of the) complete fulfillment (of the) Divine Plan. . . . Time is short. (The) sands (of a) chaotic, despairing civilization (are) steadily running out. Founded on (the) unity (and) understanding so splendidly achieved, functioning within (the) framework (of the) administrative Order (so) laboriously erected, inspired (by the) vision (of the) Temple edifice (so) nobly reared, galvanized into action (by the) realization (of the) rapidly deteriorating world situation, (the) American Bahá’í community should rise as never before (to the) height (of the) opportunity now confronting it. Audacity, resolution (and) self-abnegation (are) imperatively demanded.”
In a cablegram addressed to the Annual
Convention held in 1937, the Guardian
added the task of completing the external
decoration of the House of Worship to the
teaching work assigned to the remaining
years of the first century of the Bahá’í era.
“First, prosecute uninterruptedly teaching
campaign inaugurated (at) last Convention
in accordance (with) Divine Plan. Second,
resume with inflexible determination
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exterior ornamentation (of) entire structure
(of) Temple. . . . No triumph can more
befittingly signalize termination (of) first
century (of) Bahá’í era than
accomplishment (of) this twofold task.
Advise prolongation (of) Convention sessions (to)
enable delegates consult National Assembly
to formulate feasible Seven Year Plan (to)
assure success Temple enterprise. No
sacrifice too great for community so abundantly
blessed, (so) repeatedly honored.”
In response to the vast enlargement of teaching responsibility, an Inter-America Committee was formed in 1936 to initiate and supervise activities in Mexico, Central America, South America and the islands of the Caribbean sea.
The United States and Canada were mapped out with Regional Teaching Committees to intensify effort in all areas and particularly in those not yet represented in the Bahá’í community.
In 1937 a schedule of Temple construction was adopted under which it would be possible to complete the external decoration by successive contracts within the necessary period of seven years.
The larger events of the two-year period under review can be described in connection with these three actions of the National Spiritual Assembly.
In summarizing the teaching work accomplished in North America during 1936-1937, the Teaching Committee reported that Bahá’í groups or individual believers had been established in five of the twelve unoccupied States or Provinces: Nebraska, Wyoming, Oklahoma, North Dakota, North Carolina, and the Faith had been carried to forty-two new cities. Teaching circuits set up in various parts of the country made it possible for a succession of lecturers to visit a total of thirty-eight cities in four different regions. Eight new Spiritual Assemblies were formed on April 21, 1938, making a total of seventy-eight Assemblies in the United States and Canada.
In some instances the new areas were cultivated by devoted pioneer Bahá’ís who abandoned their homes and daily occupations in order to settle and build their lives anew in another part of the country. In other instances individuals were enabled to travel and remain long enough in new regions to form groups of resident Bahá’ís; in other cases a local group by its own activity developed to the point of electing a Spiritual Assembly; while in still other instances an established Bahá’í community had carried out a plan for establishing a new group in some nearby city. Noteworthy likewise has been the development of a vast number of informal home or "fireside” study classes in the established communities. In some cities, in addition to the lectures and classes conducted at the Bahá’í Center, from five to twenty homes maintained study programs for seekers. Eighty-two new cities were opened to Bahá’í teaching activity during 1937-1938.
The subject of teacher-training has received greatly increased attention. In this field the three Summer Schools exert paramount influence, raising the standard both of knowledge and of instruction throughout North America. At least fifteen local Assemblies reported having initiated teacher-training classes in their locality. This significant development, making for flexibility in the presentation of the Teachings to individuals, public audiences and study classes, reflects not only the fact that a body of fundamental and authentic Bahá’í literature has become available in book form but also the fact, noted in a previous International Survey, that the Bahá’í community itself has grown out of the simple, evangelical stage of experience and entered the maturity of conscious spiritual citizenship in the World Order of Bahá’u’lláh.
The current two-year period witnessed
the first determined and organized
effort to spread the Faith into
the other American
countries. Mr. and Mrs. Louis G. Gregory
spent several months in Haiti, and left a
number of serious students of the Teachings.
Mrs. Isabel Stebbins Dodge, resident
in Peru, was joined by her mother and,
with her, fostered widespread interest
in the city of Lima. Mrs. S. W. French
likewise contributed to
the activities in that city during a voyage
around South America. Mrs. French,
moreover, secured interesting publicity
in the press of Valparaiso and made
contacts in
Magallanes and Bahia, where Miss Leonora
Holsapple has resided so many years for the
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sake of the Faith.
Mrs. Frances Benedict
Stewart attended the People’s Conference at
Buenos Aires in November, 1937, and
established interest among many
Latin American delegates. Miss
Beatrice Irwin devoted some
six months to teaching in Mexico City and
other Mexican towns during 1937, lecturing,
holding study groups and supplying
literature to persons of influence
and capacity. To Mexico City also
came Mrs. Stewart, who
found it possible to instruct a group
who, on April 21, 1938, proceeded
to establish the
first Spiritual Assembly in the
Americas outside of the United States
and Canada. Miss
Eve Nicklin carried on very helpful activity
in Bahia for a number of months.
The problem of creating a body of Bahá’í literature in Spanish has been vigorously attacked by the Inter-America Committee, with the result that two pamphlets were newly translated and published, other pamphlets assigned to translators, and the policy adopted of publishing at least one Spanish text a year. The need of teachers able to speak the native language of South American countries has limited the scope of personal teaching work during these beginning years. The need for an International Training School in North America, to prepare Bahá’í teachers for work in other countries, has become apparent.
Meanwhile, however, individual American Bahá’ís have continued to render important services in Europe and the Orient, revealing the continued inspiration received from the Tablets of ‘Abdu’l-Bahá.
Record is therefore made of the following international services: first and foremost, Miss Martha L. Root’s teaching work in Japan, China, India and Burma; Miss Mary Maxwell’s notable teaching activities in Germany; the accomplishments of Mrs. J. Ruhanguiz and Miss Jeanne Negar Bolles in Europe, particularly that leading to the formation of a Spiritual Assembly in Budapest; Mme. Orlova’s lectures in Northern Europe, Germany and England; Mrs. Lorol Schopflocher’s ardent activities in Europe and her publication of "Sunburst,” a book of travel and Bahá’í experience, in London; Mr. Siegfried Schopflocher’s many meetings in Australia, India and Burma; Mrs. Stewart French's lectures and publicity in cities of Australia and New Zealand; and the truly heroic services rendered by the American Bahá’ís resident abroad, Miss Marion Jack in Sofia and Mrs. and Miss Sharpe in Ṭihrán. After completing their work at the International Bahá’í Bureau, Geneva, Mr. and Mrs. Charles Bishop rendered valued assistance to the Faith in France and England.
A message from Shoghi Effendi, dated November 25, 1937, crowns the teaching effort of the American believers during this period:—
"As I lift up my gaze beyond the strain and stresses which a struggling Faith must necessarily experience, and view the wider scene which the indomitable will of the American Bahá’í community is steadily unfolding, I cannot but marvel at the range which the driving force of their ceaseless labors has acquired and the heights which the sublimity of their faith has attained. The outposts of a Faith, already persecuted in both Europe and Asia, are in the American continent steadily advancing, the visible symbols of its undoubted sovereignty are receiving fresh luster every day and its manifold institutions are driving their roots deeper and deeper into its soil. Blest and honored as none among its sister communities has been in recent years, preserved through the inscrutable dispensations of Divine Providence for a destiny which no mind can as yet imagine, such a community cannot for a moment afford to be content with or rest on the laurels it has so deservedly won. It must go on, continually go on, exploring fresh fields, scaling nobler heights, laying firmer foundations, shedding added splendor and achieving added renown in the service and for the glory of the Cause of Bahá’u’lláh. The seven year plan which it has sponsored and with which its destiny is so closely interwoven, must at all costs be prosecuted with increasing force and added consecration. All should arise and participate. Upon the measure of such a participation will no doubt depend the welfare and progress of those distant communities which are now battling for their emancipation. To such a priceless privilege the inheritors of the shining grace of Bahá’u’lláh cannot surely be indifferent. The American believers must gird up the loins of endeavor
‘Abdu’l-Bahá at Leland Stanford University, October 8, 1912.
The bridge in Baghdád across which Bahá’u’lláh passed on His way to the garden of Riḍván.
and step into the arena of service with such heroism as shall astound the entire Bahá’í world. Let them be assured that my prayers will continue to be offered on their behalf.”
Immediately following the 1937 Convention a Technical Committee studied the factors entering into the resumption of Temple construction, and in August of that year reported its findings and recommendations to the Temple Trustees, whereupon a contract was entered into with Mr. John J. Earley for the external decoration of the gallery section of the House of Worship at Wilmette. By the end of the two-year period under consideration, April 21, 1938, the models and molds called for by Mr. Bourgeois’ exquisite designs had been completed and a number of finished castings put in place. The construction schedule as adopted by the contractor included the completion of the nine sides of the gallery section before the end of 1938, except for six or seven of the nine pylons, all of which were to be cast in place. The unfinished pylons were to be completed by early spring, 1939, for an estimated cost of $125,000. The estimated cost of all the external decoration had been fixed at $350,000.
The end of the first of the vitally important seven years before the end of the first century of the Bahá’í era therefore witnessed a great achievement in Temple construction as well as in the teaching activities.
In addition, the Bahá’í facilities of the American community were considerably augmented by the gift of a dormitory to the Summer School at Geyserville, California, and the gift of a Hall for religious and lecture meetings at Green Acre Summer School at Eliot, Maine, together with improvements and added accommodations in the Green Acre Inn and adjoining cottages, and the presentation to Green Acre of a cottage and several acres of land. Two lots were also donated to the property held by Trustees at West Englewood, New Jersey. The house at Malden, Massachusetts, consecrated to ‘Abdu’l-Bahá, was left by its owner, the late Miss Maria Wilson, in a condition demanding considerable repair and improvement, and the Trustees found it possible during 1937 and 1938 to carry out a number of urgent repairs. In addition to the value added to the House of Worship by the contract for the external decoration of the gallery unit, the value of Bahá’í property in North America was increased during these two years by more than $30,000.
The following reports supply the important details of the teaching activities already briefly mentioned. (Miss Martha L. Root’s work is reported separately in a separate section later on in the survey.)
From Miss Mary Maxwell has been received a graphic description of her teaching in Germany, 1935-36.
"The first contact that I made with the
Bahá’ís of Germany was on the occasion of
the Esslingen Summer School in August of
1935. Of all the many and varied
impressions that flowed into my mind the deepest
and most sacred was that of hearing the
meeting opened by reading a Bahá’í prayer
in German. Though I could scarcely
understand it, the power and beauty
of the creative Word was distinct
and a consciousness
of the innate and glorious oneness
of the followers of Bahá’u’lláh the
world over streamed into me with
a sense of joy and
gratitude. How much we American visitors
learned at that summer school session!
Those of us, who like myself, knew
practically no German still took
away at the end
of the week a wealth of new concepts. It is
almost a two mile walk from the village of
Esslingen to the top of the mountain where
the 'Bahá’í Home’ is, taxis being rare and
expensive all excursions are on foot when
one cares to go down for any reason and as
we would toil back up the steep hill on a hot
August day we used to laugh and gasp and
ask each other how many people would
attend the American summer schools under
the same circumstances? I must say we felt
rather ashamed of our luxury-loving
standards. The Meetings, though an atmosphere
of informality prevails among the German
friends and greatly adds to the sense
of being one large family, were
serious and scholarly. There was
time after lunch to walk,
discuss in small groups and form valued
friendships. The evenings were spent
listening to music, provided often
by a father and his son of ten,
or in recitation of poetry or
informal talks. The work is all done
through the devotion and sacrifice
of the believers,
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some even taking their annual holiday at this time
in order to work in the
kitchen. Indeed the building itself was
largely erected by the Bahá’ís themselves.
Such an atmosphere cannot but impress even
a stranger to the Cause. Mrs. Helen Bishop
most courteously suggested I take over her
scheduled talk on ‘The Dawn-Breakers,’
which I did and experienced the miseries of
having to have every word translated. This
provided the greatest incentive for
my learning German in all haste.
"After the summer school I left Germany for Belgium and while there received a letter from Shoghi Effendi encouraging me to make Germany the center of my activity in Europe and expressing the opinion that my future work would be greatly helped through my collaboration with the German Bahá’ís. In December I returned to Munich where I remained until March. For the first time in the history of the Cause in that city a regular Bahá’í group met there, commemorated the Nineteen Day Feasts, and held a weekly study class. This was made possible as Mrs. J. Ruhanguiz Bolles, Miss Bertha Matthiesen, Miss Jeanne Bolles and myself were living there and all believers, albeit Americans. However Mr. Alfons Grassl attended every meeting and considered himself a Bahá’í and indeed has since been accepted by the German National Spiritual Assembly as one, being the first Munich Bahá’í. Other interested people attended the small group that met in our rooms and no doubt the first foundation for a future spread of the Cause there was laid.
"In March I started out on a speaking tour to all the places where there were Bahá’ís in Germany. This trip was arranged by the Teaching Committee and as my German was not strong enough to speak extemporaneously I wrote a speech on the subject of the Administration and my teacher corrected the grammar. The schedule was as follows:
| March | 6, | arrival in Dresden. |
| March | 7, | evening meeting. |
| March | 8, | arrival in Leipzig, evening meeting. |
| March | 9, | arrival in Berlin, evening meeting. |
| March | 10, | arrival in Rostock, evening meeting. |
| March | 11, | arrival in Warnemünde, evening meeting |
| March | 12, | arrival in Hamburg. |
| March | 13, | evening meeting. |
True to all community life I found that each center had its particular problem, its particular strong points. The Dresden Bahá’ís, a devoted handful of sincere and loyal believers, needed a good resident teacher: the Leipzig ones were not allowed to hold any private meetings due to a police ruling on all societies in that city: the Berlin friends were a group with a large percentage of Jews, old and staunch Bahá’ís, but this constituted a delicate situation not only locally but nationally because of the general conditions. The Rostock-Warnemünde group were active but small: Hamburg needed, as is often the case when the Cause passes from the informal group stage to that of the Administration, a resident worker and so I remained there until the end of April. What work I did consisted of looking up and visiting the old members of the first Hamburg group, of trying to bring a clearer understanding of the nature and purpose of Bahá’í Administration and sometimes giving talks at the weekly meetings. Also to arrange in collaboration with the National Youth Committee of America for a meeting of the Hamburg young people to celebrate the Naw-Rúz Day in the same way as groups the world over were doing on March 22.
"The Cause in Germany has gone through
much the same phases as in America; from
informal, loosely held together groups who
loved the broadness of the teachings and
cherished the glorious personalities of its
central figures; a period of test and struggle
after the ascension of ‘Abdu’l-Bahá; the
unfoldment of the concept of the World
Order, its laws and implications by the
Guardian and the attendant reaction of some
individuals who were not attracted to the
entirety of the Faith but rather those points
that dovetailed with their own views and,
finally, the definite, strong, deep
establishment of the Administrative Order which is
now firmly achieved in Germany, but which
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nevertheless needed to be elucidated to many
of the former type of believer, anxious to
understand it. It was in helping to elucidate
these things that the traveling American
believers could render their share of
service to their German co-workers.
For profundity,
thoroughness and maturity of understanding
we shall need to borrow much from them in return.
"Mr. Klitzing, a believer living in Graal near Rostock, offered me the hospitality of his home, which was very much appreciated as I was somewhat exhausted from my first effort alone in the teaching field. We were able to give the message to a number of the towns-people and we hope in the future they will call it to mind and be comforted by it. From Graal I attended the 'Norddeutschetagung,’ a regional conference held over the week end and having members from Warnemünde, Rostock, Hamburg, Berlin, Dresden as well as Dr. Mühlschlegel from Stuttgart and Miss Sorensen from Copenhagen, Denmark. Held in an old farm house in a small village, Diedrichshagen, near Warnemünde it presented both isolation and charm as a background for the sessions, the friends renting extra rooms in nearby houses and bunking together. This was the second annual conference to be held and it was well attended by Bahá’ís and some interested friends.
"The latter part of June and early July I spent in Berlin but felt the work there required a mature resident teacher who would carry on for a period of months, at least. Returning from Paris in August, I again did some work in Munich, this time helping my mother teach. We then attended the Esslingen Summer School together. The Summer School Committee had kindly asked me to speak and this time it was in German, an incorrect but very sincere German, which all the friends accepted in the spirit in which it was given and overlooked the many mistakes. How happy to again see the faces of the Bahá’ís, grown so near and dear through a year's association, to know their problems, speak their language, love their beautiful country and respect their people. I truly realized what I had gained through my close association with them, as Shoghi Effendi had said I would. The National Assembly held their meeting during the summer school session and were most kind in allowing me to report my impressions of the work in the different centers of Germany. Also at the same to suggest to them that they organize a Youth Committee for the Bahá’í youth. There were a number of most active and eager young believers at the summer school and through discussions with them the idea of proposing this to the National Assembly arose. The National Assembly accepted the suggestion and promptly nominated a committee.
"After the Summer School I visited Munich and then the other groups in the southern part of Germany which I had not covered in my previous tour: Heidelberg, Karlsruhe, Geisslingen, Frankfurt and back to Hamburg where I was joined by my mother who had also been visiting the various southern centers. The work in Hamburg had become much more active. Mrs. Bolles, Miss Bolles, Mrs. Schopflocher as well as other German friends had visited it and stimulated it to new life. Jeanne Bolles and I started a youth group there which met every week and showed deep interest in the teachings although only one youth in it was a Bahá’í of Hamburg, Helmut Prietzel, and he was under twenty-one. After over a month's work in Hamburg I left to join Mr. Klitzing in Schwerin, the capital of Mecklenburg. Mr. Klitzing and his wife had previously lived and worked there and he was most anxious to start activities again. We got the former group together in the home of Mrs. Peters, but this particular small city, the capital of a very conservative district and one whose racial feelings run strong, proved an almost impossible territory. In spite of the good will of all concerned, we left feeling convinced that it was a center which required patient and wise husbanding. In the future it will surely spring to life again.
“I met my mother in Rostock and after a
week’s work with the friends of that city
and Warnemünde we went to Berlin and,
without being able to arrange any meeting,
left on December 25 for
Rome-Naples-Haifa, the point of
longing for all Bahá’ís
once they set foot on European soil.
Traveling is one of the most fruitful ways of
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teaching and on trains I found myself continually
telling people the purpose of my
visit to their country. The Germans are
very friendly and they always like to be
courteous to strangers, most particularly
nowadays when foreign opinion is so bitter
against them, and as I truly loved their
country and as a Bahá’í remembered the
wonderful promises ‘Abdu’l-Bahá has made
regarding them, it was easy for me to pour
out to them a part at least of the Cause I
loved and was trying to serve. Many
people have heard of the Cause in Germany
through the German friends and travelers
from abroad, but the people of Europe are
stifled with fear, fear of war, of hunger, of
misery, things they have tasted of in a way
unknown to the North Americans. When
they do find the time ripe in their lives to
turn to, and accept these teachings, all that
they have suffered will be a wonderful
foundation for their great services. Every
Bahá’í who has associated with his German
brothers and sisters cannot but feel and
realize this, and love and honor them.”
Mrs. Nellie S. French has supplied an outline of her experiences in Honolulu, New Zealand and Australia from August to October, 1937.
“A record of over sixty thousand miles covered within the last sixteen months would seem to indicate a nervous restlessness unless directed toward some great purpose, and the purpose when centered in the pursuit of spreading the Faith of Bahá’u’lláh is not only amply justified, but is undoubtedly showered with blessings from the Abhá Kingdom which make one very humble in realizing these wonderful privileges.
"A report has already been rendered of the visit to Iceland, Spitzbergen, Norway, Sweden, Russia, Denmark, Germany—including the Esslingen Summer School and Switzerland; and also the story of the circumnavigation of South America with stops at each of the large ports has been told, with the circumstances of distributing literature, teaching groups or securing press recognition. So now there remains to report this last journey upon which we embarked on August 18 from Los Angeles harbor and from which we have just returned.
"Our steamer, the Mariposa, reached Honolulu very early on August 23, but notwithstanding the early hour, we were met by two of the friends and garlanded with leis while they greeted us with beautiful enthusiasm and presented an invitation to lunch with all the members of the Bahá’í Community at the home of Mrs. Marques at one o’clock. After a drive in the morning we were met and conducted to the house and there were gathered all of the friends who were in Honolulu at the time and it was a blessed reunion. After lunch we gathered about in a large circle and discussed many important matters connected with the Administrative Order or with the teaching work. The friends were most eager and at the end of the afternoon when it was time for us to return to the ship we felt that our discussion was only just begun and we parted with the joyful anticipation of meeting again on our return when our schedule permitted another stop of one day.
"The voyage between Honolulu and our next port, Pago-Pago (pronounced Pang-o-Pang-o) which is one of the Samoan group, is five days of tropical sea which I should like to describe, especially in connection with the appearance of this beautiful island and its inhabitants, but this, as well as Fiji, where we spent a day both going and coming, were not attended with any direct teaching activities and so do not need to claim space in this report, altho in passing I would say that both with passengers disembarking in Pago-Pago and Suva (Fiji) I had been able to mention the teachings and I hope that the seed may not have been planted in sterile soil.
“Pago-Pago is now a possession of the United States and Fiji belongs to England so that in both places excellent sanitary conditions prevail, schools and hospitals have been established and the physical condition of the natives well looked after. The islands are extremely beautiful and clothed with a tropical verdure such as one sees nowhere else. The Samoans are lighter in color than the Fijis but both races are handsome and stalwart-looking and seem very intelligent. We noticed their reticence at first and were pained to realize that it must have arisen by the attitude of the white visitors to these islands. However, after a few minutes’ dealings with them in the purchase of their
An early view of the resting-place of Bahá’u’lláh at Bahjí, ‘Akká.
[Page 26]
wares, mostly baskets, we found them
friendly and responsive and very cordial.
One chief invited us into his hut as it had
begun to shower, which it does frequently
and without warning, and instead of our
questioning him, he did the questioning and
was deeply concerned when we told him that
we had no sons or daughters. When we
parted he pressed us to return and pay them
a visit, but as the houses, or huts, contain no
furniture whatever except the grass mats on
the hard floors, we could not promise
to accept his hospitality.
"At both Pago-Pago and Suva we had one day each both going and coming, but as Suva is somewhat further south than Pago we gradually passed out of the Tropics and on the fourth day reached Auckland, where it was cold and rainy. The change is very severe and occasioned a great deal of sickness among the passengers which we fortunately escaped.
"And now how to describe the arrival at Auckland! Although it was early in the morning, eight or nine of the friends appeared each bearing flowers and extending that warm greeting which, with Bahá’ís who have never met, goes straight to the heart and at once welds a link which is never to be broken! That evening I had the joy of visiting the friends at their center and of addressing them, suiting my discourse to a number of enquirers who had been invited to meet me. It was a lovely occasion which was brought to a close with the cordial accompaniment of a cup of tea, also the promise of a further visit on our return. A reporter visited me in the morning and an account of the interview was published, which the friends said was the longest press notice they had ever had.
"Three days of Tasman Sea crossing which, we were warned, would probably be very rough but was only mildly so, brought us to Sydney where we again made a joyous entrance welcomed by a number of the friends who invited us to be present that evening for a real Bahá’í visit and consultation. Their room in a large office building is very attractive but they are outgrowing it and soon will have to seek larger quarters.
“We covered a great deal of ground during the evening and I found them most eager and responsive and keenly alive to the requirements of the Administrative Order which they, as well as the New Zealand friends are studying and applying with great earnestness of purpose. They wanted to know how the American National Spiritual Assembly met and dealt with certain questions, how we advanced the Faith before the public, how many meetings are held during the year (they at present have only one when their National Assembly meets, so they must confer entirely by correspondence). The distances which separate the members are just as great as in America, for Australia is as broad, if not a little broader, than the United States, and Perth on the west coast is five days distant from the east where Adelaide, Melbourne and Sydney are, and yet these last three are distant some thirty-six hours by train from each other. Then the New Zealand contingent must travel by sea three or four days to reach the meeting place.
"At Sydney that evening we made plans for a public meeting at which I was to speak on our return visit from Melbourne which was the end of the voyage. Much of the greatest interest transpired in Sydney where Father and Mother Dunn now reside and where the friends seem very active.
"Melbourne is two days’ journey further south and here we spent four days during which time I met frequently with the friends trying to assist them with some of their problems and discussing many phases of the Administrative Order with them. The establishment of the administration, as well as personal differences had caused many to drift away from the center so that now there are not enough believers in Melbourne to form a Spiritual Assembly. They are undergoing many severe trials but there is a nucleus of fine, firm believers and I feel that if an energetic, live teacher were to go there to reside the Cause would grow at once.
"Several Australians whom we had met on
the boat and some relatives of Mrs. Ella
Cooper to whom she had given us letters are
among the most promising prospects for the
expansion of the work. Both going and
coming on the steamer we were able
to interest many people and although I was not
permitted to give a ‘lecture’ on the ship I
[Page 27]
did talk with several groups and also
distribute some literature.
“There were two outstanding features of the visit to Melbourne; the first was an invitation, on the arrival of the ship, to give an interview over the Radio. This I did with great joy, speaking of the Bahá’í Faith, explaining its significance and my connection with it, with the friends in New Zealand and Australia. A record of the interview was made and it was broadcast a second time that evening when I was able to hear it myself, and to realize how far short it had fallen from what I would have wished it to be.
"The second feature was the meeting with Miss Effie Baker who for ten years resided in Haifa and is now an isolated believer and intensely hungry for association with the friends. I was so glad to meet her and to have her with us for the days that we were there. The last day of our sojourn the friends all came to tea with me on the ship and so stayed to wave ‘good-bye’ to us as we sailed away, homeward bound.
"We had no newspaper publicity in Melbourne, but the Radio was a great boon and on return to Sydney a long interview was given which, however, appeared only after we had sailed and has not yet reached me. This interview should contain also a photograph of the friends who formed a group in the hall after the public meeting at which I had spoken on the ‘New Day’ which was the subject they had chosen. The meeting was well attended and the interest was sustained and gratifying to a degree. The friends seemed very happy over it and really made us feel that our hopes had been realized and that we had been able to suit our remarks to the Sydney audience.
"The departure the next day was attended by the friends, and although it is always difficult to visit a departing ship with the crowds and bustle of sailing, still dear Mother and Father Dunn came with the other friends and brought us all the love and assurance of the Bahá’í world of Australia. They all showered us with gifts and flowers and as we sailed away we clung to the streamers until the distance finally parted them, always rejoicing in our meeting and in the hope for the growth and spread of our dear Faith.
"On the return to New Zealand we entertained the friends at tea on the ship and parting was attended with the same wrench which we had felt on leaving Australia.
"I have refrained from mentioning the names of any of the friends specifically because they, one and all, were so fine and so cordial and all expressed in every way their love for the Cause and their intense interest in every phase of its development. We have only the highest praise for all that we saw and experienced and the only comment which could be made would be perhaps that there is a lack of initiative, which we all know is not confined to any one part of the globe. It seems to me that we have not relied upon the assistance of Bahá’u’lláh and have not yet found the doors which He desires us to open for the spread of His Word.
“On our return visit to Honolulu there were more leis, more joyous welcomes and another lovely luncheon, this time at the home of our dear Bahá’í sister, Katherine Baldwin, whose lovely living-room she has now turned over for the meetings of the Community for the coming year. Honolulu is so richly blest and the Community so strong and so well-informed that I feel sure we may expect great things from it in the near future. The fragrance of the flowers bespeaks the fragrance of His love, the colors of sea and sky and trees and plants are like the rainbow of His Covenant, the absence of race prejudice to a marked degree bespeaks the blessings of the future Bahá’í commonwealth and we are blest indeed to have seen and experienced the love and devotion of the friends in all of these islands of the great Pacific Ocean.”
From Mrs. J. Ruhanguiz Bolles has come a notable record of two years’ teaching in many countries.
Mrs. J. Ruhanguiz Bolles gives the following account of her two years’ teaching experiences in Europe.
“In 1935 Shoghi Effendi had told some
pilgrims in Haifa that he hoped
American believers, those who could,
would go to Europe to teach the
Faith before a possible war
broke out. Like a number of others, we felt
we should like to go, if the Guardian
thought it important at that time. Jeanne
Bolles and Mary Maxwell being the moving
[Page 28]
factors in this decision, early in July of 1935,
together with Randolph Bolles, Jr., we sailed
for Europe. Landing in Hamburg,
Germany, we took a flying trip
to a number of
German cities, Frankfort, Cologne,
Heidelburg, Nuremberg and Munich where Mrs.
Maxwell had preceded us, giving the Bahá’í
message at every opportunity. Our first real
introduction to the German believers,
however, was in Esslingen, near Stuttgart,
which was visited twice by the Master
during his
travels. Greeted by one of the
veteran German believers, we were
conducted up the
mountain to the attractive building ‘Bahá’í
Haus’l’ constructed by the friends
themselves and in which the sessions
of the summer school were held, with
a detective, for
ten wonderful days. Soon we realized
ourselves to be in a real Bahá’í
‘bees’ nest’ for
honey was plentiful among these believers,
speaking another language, yet in terms of
the spirit and heart, it was the same tongue
indeed. Here, living in close companionship
with them on the mountainside, we learned
to know the penetrating intellect and depth
of soul of our talented and unassuming
brothers and sisters. Also present were
friends from Holland, Canada and the
United States (nine nations were
represented). With those devoted souls we had
a marvelous teaching week. The Germans
being so thoroughgoing mostly present
papers on the Faith, which in excellency are
second to none. After those stimulating
and inspiring days in Esslingen, at the request
of the German National Spiritual Assembly,
an American believer and Mrs. Jeanne
Ruhanguiz Bolles visited and spoke in a number
of German centers, Nuremberg, Dresden,
Berlin and Karlsruhe. During this trip kind
cooperation and friendly hospitality
was extended to them by the friends
of these cities
who seemed delighted to hear about the Faith
in their own tongue. In Karlsruhe we were
privileged to be the guests of Frau Dr. Braun
and Madame Forel, the daughter and widow
of the late Dr. Auguste Forel, famous Swiss
scientist, one of the first European scientists
to accept the Bahá’í Faith. Afterwards we
returned to Stuttgart to present a written
report in English and a translation of it
into German. From Stuttgart we went to
England to bid farewell to members of our
family who were returning to America and
there during the three months of our stay
we visited the believers in London
and Orpington. We had been asked by
Íránian, German and American
friends to urge the
believers there to have a summer school.
They gave us an opportunity to speak about
the American and German schools and with
the Guardian’s encouragement they had their
first summer school that year with
great success. After several
months in England we
joined Mrs. Maxwell in Brussels, Belgium.
With her excellent French to help her she
had interested a number of people in the
Revelation, as well as some Belgians, and an
informal meeting was held. Shoghi Effendi,
like the Master, encourages correspondence
and says, ‘communication is half a meeting.’
Besides Brussels we visited Antwerp and
Ghent. To the latter city we had been
invited by an Egyptian, a Rockefeller research
student, the first to be so honored by his
country. He was very interested to meet
American Bahá’ís and urged us to visit his
home in Cairo, which we did later with two
members of the Egyptian National Spiritual
Assembly. From Belgium we went via
Luxemburg where we spent two days, seizing
every opportunity to spread the Faith, to St.
Moritz, Switzerland; in that charming
world-village we enjoyed our three weeks’
stay. We met Madame Auguste O. Zckokke,
a Swiss singer of note, and the wife of a Swiss
professor who proved most interested in the
teachings. With them we met to study and
discuss the Faith.
"The greatest means of introduction to the Bahá’í Faith in Switzerland are the words from the Will and Testament of their great countryman Auguste Forel, which are set down by him in his ‘Ruckblick auf mein Leben’ (‘Looking back upon my life’), p. 296.
"Shoghi Effendi then wished us to teach in
southern Germany so we proceeded to
Munich, the city of ‘Music
and Gemütlichkeit,’ where Miss Mary
Maxwell had already
arrived and where we found an American
believer who was teaching the Faith in
Europe. Meetings were immediately started
and gradually we interested a number of
young people in that city, one of
whom became a believer, the first in Munich.
[Page 29]
Another, alas, was too afraid of
the government to declare herself.
“The winter Olympics lured us to Garmisch Partenkirchen and although there was a considerable ‘momentum of pleasure,’ it was astounding how interested people seemed to be in the Bahá’í Cause and how they wanted to have literature which was sent to them later. There were, of course, people from many lands and we hope that those who listened to the message will hear it again in their own countries and remember. Hearing of a German believer in Innsbruck, Austria, we crossed into Austria to pay her a visit, returning again to Munich. Meetings again were resumed for several weeks. Severe illness forced us to move to Mittenwald on the German border where people listened wonderingly to the Revelation of which they had never heard. Not until we got to Venice did comparative health return in its healing sunshine and caressing breezes. Some Germans and Italians became interested in the Faith there and literature was presented to them. In Florence, Madame C. B. received us very cordially. This able lady had translated Dr. Esslemont’s book with an American believer and was very eager for news of the Faith in other lands. Unfortunately she felt that under the present government she could only ‘live’ the teachings by devoting herself to women prisoners and similar work. The believer in Rome was out of town but before we left the city her daughter called on us and brought us flowers. For the same reason that the Bahá’í in Florence feels, she cannot spread the message in Rome, a city of over 500 churches. While there we were invited by two American women to accompany them with their guides, two young men studying for the priesthood in Rome, to have an audience with the Pope. While waiting for one hour in the throne room of the Vatican for His Holiness, it was possible to tell one of the young men who wanted to know what I believed, about the Bahá’í Faith. He seemed utterly stunned but at the same time fascinated that another Prophet had come and as his mother objected to his becoming a priest we hope that he may find the way to the newly Beloved before he takes his final vows. Intending to visit Capri for a day, a terrible crossing of the Bay of Naples marooned us there for twelve. On this enchanting island was a singer from Czechoslovakia who happened to ask a sympathizer of the Faith, the Polish Consul-General in Rome, formerly of Montreal, Canada, if he had ever heard of the Bahá’í Faith. To this he laughingly replied, ‘My Bahá’í friends who have been detained here will gladly tell you all they know about it.’ Here we see again a confirmation of the Master's words, that no effort shall be lost and so a very sincere and capable soul Providence decreed was to be further acquainted with the new world order. When we left Capri, she embraced us saying to please tell Shoghi Effendi that she would devote her free time to the service of the Faith and that whatever he wished she would do. Later the Guardian sent her, through us, an Esslemont in the Czech language telling her to read it, study it and if she believed, to teach her fellowmen. She has faithfully responded to the Guardian’s advice and is today an active believer, teaching in her own land and in Italy. At last we were going to take the boat to Alexandria on which were many pious Jews going to Palestine where four great Faiths converge! We could have gone direct to Haifa but felt that Shoghi Effendi would have wished us to visit the believers in Cairo, Egypt. There we found, as twelve years ago, a hospitality matched only in the Holy Land. A large men’s as well as women’s meeting was arranged and it was with special joy that we associated and spoke with these faithful servants of Bahá’u’lláh of the progress of the Cause in other lands. The National Spiritual Assembly invited us to attend one of their court sessions and it was a thrilling experience indeed to see Bahá’u’lláh’s administrative principles in action and the members of the Assembly vested with the power of court and jury. A dinner was tendered to us by Mírzá Takí Esphahaní with the other members of the National Spiritual Assembly, for which Jeanne Bolles asked audaciously for the presence of the lovely daughter of the chairman, and so for the first time a woman believer, we were told, had taken part on such an occasion in Egypt. Shoghi Effendi had asked these faithful ones, ‘two members of the National Spiritual Assembly,’ to translate further laws of the Aqdas into English.
[Page 30]
Functioning as an independent religion they
had need of more of these laws which were to
be sent to Shoghi Effendi for final revision.
With arms full of flowers for us, many of
our Egyptian friends saw us off to the ‘land
of our desire.’
"On the Palestinian border, owing to Arab disturbances, the train was met by a police guard and there our passports were severely questioned because one of them contained the snapshot of a Persian believer. The English representative asked us what our object was in visiting the Holy Land and being told that we were Bahá’ís, waved us smilingly through the gates. With awe and wonder we now looked upon the soil of the Holiest Land. It seemed everywhere evident that the prophecy that the Jews were going back as a nation was being fulfilled, for while the orthodox Jews still weep at the walls of Jerusalem, the modern young ‘Ruths’ are singing in the fields of Palestine. They seem to feel subconsciously that He has come again!
"The brother of the Guardian, Hussein Afnán, and Fujita, Japan’s most faithful believer, greeted us at the railway station in Haifa and with eager expectation we followed them to the Pilgrim House at the foot of Mt. Carmel. At noon Shoghi Effendi was announced. How our hearts were beating and how we rejoiced at that meeting. What sweet wonder to look upon his countenance. It was like a miracle to behold him at last face to face. How kindly and benignly he smiled upon us, how warmly he greeted us. The longing of years seemed stilled and the soul flooded with divine stillness and peace. For a number of days we were the only pilgrims. Sitting, in spirit, at his feet we listened attentively to his wisdom and his marvelous explanations of the Word. We had been told repeatedly before coming into his presence that he favored questions, but when we asked him, he would mostly refer us to the teachings in a particular book and on a specific page, or in news letters, etc. And occasionally he would send for and show us the very passage. Soon we concentrated with rapt attention only on what he was saying to us. To behold his wonderful face and have the memory of it on our hearts engraven forever and to remember his words always seemed to us, who came to him with such empty hands, the only thing of importance. Four of these unforgettable days pilgrims from Honolulu and Canada were with us, and Jeanne Bolles was allowed to take ‘Notes’ at the dinner table, in his presence. Shoghi Effendi stayed usually from two to three hours and once even longer. Almost daily we were privileged to visit the Holy Shrines of the Báb and ‘Abdu’l-Bahá as well as the exquisite monument of the Most Exalted Leaf on the sacred mountain of Carmel, where one or more members of the holy family graciously allowed us to accompany them. There we supplicated for the believers in the world, as well as for all mankind, passionately entreating Bahá’u’lláh, at these holy places, for more capacity to share this glorious message of a New Revelation with the people of the world.
"And then one day Shoghi Effendi, turning to us in his inimitable way, said that on the following day we might go to Bahjí, ‘the culminating point of our pilgrimage.’
"The next day, anxiously waiting to start, we departed in the afternoon with Hussein Rabbani by automobile. As the roads were not considered safe from Arab disturbances, we had a second Arab beside the driver to accompany us.
“Our first stop was the resting place of the Mother of ‘Abdu’l-Bahá, that of the two younger brothers of the Master and of Nabíl, the author of ‘The Dawnbreakers.’ Reverently we breathed a prayer. The very pathetic story that the Master when still in confinement in ‘Akká, wove mats and sold them to buy his mother a tombstone, Hussein Effendi confirmed. It is one of the saddest stories of the world and just a part of the suffering which the Center of the Covenant endured for our sake.
"Our next halting place was the beautiful Garden of the Riḍván named after that other historical garden of Riḍván where Bahá’u’lláh first declared Himself to a larger number of believers. Here the Blessed Perfection used to dwell under the mulberry tree, beside the small stream with some of the faithful about Him. Flowers were blooming, the lawns were green and early summer fruits were ripe. Reverently we gazed into the room where the Most Beloved
Latest photograph of the Shrine of the Báb on Mount Carmel, Haifa, showing the new additions to both the upper and lower-most terraces, taken from the German Colony.
[Page 32]
used to tarry from time to time while in
‘Akká. The devoted gardeners, already of
the second and third generation, brought us
golden apricots and purple mulberries and
fragrant Persian tea. One likes to linger
there, but greater beauty beckoned us, so
with hearty thanks and ‘Alláh-u-Abhá!’ we
continued towards the goal of the ‘desire of
the beloved of God,’ Bahjí!
"Bahjí, too, had grown, become more complete in its outer garment. Bahá’u’lláh’s earthly remains are now surrounded by more beautiful gardens, by new architectural additions, designed by Shoghi Effendi, who supervises all improvements perfecting the surroundings of the Shrines, not only in Bahjí, but also on Mt. Carmel.
"After being shown to our stately room in which lovely flowers and likenesses from friends in other lands greeted us, Hussein Effendi came to take us to the room which Bahá’u’lláh had occupied and in which He had received Professor E. G. Browne of Cambridge University. Before we entered it, we carefully read again, as bidden by Shoghi Effendi, the extraordinary tribute Professor Browne paid Bahá’u’lláh after his visit in the Mansion where he dwelt three days in that Holy Presence. Then we reverently entered that historical chamber. Our eyes sought the corner-seat where Bahá’u’lláh had sat when Professor Browne first beheld Him. His beautiful turban on the divan, His cloak, His spotless bed, all were most touching objects to behold. There were also His lamp, the candlestick He used and other relics from His earthly life. The view of the mountains which He beheld from His window reminded us of His earthly captivity, yet of His mighty Spirit which encircles and pervades the world. Prayerfully we tiptoed away. How near He seemed!
“Everything in the Mansion itself was a new joy. Ten years ago, when we could only see Bahjí from a distance, Muḥammad-‘Alí was still living in it. Decay of the building which he was unable to repair, at last forced him to leave it. Shoghi Effendi was able to acquire the part occupied by him (Muḥammad-‘Alí) and began the task of restoring this most memorable place. Two years were really required for it but the Guardian with his great energy did it in ten months. He directed every detail of the restoration and the finished work is the most beautiful setting of any shrine in the world. At sunset time which ‘Abdu’l-Bahá called, with the dawn, the two most spiritual times of the day, we followed Hussein Rabbani to the Shrine of Shrines! With listening hearts and souls we entered into that haven of Life and Light. Slowly with awe and wonder we approached the Holiest Threshold and with infinite gratitude we laid our foreheads on the flower-strewn Threshold which guards the entrance to the adorned room vaulting the earthly remains of the Most Beloved. Peace indescribable, a feeling of being nearer Him, of being in Heaven on earth enfolded us in this unforgettable eventide in Bahjí! We prayed for our dear ones and for all the friends in other lands, supplicating that they also may experience sooner or later this ineffable beauty. We begged for more capacity and zeal and devotion to the beloved Guardian and the Faith of God. Many of the friends we mentioned by name. The wonder of His nearness there cannot be described in mere words, but like a blessing from Him it clings to one’s consciousness, like the attar of roses, which the devoted keeper anoints one with, before entering therein. It pervades one’s soul and makes one move as in a dream from which one hesitates to awaken. One longs to linger there always, for there is rest and the soul’s homecoming.
“Later, in the Mansion, more of the work of the Guardian was to be seen. His arrangement of the many things pertaining to the Faith must needs arouse the greatest admiration and gratitude of everyone who has the privilege of going to Bahjí, not only of every believer but also of people of other Faiths, who are now permitted to visit there. The guest-book for this purpose showed that they had come from all parts of the world. Someone once said that Shoghi Effendi was not in favor of other than Bahá’ís coming to the Sacred Places. That is not the case. To the contrary, he favors it, it will make the Faith more widely known. How quickly the hours passed!
"Shoghi Effendi had asked us to write to
some of our friends or the friends of the
Faith from the Mansion and so, inspired by
[Page 33]
our heavenly surroundings, we set to work
to send more messages to dear ones.
Suddenly a call came: we must leave for Haifa
at once, by train, because it was
too dangerous to return by automobile. We were
not at all frightened but sad, because we had
longed to go once more into the Most
Beloved’s Shrine. Hussein Rabbani
sympathized with us and coaxed
the driver to take
us back all the way to Haifa. Only our
gestures and eyes could plead together with
Ḥussein Rabbani’s entreaties, and whether
they were understood or not, the young Arab
relented. This, praise be to God, enabled us
to prostrate ourselves once more at the Most
Fragrant Threshold and breathe a fervent
‘Goodbye’ from earth’s Paradise, confident
that all the friends of God, no matter how
far apart, will ever be near each other, in
firmness to the Covenant of God and in
obedience to the Guardian of the Faith.
“As the Beloved wished us to return to Europe over the land by way of the Balkan Assemblies and the way led almost past Bahjí, Mrs. Schopflocher, Jeanne and I pleaded with Shoghi Effendi to worship there for one more moment. At first, because of the danger to us and perhaps to the Holy Family also (how heedless we can be!), he did not wish it, but later he graciously relented and once more, miraculously it seemed, we found ourselves in Bahjí, greeted by the sweet sister of the Guardian, Mehrangiz, and the three Honolulu friends who were staying in the Pilgrim House at the time. And then, although the heart was aching after parting in body from all that is precious beyond words to a Bahá’í, we felt with dear Keith Ransom-Kehler that we could ‘never be sad or lonely again’ as long as we were able to lay our forehead, in spirit, on the jasmine-strewn Threshold of the Blessed Perfection.
“Shoghi Effendi had asked us to return to Europe by the so-called land way, via the Balkans, to visit groups and Assemblies in Beirut, Aleppo, Constantinople, Sofia, Belgrade, Budapest, Vienna, the German Assemblies once more, Zurich, Sweden, Norway and Denmark and to attend again the German summer school. In Beirut a group of fine believers awaited us. They were mostly students of the American University there, among them the Guardian’s charming younger brother, Riaz, and one of his cousins, a physician. It was delightful to meet these friends as some of them were already the third or fourth generation of Bahá’ís.
“Very early the next morning we arrived in Aleppo. The friends were at the station, their arms full of flowers for us, and during the fifteen minutes of our stop we had a ‘meeting’ right on the station platform. They would so much have liked us to stay longer. The young people there were anxious to correspond with other youths. We have endeavored to link them with the American youth as well as with the youths of other lands. From Tripoli to Angora we had our first contact with the fiery Syrian nationalism. Two Americans also on that train (they were living on the Island of Bahrein in the Persian Gulf) showed interest in the teachings. The woman said that she had lost her heart to Írán, especially to Shiráz, a good omen we trust. The situation of the Bahá’ís in Istanbul, Turkey, was a rather difficult one. They are fine and true souls, and would gladly give their lives for the Faith but the government forbids them to hold meetings or to distribute literature. They can only talk privately and perhaps at the risk of their lives or as we know, at least, their liberty. Meanwhile, they translate the teachings so that when their country has again more religious liberty they will have some of the sacred literature at their disposal in their own tongue.
“In Sofia the friends under the able tuition of Miss Marion Jack are a most interesting group. They are intelligent, hard-working and very individualistic and would come to meetings almost every evening until midnight, and we seldom met Bahá’ís with such a ‘capacity to listen’ and such ‘willingness to learn.’ Miss Jack, whom Shoghi Effendi praised highly and mentioned repeatedly, is working ceaselessly for the Faith in Bulgaria. Day in and day out she sees friends and sympathizers of the Faith, arranges meetings and sees that everyone is supplied with books. The Guardian called her ‘unique in her dauntlessness.’
“Most of the time we were guests of
Bulgarians interested in the Faith to whom we
gave the message on the way to London.
[Page 34]
Most of the people in that country seemed
very poor, even the intellectuals, but there,
like elsewhere, they crave to better
themselves. Those who attend the meetings of
Miss Jack at least have a definite hope of the
New World Order which they want to help
build. We arrived in Belgrade about June
16. Lovely Madame Draga Ilić, a
Jugoslavian writer, sent word
at once to greet us.
She is a most radiant and capable soul. She
was so anxious to hear about the Guardian
and the holy places. She arranged meetings
where we spoke and although their group
there is small, the believers are very sincere.
"While we were there Madame Ilić told us the following story. She had worked very hard to translate 'Bahá’u’lláh and the New Era.’ ‘I wanted it to sparkle like a diamond,’ she said. One night, word synonyms recurred so incessantly that she could not sleep, when suddenly she saw the kindly face of a man who seemed to tell her to rest and sleep. Then she peacefully dozed off. The next day an American believer presented her with a photograph of Dr. Esslemont. It was the likeness of the man who had appeared to her the night before!
"Passing on to Budapest the sympathizers of the Cause were most cordial to us. Prof. Robert Nadler was first to call on us. Formerly a Theosophist, now a great sympathizer of the Faith, and a well-known painter, he had painted the portrait of ‘Abdu’l-Bahá who had graciously consented to sit for him. Just a year before his death (June 1938) Prof. Nadler was glad to write for us the following appreciation of ‘Abdu’l-Bahá: ‘It was in the year 1913 that we here in Budapest first heard of Bábism and the Bahá’í Movement. We heard that ‘Abdu’l-Bahá, while on his return journey from California, gave several lectures at different Theosophical Societies in Europe, so the Hungarian Theosophical Society also invited him to give public lectures on the teachings of his father, Bahá’u’lláh. He kindly agreed, and stopping his journey in April for a few days he gave several public lectures which were well attended by people eager to learn something of the new light-bringing ideas coming from the East and shining to the far West.
“ ‘ ‘Abdu’l-Bahá spoke in Persian and his lecture was translated, sentence by sentence, into English and again from English into Hungarian. I can say that the great majority of those who were so fortunate as to hear his words were enthusiastic about his teachings; the all-embracing love and good-will towards everyone, the promotion of international intercourse through an auxiliary language, equal education and equal rights for both sexes, the promotion of universal peace, and the acceptance of the fundamental truths of all religions (which would eliminate all religious persecution)—these were the main uplifting ideas which we heard and which were fully accepted with great appreciation by the audience. ‘Abdu’l-Bahá said that there should be no antagonism between religion and science, and that the founders of different religions, such as Zoroaster, Moses, Buddha, Christ and Muḥammad never stated that the preceding Prophets were false—they all spoke the same truths.
” ‘ All the members of the Theosophical Society then present were glad to learn of the harmony of ‘Abdu’l-Bahá’s teachings with the main principles and aims of those of the Theosophical Society: "To form a nucleus of the universal Brotherhood of Humanity without distinction of race, creed, sex, class or colour!”
“ ‘When ‘Abdu’l-Bahá arrived in Budapest I greeted him at the Hotel Dunapalota on the shore of the Danube with the beautiful view across the river to the Royal Palace opposite. When I saw him and shook hands with him, I was so greatly impressed by his whole personality, the serenity of his expression, his calm spirit and imposing stature, that I asked him if he would give me, if possible, a few hours of his precious time, that I might have the opportunity of painting his portrait. He replied that he had not much free time, but that he was willing to fulfill my request. Thus he came three times to my studio, and was a very patient model. I was all too happy to be able to paint him, feature by feature, and to be able to immortalize the earthly temple of so highly developed a soul.
" ‘I was glad to hear him and his
companions say that they thought the portrait a
success. They even asked me what the price
of it would be, but at that time I had no
[Page 35]
desire to gain financially
by selling the picture,
which remains one of my best works.
It has been my pleasure to have
‘Abdu’l-Bahá’s portrait in my
studio for twenty-four
years, and I shall never forget the few hours
of his presence there.’ (Signed) Robert
Nadler, Budapest, March, 1937.
“Going on to Vienna one became aware, there, as well as in other Austrian cities like Innsbruck and Salzburg which we touched, of a very ‘Catholic’ atmosphere. Perhaps because at that time there existed an agreement, ‘Concordat,’ between the Pope and the Austrian church to combat all non-Catholic religions (the Jews were an exception) counteracted by the German section of the Versailles Treaty which guaranteed religious freedom to all Austrians. Nevertheless, the law compelled children to receive religious training and therefore they had to belong to some faith or other. The Cardinal at this time was doing his best to rid the country of all non-Catholic beliefs. Thus, the Bahá’í activities in Vienna were being supervised by detectives. Curiously enough, Bahá’í meetings were permitted because the government did not consider them ‘Versammlungen’ (meetings) which were forbidden at that time, but ‘Andachtsübungen’ (services). The detective, also present at the Nineteen Day Feast, would not allow us to address believers but permitted us to read from the Teachings. The N.S.A. meetings were not supervised, however, and we could speak of our experiences and the Faith in other lands. The vice-president of the ‘Oesterreichsche Frauenschaft’ (Women of Austria) called on us and invited us to one of their club meetings; as foreigners were forbidden to speak in public during the summer, she spoke herself on the Faith and read about the life of Ṭáhirih which had so inspired the mother of the former President Hainisch, and who, inspired by that Íránian heroine, originated suffrage in Austria.
“In Munich we had again several meetings and then went on to Castelovice, Czechoslovakia, to visit Madame Benešova whom we had interested, in Capri, and who had been deeply impressed with Shoghi Effendi’s message and his gift of ‘Bahá’u’lláh and the New Era.’ Meanwhile she had, after intensive study of it, accepted the Cause and was delighted to hear about Haifa and ‘Akká. Some hours were spent in Prague with another believer, an indefatigable worker of the Cause, who also devotes considerable time to Esperanto, the universal auxiliary language. He translates all he can of the Holy Writings into his own tongue, brings them to the blind and distributes much literature. We also called on a University Professor, a sympathizer of the Faith, and spoke about the Bahá’í Faith in Írán where he had sought out Bahá’ís everywhere. He spoke of Martha Root, whose rare personality he much appreciates. Once he went to Vienna to meet there Mr. and Mrs. Carpenter, both of whom he holds in great esteem. He was delighted with news of the Faith and said he had given Bahá’í books to many of his students. The next day he and his wife came to call at our hotel.
“As Shoghi Effendi had asked us to visit the German centers again, we recrossed into that country and visited Assemblies and groups in Dresden, Leipzig, Berlin and Hamburg. From there Jeanne Bolles went to the Bahá’í summer school in England, while J. Ruhanguiz Bolles visited Rostock, Warnemünde and Graal, speaking to believers in these cities, then taking the steamer to Copenhagen, Denmark, where Johanna Sörensen created opportunities for meeting people interested in the Revelation. On the way there the Holy Writings were discussed with the Danish head of the Lutheran Church. In Oslo, Johanna Schubarth, also, arranged meetings with groups and with individuals in the interests of the Faith, and the Esperantists who knew about the Cause invited me to Kunsholm. Meanwhile a telegram had arrived from Rämmen, Sweden, to see Mrs. Palmgren, a Swedish believer who translates the Teachings into her mother tongue.
"Going on to Stockholm, a friend of the
Faith who had recently been in Russia where
she had found Communism a ‘practical’
solution of world affairs seemed to change her
mind about it, after hearing about Haifa and
‘Akká and the Bahá’í Administration. Another
would-be Bahá’í there, who formerly
studied for the priesthood, hopes to realize
his ideal to teach the Faith in the north of
Sweden after further study of its teachings.
[Page 36]
A copy of the Íqán (in Swedish) was sent to
Selma Lagerlof, the Swedish writer.
Scandinavia seems a fertile soil for teaching the
Cause. Her people, with their mostly
Lutheran beliefs, fine intelligence
and general knowledge of German and English
(especially in Norway) should make resident
and traveling Bahá’ís feel much at home
there. In 1937 a number of Bahá’ís visited
that peninsula, on which Shoghi Effendi
seems to concentrate at present. It had been
suggested that we attend again the German
summer school so we hastened back from
England and Scandinavia respectively to
Esslingen. Ten wonderful days were spent
there with the believers on that lovely
mountainside, with a beautiful view over
the city of Stuttgart which ‘Abdu’l-Bahá
loved so much and which has one of the
largest Bahá’í centers. Believers of many
countries attended, including friends from
the United States, Canada, Austria, Bulgaria,
Latvia, Norway, Denmark, Sweden and
Írán. It was one of the happiest
gatherings, the German friends said,
since ‘Abdu’l-Bahá was with them in
1913. There, it was,
we first heard the thrilling cable from Haifa
re-inspiring the believers to go forth to the
ends of the earth to teach, and it was then
that Jeanne Bolles cabled: ‘What can I do?’
and received Shoghi Effendi’s answer,
‘Concentrate on Central Europe.’ Leaving at last
that happy place we revisited Zurich (upon
request). There Madame L’Orsa Zchokke,
the charming Swiss singer and descendant of
a great Swiss writer by that name,
telephoned us to visit her in her
lovely mountain
home. She had offered previously, through
us, her wonderful four-hundred-year-old
chalet in Sils Maria to Shoghi Effendi, should
he come to Switzerland. She is studying the
Faith in which she is much interested. The
other believers in Zurich hold Feasts in their
homes and teach to the best of their ability.
The Swiss people, mostly Calvinists, are
highly intelligent, sober people and are a ‘rich
field’ for any Bahá’í who will settle there.
Nothing seems a greater introduction for
the Swiss people to the Revelation of
Bahá’u’lláh than, as I have already mentioned, the
confession of Faith of their beloved
countryman, Auguste Forel. ‘Speaking of him
for a moment, we heard the following story
in regard to alcohol. As a great
psychoanalyst, he was especially keen to cure
drunkards. His patients usually recovered
but often had relapses. Hearing about a
shoemaker’s success in permanently curing
such people he went to see him to find out
the secret of his cures. Smilingly, in the
course of conversation, the shoemaker asked
Dr. Forel if he himself took any alcohol.
‘Just a glass of wine,’ the Doctor replied,
‘occasionally with my dinner.’ ‘This,’ said
the simple man, ‘might be the only reason for
partial failure in the ‘cure of your patients.’
“It was to be another year’s stay in Europe in response to the Guardian’s appeal. This made a flying trip to England necessary to say good-bye to some of the family who returned to the United States, another member remaining in Cambridge. In that charming old intellectual center, opportunity was afforded to bring the message to a number of students. Literature was distributed and we hope for permanent interest from these earnest young men who long for a more logical and live faith.
“Now returning to the continent by way of Holland, we contacted Bahá’ís in Haarlem, Brummen and the Hague. They meet whenever possible, come together especially for Unity Feasts and are busy spreading the Faith in their liberal country where two more believers from Germany have joined them. En route to Hamburg, Germany, (from Holland) three sisters from Puerto Rico became interested in the Faith. They were visiting various institutions of learning in Europe, being educators themselves. They met other believers in Hamburg and Munich. When we parted, they invited us to their island home.
“In Hamburg, Miss Mary Maxwell, now in command of German, had been teaching for several weeks and had established a Youth Group. Soon Mrs. May Maxwell joined us there and together we continued three weekly meetings and saw the believers individually. After several happy weeks, on our way to Hungary we made a detour to Warsaw, Poland, to look up some friends of the Faith, and two Polish gentlemen who promised to translate Bahá’í literature because they felt that their country was in need of such liberal truths. Miss Lidja
The Shrine of the Báb at twilight when the terraces and façade are illuminated, as seen from the German Colony, Haifa. (Note the removal of houses adjoining the terraces.)
[Page 38]
Zamenhof, a distinguished Polish believer
and daughter of the late Dr. Zamenhof, the
originator of Esperanto, who is at present in
the United States, is constantly engaged in
translating the Holy Writings into Polish
and Esperanto. Welcome was extended to
us by Miss Thekla Zavidewska, another
Polish lady who loves the Holy Writings.
She had translated ‘Paris Talks’ by
‘Abdu’l-Bahá into her mother tongue,
and offered to do further work for the Cause.
"In all these countries mentioned we found a generous hospitality and, especially among the Bahá’ís, a great eagerness for news of the Guardian and the Holy Places. They feel that we are able in the United States to shout the Message, as it were, from the housetops. For these believers to teach in their respective countries often means that their friendships and even their livelihoods are at stake, because of the governments (in many of them church and state being one) they find themselves religious outcasts, since these governments recognize only those who belong to the great known religions. All others are classed as 'confessionslos’ (free thinkers) and that brands them, now, more or less as Communists. Europe is desperately in need of these teachings and so we should be indebted to believers like Miss Marion Jack and Miss Bertha Matthiessen who remain there to help us in the fulfillment of the Seven Year Plan, in which every sincere believer should crave to have a share.
"On our way back from Haifa a few months previously, we had passed through Budapest, as already mentioned and had been enchanted by its medieval beauty and by the friendliness and charm of the Hungarians. In addition, we had been told that there were some sympathizers of the Cause, so after the Beloved’s cablegram we decided to return to Hungary, the ‘heart’ of Europe. Today, in her beautiful capital which the Danube divides into two cities, Buda—the old and Pest—the new, live the most active of modern Hungarians. They, like people in other lands, yearn for a broader spiritual teaching and many were joyous to find that the teachings of Bahá’u’lláh included provisions for a new and better World Order. Some addresses were sent to us by believers as an introduction to the land of the Magyars, but above all, immortal traces have been left by ‘Abdu’l-Bahá who visited Budapest for nine days in 1913. Here many of the distinguished men of Hungary called on him, among them Count Apponyi, Prelate Gieswein, a distinguished Rabbi, Prof. Nadler and others. He lectured at the Old Parliament, as guest of the Theosophists and other movements. A number of people we had met had heard of him and had been unforgettably impressed. When the Master came to Budapest, responding to an invitation of a Hungarian gentleman, Mr. Stark, many of the notables of the city were at the station to greet him and call on him later. When asked, at some later date, if he had seen the fine, old city, he said it was beautiful indeed, but that he had not ventured upon that long journey to see the sights but was searching for the hearts of the Hungarian people. Calling one morning on the friends who had invited him to Hungary he was asked by Mrs. Stark, his hostess, if he would have some wine or other refreshments. When ‘Abdu’l-Bahá declined, she felt that he might not refuse some of the fine spring water, a table delicacy since Roman times. In precious crystal glasses, the maid brought a trayful of it, and as she placed it carefully on a table, she perceived ‘Abdu’l-Bahá standing near the window. Slowly and deliberately she advanced, knelt before him and begged him to bless her. This very touching scene brought tears to the eyes of those who surrounded the Master. Perhaps it recalled a similar event hundreds of years ago. When asked later by her mistress why she did this, she said, ‘I was impelled to, because he seemed to me one of the “Kings of the East.” ’
"Shoghi Effendi recently wrote: ‘Budapest, a city that has been blessed by the presence of our Beloved Master, and which for this reason alone, is bound sooner or later to develop into one of the leading centers of the Cause in Europe. The soil for teaching seems exceptionally fertile there. . . .’ And so it is indeed.
"Other Bahá’ís had been there before us,
and were fondly remembered. Their friends,
sympathizers of the Faith, arranged for us
to speak to the English Speaking Circle, the
Woman’s Suffrage Club, and the Esperanto Society.
In March of 1937 Jeanne Bolles
[Page 39]
succeeded in having a Youth Conference which about
twenty-four people attended.
“Jeanne Bolles, R. Bolles and Mrs. F. Schopflocher who happened to be in Budapest at that time, spoke at that meeting both in English and German. The latter is a language which educated Hungarians speak very well because of their long connection with the former Austrian monarchy. These young people were invited afterwards to the weekly meetings. At that time the Shoghi Effendi had sent us a pilgrim from the Holy Land, Miss Bertha Matthiessen, who brought fresh light and courage to us. Mrs. Schopflocher also remained for some time and held gatherings for the interested ones at her hotel. Gradually about forty-five people attended the meetings in our pension and during our stay a number of people declared themselves believers. And so a Bahá’í group was formed. The secretary is a charming Hungarian journalist who had heard about the Teachings in England and another outstanding believer is the young daughter of a Hungarian poet whose devotion to the Faith we have found to be most unusual. The new believers, so enthusiastic and devoted, are translating the teachings. They meet as regularly as they can and are resolved to faithfully carry on, to illumine their unfortunate country with the light of a new spiritual consciousness. Alas, they can only meet in public with a detective present, because of persecution of the Catholic press which tried to prove them Communists and denounced them after our departure. The police, however, decided, upon investigation, that they were certainly not communistic. Since then a number of others have joined the ranks of Bahá’ís in Hungary. Any believer passing through that beautiful, old city will find himself much at home there, thanks especially to the generous hospitality of two well known sympathizers of the Faith in whose homes occasional meetings are held and who are hosts to every Bahá’í who passes through that city. The press was also very favorable and published a number of articles at intervals about the Bahá’í Revelation.
“And so, after a period of effort without apparent reward, such fruits of the Divine Tree became apparent that their reality was scarcely believable.
“How inestimable are the blessings bestowed upon this ancient land, how great the bounty that brought the Center of the Covenant of God to this city to shed the light of Bahá’u’lláh upon it by his own presence and to plant seeds destined to bear fruit of great richness and beauty. ‘Wherever His blessed feet have trod, that very place is holy.’
"It was hard to leave these wonderful
believers and sympathizers of the Faith but at
last our journey took us again to Zurich to
call on the Swiss Bahá’ís, and thence to
Geneva to visit the Bahá’í Bureau where the
Polish aunt and cousins of one of the
Guardian’s wards entertained us. They are very
much interested in the Revelation and upon
further study wish to accept the Faith.
Traveling via Lausanne, Montreux, Luzerne
and Interlaken there was opportunity
to present the Faith to individuals.
A few fragrant days were spent with
Bahá’í friends in
Munich. Arriving in Hamburg ten days
before our departure for the United States
we found that the Faith had, now, been
suspended in Germany. But the Bahá’ís there
told us they wished the believers in other
countries to know that the authorities in
Hamburg had been almost apologetic about
confiscating their public libraries, and when
the friends asked them what they should do
if Bahá’ís from other places came to visit
them, they were told to receive and entertain
them, though of course, they could not hold
any Bahá’í meetings. Thus, we could visit
with our fellow believers while waiting for
the ship to carry us back to the ‘land of the
free.’ Tears rolled down our cheeks when
we passed again the Statue of Liberty in New
York Harbor and felt ourselves once more a
part of the world where people are free to
listen to and spread the Faith of the
Revelation of Bahá’u’lláh. But
nevertheless, in all
those countries of an anxious Europe and
near East we found ‘listening’ ears, straining
to understand the most hopeful message of
this Day. With many of these souls
contacted, we correspond, answering their
anxious questions and sending literature. We
feel they would even at this challenging hour
welcome Bahá’í pioneers whom they treat
with much respect and affection, because in
[Page 40]
their teachings they
recognize dimly the
promise of a new and better World Order.”
To have the tenets of the Bahá’í Faith spread to remote parts of the earth was the objective of the recent journey undertaken by Mr. and Mrs. E. R. Mathews. Though many obstacles presented themselves the Word of Bahá’u’lláh was left on the soil of distant islands and continents. The following are the main depots established for the Bahá’í Literature.
Rio de Janeiro, Brazil. Mrs. H. Cooper, 36 rua Henri Constant, Dept. de Copacabana. Books now obtainable in that city are in English and Portuguese.
Cape Town, South Africa. The Theosophical Society, Markham Bld., Librarian, Miss S. A. Parris. In the library books can be obtained in Dutch and English.
Johannesburg, S. A. At Johannesburg Public Library books obtainable in Dutch and English.
Bulawayo, S. A. Rev. M. I. Cohen, Pastor of Hebrew Congregation, P. O. Box 470. (A recent letter asked for more literature.)
Seychelles Islands (off West Coast of Africa). Books can be obtained in Carnegie Library in French and English.
Island of Java, City of Batavia. Book shop of G. Kolff & Co. Noordwigk No. 12. Books on sale in English and Dutch.
Island of Bali, Dutch Netherlands. Books are in the care of Mr. and Mrs. George Merchon in English, Dutch, and French.
Philippines, Island of Zamboanga, St. Jean’s Penal Colony. Books in French.
Philippines, Manila. National Library, Reference Dept. Books in English and French
Unexpected opportunities to speak and teach in South Africa under distinguished auspices made that country the outstanding experience of the trip, reports Mrs. Loulie Mathews.
The Bahá’í Tenets were received with great attention and many men, more than fifty in one talk in Bulawayo, listened attentively to the Principles. Leaving South Africa and arriving in India we found that a picture letter had been prepared for us, on the top were views of South Africa and underneath the names of every one who was present at the first talk given. A note was enclosed that reads as follows:
Dear Mr. and Mrs. Mathews:
Every one who heard you speak was so delighted with your talks that they all want you to come back.
We thought it would be appropriate to send you both a memento of your visit to South Africa. Talking it over, Mr. Scott conceived the idea of making a picture letter. Harold Morris caught the vision and drew the pictures for you.
You brought to us a solution of our religious difficulties through the Bahá’í Cause and taught us a new and illuminated pathway to social and spiritual life. Every signature conveys a special appreciation of your work and your visit and goes to you with gratitude.
May you return to us and tell us more of the bright future depicted in the "New World Order.”—LOTTIE A. ASKELAND.
Mrs. J. Ruhanguiz and Miss Jeanne Neger Bolles, writing from Zurich on July 27, 1937, send the important news that by their efforts a Bahá’í group has been established in the city of Budapest. “It consists of six adult believers and two minors, seventeen and nineteen years old. Four more adult believers will declare themselves, they assured us, after further study of the Teachings during the summer months. These eleven, we hope, will constitute an Assembly in the autumn. The believers all accepted the Bahá’í Faith according to the Administration and wrote this individually to Shoghi Effendi. . . . The Nineteen Day Feasts were kept and are being continued by the believers. Renie Felbermann, speaking French, German and English fluently, is the Secretary of the group.
"We left a small library of German and English books with them. . . . There is only the Esslemont book and ‘World Religion,’ by Shoghi Effendi in Hungarian, and the Esperanto translation of ‘World Religion,’ made by Miss Zamenhof. The ‘Hidden Words’ are now being translated by a believer into Hungarian.
"The meetings (study class) which grew
[Page 41]
slowly from November (until 45 were present on July 13)
are being continued in a
very pleasant, central place in
the city. According to an article
in one of the daily
papers, the group is composed of
‘intellectuals’ and includes
journalists, writers, architects,
doctors, painters, sculptors, presidents
of clubs and business men and women.
There were no Bahá’ís in Budapest when we
arrived.”
Detailed reports, with interesting comment and analysis of the spiritual conditions encountered in her teaching work, have been received from Mme. Gita Orlova. These cover activities in Copenhagen from September 22 to October 27, and in Stockholm from October 28 to November 3, and in Germany from August 24 to September 21, 1936.
At Copenhagen, Mme. Orlova discussed the Faith with a number of prominent scholars, musicians and diplomats. A number of press clippings attest the success of this activity. Among the public meetings held there, Mme. Orlova spoke at the American Woman’s Club and in the same hall where previously she had given a lecture recital on a cultural subject. This meeting was followed by questions and answers on the Cause.
From November 6 to November 17, Mme. Orlova returned to Copenhagen, where a number of meetings were held in the studio of Mrs. Ingred Nybo. A study group was formed at these meetings.
Mme. Orlova found it possible in Copenhagen to bring the Faith to the attention of persons of influence, and associate the Bahá’í conception of World Order with the fundamental trend of the age.
At Stockholm, Mme. Orlova had the same facility to meet the responsible type of person, and through such influence an interview was arranged with the four largest newspapers of the city. Much attention was attracted by this dignified presentation of the Teachings. A public meeting held at the Lyceum Club led to many questions and interested discussion. One of the leading artists of the city arranged to start a study group. Mme. Orlova impressed upon her audiences the fact that the leaders of society have the greatest responsibility for striving to establish the new World Order. The following centers were visited by Mme. Orlova in Germany: Esslingen, Stuttgart, Geislingen, Zuffenhausen, Karlsruhe, Heppenheim, Heidelberg, Frankfurt, Leipzig, Dresden, Berlin, Hamburg, Bremen, Rostock-Warnemünde. Most of her meetings in Germany were in the homes of believers, although several public meetings could be arranged. It is impossible to read this report without realizing the importance of clarifying, in every section of the Bahá’í world community, the Guardian’s fundamental instructions on which the future progress of the Faith depends. Besides finding continuous opportunity to discuss these matters with believers, Mme. Orlova met certain people, like Paul Peroff, a scientist, whose interest in the Cause can become very important.
"Sunburst,” the book written by Mrs. Lorol Schopflocher on her adventurous travels and her experiences serving the Cause in many parts of the world, has been published by the firm of Rider and Company, London, England.
In preparing this volume, the author had in mind particularly the need of establishing a link between sophisticated persons and the reality of religion in this day. It is illustrated by a number of unusual photographs, including signed portraits of Oriental rulers and Bahá’í subjects, some of which were given Mrs. Schopflocher by Shoghi Effendi.
In November of last year the Bahá’ís of
Auckland, Sydney and Adelaide had the
great pleasure of a visit from Mr. Siegfried
Schopflocher, a member of the N. S. A. of
U. S. A. and Canada. Some of the
Auckland members met him on arrival
and arranged for an informal meeting the same
evening as he was leaving Auckland the
same day. A very happy and profitable time
was spent with him, taking the form chiefly
of questions and answers. In Sydney and
Adelaide Mr. Schopflocher was able to
address public meetings as well as meetings
with the Spiritual Assembly. In an address
to the latter in Sydney Mr. Schopflocher
expressed his deep joy at finding, throughout
Australia and New Zealand, the real spirit of
unity and true Bahá’í love and friendship.
He stressed the need of fostering the
community spirit through properly organized
[Page 42]
socials as the test of Bahá’ís was their capacity to
associate together in love and
harmony. This phase of Bahá’í life, he said,
could not be over-emphasized. Other points
stressed were:
1. The benefits gained by observing the Fast.
2. The need of the N. S. A. to gain the confidence of believers and the duty of local assemblies and all believers to support and obey its rulings.
3. The enormous value of summer schools, the primary object of which is that of a school—Teaching.
4. The importance of registration.
5. The need of understanding in dealing with problems as to voting membership.
6. The importance of the Nineteen Day Feast.
Mr. Schopflocher paid a visit to Mr. Bolton’s newly erected house at Yerrinbool which Mr. Bolton wishes to be used as a Summer School when arrangements can be made for this much-desired project. The friends appreciate greatly the valuable work Mr. Schopflocher was able to accomplish in so short a time.
Mrs. Frances Stewart, Secretary of the Inter-America Committee, sends the following account of her experiences in taking the Bahá’í Message to Mexico in 1937.
“When on July 15 last, our ship approached the harbor of Vera Cruz, and we saw the scars left by cannons that had bombarded the city in former years, our prayer was that we might be privileged to bring to the people of Mexico the great Bahá’í Message of Unity and Love. This prayer was granted, for Bahá’u’lláh had prepared a group to receive this Message in a most wonderful manner.
“In Mexico City, while speaking to a Woman’s Club on the subject of: ‘Peace in a New World Order’ and quoting from the Writings quite freely, I noticed the deep interest of a lady not far from me. After the meeting she hurried to beg me to go with her that evening to the home of a friend where a group met weekly for study and discussion. I felt impelled to break a former engagement and gladly went with Miss Aurora Gutierrez to meet nine Mexican people, who later became the first Believers in Mexico. My friend explained that for several years this group of seekers had met regularly to discuss spiritual questions and to study the increasing turmoil in the world. After a beautiful prayer given by Mr. Pedro Espinosa, the group leader, in which he asked for spiritual vision and understanding, they asked me to repeat the message I had given at the club in the afternoon. I then asked if I might tell them of the Bahá’í Message.
"Way into the morning hours they listened and asked questions about the Cause and asked that I meet with them often and they would bring to the circle all of their group. After three such meetings with an ever larger group, the leader told me that they had for some time been convinced that somewhere in the world a New Manifestation had appeared to give the Truth for the New Era. So convinced had they been that they had sent their leader, Mr. Espinosa, to the United States where he traveled from New York City to California in search of evidence of this New Manifestation. He did not find it but returned to Mexico convinced: ‘That from a foreign country a Teacher would bring them the Good News of a New Manifestation.’ They had continued their regular studies and when they heard the Bahá’í Message, they were convinced it was the Truth they had long sought. At this meeting Mr. Espinosa handed me a paper on which were written the names of the nine I had first met saying they wished to be received as Believers of the Bahá’í Faith and would become the center for spreading the Message throughout Mexico. I later learned the leader has had experience in the publishing field and he was enthusiastic when asked if he could help to translate the writings into Spanish for use in all Latin America. He is now assisting in the translation of the book of Prayers, Bahá’í Procedure and the Bahá’í Study Course and soon these will be ready for use among the many inquirers throughout South America.
“The Mexico Bahá’í Group will elect their
first Spiritual Assembly on next April 21,
the first in Latin America. They meet each
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Friday evening for study and discussion and
new friends are being attracted to the Cause.
One of the group is a primary teacher and
she is teaching the Cause to a group of
children. Weekly letters tell of the radiant
Bahá’í spirit that inspires this group and
already a teaching fund is being saved to
spread the Message throughout Mexico.
"A true Bahá’í Feast was held the evening before I left Mexico City. Roses, red and white, banked the table, the music of violin and piano spoke the universal language of harmony and radiant faces gave evidence of hearts and minds united in Love and Understanding to build the New World Order of Bahá’u’lláh. That night I told the story of Quarratu’l-‘Ayn and among those present were women who had been active in securing the recently enacted laws giving greater freedom to the women of Mexico.”
The Honolulu Assembly gives interesting details about teaching activities carried on by visiting Bahá’ís.
“It was our good fortune to have Mrs. E. R. Mathews and Mrs. R. D. Little with us in December, 1935, January, February, and part of March, 1936. Through Mrs. Mathews the Bahá’ís presented gifts at Christmas to the children of Kalaupapa, of which at that time there were 75. These children are born to the lepers at the Kalaupapa Settlement on the Island of Molokai. They do not have leprosy as they are taken from the parents at birth and are kept in two homes in Honolulu, one for girls and one for boys, and are charges of the government till they reach the age of 21.
“Through Mr. and Mrs. Mathews our Assembly was the recipient of a very generous gift from a friend which enabled us to do many things; among them give several two-year magazine subscriptions to the Leper Settlement, subscriptions to the girls’ and boys’ homes on this Island, also to the Susannah Wesley Home (children’s home); a gift to the Book Fund of the Library of Hawaii where we had the privilege of having the Auditorium for our Monday evening meetings free of charge; and a tree planted in the new park dedicated to the Greatest Holy Leaf.
"During this time, on January 17, Mr. Charles Bishop, our International Bahá’í from Geneva, arrived in Honolulu on a hurried business trip, so our Nineteen Day Feast was held on January 17 instead of on January 19 so that we could have the pleasure of having Mr. Bishop meet with us. Mrs. Mathews was hostess, and the feast was held in ‘The House Without a Key.’ Fifteen Bahá’ís were present, four non-Bahá’í friends coming in for the material feast.
“In February, 1937, we were delightfully surprised to receive a radiogram from Mrs. Mamie Seto informing us she was aboard the liner and was arriving in Honolulu in a couple of days. While she was making a business trip she gave unstintingly of her time to the Bahá’í Cause. She took charge of our public meetings at the Library, our Friday morning class, and gave us an extra hour every Wednesday morning which was given over to the study of the Administration. In the meantime she was always giving the Message to some one, alone and in groups. Those six weeks were most happy ones and we were sorry to have her leave us.
“Mrs. Mathews arrived in Honolulu May 8 aboard the Franconia en route home after having made a world tour in the interest of the Bahá’í Cause, especially to place Bahá’í books in the Libraries and book-stores of the different cities visited. These books were translated into German, Spanish, French, Dutch and English and were accepted by the Libraries in cities of India, Siam, Java, South Africa and in Manila. She was entertained at the Nuuanu home of Mrs. S. A. Baldwin. In the afternoon she talked to a large group of friends on the conditions and experiences she had had in placing these books.
“Miss Martha Root arrived May 26 on the Tatsuta Maru for a day’s visit before continuing to Japan, on this, her fourth tour of the world. Mrs. S. A. Baldwin was hostess at a Tea given for Miss Root, about thirty friends being present to bid her Aloha. Miss Root gave a most interesting talk of her experiences of meeting different ruling families in Europe and presenting the Bahá’í Cause to them.
"Mrs. G. Gunning-Davis of the Chicago Assembly passed through Honolulu June 21 on her way to Australia to spend a year visiting her mother and other relatives. Several of the friends met her at the boat and took
Exterior views of the reconstructed House of Bahá’u’lláh’s father, in Tákur, Mázindarán, Írán. The rebuilding of this house has been made possible through the contribution of Mr. Asasi of Ṭihrán.
[Page 45]
her on a sight-seeing drive. Then eight of
the friends met at Waikiki for lunch, after
which a most pleasant two hours were spent
listening to her tell of the
high-lights of the
Convention. Her plans are to return via
Honolulu next year and we shall be eagerly
looking forward to seeing her again.
Mrs. Marion Little arrived June 3 to spend the summer as the house-guest of Mrs. S. A. Baldwin. Most of her time was spent at the Baldwin home on Maui, and word comes to us that she did some very notable work for the Cause on that Island.
"Mrs. Stuart French, a member of the National Spiritual Assembly, accompanied by Mr. French, passed through Honolulu August 23 on the Mariposa on a cruise to Australia and New Zealand. She was entertained by the Bahá’ís at a community luncheon at the home of Mr. and Mrs. Marques. Around the large table sat twelve of the friends with Mrs. French at the head. It was one of the most happy gatherings we have had and we feel that our guest was the very embodiment of the first counsel unto us ‘Possess a pure, kindly and radiant heart.’ After lunch we were granted the privilege of asking questions. Time for Aloha came all too soon.
“Homeward bound, Mr. and Mrs. French arrived at Honolulu September 29. Mrs. Baldwin, being in Honolulu this time, begged for the honor and privilege of entertaining Mrs. French. A delightful luncheon was served in the room dedicated to the Bahá’í Center. Later we gathered at the cottage and Mrs. French told us of some of her wonderful experience in Australia and New Zealand. The time for departure came much too soon and it is our hope that they will return to us some day for an indefinite stay.
"Mrs. Mathews visited Honolulu again in 1938.
"At once she made contacts and began teaching several times a week. As she went into the different shops to buy this and that she dropped a word and soon had several classes. She found that the people in charge of her hotel had been studying many things and were just ready to absorb the teachings, so eager, in fact, that this week I was asked for a list of all the Bahá’í books so they could send for them all. She gathered many around her and when she departed she left three definite classes of six each. Two of these classes we can keep definite contact with as they were left with two of our believers, the other is with the friends at the hotel and they seem to be afire with the Cause and they will spread it wherever they can.
"As is usual, during the last few weeks many people began to hear of this Bahá’í teacher and to ask her to talk to their different groups. At the weekly luncheon of the Pan-Pacific Club both Mr. and Mrs. Mathews were invited to be the guest speakers, and while it was not a Bahá’í talk, Mr. Mathews telling of his contact with the schools in England and Mrs. Mathews telling of her trip to South America, still she was known by all as the Bahá’í Visiting Teacher and these people began to ask what it was all about. About eighty people attended, which was their largest crowd for some time and they were all delighted with her talk for it was most interesting.
"Besides these classes and speaking before the group at the Bahá’í Center every Monday evening and before the class at the Center every Friday morning she was asked to give the Message to two Sunday-School classes at the Central Union Church (a church that takes in, or rather is composed of many denominations and before which Mamie Seto has spoken many times) and to two classes of students at the McKinley High School and two classes of students at the University of Hawaii. In all these classes they seemed eager to hear of the Cause, apparently there was no opposition, and all were eager for the literature. She said that for the first time she was able to give the direct teaching.
"At Christmas Mrs. Mathews went to the leper home for children on this Island and took gifts for all the children and shortly before sailing she received an invitation from the Leper Settlement on Molokai asking if she could come to see them, they loved her and wanted to tell her so. Four days before sailing one of the trustees took her by plane one morning, returning about six in the evening. Her experience was most wonderful of which only she can tell.
[Page 46]
“This year we have had two new believers
who have been coming regularly for a long
time and we feel they are tried and true, and
while there has not been a great number of
new ones taken in during Mrs. Mathews’
stay, we do feel that the work she
has accomplished was greater than what has ever
been accomplished before. None of our
group are trained teachers and none of us are
able to give all our time but we are steadily
growing I feel sure, and we are hoping
through His mercy and bounty to ‘become
stars shining in the horizon of guidance,
birds singing in the rose-garden of
immortality, lions roaring in the
forest of knowledge and wisdom, and
whales swimming in the ocean of life.’ ”
TEACHING REPORT
In its annual report for 1937-1938, the National Teaching Committee describes the range of the activities so accelerated by the Seven Year Plan in North America.
"The dynamic calls of the Guardian place before the American Bahá’ís that portion of the Divine Plan of ‘Abdu’l-Bahá for teaching the Bahá’í Faith that they must fulfill during the seven remaining years of the first Bahá’í century. The glorious task of establishing the New World Order throughout the length and breadth of the American continents carries with it grave responsibilities, but at the same time it is releasing spiritual power such as has never before descended to these countries. Before our very eyes we have seen, even during the first year of this Seven Year Plan, the fulfillment of many of the promises of the Master that He would ever be with, guide and bless those who arose in the spread of the Divine Teachings. The sacrifices and devotion of the friends have been the magnet for divine confirmations, opening the doors and achieving ever-increasing victories for our beloved Faith. Let those who are seeking the breaths of the Holy Spirit arise as Bahá’í pioneers, sever themselves from home ties, enter one of the virgin areas, and they will experience a flood of Heavenly Blessings.
"The American Bahá’ís, to an individual, have arisen to play their parts in the divine drama being enacted on the horizon of America's spiritual destiny. The progress of the teaching work during the first year of the Seven Year Plan, if intensified as it gains momentum, will bring forth spiritual influences that will assure the achievement of our goal.
“It is impossible to recount the unceasing sacrifices, the untiring efforts, the heroic deeds, and the depth of spiritual consciousness developed by the friends during the past year. Nor is it possible to gain more than a slight impression of this great collective action, carrying forward as it did in all directions, the divine Banner of Bahá’u’lláh. In not one instance has the effort of even the humblest been without result. Certainly such a standard of service and such an outpouring of heavenly confirmations have never been witnessed in this country.
Pioneer Teaching in Virgin Areas
“Pioneers have arisen and, leaving home communities, have moved into new states and established the Faith. Many, singly and alone, have entered areas of spiritual darkness and brought the Light of Guidance. Others have diligently carried on the work of developing these new centers of attraction, while one and all have continuously increased their efforts to expand the Faith and strengthen the institutions of its New World Order.
"This pioneer teaching work has been of two types: first, by settlement; and second, by visit. Many who have been able to travel into these virgin areas, have been unable to establish themselves there permanently, but by repeated visits or prolonged sojourns have established the Faith. It is clear, however, from the following statement of the Guardian, that the type of pioneer teaching service productive of best results is that of teaching by settlement: ‘This task can best be accomplished by means of settlement in these states of at least one believer.’
“Every Bahá’í is literally carrying a torch of guidance in his hands, and if he settles in one place then the Light is permanently established there. Pioneer teachers should leave that spot of settlement only when others have become ignited and, through a Spiritual Assembly, become the focal center of its diffusion.
“The Teaching Committee feels it is important
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to clarify the value of ‘teaching by
settlement.’ If five Bahá’í teachers visited,
one after the other, five different cities there
would be interest and attraction in each of
these cities. However, if active follow-up
work is not continuously done in each of
them after these teachers have returned
home, the Light would gradually die out.
On the other hand, if these five teachers each
settle in one of the five cities, the Faith will
be firmly established in each city.
"One of our most successful pioneer teachers who previously felt it important to move from place to place in order to sow the seeds more widely, writes, after her experiences of the past year, as follows:
“ ‘I am more and more convinced of the absolute necessity of carrying through with a group until they are established and completely able to stand on their own feet. As one reviews our teaching methods during the past, one realizes the tragic lost motion and waste of devoted effort, because the work was not originally carried through to the finish.’
“During the past year, forty-eight Bahá’í teachers pioneered in virgin areas, twenty by settlement and twenty-eight by teaching visits. It should be pointed out that in referring to virgin areas here, we have included the states and provinces without Spiritual Assemblies.
"The twenty who taught by settlement are: Mr. Walter H. Blakely, Mr. and Mrs. Roy Boyle, Mrs. Marguerite Breugger, Miss Elizabeth Conlin, Mr. and Mrs. Albert P. Entzminger, Mr. and Mrs. Thomas Ewing, Mrs. Kathryn Frankland, Miss Marion Holley, Mr. H. R. Hurlbut, Mrs. Lorrol Jackson, Mr. Samuel Jayne, Mr. Edwin Koyl, Dr. A. L. Morris, Dr. E. L. Morris, Miss Eve B. Nicklin, and Mr. and Mrs. Kenneth Smith.
“The Entzminger family left Geyserville, California, in the spring of 1936 for Oklahoma City, Oklahoma. Some teaching work had been done previously in that city by visiting teachers but there were no enrolled Bahá’ís. On April 21, 1938, a Spiritual Assembly was elected by ten registered Bahá’ís. In addition to regular Bahá’í meetings there is a study class for adults and an active children’s group. The Entzmingers write: ‘We repeatedly marvel over the way things have opened for us. You cannot imagine how eager it makes us to serve-Such confirmations!—Again! again! and again!’
“Mrs. Marguerite Breugger of Wilmette, Illinois, moved to Fargo, North Dakota, in the fall of 1936. She has done active teaching work there and in Dickinson, Northwood, Valley City, Culbertson, Columbus, and Bismarck. An early issue of BAHÁ’Í NEWS will carry a picture of the Bahá’í Center in Bismarck, established by Mrs. Breugger together with the first Bahá’í of North Dakota. An active study class is being conducted in Bismarck and several are studying independently in each of the other cities.
"Mr. Walter H. Blakely, of Worcester, Massachusetts, moved to Birmingham, Alabama, in November, 1937, and is actively engaged in the teaching work in that city, having a number of persons interested in the Faith.
"Mrs. Lorrol O. Jackson of Seattle moved to Helena, Montana, in August, 1937. At that time there were three registered Bahá’ís there. At this time there are eight registered Bahá’ís, a regular study class and a thriving children’s class.
"The State of Texas has been the point of settlement of four Bahá’ís. Mrs. Kathryn Frankland of Berkeley, California, moved to Corpus Christi. Mr. H. R. Hurlbut of San Francisco moved to San Antonio where Mr. and Mrs. Kenneth Smith of Moline, Illinois, had settled. San Antonio now has a Bahá’í Group of four and a study group of eleven. Active work has been done by Mrs. Frankland in Corpus Christi and Austin.
"New Mexico has likewise been blessed with pioneer Bahá’í settlers. Doctors A. L. and E. L. Morris moved from Toledo to Albuquerque to teach in this virgin state. They were accompanied by Mr. and Mrs. Roy Boyle and Mr. Samuel Jayne of Toledo. Mr. and Mrs. Thomas Ewing of Lima have also settled in Albuquerque; so there is now a Bahá’í Group of seven there. It is of interest to note in passing that these Bahá’ís are studying Spanish so that they may teach the large Mexican population in their native tongue, over fifty per cent of the population being Mexican and Indian.
[Page 48]
"Miss Elizabeth Conlin
of Vancouver recently moved to Taber,
Alberta, in order to
establish the Faith in that City.
"West Virginia was the virgin area attracting two Bahá’í teachers. Miss Marion Holley moved to Charleston, but conditions later required her return to California. During her stay in West Virginia teaching contacts were made in Charleston, Huntington, Morgantown, Fairmont, Clarksburg, and Parkersburg. Miss Eve B. Nicklin, recently returned from Brazil, has moved to Parkersburg where active teaching work is now being done.
"Nevada was the objective of Mr. and Mrs. Elmore Duckett of Los Angeles. As the Ducketts were making plans to move to that State, the Hand of Providence removed Mr. Duckett to the Supreme Concourse. A bequest, however, was left by him to assist in the teaching work in Nevada. Thus their devotion and sacrifice for the Seven Year Plan will carry on.
“Those who have carried forward the pioneer work by teaching visits to virgin territory are as follows:
“Mrs. Dorothy Baker, Mrs. Amelie Bodmer, Dr. E. Stanwood Cobb, Mrs. Ruth Cornell, Mrs. Oni A. Finks, Mrs. Mary Fisher, Mr. Louis G. Gregory, Mrs. Emogene Hoagg, Mrs. Mabel Rice-Wray Ives, Mrs. Edna Johnson, Mrs. Marion Little, Mrs. Loulie Mathews, Mrs. Gertrude Matteson, Mrs. Ruth Moffett, Mr. and Mrs. Harlan Ober, Miss Agnes O’Neill, Mrs. Edwinna Powell, Miss Marguerite Reimer, Mr. C. Mason Remey, Mrs. Orcella Rexford, Mrs. Marion Rhodes, Mrs. Rosemary Sala, Mrs. Mamie Seto, Mrs. Terah C. Smith, Mrs. Gertrude Struven, Miss Muriel Warnicker, Mrs. Gayle Woolson.
“Mrs. Mabel Ives, whose pioneer teaching work has been very successful, has taught during the past year in Scranton, Pa., and Moncton, New Brunswick. In addition she has introduced the Faith into Charlottetown, Prince Edward Island, and St. John and Halifax, Nova Scotia. Mrs. Ives went to Moncton in September, 1937, being assisted later by Mrs. Rosemary Sala and Mrs. Dorothy Baker. On April 21 of this year, the first Spiritual Assembly of New Brunswick was elected at Moncton. Mrs. Ives, assisted by her husband, Mr. Howard Ives, later taught in Scranton and there is now an active study class there.
"Mr. Louis G. Gregory has carried the Message actively throughout the South, teaching in Universities, etc., enroute to Tuskegee where he has given many lectures and conducted study classes for the past five months. There are now six confirmed believers in that city and the study group of forty recently sent an enthusiastic expression of their appreciation to the Guardian for having been the recipient of the Message. Concerning Tuskegee, Mr. Gregory comments: ‘I feel that the Most High, Bahá’u’lláh, Who has showered so many signs of His Blessings on this famous community, is now willing to give them a further blessing of Divine Knowledge and spiritual outpouring.’
“Great success was likewise achieved in Normal and Montgomery, Alabama. In Montgomery we now have one registered Bahá’í with others attracted and studying the Teachings.
“Mrs. Grace Ober has devoted much time to the teaching work in Canada, having spent three months assisting the Group in Toronto. The result of this work and the assistance of Mr. Ober have brought new souls into the Faith to the number that made possible the election of the first Spiritual Assembly in Ontario on April 21, 1938. Mrs. Ober has been teaching during the past two months in Louisville, Kentucky, where a study class has been established.
“Mr. Harlan Ober lectured on the Faith in Binghamton, Syracuse, and Ithaca, New York; Scranton, Pa.; Toronto, Canada, and in many cities in northern Michigan.
“Mrs. Ruth Moffett, in addition to her other continuous teaching services, achieved great success for the Faith in Wyoming where she taught during November and December, 1937, in Laramie and Cheyenne. In Laramie there is an active study class under the direction of Mr. and Mrs. Raphael Lillywhite who moved to Wyoming to teach early in 1936. Mrs. Moffett writes of this Group: ‘If you could see the interest and earnestness of these new souls, you would feel assured that the results of our labors are well worth while.’
[Page 49]
"Mrs. Moffett is now
on a trip in the South, going as far
as New Orleans, lecturing and broadcasting
over the radio on the Faith.
"Miss Marguerite Reimer of Milwaukee and Mrs. Gayle Woolson of St. Paul, spent six weeks doing follow-up work and teaching in new cities in the Dakotas. Their trip covered 4,500 miles by automobile; more than thirty-three lectures were given; the Faith was introduced into four new cities; the study class in Lead, South Dakota, was strengthened with five new members, and a class was left in Huron, South Dakota. Of special interest in connection with the teaching work of these two youthful teachers is the many lectures given in schools and colleges.
"Miss Reimer also accompanied Mrs. Terah Smith to North Carolina where they have been teaching in Raleigh and Durham. In July, prior to her work in North Carolina in January, Mrs. Smith spent six weeks in Las Vegas, Nevada, introducing the Faith into that State.
“It is regrettable that space prohibits recording in detail the work of all the pioneer teachers. However, the foregoing brief statement of service will convey to the friends an idea of the manner in which our pioneer teachers are exerting themselves for the spread of the Faith and of the confirmations their labors are receiving.
Assembly Teaching
"The Assembly, being the unit upon which the Administrative Order of the Faith is built, should in reality become the bulwark of the teaching work. The active Assembly continuously expands its teaching services, both locally and into new areas; constantly develops new teaching methods and materials; through its teacher training classes becomes the source of new teachers; and through its appeals and urging fills the ever-increasing demand for pioneer workers in virgin areas.
"The National Spiritual Assembly for the past few years has urged, as a most important part of our teaching program, the establishment of the Faith into a new city by each local Spiritual Assembly. We now have 79 Local Assemblies, ten having come into existence during the past year. If each of these Assemblies should establish a new Assembly during the coming year, it will be seen how rapidly the Faith will expand.
“During the past year, according to reports from fifty-five Assemblies, twenty-six Assemblies have introduced the Faith into eighty-two cities. Follow-up work is being carried forward in forty-one of these new cities. Twenty-five Assemblies used local teachers in doing this splendid work which demonstrated the increasing strength of our Assembly and individual capacity.
“Teacher training classes are being conducted in fifteen Assemblies, which, while encouraging, will not meet the requirements for new teachers as the Seven Year Plan progresses.
"Practically all the Assemblies are now holding regular public meetings, presenting directly and forcibly the spiritual teachings of Bahá’u’lláh and the New World Order which His social teachings assure.
"Late in 1936 the Teaching Committee issued a bulletin entitled, ‘Teaching the Bahá’í Faith,’ discussing in detail various teaching methods. The material contained therein can be of great assistance to Assemblies at this time, and they would do well to again review it.
"Of great importance is the use of radio for teaching purposes. New York, Springfield and Vancouver Assemblies report gratifying results from this method of teaching.
"The plan of radio teaching used by the Vancouver Assembly is worthy of study. In areas where two or more Assemblies are in close proximity, the plan might be employed by these Assemblies jointly.
"A series of eleven fifteen-minute broadcasts were given under the general theme of ‘The World at Home.’ Each presentation dealt with one of the social principles of the Faith now of such vital interest to all. The Bahá’ís invited friends into their homes for a discussion hour. The groups listened to the presentation and then discussed the points involved to demonstrate the efficacy of Bahá’u’lláh’s teachings. It was announced that if anyone wished to organize a discussion group and wished a discussion leader, one
Interior views of the reconstructed House of Bahá’u’lláh’s father, in Tákur, Írán.
[Page 51]
would be supplied by the Secretary of the Bahá’í Assembly.
“The results of this effort were: the establishment of three fireside groups amongst the believers; five non-Bahá’ís requested group meetings at their homes during the program; and at the conclusion of the series, the establishment of a Bahá’í study class of forty-five students.
“The Fireside Meeting is reported almost unanimously as the most important type of meeting for teaching purposes. It is the intimate discussion which takes place there that permits deeper understanding and final confirmation.
“During the past year, of the 55 Assemblies reporting, 34 indicated a total of 117 newly enrolled Bahá’ís.
Isolated Bahá’ís
“There are 233 cities with 328 isolated Bahá’ís, 53 new isolated believers having been added to the list during the past year. Each of these is the possible nucleus of intensive teaching work. Local Assemblies, Regional Teaching Committees, and Bahá’í teachers should contact these isolated believers, stimulating and assisting them to open further fields to the Faith. Illustrating how the isolated believer can be most helpful in teaching work, the action of the isolated Bahá’ís of Arlington and Richmond, Virginia, is worthy of note. In cooperation with the Regional Teaching Committee in that area, these friends arranged public meetings and follow-up in their cities, the lectures on the Faith being given by Mr. Charles Mason Remey and Dr. Stanwood Cobb.
Regional Teaching Committees
"Regional Teaching Committees were appointed by the National Spiritual Assembly to stimulate teaching work within their respective areas, and particularly to develop the extension teaching work in areas outside the jurisdiction of Local Spiritual Assemblies. The reports of the Regional Committees published in Bahá’í News of April 1938, indicate better than any brief comment we can make the excellent work they have done.
"The National Teaching Committee would like to commend especially the work of the Regional Committees in stimulating the activities of Bahá’í Groups and isolated Bahá’ís. These outpost units are one of our greatest assets in extension teaching work, and it is hoped that Regional Committees and Assemblies will continue to assist them.
"One point which should be clarified is the relationship of the extension work of the Regional Committees to that of Local Assemblies. There should be no conflict in the spheres of activity, as each Local Assembly is both encouraged and urged to introduce the Faith into as many surrounding cities as is possible. The Regional Committees will undertake the introduction of the Faith into cities not yet served by Local Assemblies.
Publicity
“With the growing search for the solution of the world’s ills, the press of the country is more freely using Bahá’í articles and giving publicity to Bahá’í activities. Good articles on various phases of the Faith are an excellent means of teaching. Pioneer teachers have found this to be one of their most helpful means of contact. Several instances have come to our attention where individuals in virgin areas have renewed their study of the Faith, as a result of articles they have seen in the newspapers.
Temple Models and Slides
“Pioneer teachers have found that the Temple is one of the most powerful teachers of the Faith. It is always a ready means of securing openings for lectures, displays, etc. Where contacts are otherwise difficult, a display of the Temple model or an illustrated lecture is always welcome. In order to further this important instrument of public work, the National Assembly has made available four Temple models for display use throughout the country. Likewise, slides showing the progress of the Temple work, with various views of its present beauty, have been made available, as outlined in Bahá’í News for December, 1937. The Teaching Committee will be happy to arrange with Local Assemblies or Groups for the exhibition of the Temple models or loan of the Temple slides.
Sarah J. Farmer, Founder of Green Acre: O Maid-servant of God! Be rejoiced at this glad tidings, whereby the hearts of the people of the Kingdom of Abhá are moved with joy. Verily, I beseech God to make Green Acre as the Paradise of Abhá, so that the melodies of the Nightingales of Sanctity may be heard from it, and that the chanting of the Verses of Unity may be raised therein, to cause the clouds of the great Gift to pour upon it the rains falling from heaven, to make those countries become verdant with the myrtles of Truth and Inner Significances, and to plant therein blessed trees, with the Hand of Providence, which may bring forth pure and excellent fruits wherefrom the Fragrances of God may be diffused throughout all regions. These signs shall surely appear, and these lights shall shine forth.
Opening New Cities
"Appeals have been made in the Bahá’í News for names and addresses of interested ones in cities where we now have no Bahá’ís. Names and addresses, even of friends are most helpful. Few of the friends, however, have sent this important information to the Teaching Committee. It was through the names of friends in Louisville, Kentucky, that Mrs. Ober’s most effective work in that city was accomplished.
"In order to assist Regional Committees, Local Assemblies, and individuals in opening new cities to the Faith, the Teaching Committee issued a bulletin in November, 1937, outlining in detail the methods used by various of our successful pioneer teachers.
"It is important that whoever plans opening a new city to the Faith should make a careful initial survey of conditions there. With an understanding of the psychology of the public, the right type of lecture, with appropriate titles, can be arranged. This is of particular importance in virgin states where the Faith has not yet penetrated. Titles which seem critical or might be construed as antagonistic should not be used. Public meetings immediately bring requests for Bahá’í books. Therefore one should always see that our literature is readily available in the public libraries. The National Assembly has voted a budget to the Library Committee to supply books for this purpose.
“The National Assembly has directed that any teacher giving lectures in new cities should do so in a manner relating it to the Administrative Order. Therefore, programs, publicity, announcements, etc., should indicate that the lectures are being given under the jurisdiction of the Regional (or National) Teaching Committee,’ as the case may be.
Training of Bahá’í Teachers
"Earlier in this report we stated that fifteen Assemblies are now conducting teacher training classes. The National and all Regional Teaching Committees during the past year could not meet the demands for teachers. Therefore it is evident that Assemblies must most seriously consider the grave responsibility they have in stimulating potential teachers and providing means both for their study and experience.
"The three Summer Schools offer an ideal opportunity for intensive study and preparation. One of the most important aspects of the Summer Schools is that with so many Bahá’ís brought into close relationship there is demonstrated true, happy Bahá’í living which, above all, is the true teacher. The Summer Schools can therefore prove that religion in reality is a way of life, and the Bahá’í Faith the true way of living for this troubled age.
"A new method of training and preparation for active teaching was demonstrated by Miss Marguerite Reimer who assisted experienced pioneer teachers in opening various cities to the Faith. On these trips Miss Reimer took care of all the administrative details of the campaign and, to the extent possible, assisted in the follow-up work. Let us hope that more young Bahá’í teachers will follow this example.
Attitude of the Public
“The Guardian in his urgent appeals for more dramatic activity directs our attention to the chaotic conditions rapidly developing throughout the world. The increasing tests have brought about a corresponding search for the solution of the problems. Thus the public is more and more appreciative of the Teachings of Bahá’u’lláh. What is needed is a sufficient number of energetic teachers who will continuously raise higher the Banner of Truth so that many more may know of this Revelation. With this amazing receptivity on the part of the public, nothing less than the direct method of public teaching meets the general need of society. World chaos can move in one of two directions: either to complete destruction, or to World Order. As more people realize this most serious predicament, they are seeking the orderly processes of civilization. Let us therefore neither hesitate or falter in our vigorous public presentation of the Faith.
The Spirit of Pioneer Teaching
“Though our numbers may be few and
the problems we face many, yet the
invincible spirit of the Faith will
enable us to
[Page 54]
overcome all obstacles and ultimately gain
complete victory. In the following
quotation the Guardian reiterates
the promises of Divine assistance:
“ ‘But in the field of Bahá’í service, as the history of the Cause abundantly demonstrates, there is no obstacle that can be said to be insurmountable. Every difficulty will, in due time, be solved. But continued and collective effort is also needed. The Bahá’í teacher should not get discouraged at the consciousness of the limitations within or without him. He should rather persevere, and be confident, that no matter how numerous and perplexing the difficulties that confront him may appear, he is continually assisted and guided through divine confirmations. He should consider himself as a mere instrument in the hands of God and should therefore, cease looking at his own merits. The first and most important qualifications of a Bahá’í teacher is indeed, unqualified loyalty and attachment to the Cause. . . .
“ ‘What the Cause now requires is . . . a . . . number of devoted, sincere and loyal supporters, who in utter disregard of their own weaknesses and limitations and with hearts afire with the love of God, forsake their all for the sake of spreading and establishing His Faith.’ In other words, what is mostly needed now is a Bahá’í pioneer!
“Who are the Bahá’í pioneers who will arise in response to these dynamic calls and settle in the virgin areas throughout the country?”
BAHÁ’Í EDUCATIONAL INSTITUTIONS
In the formation of a community bound not merely by temporary, or occasional, or partial ties, the development of educational institutions plays a vital role. For their function is to give the sentiment of unity a firm foundation in conscious understanding, and a true expression through full realization of the significance of the essential aims.
There is no similarity between Bahá’í institutions and those which in the past have been only concerned with theology. Nor are they an attempt to parallel the secular institutions which convey knowledge without spiritual experience or sound reference to the underlying problems of human civilization.
Bahá’í educational institutions, even those physically primitive and restricted, have concern with the principles which make for the regeneration of character and the rise of a new world community. They represent the new balance which Bahá’u’lláh has established between the subjective and the social self. Even though they have no facilities for the consideration of the multitude of facts constituting the body of acquired knowledge, they can and do clarify those principles of truth which are as the branches supporting the leaves of knowledge. And they can and do realize the vital trunk of reality which, in turn, supports and nourishes the limbs.
Therefore it has become a sign of the development of a national Bahá’í community beyond the phase of personal conviction and general sentiment, that Summer Schools come into existence and the problems of spiritual education are faced and gradually solved.
The foundation of Bahá’í educational institutions has been firmly laid in the Summer Schools which, beginning with Green Acre at Eliot, Maine, have been established not only in the United States but also in England, Australia and, until civil authorities prevented, in Germany. A detailed report is presented elsewhere in the present work on the programs carried out at Green Acre, Geyserville and Louhelen Ranch during the period under review.
The history of religion indicates that the rise of formal education through college and university has followed the birth of faith so slowly that the spiritual instruction reflected the era of creed and ecclesiastical philosophy at the expense of the simpler truths of Revelation. Moreover, in certain instances the nature of faith as grasped by the early believers was felt to be even antagonistic to knowledge. The real capacity of education to serve in the development of social personality in its full sense and in the propagation of universal truths which constitute the pillars of civilization has consequently not been apparent.
But the Bahá’í Faith includes knowledge,
and its spirit in the body of its adherents
reconciles the activities of soul and mind.
The Bahá’í, of whatever age or condition, is
[Page 55]
and must be a student. Therefore, in this
era, the realm of education is clearly marked,
and the facilities for sharing knowledge
appeared in its early period. The Bahá’ís are
wholly conscious of the fact that Bahá’u’lláh
declared that Religion is a flame to
be protected by the glass of knowledge
and understanding. They realize, also,
that Bahá’u’lláh proscribed that
artificial, sterile knowledge
which “begins in words and ends in words,”
for the essence of understanding is
the guidance of the soul on its path
and the establishment of an ordered,
world civilization. The
impartial student of current affairs may well
compare the significance of Bahá’í education
with those secular types of human
assumption and propaganda substituted for true
education in the lives of so many millions of
persons today. Consideration might also be
given to the vital fact that Bahá’í education
is a powerful bond between the generations,
and not a divisive factor.
The activities of the three American Schools have been so fully described in the special article which follows this brief word that reference to their details would be duplication. An historical fact concerning the origin of Green Acre, however, came to light during the observance of Miss Sarah J. Farmer’s birthday during the season of 1937, which merits recording. The following statement was made by Miss Farmer to Mrs. John Mitchell and by the latter read at the gathering held in Miss Farmer’s commemoration.
"Green Acre was an original conception. The vision flashed upon me in June, 1892, as, in Boston, I was listening to a lecture by W. J. Colville on ‘The Abundant Life’ through the forming of the Christ within. The day was hot; and through the open window came a noise of traffic which almost drowned the speaker’s voice. The people were so eager for knowledge of themselves that they sat patiently two hours at a time, three times a day. I looked at them and thought of the spot which Whittier loved and found so restful—Green Acre-on-the-Piscataqua—and I saw them seated in a large tent on the green bank of this beautiful river, the cool breeze from the water fanning their cheeks, and I realized how much more receptive the mind and heart would be if the body were in such a cool and healthy environment; and I realized, too, how much more good would come from a summer vacation if instead of being burdened with the effort of finding amusement for leisure hours, one’s mind and soul could be refreshed by helpful thoughts, under spreading pines, in green pastures, beside still waters. The details of the work came quickly before my mind, and when we left the audience room I had it all. At that time I had not heard of the Congress of Religions to be held at Chicago the following year; and I regard my conception of Green Acre as an instance supporting my father’s claim that invention is inspiration that it is the catching, by the open eye and the listening ear, of that which is being given in its fullness to some prepared soul. Charles Carroll Bonney of Chicago was then working out the details of a work which should embrace the whole world. I caught glimpses of it unconsciously, and he always felt that I too was ‘called’ and that Green Acre had a part in the great work of Unification.”
These words uttered by the founder of Green Acre removes the misconception which for years attributed the origin of Green Acre to the influence exerted upon Miss Farmer by the Parliament of Religions conducted at the Chicago World’s Fair.
Mr. George O. Latimer has prepared the following statement on the programs and functions of the three Summer Schools in North America.
“The rapid growth and development of
the three Bahá’í Summer Schools during the
past few years indicates the increasing value
of these institutions toward the fulfillment
of the Seven Year Plan which is so near to
the hope and aspiration of the Guardian.
Situated in three strategic areas of the United
States, they provide educational centers
where the believers can gather together
during their vacations, in large numbers, to
study the Teachings of Bahá’u’lláh,
exchange views and experiences, associate with
one another in an active community life and
thus deepen their knowledge and
understanding of the Faith in a
distinctive Bahá’í atmosphere.
The importance of these
institutions has been stressed over
and over by the Guardian, to those
who have been active
[Page 56]
in the conduct of the Schools. He wrote as
follows in 1934: ‘The friends should indeed
realize that their annual gathering in the
Summer Schools is a splendid opportunity
for them to develop their sense of collective
responsibility by becoming more familiar
with the various aspects of the Teachings
and by acquiring a fresh vision of the ways
and means through which such teaching can
reach and effectively impress the public.’
(Mr. and Mrs. Bosch) The Cause is still in
its formative period, but the friends,
in approaching the stupendous task of
establishing the new World Order,
find their great
encouragement in the deep understanding,
the high devotion and sympathetic
appreciation of the goal ahead, and
the spiritual inspiration engendered
in these centers. The
recently established schools in Germany and
the British Isles have likewise rendered most
valuable contributions in hastening
the fulfillment of the promise of the
Golden Age.
"Not only should the Summer Schools be considered as one of the best means through which the public can be acquainted with the principles of the Faith, but they provide the most intensive training field for the development of Bahá’í teachers. It is a noteworthy fact that the recent rapid extension of the teaching work in virgin territories has been the result of the inspiration and training which the pioneer teachers have received in these schools where both the practical methods and spiritual ideals have been inculcated in them. Shoghi Effendi in a letter to a member of the Western States Summer School stated that, ‘It would be no exaggeration to say that the unique contribution which the Geyserville Summer School has made to the extension of the teaching work during the last few years has been to teach the friends and inspire them to live up to the high standard which the Teachings inculcate, and thus teach the Cause through the power of example.’ Deeds are now revealing the station of the Bahá’í teacher.
"It is of interest to follow the swift development and expansion of the Summer Schools from their early, modest origin to the present time when their housing and other facilities are taxed to the limit. A brief historical record of their achievements should serve to increase the active participation of a greater number of believers each year, for the Guardian has stated that it is a privilege to contribute in the development of these institutions.
Green Acre Summer School
"Green Acre, situated on the picturesque banks of the Piscataqua, the River of Light, in the southeastern part of Maine, has been for many years a center for the investigation of Reality. Founded by Miss Sarah J. Farmer in 1894 as an institution ‘for the purpose of bringing together all who were looking earnestly toward the New Day which seemed to be breaking over the entire world,’ it continued through a long period of growth and struggles to be a disseminating center of lofty ideals. Many men and women, prominent in world affairs, gave of their time and wisdom, to make this center a place of fellowship, where an unbiased presentation and study of comparative religion, scientific truth and the best in arts and letters could be found. The Green Acre Conferences attracted university professors, religious leaders and scientists to assist a small group, known as the Green Acre Fellowship, in carrying on the high ideals of the founder. Gradually the infiltration of the Bahá’í spirit brought to Green Acre the realization of its destiny. In the summer of 1912, ‘Abdu’l-Bahá spent a week at Green Acre inspiring the friends to renewed effort and directing the future course of its activities. No one in attendance can forget the meeting on beautiful Mount Salvat, when the Master dedicated this spot to be the center of a great university with a universal house of worship. In a Tablet, ‘Abdu’l-Bahá further sent encouragement by stating: ‘If one looks for praiseworthy results and wishes to produce eternal effects, let him make exceeding effort, in order that Green Acre may become an assemblage for the Word of God and a gathering place for the spiritual ones of the heavenly world.’
“August 10, 1925, was an eventful day in the history of Green Acre for on that day the Green Acre Fellowship, at its annual meeting, decided to place control of all the physical properties as well as the conduct of its institutions under the National Spiritual Assembly. In 1929 this transfer was
Entrance to Green Acre.
effectively completed by an Indenture of Trust and the Bahá’ís took complete charge. During this period the World Unity Conferences were established with such noted lecturers as Professors Herbert Adams Gibbons of Princeton, John Herman Randall, Jr., of Columbia, Samuel Lucas Joshi of Dartmouth, Kirtley F. Mather of Harvard and William R. Shepherd of Columbia. At the same time the start of a real Bahá’í school took place along with this indirect method of teaching the Cause. The Guardian was greatly pleased with the success attending the efforts to establish a Bahá’í study course as a means of bringing to light hitherto unsuspected capacities of the friends. He wrote at this time: ‘You are laying a solid foundation upon which the rising generation will rear a mighty and splendid edifice. You are turning your thoughts to what is the most urgent, the most essential, the most vital factor in the spread and the ultimate triumph of the Cause.’
"The season of 1929 saw a complete two
months course on Bahá’í subjects established
under the direction of eminent teachers.
The Inn, the beautiful Fellowship House, the
Arts and Crafts building and the numerous
cottages were all centers for the activities of
the School. After the 'Eirenion’ burned
down it was necessary to hold the sessions in
a room of the Inn, but in 1937 an attractive
new Bahá’í Hall, made possible through the
generosity of Mrs. Florence Morton, was
erected on the banks of the river. This Hall,
fully equipped to take care of 200 students,
[Page 58]
will be used exclusively for teaching and
devotional purposes and for the celebration
of Bahá’í Feasts. The long list of devoted
believers who have identified themselves with
the activities of Green Acre down through
the years of transition, is too numerous to
mention, but their untiring services are well
known to all.
"In planning the program for 1936, the committee composed of Mr. Horace Holley, Dr. Genevieve L. Coy and Mr. Philip Sprague decided to try the experiment of concentrating the major courses in two weeks. Two courses were given each morning for five days and a discussion group was held each evening to follow up the subject matter of the morning lectures. The following courses were presented:
August 10-14. The Bahá’í Life. Leader, Mrs. Dorothy Baker.
- Introduction to the Study of Islám.
Leader, Mr. Hishmat ‘Alá’í.
August 17-21. Bahá’í Administration. Leader, Mrs. Mary Collison.
- The Nature of the Manifestation.
Leader, Mrs. Mamie Seto.
The average daily attendance for these four courses ranged from 37 to 53, and the wide range of study proved most helpful and instructive, as it developed a deeper understanding of the individual’s relationship to the Manifestation, to the Bahá’í community and to the administrative order.
"In the week preceding the opening of the Summer School proper, Professor Glenn Shook gave a five days’ course on Mysticism and the Bahá’í Revelation. This clarifying course on the more abstruse Bahá’í teachings was accompanied by a lively period of question and discussion. During the week of August 24-28, Mrs. Doris McKay gave a series of lessons on Public Speaking. Members of the class practiced giving short talks on Bahá’í subjects and the training proved highly valuable.
"During the month of August, Sunday morning devotional meetings were held and in the evening public meetings carried on. The speakers included Miss Martha Root, Mr. Mountfort Mills, Mr. Horace Holley, Mrs. Mamie Seto, Mr. Louis Gregory and Mrs. Dorothy Baker. An unusual number of friends from the Middle West attended the 1936 session and provided the opportunity of telling about activities of Bahá’í communities in other parts of the country.
“In addition to these sessions, a study course was conducted by Mrs. Elizabeth Greenleaf on ‘The Dispensation of Bahá’u’lláh’ from August 3 to 6, the Youth held a conference on August 7-8, ending with a public meeting, and a three-day intensive Teaching Conference was conducted by Mr. Rex Collison and Mr. Bishop Brown on August 27, 28 and 29.
"The Inn was open during the month of July to offer accommodations to believers desiring a restful vacation and to non-Bahá’ís who wished to learn more about the Faith. Bahá’í teachers present during the month arranged group meetings for this purpose. A Race Amity Conference was conducted by Mr. Louis Gregory and Mr. Horace Holley and meetings were arranged to hear of the teaching work in the Balkan countries by Miss Marion Jack and Mrs. Louise Gregory.
“The 1937 Sessions of the Summer School were divided into morning and afternoon classes to allow more time for discussion of the subject matter immediately following the presentation by the lecturer. The following courses were presented:
August 16-20. Essentials of World Religion. Leader, Mr. Kenneth Christian.
- Islám. Leader, Ali-Kuli Khan, N.D.
August 23-27. The Dispensation of Bahá’u’lláh. Leader, Mrs. H. Emogene Hoagg.
- Course on Public Speaking.
August 30-September 3. Human Qualities in the New Age. Leader, Dr. Genevieve L. Coy.
- Course on Writing.
"In addition to these courses, there was a
full Youth Week from August 1 to 7 when
‘The Bahá’í Administrative Order’ was
discussed under the leadership of Mr. Horace
Holley. Following this course on August 9,
10 and 11, Mr. Bishop Brown presented a
course on the ‘Rise and Fall of Civilizations.’
A general Teaching Conference was held on
August 12 and 13 with morning and afternoon
[Page 59]
sessions. There was a fine attendance
during the entire month and the friends had
the pleasure of an informal meeting with the
members of the National Spiritual Assembly
who held a three day meeting at Green Acre.
“In response to a cabled message from Shoghi Effendi, concerning the premature passing of Mr. Alfred E. Lunt, who had been identified with the activities of Green Acre for many years, that the entire body of the National representatives assemble at his grave to pay tribute on behalf of the Guardian, the National Spiritual Assembly, on Monday, August 30, proceeded to the grave at Beverly, Massachusetts to carry out this wish.
“The friends of Green Acre also held a memorial meeting for Mr. Harry Randall, who helped guide the destinies of this favored site through the many years of vicissitudes and trials until Green Acre was reborn into a complete Bahá’í institution.
“The plan for the month of July was continued and improved so as to provide a place of rest and a program of greater cultural interest. A series of week end International Conferences was conducted on the following subjects: ‘World Crises and World Needs’ by Mr. Mountfort Mills; ‘Universal World Culture Based on Universal Education’ by Professor Stanwood Cobb; ‘Development of Church and State in Our Civilization’ by Professor Glenn L. Shook of Wheaton College and ‘The Coming of World Order’ by Mr. Horace Holley. In addition, members of the Worcester Philharmonic Orchestra presented musical Concerts on Wednesday evenings and Mrs. Nancy Bowditch, Boston artist, gave an illustrated lecture on ‘The Holy Land’ and also presented a Pageant on July 29.
“A number of attractive teas and socials were arranged by Mrs. Lorol Schopflocher and Mrs. Amelia Bowman in order to attract and deepen the interest of the public who lived in the vicinity of Eliot or who had come to Green Acre to deepen their knowledge of the Bahá’í Faith.
“The Green Acre Committee, consisting of Mrs. Florence Morton, chairman, Mrs. Emma Flynn, Mr. Howard Struven, Mrs. Hebe Struven, Mr. Harold Bowman, Mrs. Amelia Bowman, Miss Genevieve L. Coy, Mr. Philip Sprague and Mr. Horace Holley are to be congratulated for the splendid conduct of the School during the past two seasons which has steadily widened the sphere of its influence in the New England States. They have likewise ably handled the many details of maintenance problems connected with such a large property, and the management of an Inn. During the past year the generous gift of the Ball Cottage with its acreage, from Mr. and Mrs. Schopflocher, provided additional housing facilities for the School.
“Thus Green Acre approaches the goal voiced in a message from the Guardian some years previous: ‘I was delighted to hear of the progressive activities of that dearly-beloved spot, Green Acre, upon which the Master bestowed his tender care and loving kindness, and of which we are all hopeful that it may become, whilst the work of the Mashriqu’l-Adhkár is in progress, the focal center of the devotional, humanitarian, social and spiritual activities of the Cause.’
Geyserville Summer School
“Due to the increasing call for Bahá’í teachers in the Western States and the inability of the friends to attend Green Acre, because of the great distance, the National Spiritual Assembly appointed a committee consisting of Mr. John D. Bosch, Mr. Leroy C. Ioas and Mr. George O. Latimer, to work out plans for a summer school on the Pacific Coast with a view to its development into a permanent institution. Mr. and Mrs. Bosch, many years ago had expressed their desire to ‘Abdu’l-Bahá, to dedicate their lovely fruit ranch as a center for universal service where mankind might partake of the spiritual teachings of Bahá’u’lláh. They gladly offered their home and ranch with all its facilities, for this purpose and on August 1, 1927, about 130 friends gathered under a majestic pine tree to celebrate the Feast of Asmá’ to start the first summer school in the West.
“The Committee felt that if only a few—perhaps nine at most—could attend the sessions the first year their efforts would be rewarded, but the expectations were more than fulfilled, for there was an attendance, during the month, of forty confirmed believers, including
Bahá’í Hall, Green Acre.
Interior, Bahá’í Hall, Green Acre.
Bahá’í Youth, Green Acre.
[Page 61]
fifteen young and enthusiastic souls.
From that time on the attendance has
increased each year and the courses of study,
which were at first limited, have been
gradually expanded so that now a very
comprehensive understanding of the Faith can be
obtained by both the friends and the public
at each summer session.
"In the ninth year after the establishment of the school, Mr. and Mrs. Bosch deeded this property to the Trustees of the National Spiritual Assembly. During this period these devoted souls had housed without charge, all the students and teachers in their home and in many accessory buildings. These facilities became inadequate, however, and in 1936, Mr. and Mrs. Thomas H. Collins erected and presented to the Cause a very attractive Bahá’í Hall of rustic redwood for the study classes and public meetings. This generous contribution was followed in 1937 by the gift of a much-needed dormitory of corresponding rustic material, fully equipped, with a housing capacity for approximately fifty people, modern in every detail, to provide for the increase in attendance. Two friends have built attractive cottages on the property and several more have planned to erect summer homes in the near future.
“The dedication of the Bahá’í Hall on July 12, 1936, was simple, direct and spiritually impressive. Beautiful bouquets of flowers were received from Geyserville citizens. Opening with the words of Shoghi Effendi, received by cablegram: ‘Heartily join celebration opening Auditorium generously founded by well beloved distinguished friends Mr. and Mrs. Collins. Assure them profound abiding gratitude. Love assembled friends,’ a short history of the development of the summer school was given by Mr. Leroy Ioas. Then followed a beautiful presentation of the services of the School by Mrs. Louise Bosch and the turning over of the property to the Trustees by Mrs. Robert Norton of San Francisco, a cousin of Mrs. Collins. Mr. George Latimer acted as chairman and received the property on behalf of the Bosch Trustees for the National Spiritual Assembly. Fitting messages were sent to the Guardian and to Mr. and Mrs. Collins, who were in Bad Nauheim at that time, and the meeting was closed with the reading of a cablegram just received from Mrs. Collins: ‘Utmost gratitude for the Name that has taught us there is no separation.’
“The following year on July 3rd there was a similar dedication of the new dormitory following the Annual Reunion and Feast of friends and their guests, with about 250 in attendance. Attractive pictures of both buildings were taken for the permanent records of the School. A truly international spirit was manifest at this opening gathering of the School. Telegraphic messages of good-will wishes were received from Corpus Christi, Texas; Oklahoma City; Phoenix, Arizona; and Vancouver, Canada. Words of greeting were heard from Mr. Charles Bishop, just returned from London, Mr. Siegfried Schopflocher of Montreal, Mrs. Terah Smith of Binghamton, New York, Mr. Charles Reimer of Milwaukee, Mrs. Lorrol Jackson of Spokane, Mrs. Ella Cooper of San Francisco, Mrs. Louise Caswell from Nashville and a warm welcome was extended by Mr. and Mrs. Bosch. Two students from Japan, Miss Y. Isobe and Mr. Oka, who were attending the University of California, spoke in Esperanto and Mr. George Sterris, an artist from France and Italy, paid a moving tribute to the spirit of the assemblage in French. There were ten nationalities represented at the meeting.
“After the dedication, Mr. Leroy Ioas read a fitting memorial service for Mr. Thomas Collins, who had passed from this life shortly before the opening of the School. All present felt the great loss of this friend who had done so much toward the recent development of the Geyserville educational institution and his memory will be enshrined in the hearts of all students who attend the school sessions in the future.
“The 1936 session included the following courses consisting of six classes each:
The Spirit, Teachings and Influence of Islám.
The World Order of Bahá’u’lláh.
The Bahá’í Life.
The Nature of the Manifestation.
"In addition, a Seminar on Teaching the
Bahá’í Faith was conducted on three
afternoons each week. This first attempt to
[Page 62]
establish a proper technique took up
the following divisions: the Bahá’í
Teacher, the
Public Address, The Bahá’í Public Meeting,
the fireside method, the study class and
community teaching, and proved to be highly
successful and instructive.
“The Geyserville plan for conducting its courses is to have the subject matter of each
Mr. and Mrs. John Bosch, Donors of Geyserville School land and original buildings
course presented by a number of teachers, instead of one lecturer, and the material is briefed to a 30 minute presentation, followed by a 20 minute discussion period. Important points that are not fully clarified are taken up later at round-table groups. More than twenty believers conducted these classes, including Professor N. F. Ward, Mr. H. R. Hurlbut, Mrs. Louise Caswell, Miss Joyce Lyons, Mr. J. G. Bray, Mr. Leroy Ioas, Mr. Paul Schoeny, Mrs. Marnie Seto, Mr. Irwin Somerhalder, Miss Honor Kempton, Mr. Clinton Bugbee, Mrs. Shanaz Waite, Mr. George Latimer, Mr. W. R. Entzminger, Mrs. Oni Finks, Mr. Rowland Estall, Mr. Siegfried Schopflocher, Miss Charlotte Linfoot, Mrs. Kevah Munson, Mr. Hasele Cornbleth, Mrs. Kathryn Frankland, Mrs. Gertrude Frazier, and Mrs. Rosa Shaw.
“The 1937 session concentrated on two courses of study: ‘Islám, Its Teachings and Influence,’ and ‘The Unfoldment of World Civilization.’ In these courses the relationship of the Bahá’í Faith to past world cultures and a comparison of the teachings and administrative features of the Cause with those of Islám were especially stressed. Among the new teachers, in addition to those who took part in 1936, who conducted classes, were Miss Virginia Orbison, Mrs. Clara Weir, Mr. Maurice Bosley, Mrs. Terah Cort Smith, Mr. Clarence Iverson, Mrs. Beulah Lewis and Mrs. Nell Wilson. The afternoon Teaching Seminar was continued with two new subjects added, ‘Teaching Opportunities’ and ‘The Introduction of the Faith in New States.’
“Four public meetings were held during
each session, three in Geyserville and one
each year at Santa Rosa. These meetings not
only serve to attract the public but are an
excellent means of developing Bahá’í speakers.
[Page 63]
Generally a symposium of subjects is
given with a chairman and three speakers.
The Bahá’í Youth take full charge of one of
these meetings each year and provide one of
the outstanding features of the school.
“The Youth have their own round table discussion group arranged and conducted by themselves. In all other respects they are an integral part of the summer school, attending the regular classes, assisting with the devotional meetings, providing entertainment for the recreational hours, contributing to the musical programs and in this way they participate in full measure with the adults in the entire activities of true Bahá’í community life. No one who has attended a Geyserville summer school can fail to recognize the importance of this vital integration of believers of all ages.
“Separate classes have been conducted each year for the children so that their parents can attend the daily morning classes. A skilled supervisor is engaged to give them training in basketry and other useful arts in the mornings and to conduct swimming and other recreational activities in the afternoons and evenings. The children also have a Bahá’í class each day and training in pageantry, and they always contribute an interesting feature in the annual entertainment given by the School. Many children from the village avail themselves of these classes, which have an attendance of 15 to 20.
"Both the children and the youth have taken part in the public meetings. One of the impressive talks given during the 1936 session was that of nine-year-old Claire Entzminger of Santa Rosa, on the ‘Life and Teachings of Bahá’u’lláh.’ Last year, Miss Lois Humphreys of Phoenix gave such an inspiring talk at the Youth Public Meeting that she was asked to repeat it at the large meeting held in Santa Rosa. Other youth members who delivered splendid talks on the Cause at their personally conducted public meetings were the Misses Farruck and Anita Ioas of San Francisco, John Eichenauer of Phoenix, Ann Holley of Visalia and Frederick Lawes of Seattle.
"The school receives more news publicity each year. In 1936 about 500 column inches appeared in the newspapers of Geyserville, Healdsburg, Santa Rosa and San Francisco. The Geyserville Press printed the entire program with detailed quotations from the Holy Writings and one entire page of ‘ads’ by the merchants was devoted to greetings of welcome to the participants of the Summer School, including a large cut of the Temple. This is a glowing testimony of the spiritual influence made by the School upon the hearts of the citizens of Geyserville, who have shown a marked increase in their friendly cooperation and association with the student body. A brochure published by the Redwood Highway Association includes the Bahá’í Summer School as one of the places to visit on this famous motor highway.
“The operation of the school is carried on with the assistance of many committees, who carry out the general plans of the committee appointed by the National Spiritual Assembly. For the past two years this committee, which has had charge of both the program and the maintenance of the school property, consisted of the following members: Mr. John D. Bosch, chairman, Mr. Leroy C. Ioas, Professor Forsythe Ward, Mrs. Amelia Collins, Mrs. Ella G. Cooper, Miss Ruth Westgate, Mr. Irvin Somerhalder, Mr. Siegfried Schopflocher and Mr. George O. Latimer. This committee has earnestly endeavored to fulfill the aspiration of the Guardian as expressed in a letter received from him in 1935 in which he ‘hopes that through the combined and united efforts of the friends, the Geyserville Summer School, which is so ideally situated, will draw an increasing number of visitors, both believers and nonbelievers, and will thus gradually develop into an important and world-wide known center for the training of Bahá’í scholars and teachers.’
Louhelen Summer School
"With the establishment of summer
schools on both the Atlantic and Pacific
shores, the vast area of the Central
States remained the one section of
the United States,
with a large Bahá’í population,
that was deprived of the benefits
of such an institution.
The realization of this need was
made possible through the love
and devotion of two
more faithful believers, Mr. and Mrs. Lou
Eggleston of Detroit, who dedicated their
attractive farm at Davison, about twelve
[Page 64]
miles from Flint, Michigan, for a school to
prepare teachers with the ultimate hope of
establishing and developing a Bahá’í
community. Using the large farm-house with
its lovely rural setting for this purpose, the
first session was held during the first nine
days of August, 1931. About thirty-five
friends from Michigan, New York,
Pennsylvania, Ohio, Tennessee, and Washington,
D. C., gathered for part or all of the sessions
and some ninety people in all took part
in one or more of the daily classes. The
theme for this first year was ‘The New
World Order’ and thus the third Summer
School was launched with joyous confirmation.
“After the first session, came this encouraging word from the Guardian: ‘To achieve success in such manner the first year is certainly beyond what we could expect,’ and then after this praise, the standard was set higher, as he continued, ‘Shoghi Effendi hopes that the friends will make the necessary preparation to do even more next season.’ The growth of the school each year since that word arrived has been most encouraging and the Egglestons have increased the housing facilities. Meantime, the interest of the Bahá’í Youth increased so rapidly that by 1934 it became necessary to hold a special session devoted wholly to the young people. Forty of them came for the opening and before the four-day session was ended sixty young people had come in contact with the Teachings. Two of the Bahá’í youth, Miss Mary Maxwell and James McCormick, took part in the conduct of the school, assisting in the classes along with the adult teachers. This trend of the school toward assisting the religious needs of the youth of America was directed by the following message from the Guardian: ‘Before long, Shoghi Effendi hopes they (i.e. the summer schools) will become powerful and well-established organizations that will train innumerable young men and women to go out into the world and spread the message of Bahá’u’lláh.’
* * *
“The following report for the Sixth and Seventh annual sessions during 1936 and 1937 has been supplied by Bertha H. Kirkpatrick:
“Over eighty young people came to their session June 22 to 25, 1936. The daily morning program was as follows: Devotions conducted by some young person; ‘Comparison of Religious Administrative Orders,’ Professor Glenn Shock; ‘The Bahá’í Life,’ Mrs. Dorothy Baker; ‘Security for a Failing World,’ Professor Stanwood Cobb. The Chicago youth made up the committee who had charge of sports and varied entertainment in the evening. This committee also put up the question of conduct while at the school to the whole group. After thoughtful discussion the group asked to be allowed to try the honor system of self-government. Accordingly a few simple rules in regard to retirement, quiet, and leaving the grounds were drawn up by the committee and agreed to by the group.
“The prevailing spirit was most earnest. In the afternoon a voluntary and self-conducted forum was held by a few at which such problems as the place of a young Bahá’í in the Bahá’í community, his attitude toward war, toward other ecclesiastical organizations, etc., were discussed. Other small groups gathered for serious discussion. Early in the evening a limited number enjoyed a class in public speaking conducted by Miss Garreta Busey. There was evident a greater desire than ever to regulate their lives in accord with Bahá’í teachings, and as they separated for home many expressed a firm intent to serve the great Cause of Bahá’u’lláh. One boy was sure it was the happiest vacation he had ever had.
“Immediately following the youth session was an eight-day general session (June 28-July 5) with the following program: Devotions, leader selected; ‘Foundations of the New World Order,’ forum conducted by Mrs. Dorothy Baker; ‘The Bahá’í Teachings and Mysticism,’ Professor Glenn Shook; ‘The Qu’rán and Islámic Culture,’ Professor Stanwood Cobb.
“Each afternoon and evening there was a lecture or program designed to attract and instruct the outside world.
“The second general session (Aug. 2-9) carried out this program: Devotions, leader selected; ‘Life and Spiritual Laws,’ Mrs. Mamie Seto; ‘The Qu’rán and Islámic Culture,’ Mrs. Marḍíyyih Carpenter; ‘The
Dedication of Bahá’í Hall, Geyserville Summer School, July 1936.
[Page 66]
Bahá’í Administrative Order,’ Mr. Willard
McKay.
“This was the first year courses on the Qu’rán and Islám were attempted. Here again we were guided by Shoghi Effendi. A letter from his secretary dated December 2, 1935 says: ‘With regard to the school’s program for the next summer; the Guardian would certainly advise, and even urge the friends to make a thorough study of the Qu’rán, as the knowledge of this Sacred Scripture is absolutely indispensable for every believer who wishes to adequately understand, and intelligently read the writings of Bahá’u’lláh. Although there are very few persons among our Western Bahá’ís who are capable of handling such a course in a scholarly way yet, the mere lack of such competent teachers should encourage and stimulate the believers to get better acquainted with the Sacred Scriptures of Islám. In this way there will gradually appear some distinguished Bahá’ís who will be so well versed in the teachings of Islám as to be able to guide the believers in their study of that religion.’
“Greater publicity than before was obtained in nearby weekly papers through the efforts of Mrs. Clarissa Bean of Flint and results of this publicity were evident in the increased number of inquirers who stopped at the Ranch. Special invitations were sent to individuals to spend a day at the school with gratifying results. Some of these spoke of the unusual spirit which pervaded the atmosphere. Every one there contributed to this spirit and we cannot say too much of the loving service and cooperation of those who conduct classes at the school. They unceasingly give of themselves,—in discussion, in private interviews, in public talks and in countless other ways. We feel that their services at the school should be even more widely used.
"Continued growth and interest marked the sessions of 1937. Over ninety young people gathered on Saturday and Sunday, June 26 and 27, to concentrate for four days on matters pertaining to the Cause of God. The Lima young people who had been chosen as the committee the previous summer had made plans for the sports and evening entertainments in advance. The classes were scheduled to begin Monday morning but since many young people were on hand by Saturday night and since Mr. Carl Scheffler and Mrs. Seto had fortunately and unexpectedly appeared, we were able to get in some valuable extras on Sunday in the way of inspiring talks from these two friends. In the early afternoon dinner was served outdoors, then a group picture was taken, there was time for visiting, getting settled and acquainted. In the evening Mrs. Ruth Ella Huffer of Lima, Ohio, gave dramatics suitable to the occasion.
"On Monday evening the Urbana group put on a most impressive pageant. This was remarkably well done and impressive in spite of the limited time for preparation and meager equipment. It made it evident that in the line of pageantry and drama lies a great field for presenting the Cause.
"Tuesday evening the Chicago and North Shore group gave a varied program of music, readings and recitations. Wednesday evening the Flint group showed us some of the wonders of chemistry and electricity and Thursday evening the Milwaukee group put on an original play which gave the Bahá’í message. All these programs had been planned at home.
“Three daily classes and devotions filled the mornings full from nine to twelve. Practically every one attended these classes.
Devotions, selected leaders.
The New World Order, forum conducted by Willard McKay.
History and Principles of the Bahá’í Cause, class for beginners in the Cause led by Annamarie and Margaret Kunz.
The Dispensation of Bahá’u’lláh, Miss Garreta Busey.
The Bahá’í Teachings in Daily Life, a different leader each day—Emeric Sala, Rosemary Sala, Kenneth Christian, Marion Holley.
“This session was outstanding not only in the number in attendance but in the earnestness and purposefulness of those there. One thing that helped immensely in bringing high standards to this session was the presence and activity of the National Youth
Dedication of Dormitory, Geyserville Summer School, July 1937.
[Page 68]
Committee which chose this time and place for its annual meeting.
"Another vital innovation was the quiet hour just before retiring when dormitory groups gathered with a counsellor for questions, reading, and prayer. The honor system of self-government was successfully continued this year.
“On Thursday the youth departed and on Saturday came the members of the July general session, July 3-11. This group was
The Dormitory, Geyserville Summer School.
rather small, but there was something very vital about the session. In general we have found before that small groups were especially blessed. Several wrote back after reaching home that they had never had so great a desire to spread the Teachings as after returning home from this session. While the enrollment was small there was an unusually large number of visitors for a day or a few hours.
"The following unusually rich program occupied the mornings, daily from nine to twelve:
Devotions, Leaders selected.
The World Order of Bahá’u’lláh, Mr. Allen McDaniel.
Pillars of the New Civilization, Dr. Garreta Busey.
The Science of the Love of God, Miss Marion Holley.
"In the afternoon there was round table discussion at which various teaching problems were discussed; how to use prophecy in presenting the Cause, how to present the Cause to the agnostic or atheistic type, how to present the Cause to the deeply religious type,—these were some of the subjects discussed. This proved to be a very valuable period. The especial purpose in the evening meetings was to present the Cause to new people. On two evenings Mr. McDaniel gave illustrated lectures on religious architecture and the Bahá’í House of Worship. One evening there was a symposium on the subject of immortality. On another evening the story of Mullá Ḥusayn from the Dawn-Breakers was beautifully told by Miss Neysa Bissell of Buffalo. The evening of July 9 was devoted to a memorial service in memory of the Báb.
"In August (July 31-Aug. 8) another group gathered, larger than the July group. At this time, too, a rich and inspiring program was presented:
Devotions, Leaders selected.
The True Relation between Religion and Government, Dr. Glenn Shook.
The World’s Debt to Islám, Mr. N. M. Firoozi.
The Divine Art of Living, Mrs. Dorothy Baker.
[Page 69]
“An especial favor for the August session
was the presence of Miss Agnes Alexander
who had recently visited Haifa and had
much to tell us of the Guardian's words and
wishes. Before she left Haifa the Guardian
had instructed her to visit summer schools
this summer. Many of the afternoon
meetings were devoted to hearing her notes and
others to discussing teaching methods.
“It is impossible to put into words what these summer schools, even in their still undeveloped state, mean to those who attend. Their expansion and growth must ever be the aim of those who direct them and of all earnest Bahá’ís. A mere beginning has been made. ‘We must continue to endeavour,’ Shoghi Effendi urges, ‘in raising the standard, both intellectual and spiritual, of the school, and make it an attractive center not only to believers, but especially to non-Bahá’ís. It is, indeed, the teaching value of the school which you should particularly emphasize. The courses, lectures and general activities conducted by the friends should be arranged in such a way as to attract the attention of the outside public to the Cause. The summer school is a high occasion for teaching the Message. Through daily association with the believers, non-Bahá’ís will come to see the Cause functioning as an active and living community dedicated to the service of what is best and highest in the world. The lectures will familiarize them with the principles underlying the New World Order, while their participation in the social life of the believers will enable them to see the way in which these very same principles are put into operation.’
“The able committee for this newest school is Mr. L. W. Eggleston, chairman, Mrs. Bertha Kirkpatrick, Mrs. Dorothy Baker, Mr. Bishop Brown, Mr. Edward Miessler and Miss Garreta Busey.
“This brief review of the current activities of the three Summer Schools, which of necessity omits many important details, indicates the profound and wide-spread interest they have aroused not only in the American Bahá’í centers, but also in the communities in which they are located. The picturesque and peaceful rural sites of each school provide an ideal setting for the physical recreation needed to accompany intensive study and training. ‘Abdu’l-Bahá once remarked that the country is the home of the soul, whereas the city is the home of the body. The association of large groups of believers in daily community life, radiantly happy in their work and play provides, perhaps the greatest source of attraction for the general public. Undoubtedly, these schools will be the nuclei of the first Bahá’í villages as outlined by the Master for the establishment of the social-economic plan of Bahá’u’lláh. Furthermore they have been the germinating ground for the development of pioneer Bahá’í teachers, for during the past two years the following teachers have gone forth directly from these schools to carry the Faith into new areas, Mr. and Mrs. Albert Entzminger, Mrs. Mabel Ives, Mrs. Grace Ober, Mrs. Terah Smith, Miss Marguerite Reimer, Mrs. Louise Caswell, Mrs. Lorrol Jackson, Mr. Maurice Bosley, Mrs. Gayle Woolson, Miss Agnes O’Neill, Mrs. Emogene Hoagg, Mrs. Amelie Bodmer, Mrs. Kathryn Frankland, Mr. Howard Hurlbut, Miss Marion Holley and Mr. Louis Gregory, while others are preparing to settle in States where there are no believers.
"In such measure the Bahá’í Summer Schools are meeting the challenge issued in a cablegram from the Guardian received August 4, 1937: ‘Who among its stalwart defenders will arise, untrammeled (and) unafraid, to implant its banner in those States, Provinces (and) Countries where its standard is still unhoisted?’ ”
In addition to the three Schools previously developed in North America, the Bahá’í World now has Schools in England, Australia and Írán, the active and vigorous School maintained by the believers in Germany having been dissolved by civil authority since the previous International Survey was prepared.
The origin of the Summer School in England has been described by the Secretary of the National Spiritual Assembly in that land as follows:—
“The idea had been considered of holding
a Summer School, and the Guardian signified
a desire for it. The National
Spiritual Assembly recognized,
not only the value of
[Page 70]
Summer School as an institution but the
opportuneness of a national undertaking
which would call for the support and effort
of all the believers. A Committee was
appointed to investigate all the
possibilities and
to make recommendations to the National
Spiritual Assembly. Due to its perseverance
and untiring work and the support of the
National Assembly, the first British Bahá’í
Upper floor, Dormitory, Geyserville Summer School.
Summer School was held in August 1936, at Matlock Bath. Its success was beyond the most sanguine hopes, and a fresh spirit of fellowship and dedication was engendered and diffused throughout the country. The classes were of a high standard. It would be hard to overestimate the significance of this achievement in the development of the Faith in England, for it demanded and received the enthusiasm and full support of all the believers, it undoubtedly attracted Divine confirmation and stands as our first important national undertaking. The Guardian signified his pleasure at its success and sent the following message—‘The institution of the Summer School constitutes a vital and inseparable part of any teaching campaign, and as such ought to be given the full importance it deserves in the teaching plans and activities of the believers. It should be organised in such a way as to attract the attention of the non-believers to the Cause and thus become an effective medium for teaching.’ Plans are already complete for the second Summer School in August, 1937.
“The Summer School of 1937 proved once
again the immense services which this
institution can render to the Faith. It was
opened by Lady Blomfield, at the Friendship
Holidays Association Centre, Matlock Bath.
Many non-Bahá’ís were present, and it is
hoped, in accordance with the
Guardian’s instruction, to make each Summer School
more and more attractive to those who have
not inquired deeply into the Faith. It was
felt that the lectures covered too wide a
field, in spite of the fact that they were
enjoyed by Bahá’ís and visitors alike. The
Summer School Committee recommended
that future schools should be held in a place
which could be entirely occupied by the
School, as although contacts can be made
when we share a place with others, it is more
difficult to develop Summer School as a
Bahá’í institution. The N.S.A. has
approved this recommendation and this year it
[Page 71]
is hoped to occupy the entire
premises of Cudham Hall in Kent.
"The lectures were supplemented by evening talks and entertainment. Mr. St. Barbe Baker showed pictures of the gardens round the Shrines on Mount Carmel, among which was a picture of the Master.”
The Bahá’ís of Australia and New Zealand carried out an extensive program in their first Annual Summer School, January, 1938.
PROGRAM
Yerrinbool Bahá’í Summer School
First Annual Session, January 8 to January 23, 1938
Sat., Jan. 8–
- Evening Prayers.
Sun., Jan. 9–
- 9.3O A.M., Opening Prayers.
- 9.45 A.M. to 12.00 A. M., Welcome by
Chairman and Teachers.
- 3.00 P.M., Public Lectures, held
in Yerrinbool Public Hall.
Mon., Jan. 10–
- 9.30 A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., Unfettered
search after truth, and the abandonment of all superstition and prejudice. (Miss Hilda Gilbert)
- 11.00 A.M. to 12.00 A.M., The oneness of
mankind; all are leaves of one tree, flowers in one garden. (Mrs. Hyde Dunn)
Tues., Jan. 11–
- 9.30 A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., Religion must
be a cause of love and harmony, else it is no religion. (Mr. Hyde Dunn)
- 11.00 A.M. to 12.00 A.M., All religions
are one in their fundamental principles. (Mrs. Moffitt)
Wed, Jan. 12–
- 9.30 A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., Religion must
go hand in hand with science. Faith and reason must be in full accord. (Mr. S. Bolton)
- 11.00 A.M. to 12.00 A.M., Universal
peace; the establishment of a Universal League of Nations; of International Arbitration and an International Parliament. (Miss D. Dugdale)
Thurs., Jan. l3–
- 9.30 A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., The adoption
of an International Language which shall be taught in all schools of the world. (Mrs. Bolton)
- 11.00 A.M. to 12.00 A.M., Compulsory
education—especially for girls, who will be the mothers and the first educators of the next generation. (Mrs. M. Almond)
Fri., Jan. 14–
- 9.30 A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., Equal
opportunities of development and equal rights and privileges for both sexes.
- 11.00 A.M. to 12.00 A.M., Work for all;
No idle rich and no idle poor, "work in the spirit of service is worship.” (Mrs. Fraser Paterson)
Sat., Jan. 15–
- 9.30 A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., Abolition
of extremes of poverty and wealth; care for the needy. (Mrs. Greta Lamprill)
- 11.00 A.M. to 12.00 A.M., Recognition
of the Unity of God and obedience to His Revealed Commands, as revealed through His Divine Manifestations.
Sun., Jan. l6–
- 7.30 P.M., Round
table talk and singing of Hymns.
Mon., Jan. 17–
- 9.30 A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., Tablets of
‘Abdu’l-Bahá.
- 11.00 A.M. to 12.00 M., ?
Tues., Jan. 18-
- 9.30 A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., Tablets of ‘Abdu’l-Bahá.
- 11.00 A.M. to 12.00 M., ?
Wed., Jan. 19–
- 9.30 A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., Tablets of ‘Abdu’l-Bahá.
- 11.00 A.M. to 12.00 M., ?
- 7.30 P.M., Feast.
[Page 72]
Thur., Jan. 20–
- 9.3O A.M., Devotions.
- 9.45 A.M. to 10.45 A.M., Tablets of
‘Abdu’l-Bahá.
- 11.00 A.M. to 12.00 M., ?
Fri., Jan. 21-
- 9, Youth Group.
Sat., Jan. 22–
- Youth Group.
Sun., Jan. 23–
- Youth Group.
Although a separate and detailed report is not available on the School activities in Írán, it is known that the dissolution of the permanent schools for children maintained both in Ṭihrán and provincial cities and towns by action of the civil authority served to intensify the desire to serve the cause of the new Education revealed by Bahá’u’lláh. It is devoutly hoped that public facilities can soon be once more established, and the collective capacity of the believers in that country fulfilled by the creation of Schools for adults of the American type.
Chief emphasis at this time is laid upon the Summer School established by the National Spiritual Assembly of the Bahá’ís of Australia and New Zealand in January, 1938. From the School Committee’s report the following facts have been gleaned:
"Referring to Summer Schools, our Guardian, Shoghi Effendi, writes, ‘Definite courses should be given along the different phases of the Bahá’í Faith and in a manner that will stimulate the students to proceed in their studies privately once they return home, for a period of a few days is not sufficient to learn everything. They have to be taught the habit of studying the Cause constantly, for the more we read the Words the more will the truth they contain be revealed to us.’
‘‘The first Bahá’í Summer School in Australia was held at ‘Bolton Place,’ Yerrinbool, N. S. W., at the kind invitation of Drs. Stanley and Mariette Bolton. It was with the greatest joy that the sessions were opened on Sunday, January 9, 1938. The chairman, Dr. Stanley Bolton, asked Mr. and Mrs. Hyde Dunn, Australian pioneers, to open with prayers, after which he welcomed the friends assembled.
“The following greetings were then joyously read and received, ‘Convey Summer School attendants hearty congratulations loving fervent prayers success deliberations. Shoghi’
“ ‘Greetings and love to all assembled at the first Bahá’í Summer School. May all your deliberations be under the guidance of the Kingdom of Abhá. Father & Mother Dunn.’
“Greetings were also conveyed to the School by Mrs. Maysie Almond of Adelaide, S. A., and Miss Gretta Lamprill of Hobart, Tasmania. These two souls had traveled hundreds of miles to be present at the first Summer School. They had corresponded for the past twelve years and had never met until this precious time. Both spoke of the joy of being able to be present with the other friends to study this great Cause of Bahá’u’lláh. The meeting closed with prayer.
“On Sunday afternoon, January 9, all the
friends with residents of the
local community and visitors from
afar gathered at
the Yerrinbool Public Hall to
attend a lecture given by Mrs. L.
Gapp of Sydney, the
subject being ‘Unity.’ The chairman, Dr.
Mariette Bolton, before introducing the
speaker, complimented the local residents of
Yerrinbool upon having completed their hall
to correspond with the opening of the Bahá’í
Summer School. The hall was built by the
local community by combined voluntary
labor. She extended to them a Bahá’í
welcome and announced that the lecture was
given under the auspices of the National
Spiritual Assembly of the Bahá’ís
of Australia and New Zealand. Mrs. L. Gapp most
ably spoke on ‘Unity,’ and being a delegate
to the Women’s Pan-Pacific Conference at
Vancouver, Canada, gave a word description
of her impressions received journeying
through Canada and U. S. A. During her
trip across the continent she contacted
numerous Bahá’í communities and was
received with love and harmony. Mrs. Gapp
informed the friends that she wished
to declare her belief in the Manifestation and
intended studying the Teachings so as to help
the Cause of Bahá’u’lláh. After the lecture,
Bahá’í literature was distributed to all
[Page 73]
present and then all assembled outside the hall
for a photograph.
"Commencing on Monday morning and continuing for two weeks, the program arranged by the Yerrinbool Bahá’í Summer School Committee, was followed. Those who had been allotted subjects and were unable to attend, most willingly compiled their lectures and sent them to the School to be read. The sessions were opened each morning at 9:30 a.m. with prayers for fifteen minutes and then the subject followed for two hours, each speaker taking an hour on the selected subject. At the commencement, on Monday morning, four of the local community came to ‘Bolton Place’ and expressed a desire to learn of the Teachings.
“On Friday evening, January 14, the local community of Yerrinbool held a social evening to raise funds for their hall. To this function the Bahá’ís were invited and a most enjoyable evening was spent. Some of the local community mentioned that this time of the year is their busy season with their fruit, but that they would like to be able to attend some of our sessions but could not do so during the daytime. They then suggested that if we cared to hold a night as well as a day session, they would attend and also grant us the use of their hall. This was carried out the following evening when Dr. Mariette Bolton gave a talk on Bahá’í history, after which community singing was enjoyed.
“On Sunday morning, January 16, the regular fortnightly Yerrinbool Bahá’í Sunday School was held at ‘Bolton Place.’ The visiting Bahá’ís spoke to the children. On Sunday afternoon a round-table talk and discussion took place followed by singing.
“On Monday, January 17, we commenced the study of the Tablets of ‘Abdu’l-Bahá, and Mrs. Hyde Dunn spoke on Administration. In the afternoon, the Bahá’ís were invited to the home of a local resident where a pleasant time was spent talking of the Teachings. At the conclusion, healing prayers for the host were offered.
“On Tuesday, January 18, the Bahá’ís journeyed by motor car to Canberra, the capital of Australia, which is 120 miles from Yerrinbool. Upon entering Canberra, the prayers upon entering a city were recited after which the Greatest Name was said 95 times.
“On Wednesday, January 19, after the two hour session, a picnic was arranged for the children of the local community. Twenty-three children were present, all having a happy time. The feast was then conducted. At the invitation of an investigator a pleasant hour was spent in spreading the Teachings at Bowral, twelve miles distant.
“Those present at the Summer School expressed the joy of the power of Bahá’u’lláh and His assistance and hoped to be able to attend next year.”
BAHÁ’Í PROPERTY IN AMERICA
A number of properties in America, used exclusively for Bahá’í purposes, are held by Trustees for the benefit of the National Spiritual Assembly. Since these include the House of Worship and two of the three Summer Schools, their development represents a vital aspect of the current history.
The background of each property, as well as its operation during the two-year period 1936-1938, has been carefully studied and reported for the Trustees by Mr. George O. Latimer. His two annual reports follow.
Temple Trustees
1. 1936-1937
“The inception of the Mashriqu’l-Adhkár
in the West dates back to the Spring of 1903,
when, upon receiving news and pictures of
the laying of the corner-stone of the first
Bahá’í Temple in ‘Ishqábád, Russia, the
House of Spirituality in Chicago, inspired
by that great event, supplicated
‘Abdu’l-Bahá for permission to erect a
Mashriqu’l-Adhkár in America.
The Master sent a
Tablet in reply stating: ‘I was rejoiced
through your endeavors in this glorious
Cause, made with joy and good interest. I
pray God to aid you in exalting His Word,
and in establishing the Temple of Worship,
through His grace and ancient mercy.
Verily, ye are the first to arise for
this Glorious Cause in that vast region.
Soon will ye
see the spread of this enterprise in the world,
and its resounding voice shall go through the
ears of the people in all parts. Exert your
[Page 74]
energy in accomplishing
what ye have undertaken, so that this
glorious Temple may
be built, that the beloved of God may
assemble therein and that they may pray and
offer glory to God for guiding them to His
Kingdom.’
“The history of the early progress,—the steady acquisition of the land in Wilmette, the dedication of the Temple grounds on May 1, 1912, by ‘Abdu’l-Bahá, the selection of the Temple design, the sinking of the nine caissons and the erection of the Foundation Hall,—is well known to the friends. All this work was accomplished under the direction of the Bahá’í Temple Unity, the old corporation, which was in turn instructed by the believers each year at the annual Bahá’í Convention. It is of historical interest to recall that the final payment on the main tract of Temple property was made on October 2, 1912, while the Master was still in America.
“After the incorporation of the National Spiritual Assembly in 1927, the first major step was the establishment of the Temple Trusteeship. The Indenture creating this Trust was recorded in Cook County, Illinois, as document 10204534 on November 13, 1928. The first meeting of the Trustees was held on January 12, 1929. With the recording of this Indenture the title to the Temple property passed from the Bahá’í Temple Unity to the Temple Trustees.
"One of the first things done by the Trustees was to start a Temple building fund by placing $67,000.00 in U. S. Certificates of Indebtedness at 4¾ per cent. No bank failure could impair the payments of this obligation. The Trustees then took a further precautionary step by passing a resolution that no invested funds or securities could be withdrawn from the Temple Fund without written authorization signed by at least five of the members. Shortly $20,000.00 more was added to this fund and then came a glorious gift from two Bahá’ís of $100,000.00 and another gift of $1900.00 from a friend who gave up a trip to Haifa because the Guardian had laid such stress on the completion of the Temple Fund. By Convention time, April, 1929, a period of three months from the commencement of the building fund, there was $210,000.00 on hand.
"Owing to the increasing height of Lake Michigan, it became necessary, in 1930, to put in a bulkhead of interlocking sheet steel piling on the Lake Shore tract at a cost of $7844.35. March, 1930, saw the fulfillment of the condition laid down by Shoghi Effendi, that $400,000.00 should be in hand before the next stage of Temple construction could be started. The friends will recall that upon the recommendation of the Research Service, it was decided to erect the entire super-structure of the Temple, rather than build just the complete first story. The wisdom of this decision is known to the friends throughout the Bahá’í world.
“The next step after the completion of the structure was the outer decoration of the building. Again expert advice made it possible to start from the top rather than the base of the Temple, and the present beauty of the Dome, as it glistens in view from miles around, is a shining evidence of what the entire Temple will look like when completed. You are familiar with the financial struggle to complete the final payments for the clerestory section to Mr. J. J. Earley, whose artificial stone process made possible the execution of the beautiful designs of the architect, Mr. Louis Bourgeois. At a period when the world was in the throes of a severe depression, the Bahá’ís carried on operations while many a religious edifice, backed by great wealth, had abandoned further construction. Once more the inspiring guidance of Shoghi Effendi and the faith of the friends carried us on. The Trustees had many an anxious moment over the problem of meeting the final payments and our Treasurer had to make a Bank loan of $10,000.00, without mortgaging any property, a direct obligation on the Trustees. This loan was paid in full but it was still necessary to borrow $5500.00 from two individuals in order to complete the contract with Mr. Earley.
“The Trustees are happy to report that
this final obligation has recently been
discharged and also the final payment on the
purchase contract of the Studio building has
been made to Mrs. Pemberton. Considerable
repair is needed on the Studio and the Maintenance
[Page 75]
Committee has been instructed to
obtain competitive bids for the cost
of minimum necessary repairs to be done this Spring.
Certain needed repairs on the Temple have
been taken care of during the year, in order
to stop water leakage. The work of
waterproofing the entire sloping surface of the
ramp was completed at a cost of $1289.87.
It was found that owing to the porous
condition of the surface, due to a long period
of weather exposure, the contractor had to
use more material than originally contracted
for. The metal gutters and flashings and
broken tiles will be repaired at a contract
cost of $378.00. The vertical surface of
Foundation Hall and the slabs over the
Linden Avenue entrance require attention and
$500.00 has been authorized for this work
and $100.00 more for the cost of painting
the wooden steps and framework. New
indirect lights have been installed
in Foundation Hall at a cost of $122.10.
The improvement of the grounds by grading and
seeding has been authorized and should be
completed by Convention time, thus
removing the unattractive conditions that have
prevailed since building operations ceased.
Current insurance needs have been taken
care of and considerable savings on premium
costs have been effected.
“With the sale of the Marshall property adjoining our triangle plot across Sheridan Road, our attorney has been authorized to enter into negotiations with the present owner to bring about a joint action for the application to the Village authorities for the vacation of the stub end road and for the equitable division of this strip of land. Pending this action our attorney has been instructed to take all immediate and necessary steps to protect the triangle plot of land from adverse possession or use.
“The Trustees have voted to request Mr. Earley to submit an estimate of cost on a Temple model in a size suitable for display by local Assemblies. It was also further voted that any model or reproduction of the Temple must be submitted to the Trustees for them to determine whether the model is acceptable and also the conditions under which it can be sold. Local Assemblies and individuals are asked not to purchase or exhibit any Temple model except through the Temple Trustees.
“The exact figures for this report of Temple maintenance, repairs and insurance can be found in the Treasurer's report. However it may be of interest to know the approximate annual fixed charges that have to be met. They are:
| Monthly | Average | |
|---|---|---|
| Caretakers’ Salaries | $2,760.00 | $230.00 |
| Oil, Gas,
electricity and water || 3,000.00 || 250.00 | ||
| Special repairs | 2,000.00 | 166.65 |
| Insurance,
all kinds, Studio, Cottage, Liability, Furnishings, Fire, boiler and compensation || 860.00 || 71.85 | ||
| —————— | —————— | |
| $8,620.00 | $718.50 |
Temple Trustees
2. 1937-1938
"The trustees received a new responsibility when the memorable and inspiring cabled Message from Shoghi Effendi was received during the 1937 Convention, investing the American Bahá’í community with a dual task to continue the teaching campaign and ‘resume with inflexible determination exterior ornamentation entire structure (of) Temple. Advise ponder message conveyed delegates (through) esteemed co-worker, Fred Schopflocher. No triumph can more befittingly signalize termination first century Bahá’í era than accomplishment (of) this twofold task.’
“Mr. Schopflocher further reported that
the Guardian hoped that the exterior
ornamentation would be completed before the
end of the first Bahá’í century, 1944, and
that a committee of experts, Bahá’í
and non-Bahá’í, should be appointed
to submit costs
and make recommendations to the National
Assembly about the contract for the next
step in the construction. A committee was
appointed of three Bahá’ís and three
technical experts, consisting of
L. W. Eggleston,
chairman, E. Roger Boyle, Frank R.
McMillan, Stuart W. French, Frank A. Baker
and C. Herrick Hammond.
[Page 76]
“This committee considered the most efficient, economical and satisfactory methods to be employed in the completion of the entire exterior ornamentation of the Temple, the nature and terms of the contract and to whom it should be given, and after a careful survey of the problem made a unanimous recommendation that the contract be placed with Mr. John J. Earley, who had so successfully completed the Dome and Clerestory ornamentation. After consideration of the type of contract, whether on a cost-plus basis or a fixed amount, it was found that the latter would run nearly $50,000.00 higher, and the cost-plus basis was recommended. The technical committee further recommended that the Research Service, Inc., be employed to supervise the construction work, on behalf of the Trustees.
"With these recommendations before it the National Assembly met with both the Technical Committee and Mr. Earley during its August meeting at Green Acre and voted to accept the recommendations and to enter into a contract with Mr. Earley for the completion of the gallery section of the Temple at an estimated cost of $140,000.00, which includes all materials, labor, insurance, social security taxes and freight charges at actual cost, and which should also cover a contingency reserve for unforeseen conditions and raises in wages and the 15 per cent fee of the Earley Studios. Mr. Earley stated that he would like to purchase all the necessary steel and quartz and cement necessary to complete the contract as soon as possible. He also gave an estimate of $350,000.00 for the completion of the entire outer ornamentation. The National Assembly then cabled the following message to Shoghi Effendi: ‘Under recommendation Technical Committee contract next Temple unit given Earley. Estimated cost his work $125,000, total estimated cost $145,000 including contingency reserve.’ The following reply was received on September 2, ‘Approve Committee’s decision. Place contract immediately.’
“When this information was received by the Trustees they voted to appoint a committee of Mountfort Mills and Allen McDaniel to prepare the terms of the contract in accordance with the standardized type of agreement used by the American Institute of Architects and to authorize any five Trustees to sign it on behalf of the Trustees. Mr. Earley was further authorized to make an immediate purchase of the materials needed for the performance of the work at an estimated cost of $20,000. This was done on the advice of the National Spiritual Assembly that the sum of $76,000 was available and that an additional $50,000 would be available in January, 1938. The contract was signed on October 5, 1937.
"It was further voted to appoint Mr. Allen McDaniel the representative of the Trustees in supervising the execution of the agreement entered into with Mr. Earley and that the treasurer be directed to pay the expense incurred by Mr. McDaniel in connection with the supervision of the work at the Barley Studio as well as at the Temple, including the preparation of detailed monthly reports and traveling expenses. It was likewise voted to pay any expense incurred by the Technical Committee in connection with its survey.
"The Trustees are happy to report that this committee is available for consultation at any time in connection with any technical problems that might arise during the construction work and that they made no charge for their professional advice. A full report of the work of this Committee will be given by its chairman, Mr. Eggleston, during the 1938 Convention.
"The purchases of materials was started in
September, and during the early
part of October, Mr. Earley had
trained assistants make
the measurements at the Temple necessary
for the working drawings from which the
models and molds are prepared. The work
has continued for six months at the Earley
Studio and all clay models and casts were
completed the first part of April. On March
25, the first car containing contractor’s
equipment, reinforcing steel and wooden
molds for the placing of the ornamentation
that is to be poured at the Temple, was
shipped. On March 28, a second car was
shipped containing 54,000 pounds of crushed
stone and sand, 28 columns, 51 imposts, 2
sections of cornice ornamentation
and 2 sections of window band ornament. The
friends attending the 1938 Convention will
[Page 77]
have the renewed inspiration of again seeing
the Temple under construction.
"A detailed monthly report of all operations has been furnished the Trustees by Mr. McDaniel, which includes every item of expense from the reinforced steel down to a whitewash brush. This progress report divides the work into three sections: A. Cost of Models and Molds, B. Cost of precast Ornament, C. Cost of materials and work at the Temple. The estimated cost of the work to March 31, 1938, according to figures supplied by Mr. Earley was $45,162.28, while the total expenditures to the same date have amounted to $43,354.34, showing that up to the present time the work has advanced according to outlined schedule and the actual cost is running reasonably within the estimates. The system of accounting is the same as that installed in the Earley Studio by the auditor of the City of Nashville when Mr. Earley completed a contract with that city some years ago. The entire gallery section should be completed within a two-year period from the signing of the contract. The trustees visited the Earley Studio on December 11 and found the work proceeding ahead of the outlined schedule. They also viewed the splendid Temple Model made by Mr. Earley and which can be purchased by local Assemblies for $95.00. One of these models was sent to Shoghi Effendi, one will be on display at the Temple and one was sent to the Concrete Institute; others will be available for Teaching campaigns.
"Two most generous gifts, one of $100,000 and another of $25,000, gave a great impetus to the start of the Temple construction fund the early part of the Bahá’í year. The friends throughout the land have arisen to the great task before us inspired by the Guardian’s cablegram of July 4, 1937: ‘Immeasurably gratified National Assembly’s initial step presentation Seven Year Plan. Successful operation Temple enterprise necessitates carrying out faithfully, energetically following successive steps. First, expedite preliminary investigations. Second, utilize Fred’s historic munificent donation by immediate signature contract for next unit. Third, redirect with added force nationwide appeal to entire community insure uninterrupted completion first unit and accumulation sufficient funds enable placing without delay final contract. Fourth, place final contract as soon as half required sum available in National Treasury. Fifth, re-emphasize supreme obligation triumphant consummation so vital a part of American believers’ twofold task by May, 1944. Advise communicate above message all believers stimulate universal response Assembly’s future endeavors.’ The Trustees feel confident they will not have to make any further loans to complete payments for contracted work on the Temple as the believers will be ever mindful of that ‘No sacrifice (is) too great for community so abundantly blessed, repeatedly honored.’
“Considerable attention has been given to the problem of the Temple grounds this past year. A preliminary survey of the landscaping plans is under way so that the nature and amount of fill necessary for the ultimate ground plan can be determined. The Trustees have informed the United States Engineer’s Office that they are in a position to build the necessary bulkheads and arrange for the fill when dredging operations in Wilmette harbor are started.
"For the information of the friends the following computation of the area of the Temple grounds was made by Mr. McDaniel last October:
| Acres | |
| Triangular plot adjacent to Marshall Studio | 0.1768 |
| Burgeois Studio plot | 0.9105 |
| Temple plot | 5.8835 |
| ————— | |
| Total area | 6.9708 |
“The Trustees have spent much time
trying to arrive at an equitable settlement of
the division of the stub-end part of the old
Sheridan Road upon information from the
Wilmette Village authorities that it has been
abandoned, and that they will cooperate
with the Trustees in making a settlement
with the Goldblatt family which
have acquired the adjacent
Marshall property. This
matter should be terminated in the near
future, as three Trustees, Mr. Wilhelm, Mr.
Holley and Mr. Scheffler met with the owners
[Page 78]
last fall and reported that a settlement has been proposed.
"Upon the advice and instruction of the Guardian, an agreement has been entered into with Mrs. Pemberton for the purchase of the interior designs of the Temple at the cost of Forty Dollars a month, payable to her during the term of her natural life. Payments started in January, 1938, under this agreement. The drawings will be forwarded to Shoghi Effendi after a set of prints have been made.
"The following necessary repairs and improvements were made this past year: a new steel rolling door was installed in the foundation wall at a cost of $251.00; plastering $150.00; screen and storm doors, $101.77; grading and seeding the ground, $558.96; and roofing, refacing the walls of the Temple Studio and caretaker’s cottage, $738.68–a total of $1,800.41. Traveling expenses of the Technical Committee amounting to $297.84 and legal expense of $88.35 have been paid. Insurance was renewed on the Temple Studio, Liability and Workmen’s Compensation and the Boilers in the Temple, this latter at a saving of $74.25 for three years. The annual maintenance costs will be found in the Treasurer’s report. Beginning March 1, Mr. Hannen’s salary was increased to $125.00 a month. Allen McDaniel and Carl Schefller acted as the Maintenance Committee.
Green Acre Trustees
1. 1936-1937
"After attending the Congress of Religions at the Columbian Exposition at Chicago in 1893, Miss Sarah J. Farmer was inspired to found a center for the investigation of the reality of religions. The following year she selected the property in her home village of Eliot, Maine, for this purpose and thus an institution was established as she described it ‘for the purpose of bringing together all who were looking earnestly toward the New Day which seemed to be breaking over the entire world. The motive was to find the Truth, the Reality underlying all religious forms, and to make points of contact in order to promote the unity necessary for the ushering in of the coming Day of God.’ This beautiful site on the banks of the Piscataqua River was afterwards named Green Acre. The yearly summer conferences became widely known and were highly successful. In 1900 Miss Farmer made a pilgrimage to ‘Akká, and from that time on, the Fellowship which she established to control Green Acre gradually became imbued with the Bahá’í ideals. Time does not permit recounting the growth and struggles that befell the lot of the Green Acre Fellowship, the court proceedings to save the property, the gifts of Mrs. Helen Ellis Cole and others in the early days and later the financial assistance of the Randalls and the Schopflochers and many faithful friends to insure the ultimate destiny of Green Acre to become the reflection of the plain of ‘Akká and the center of the Bahá’ís. Miss Farmer received many Tablets from ‘Abdu’l-Bahá regarding its future, and among these messages the following prophetic statement has been a guiding inspiration: ‘You must lay such a foundation so that the influence of the confederation of religions and sects may permeate to all parts of the world from Green Acre, and Green Acre for all future ages and cycles may become the standard-bearer of the oneness of the world of humanity.’
"After Miss Farmer’s death, the Green Acre Fellowship, which owned and directed the property, gradually brought the Bahá’í principles into all the activities of the center. At the annual meeting on August 10, 1925, the Fellowship voted to place Green Acre under the control of the National Spiritual Assembly, and upon the completion of this conveyance, the Guardian on September 20, 1926 cabled this message: ‘May newly confirmed union achieve its purpose by increasingly demonstrating universality of Bahá’í Cause.’
“In 1929 an Indenture of Trust was set
up and title to the property was transferred
to the Trustees. Green Acre consists of
131.3 acres of land in five different parcels,
The Inn, Fellowship House, the Pines,
Sunset Hill and the river tract. Besides the
three-story Inn and the lovely Fellowship
House there are a number of cottages, an
Arts and Crafts Studio, Rogers Cottage
(formerly a Tea and Gift Shop) and a camp
[Page 79]
site. Recently the McKinney cottage was
purchased for $200.00, making another
house available for rental, and the Trustees
voted to appropriate $100.00 for
the installation of a water heater
and bath in the
Lucas cottage. A camp site for those who
prefer to spend their vacation in
that manner, has been arranged for
on the river tract.
The grounds will be cleared and platforms
for tents installed with provision
for a water
supply with a pitcher pump. The
Maintenance Committee has been authorized to
rent Fellowship House this season, providing
suitable arrangements can be made. The
land between the Pines and the highway is
to be marked out in 50 ft.-front lots to be
leased to Bahá’ís who wish to construct their
own summer homes at Green Acre. Mr. and
Mrs. Schopflocher have made arrangements
to give the large Ball cottage with
its acreage, which adjoins the Inn property, to
Green Acre. This welcome gift will
provide a house that will produce a revenue to
the Trustees as it can be rented the entire
year. Eight Hundred Dollars has been
authorized to be expended for alterations and
improvements on the Inn Cottages Nos. 2
and 3.
“Mr. Bert Hagadorn, who has served as an efficient caretaker of the Green Acre properties for many years, found it necessary to resign his position this year. To fill this position, Mr. Goodwin was hired for one year at a wage of $100.00 a month. Mr. Goodwin resigned in March and Edwin La Pointe engaged on a day basis of $3.20, and a minimum during the winter months. A new sign reading ‘Bahá’í Summer School for the Study of the New World Order’ was erected at the entrance replacing the old sign ‘Green Acre Inn.’ Judge Deering was employed to examine the records of certain rights of way to different tracts of Green Acre land and to take the necessary steps to establish proper use of these rights of way by the friends. The boundaries of all parcels of land will be properly and permanently marked with cement posts.
“Mrs. Ormsby has been engaged as manager of the Inn again for the season of 1937 under the same arrangement made with her last year. It is encouraging to report that, after receiving $500.00 from the National Assembly to start the season of 1936 and purchase the necessary supplies for the Inn, this sum was paid back and, in addition, a net profit from the Inn, and cottages and the Lucas cottage in the amount of $722.74 was turned over by the Trustees to the National Fund. The Inn will be opened on July 1 this year and will offer accommodations to non-Bahá’ís as well as believers seeking a pleasant vacation, in order to make it a source of income to Green Acre. A Bahá’í hostess will be at the Inn for the season.
"Since the burning of the ‘Eirenion,’ a Hall in the Inn has been used for school and meeting purposes. The friends will be most pleased to learn that when Green Acre opens this year a beautiful new Bahá’í Hall, complete with chairs, furnishings and lighting system will be standing on the top of the slope overlooking the Piscataqua, just west of the Inn. This Hall, costing about $5,000.00, will have a seating capacity of 200 people and will be used entirely for Bahá’í devotional and teaching purposes and for the celebration of Bahá’í Feasts. This greatly needed addition to the institutions of Green Acre is made possible through the generosity of Mrs. Florence Morton. The trustees are most appreciative of this contribution from one who has been devoted to the service of Green Acre. The Hall in the Inn will be used for recreation.
“Judge Deering has been requested to ascertain if the Indenture of Trust is legally sufficient according to Maine law for the Trustees to apply for tax exemption on the properties that are devoted to religious and educational purposes.
“This Indenture was recorded at Alfred, Maine, on January 1, 1930, Book 813, page 366.
“The operation and maintenance cost of
Green Acre has been a difficult problem to
solve owing to the short summer season and
the many needed repairs. The Green Acre
Maintenance Committee has rendered
invaluable assistance to the Trustees in the
management of the property. The Inn was
operated at a good profit last season, but the
fixed charges for taxes, insurance, repairs and
caretaker make it necessary to receive
assistance each year from the National Fund. The
Guardian wishes Green Acre to become self-supporting
[Page 80]
and the Trustees are doing what
they can toward this end. The present
annual cost of maintenance, not including the
Inn and summer school activities, follows:
| Monthly Average | |||
| Caretaker’s Salary | $1,200.00 | $100.00 | |
| Insurance, all kinds | 476.60 | 40.00 | |
| Taxes | 642.32 | ||
| Water | 60.00 | 702.32 | 58.50 |
| Repairs and sundry | Example | 300.00 | 25.00 |
| —————— | ————— | ||
| $2,678.92 | $223.50 | ||
"This year over $100.00 in savings on insurance has been effected. The future destiny of Green Acre was assured when ‘Abdu’l-Bahá, 25 years ago, stood on Mount Salvat and said that a great University of the Higher Sciences would be erected on that site.
Green Acre Trustees
2. 1937-1938
“Prior to the opening of Green Acre for the Summer School sessions for 1937, the rebuilding of the third floor of the Inn was completed, second floor accommodations had been added in two of the cottages adjoining the Inn, and the new Bahá’í Hall, overlooking the Piscataqua River—the generous gift to the Cause by Mrs. Florence Morton-was finished and ready to provide a beautiful and necessary auditorium for lectures, classes, conferences and feasts. In addition to her greatly appreciated gift of the Bahá’í Hall, Mrs. Morton contributed $1,500.00 for the third floor improvements in the Inn.
“Another important gift to Green Acre was the transfer by deed of the so-called Ball cottage with its three acres, running from the main highway to the Ole Bull property, by Mr. and Mrs. Schopflocher. In addition they donated $250.00 for the repair of the roof and paid the current taxes on this property, which is a valuable addition to Green Acre because of its year-round rental opportunity, when necessary repairs and improvements are made in the amount of $3,000.00.
"The following cottages have produced income for the Trustees:
| McKinney Cottage—annual rental | $10.00 |
| Rogers Cottage—annual rental | 30.00 |
| Reeves Cottage—annual rental | 25.00 |
| Lucas Cottage—season rental | 100.00 |
| Ball Cottage—August, 1937 rental | 75.00 |
| ———— | |
| Total | $240.00 |
“Repairs in the amount of $100.00 were
expended on the Lucas Cottage and $115.00
on the Ball Cottage. Additional repairs will
be necessary to the Ball Cottage to make it
rentable during the winter months. Besides
the third floor improvements at the Inn, it
will be necessary to repair and paint the roof
over the kitchen and dining-room at a cost
of $260.00. The Trustees voted to expend
the balance of the Yandell Art Fund, of
$375.00 for installing a toilet and making
improvements in the Arts and Craft Studio
and Mrs. Nancy Bowditch has been appointed
to conduct classes in drawing, painting
and designing this coming season. The
taxes of $662.72 and $9.75 on McKinney
Cottage for 1937 have been paid. In this
connection, the Trustees felt that the Bahá’í
Hall, Fellowship House and the Arts and
Crafts Studio are subject to tax exemption as
they are used exclusively for religious
purposes and a committee of Mr. Harold
Bowman, Mrs. Emma Flynn and Mr. Horace
Holley met with the Village Selectmen and
presented a request for exemption in the
valuation of $6,000.00, the limit allowed by
the laws of the State of Maine. Favorable
action on this request is hoped for this year.
It will be necessary to make certain repairs
on Fellowship House roof and also on the
interior supports in Rogers Cottage.
"The matter of insurance became another
serious problem to the Trustees this past
year, as notice of an increase of rate
on Fellowship House from $1.75 to $3.75
per hundred was published by the New England
Insurance Exchange. Mr. Latimer, who has
been authorized by the Trustees to handle all
insurance items, met with the Agents last
August at Green Acre and had them file an
application for revision. Finally in March
of this year, word was received that the old
rate had been restored and this amounted in
a saving of $200.00 to the Trustees. Owing
to the improvements to the Inn and
[Page 81]
Cottages, additional insurance has been placed
on these buildings and the amount reduced
on Fellowship House. Total insurance paid
this year amounts to $666.98 on the
buildings, liability and workmen’s compensation.
"Mrs. Ormsby managed the Inn for the Trustees in 1937. The Inn was thoroughly fumigated at a cost of $175.00 and new beds and equipment installed on the third floor and in the cottages at a cost of $534.80. A station wagon, costing $353.00 was purchased for the use of the Inn and its guests. Mrs. Marguerite Bruegger served as a Bahá’í hostess during the season. Food, pay-roll, supplies and miscellaneous expense for light, water, coal, ice, laundry, amounted to $4,412.27, while the income from guests, cottage rents and miscellaneous amounted to $3,979.51, leaving a deficit for the season of $432.76.
"Mrs. Flora Valentine has been engaged to manage the Inn and cottages for July and August, 1938, at a salary of $100.00 a month. The manager is to send in a weekly financial report this coming season to the Trustees and supply a copy for the Maintenance Committee. The Trustees adopted a policy that Green Acre is to be recognized as a Bahá’í summer school, the aim of which is to train and inspire believers to become Bahá’í teachers, and plans made to attract non-believers are to conform in all respects to the highest interests of the Faith. It is hoped a deeper spiritual appeal will promote greater unified effort and enthusiasm, to the end that it may become financially self-supporting.
"The following committee was appointed jointly by the National Assembly to combine the functions of program and maintenance: Florence Morton, chairman, Alice Bacon, Harold Bowman, Amelia Bowman, Roushan Wilkinson, Harlan Ober and Glenn Shook. Emma Flynn was appointed supervisor of properties and directed the caretaker’s duties. Mr. Edwin La Pointe served as caretaker for the year at a part time monthly salary at $76.80. It is the hope of the Trustees that the attendance at Green Acre this coming season will increase to such an extent that there will be no operating deficit and a great spiritual contribution be made to the furtherance of the Seven Year Plan.
Bosch Trustees
1. 1936-1937
"The increasing call in the western States for Bahá’í teachers prompted the National Assembly to appoint a committee to work out plans for a Summer School on the Pacific Coast. The site selected for this school was in Geyserville, California, due to the welcome offer of John and Louise Bosch to make their ranch home, with all its facilities, available for this purpose. The first school sessions were held there in 1927. Since that time the ever-increasing number of attendants at the school each year have been housed, without charge, through the warm hospitality of Mr. and Mrs. Bosch. As long ago as 1910, Mr. Bosch wrote to ‘Abdu’l-Bahá of his desire to dedicate this property to the universal service and spirit of the teachings of Bahá’u’lláh, that it might become a center—with a Mashriqu’l-Adhkár —for all hearts who are earnestly seeking enlightenment. The fulfillment of this hope, so fully shared in by Mrs. Bosch, started on August 1, 1927, when 130 friends gathered under the shade of the majestic ‘Big Tree’ to celebrate the Feast of Asmá’ on the opening of the first summer school in the West.
“In the ninth year after the establishment of the school, Mr. and Mrs. Bosch conveyed title to the property by an Indenture of Trust to the Trustees for the benefit of the National Assembly. This trust deed, which is similar to the Wilhelm deed, provides for full use and occupancy by Mr. and Mrs. Bosch during their respective lifetimes. The Indenture was recorded on November 25, 1935 in Book 397, page 20, Records of Sonoma County, California.
“The property, just 75 miles north of San Francisco on the famous Redwood Highway, comprises 37 acres, with a mature fruit orchard, a redwood grove, the lovely Bosch home, many accessory buildings, and a water system with two wells that have never gone dry. The maintenance, repairs, taxes and other expense to date have been taken care of by the generosity of Mr. and Mrs. Bosch, thus saving a considerable sum for the National Fund.
"Mr. Bosch has surveyed a part of this
land on the hill-side, overlooking the Russian
[Page 82]
River Valley, for building sites to be leased
to Bahá’ís who wish to erect summer homes.
Already two attractive cottages have been
built on these sites and a number of others
have been planned for the near future.
“Last year an attractive Hall for the school sessions and public meetings, of rustic redwood, completely equipped with chairs and a kitchen to provide for Feasts, was erected and presented to the Cause by Mr. and Mrs. Thomas H. Collins. This year these two devoted friends of the Faith have shown further evidence of their generosity by the gift of a much needed dormitory, 88 x 14 feet, of corresponding rustic material, which is now under construction and which will be equipped with beds and linen and ready for use for the school sessions this year. This dormitory, fully equipped, will cost approximately $20,000.00. The fire insurance on both these new, beautiful buildings and their equipment for a three-year period have likewise been provided for by these two friends.
“Another gift of $500.00 was received this year from Mr. Schopflocher to provide for a suitable place for the school and recreational activities of the Bahá’í children.
“The only cost to the Trustees to date has been the liability insurance premium amounting to $39.05. All other maintenance costs have been paid by the Boschs. It may soon be necessary to appoint a caretaker to look after the upkeep of the buildings and grounds and thus relieve John and Louise Bosch from the care and responsibilities they have carried on their willing shoulders for so many years. On November 13, 1936, the Trustees motored from San Francisco to spend the day at Geyserville, a meeting of prayer was held in the new Hall. It was a real inspiration to inspect this splendid gift of a valuable property, with its buildings, from these self-sacrificing friends to the Cause of God.
Bosch Trustees
2. 1937-1938
“Since our last report the beautiful dormitory at Geyserville was completed and its dedication took place on July 4, the opening day of the Summer School. It was an occasion of great joy to have Mrs. Thomas Collins present at these services. She and her husband, who was deprived of seeing the culmination of his devotion to this institution, have complemented the wonderful gift of John and Louise Bosch, with their endowments of the Bahá’í Hall and the dormitory. The two-story dormitory, with thirteen rooms on the main floor and beds for fourteen on the second floor, will accommodate about fifty people. This beautiful building will stand as a memorial to Mr. Thomas Collins.
“Mr. Joe Borzoni was employed as caretaker last May at a salary of $50.00 per month, for part time services. An arrangement has been made that whatever work he does for the friends who have cottages on the property in his spare time shall be deducted from the wages paid by the Trustees and assumed by the other parties. These services are not available during the period of the summer school.
“The summer school and maintenance of the property have been conducted up to the present time without any budget from the National Fund, the only costs being the caretaker’s salary which amounted to $521.66 and workmen’s compensation of $34.05. Mr. and Mrs. Bosch and Mrs. Collins have taken care of the taxes, water, light, and other insurance items. Other friends have contributed sums to carry on the summer school work. Last year there was a deficit of $20.00, which included a nominal weekly charge for the rooms to cover laundry, etc. This deficit was made up by the friends.
“The Trustees appointed the following Maintenance Committee to supervise the management on their behalf: George Latimer, chairman, Leroy C. Ioas, secretary, John Bosch, Amelia Collins, N. Forsyth Ward and Harry R. Munson. This committee will render an annual report to the Trustees.
Wilhelm Trustees
1. 1936-1937
“On June 29, 1912, ‘Abdu’l-Bahá invited
a number of friends to the home of Mr. Roy
C. Wilhelm at West Englewood to partake
with him in a feast of fellowship. After
serving the guests with his own hands, the
[Page 83]
Master said: ‘You have come here with sincere intentions
and the purpose of all present
is the attainment of the virtues of God.
. . . Since the desire of all is unity and
agreement it is certain that this meeting will
be productive of great results. . . . Such
gatherings as this have no likeness or equal
in the world of mankind where people are
drawn together by physical motives or in
furtherance of material interests, for this
meeting is a prototype of that inner and
complete spiritual association in the eternal
world of being. . . . Hundreds of
thousands of meetings shall be held
to commemorate such an assembly as
this and the very
words I utter to you on this occasion shall
be reiterated by them in the ages to come.’
"For the past 24 years an annual souvenir has been held on this spot in remembrance of this meeting. A few years after this event, Mr. Wilhelm, in his spare moments, erected a log cabin and named it Evergreen Cabin. It has been a center of Bahá’í activities for many years. Since 1931 it has been the headquarters of of the National Spiritual Assembly. Directly below the Cabin lies the pine grove where the Master gave his memorable Feast. It is on this site, according to the Guardian’s instructions, that the only Memorial commemorating ‘Abdu’l-Bahá visit to North America is to be erected. It will be in the form of a monument.
"On March 9, 1935, Mr. Wilhelm executed an Indenture of Trust, transferring Evergreen Cabin, its furnishings and the two lots comprising the pine grove to the nine Wilhelm Trustees for the benefit of the National Spiritual Assembly. This indenture was duly recorded in the office of the clerk of Bergen County, New Jersey, in Book 1935, page 590 of Deeds.
"As a further evidence of Mr. Wilhelm’s generosity, a $20,000 fire insurance policy good for five years and a year's liability policy were turned over to the Trustees, fully paid, covering these properties, which made a saving of $584.48 to the National Fund. The terms of the indenture provide that Mr. Wilhelm and members of his family throughout their several lifetimes can continue to have the free use of the property. An additional gift of 102 feet of land, representing two lots between the cabin and the pine grove, a garage and two-story house in which the office of the National Assembly is located, has just been made to the Cause by Mr. Wilhelm. The insurance on the house and garage amounting to $112.00 is also included.
"The Cabin has been made available under lease to the Teaneck Assembly for their meetings. A separate electric meter has recently been installed for the light used by the Teaneck Assembly and provision is being made for a separate oil supply to the heating plant for their use.
"Up to the present time there has been no cost to the Bahá’í Fund for light, heat, repairs or taxes. It is a remarkable fact that recently the City of West Englewood, voluntarily decided, without any application being made, to remove this property from the tax roll. When approached for verification of this action, the city fathers stated that Mr. Wilhelm deserved tax exemption on this property more than some religious institutions, for what he is doing for the community of West Englewood.
"The only cost to the Trustees is a Liability Insurance coverage which runs about $40.00 annually. The spiritual value of this property is beyond computation. Its physical value is enhancing steadily due to its close proximity to New York City.
Wilhelm Trustees
2. 1937-1938
"The Trustees are happy to report that another welcomed gift has been made to this property which witnesses each year the most memorable event connected with the visit of the Master to America in 1912—the Annual Souvenir of ‘Abdu’l-Bahá. Mr. Walter Goodfellow and Jessie Goodfellow, his wife, presented to the Wilhelm Trustees two lots adjoining the present property. This indenture was executed December 31, 1937 and recorded on January 4, 1938, in the office of the clerk of Bergen County, in Book 2097, page 482 of Deeds. These lots make a valuable addition to the present property, and our deep and abiding appreciation is extended to Mr. and Mrs. Goodfellow.
“Last year Mr. Samuel Shure, attorney for
Mr. Wilhelm, advised the Trustees that the
[Page 84]
Teaneck Township assessor stated that the
lots located in the pine grove were not tax
exempt because they are separated from the
property used for religious purposes. Mr.
Wilhelm paid the taxes on these lots for
1937. The town has agreed to give
exemption on lots No. 8 and No. 9 for 1938
and successive years.
“The Cabin has been leased for meetings to the Teaneck Spiritual Assembly at a monthly rental of $30.00, and this Assembly pays for its portion of the liability insurance, light and heat. This past year Mr. Wilhelm installed a separate oil tank to supply oil to the Cabin for determining exactly the costs to the Teaneck Assembly. The only costs to the Trustees have been $18.40 for legal expenses and about $10.00 for insurance, Mr. Wilhelm having borne all other costs.
Malden Trustees
1. 1936-1937
"In 1900 Miss Maria P. Wilson, one of the early pioneers of the Faith in America, visited ‘Abdu’l-Bahá at ‘Akká in company with Miss Sarah Farmer. A few years later she made a second pilgrimage and on that occasion the Master said to her: ‘When I come to America I will visit you.’ In August, 1912, after visiting Green Acre, ‘Abdu’l-Bahá requested that a believer who might have a ‘house on a hill’ allow Him the use of it for a week or two. Many houses were offered for His disposal, but He chose the home of Miss Wilson at 68 High Street in Malden, Massachusetts. He remained there for some ten days before going to Montreal. Upon his return to Haifa, after His memorable visit to America, The Master wrote to Miss Wilson stating: ‘Thy house became my abode and my home. Many days were spent in that home with the utmost joy and fragrance. The mention of ‘Ya-Bahá’u’l-Abhá’ was raised from it and we spread the religion of God. In reality that home is My home, therefore the mention of God must always be raised from it.’
“Again on May 11, 1913, the Master, in another Tablet to Miss Wilson, wrote: ‘The days I spent in thy house and engaged My time in summoning the people to the Kingdom of God were days of infinite joy and spirituality. They shall never be erased from the Tablet of Memory.’
"When Miss Wilson passed to the heavenly world in 1930 she left a Will giving this house to Shoghi Effendi. The Guardian took title to this property and asked the National Assembly to look after it for him. In the fall of 1935 the Guardian executed a deed of trust transferring it to the Trustees for the benefit of the National Spiritual Assembly. This indenture was recorded on September 27, 1935 in Book 5962, page 399, in the Middlesex Registry of Deeds, Middlesex County, Massachusetts, Southern District.
“Prior to the establishment of the trust the Boston Assembly had been asked to look after this house for the National Assembly. The house was rented and the Boston Assembly has continued to care for it for the Trustees. The house is in need of certain repairs which will be given attention. There is a problem of an existing right of way located on adjoining property, formerly owned by Miss Wilson which she bequeathed to a relative. The Trustees have offered to give a release of this right of way to the adjoining owner for a financial consideration sufficient to provide a new driveway on the other side of the house located on the land belonging to the trust property and for the alterations in the house necessary to permit the delivery of coal and supplies. This matter has not yet been concluded by our attorney.
“Fire insurance for three years was renewed last year at a cost of $28.75. Taxes for this year of $191.25, sidewalk assessment of $8.64 and water bills of $16.69 have been paid. The Boston Assembly reports $148.50 on hand, received from rent since May, 1936.
“The Trustees referred to Shoghi Effendi the question whether the property should be retained and developed for Bahá’í purposes as a memorial to ‘Abdu’l-Bahá or whether it should be sold, and received the following reply: ‘The Guardian does not advise your Assembly to sell the Malden property, as the Master has definitely stated in the Tablet which you have quoted to "take care of that house, because the light of the love of God was ignited in it.” By renting the house the N. S. A. can for the present avoid the expenses entailed by its repairs and up-keep.’
Maiden Trustees
2. 1937-1938
“The friends are aware that this house was turned over to the National Spiritual Assembly by Shoghi Effendi because of its memorable association with the Master’s visit to America in 1912. On June 4, 1937, the following word was received from the Guardian: ‘Concerning the house at Malden, Mass., the Guardian leaves all the questions related to its restoration and renting to the discretion of your N. S. A., but wishes only to emphasize the absolute necessity of keeping this house as the property of the Cause. Under no circumstances should it be sold or given to non-Bahá’ís, though it may be rented to them, in view of the references ‘Abdu’l-Bahá has made to it in His Tablet. Whatever arrangement the Assembly decides upon should be made after due consideration of this important fact.’
"Owing to the age of the house many repairs are necessary. The following most urgent ones have been taken care of at a cost of $390.15: a new hot-air furnace, replacement of old window frames and sashes, new modern electric wiring throughout, plumbing and plastering of ceiling. Taxes amounted to $204.04 and water $18.96. Rent was received amounting to $171.00. Other repairs will be made when necessary.
“The following Maintenance Committee was appointed by the Trustees: Victor Archambault, chairman, Florence Morton and Wendell Bacon. This committee has taken over the work formerly entrusted to the Boston Assembly.
DISSOLUTION OF BAHÁ’Í ADMINISTRATIVE INSTITUTIONS IN GERMANY AND AUSTRIA
A number of Bahá’ís yet live who gathered at a railroad station in Paris to witness the historic departure of ‘Abdu’l-Bahá for His journey to Germany and Hungary shortly before the war of 1914. These believers learned with special poignancy during July, 1937, that the Bahá’í administrative institutions in that land had been dissolved by governmental action. Under the regulations issued, Bahá’í meetings, the teaching of the Faith, and the functioning of its organic institutions were forbidden.
In this grave condition the Bahá’ís see a clear parallel with those similar actions by Oriental governments and ecclesiastical bodies in earlier years in an effort to destroy the Faith of Bahá’u’lláh, efforts which time has proved were made in vain. Indeed, during 1936, the believers had received from their Guardian that communication published in America under the title of "The Unfoldment of World Civilization,” in which Shoghi Effendi expounded the fundamental significance of the modern movements of history in the light of Bahá’u’lláh’s world-unifying Mission, and study of this important document had prepared the Bahá’í community to realize both the further difficulties it was destined to suffer and its eventual triumph.
“For the revelation of so great a favor,”
the Guardian had written, "a period
of intense turmoil and wide-spread suffering
would seem to be indispensable. . . . We
stand on the threshold of an age
whose convulsions proclaim alike
the death-pangs of
the old order and the birth-pangs of the new.
. . . As we view the world around us, we
are compelled to observe the manifold
evidences of that universal fermentation which,
in every continent of the globe and in every
department of human life, be it religious,
social, economic or political, is purging and
reshaping humanity in anticipation of the
Day when the wholeness of the human race
will have been recognized and its unity
established. A two-fold process, however,
can be distinguished, each tending, in its
own way and with an accelerated momentum,
to bring to a climax the forces that are
transforming the face of our planet. The
first is essentially an integrating process,
while the second is fundamentally disruptive.
The former, as it steadily evolves, unfolds a
System which may well serve as a pattern for
that world polity towards which a
strangely-disordered world is
continually advancing;
while the latter, as its disintegrating
influence deepens, tends to tear down, with
increasing violence, the antiquated barriers
that seek to block humanity's progress
towards its destined goal. The constructive
process stands associated with the nascent
Faith of Bahá’u’lláh, and is the harbinger of
the New World Order that Faith must
[Page 86]
erelong establish. The destructive forces that
characterize the other should be identified
with a civilization that has refused to answer
to the expectation of a new age, and
is consequently falling into chaos and decline.”
In the light of this truth, the dissolution of the Bahá’í administrative institutions is not only taken to be but a temporary condition but also to signalize the beginning of a definite process so mysterious in character that it constitutes the outer and historical evidence of the Divine power upholding the mission of the Manifestation. In its successive stages, this process, beginning with formal and official suppression of the Religion of God, releases influences which eventually lead to its official recognition by the civil authorities. For the constructive force of Revelation, like a mighty river, gathers greater impetus whenever its course is stayed. No human power can hold it back from its unique mission of creating progress for man and for civilization. Resistance of whatever character is a sign of the past; and no past period can be maintained nor renewed when God has destined transformation for human affairs.
The attitude of the Bahá’ís, however, is invariably one of obedience to civil authority in all action concerning the Faith, up to the point where acceptance of Bahá’u’lláh by the individual soul is involved. At that point, death is preferable to physical existence. It is in the mysterious action of the Divine power that the believers trust.
PROGRESS IN INCORPORATION OF BAHÁ’Í ADMINISTRATIVE INSTITUTIONS
A survey of the Bahá’í world community reveals steady progress in the incorporation of its National and Local Spiritual Assemblies, by which their powers are consolidated and their capacity for service enlarged. Since model constitutions and by-laws have been prepared, and uniformity of functions prevails, every Bahá’í institution reaching sufficient stability has but to incorporate in accordance with the civil statutes controlling religious bodies in its locality.
The National Spiritual Assembly of the Bahá’ís of Australia and New Zealand has attained recognized legal status, and the Spiritual Assemblies of the Bahá’ís of Adelaide and of Auckland have also incorporated during the period under review.
In India, the Spiritual Assemblies of the Bahá’ís of Poona and Bombay have similarly been incorporated, while in North America incorporation has been effected by the believers of Detroit, Los Angeles, Kenosha, Racine, Milwaukee, Cleveland and Minneapolis.
Six other centers in the United States were in process of undertaking the preparation of the necessary legal papers or had already submitted them for record by April 21, 1938: San Francisco, Binghamton, Philadelphia, Boston, Portland and Seattle.
During the era of establishment and organic development of the Faith, the generous contributions of its members in all lands have been devoted to current activities. With the rapid growth of legal status, another era opens in which endowments of a permanent nature can be anticipated, especially as the membership of local and national Bahá’í communities is now swiftly increasing.
It is by endowment and capital funds that the latent capacity of Bahá’í institutions to render social services will be more and more completely realized. The Bahá’í institution of today, in comparison to that same institution fully equipped with schools, hospitals, asylums for orphans and aged, and other facilities, is a child compared to the mature man. What is significant to every Bahá’í is the fact that the providential nature of the Faith contains within it a unique and surpassing power to translate spiritual ideal into manifest blessing, and transform words about righteousness into deeds.
BAHÁ’Í HISTORICAL SITES ACQUIRED IN ÍRÁN
The Bahá’ís of Írán, ordained by destiny to be the birthplace of the Faith which fulfills the promise of all religion, have undertaken the purchase and preservation of those properties directly associated with the history of their Cause, thus assuring to the Bahá’ís of the world in future ages the sacred privilege of visiting many holy places permeated with the spirit of sacrifice and truth.
Through a committee appointed by the
National Spiritual Assembly, an investigation
[Page 87]
is being made to develop a complete list
of Bahá’í shrines in Írán.
Special effort is being made to locate the Báb’s shop in Búshihr and the birthplace of Bahá’u’lláh in Ṭihrán.
The sites purchased during the past two years include: the house at Iṣfáhán which belonged to the "King of Martyrs” and the “Beloved of Martyrs”; the burial place of nine martyrs and also of the martyr Áqá Muḥammad Bulur-Furúsh, at Yazd; the men’s quarters and one-half the andarun of the house of Ḥájí-Mírzá Jání at Káshán; one-quarter of the castle at Chihríq and of the Dásh-i-Malik, in Ádhirbáyján; one-half the house where Vaḥíd resided in Nayríz; and funds have been made available for the purchase of lands adjacent to the Maqám-i-‘Alá,’ while repairs have been carried out surrounding the house of the Báb at Shíráz.
Other purchases have been as follows: two-thirds of the house of Ḥájí-Mírzá Abu’l-Qasím at Shíráz; the house of the martyr Ḥaḍrat-i-Khal, in the same city; the burial places of the martyrs Saráju’sh-Shuhadá’, Ḥabíbu’Mak Mírzá and Áqá Javád, at Maláyir; the burial place of four martyrs of ‘Iráq; the burial place of the martyr Ḥasan-‘Alí in Iṣfáhán; three-fourths of the house of the martyr Maḥbúbu’sh-Shuhadá’, also in Iṣfáhán; two houses near the house of the Báb in Shíráz; the burial place of eight martyrs of Ardikán; and the burial places of the martyrs Siyyid Yaḥyá at Sirján, Ustad Mírzá Davaaní at Rafsinján, and of Ḥusayn-‘Alí Fírúzábádí at Fírúzábád -i-Yazd.
PROPERTY FOR THE FIRST BAHÁ’Í HOUSE OF WORSHIP IN ÍRÁN
The National Spiritual Assembly in Írán has extended considerably its holdings of land dedicated to the future construction of the first House of Worship, or Mashriqu’l-Adhkár, near Ṭihrán.
The area already acquired is estimated at approximately 2,000,000 square pics, equivalent to 1,125,000 square meters. The Assembly is now arranging to purchase an adjoining tract known as Ihtisabíyyih for a sum approaching 30,000 túmáns. The tract already secured is known as Ḥadíqih.
Thus assurance is made that the Bahá’ís of Írán in due time, and no doubt with the aid of loving donations tendered by all other Bahá’í communities, will construct a majestic and beautiful House of Worship overlooking the capital city and for ever to be notable as the first Bahá’í Temple in that country whose blood fertilized the seeds of Divine Revelation. Construction, however, is not to begin until the American Bahá’ís have completed the external decoration of the House of Worship on Lake Michigan, at Wilmette.
TEACHING ACTION IN ÍRÁN
The few years remaining before the end of the first century of the Bahá’í era witness a resurgence of effort and a concentration of action among the Bahá’ís of Írán no less than in the American Bahá’í community.
Despite the severe restrictions still enforced upon the Bahá’í community in Írán, and the obstacles raised by the civil authorities against its collective action, a widespread teaching plan has been adopted and energetically pursued.
One aspect of the plan includes the establishment of new Bahá’í centers in Afghanistan, Baluchistan, in Arabia, the Islands of Bohnia in the Persian Gulf, and Kurdistán. In Írán itself, teaching committees, classes for character training and the study of Bahá’í administrative order, libraries, Bahá’í burial sites, administrative headquarters for Local Assemblies, youth organizations, archives both local and national, and the institution of the Nineteen Day Feast, are being systematically extended in most of the provinces. The Ḥaẓíratu’l-Quds of Ṭihrán, the national headquarters of the Persian Bahá’ís, is in the final stage of construction.
By these means, the distinctive Bahá’í qualities of consultation and unified action are being released, and the attributes fostered by the Bahá’í administrative order stimulated. A further impetus has been supplied by concentration upon the establishment of Bahá’í Summer Schools in Ṭihrán as a model to be reproduced later on in provincial centers.
In examining the reports explaining the
details of these teaching plans, one is deeply
impressed by the power of the Faith to create
[Page 88]
a fundamental unity among the Bahá’ís of
East and West. This fundamental unity
does not sacrifice nor suppress any positive
elements of local culture, nor does it raise
any comparisons between the cultural values
of the different parts of the Bahá’í world
community. Its unifying influence proceeds,
first, from the acceptance of organic
spiritual ideals; second, from the recognition
of a common center in the Guardianship;
and third, from the results of maintaining a
type of administrative institution which
combines individual initiative with the
disciplines of an authority controlled by the
same principles and ends. While, therefore,
an irreconcilable diversity of religious,
cultural, social and economic background exists
between America and Írán as nations and
peoples, the diversity existing between the
Bahá’í communities of these two lands
involves no question of reconciliation nor
compatibility but rather demonstrates the
richness of human capacity. Each community
may instinctively lay emphasis
upon different aspects of the Teachings,
but both communities recognize the same
truth and are responsive to the new spiritual
environment embracing the believers of all
lands.
That the Bahá’ís of Írán are still under persecution is made evident by reference to the report of their National Spiritual Assembly in the present volume. Early in 1936, for example, two civil orders were issued prohibiting Bahá’í meetings in Írán. The result was that the Assembly was compelled to instruct all local Bahá’í communities to cease the meetings held in their headquarters, even the use of their adjoining playgrounds by children. Representations were made to the head of police concerning the severe treatment inflicted by local police upon Bahá’ís, whereupon meetings of not more than fifty persons were authorized by the civil government. The election of the National Spiritual Assembly in the following year had to be conducted by mail under the prevailing restrictions. Brutality, however, continued, property was damaged and Bahá’í records confiscated. Schools maintained for Bahá’í children and adults were closed, correspondence and telegrams censored, Bahá’ís in army and civil posts discharged, and great hardship inflicted through the refusal of the authorities to admit to registry the certificate of Bahá’í marriages. The heroic fortitude of the believers, nevertheless, was at times rewarded by public recognition of the status of the Faith, as exemplified in the following event:
Among the Bahá’ís of Írán who died in 1936 was Dr. Sarhang Ibráhím Pírúz-Bákht, chief of the Health Department of the Military Schools. Relatives of the deceased, predominantly Muslims, insisted on Muḥammadan rites and selected a grave at Imám-Zádih ‘Abdu’lláh, preparing a funeral cortege which was to have been directed by a colonel from the Ministry of War. His daughter and sister, however, insisted that a Bahá’í funeral be conducted, and a member of the Ministry of War urged that their wish be granted. The result was that a throng of Bahá’ís, Muslims and ranking officers from the War Department, including the Minister, took part in the funeral procession and military escort was provided. At the cemetery, Bahá’í prayers were chanted. It is said that seldom has the capital city witnessed so imposing a funeral or one attended by so many non-Bahá’ís.
While the status of women has been improved as the result of the rise of secular government in certain Muslim countries, this alteration of ancient custom by decree lags by generations the spiritual and social equality ordained for men and women in the Teachings of Bahá’u’lláh. The result of the secular action, however, has been to make it possible for the Bahá’í women of Írán to assume their rightful place in Bahá’í public meetings and on the administrative committees of the Faith. These steps are the necessary introduction to the full association of women in the Bahá’í community with all its social institutions, including Local and National Spiritual Assemblies and the annual Convention.
Despite the many spectacular events taking place in these years in all parts of the world, the student of history will not fail to realize the surpassing ultimate importance of the Bahá’í Teachings concerning the equality of the sexes, and the provision for their joint action on Bahá’í administrative bodies.
THE INTERNATIONAL ACTIVITIES OF MARTHA L. ROOT
A firmly established faith, a centered will, and indefatigable activity, have given to Miss Martha L. Root an international sphere in the realm of teaching. In her the ordinary restrictions placed upon personal life, limiting it to one local environment, have been broken through and the world is become her spiritual home.
Miss Root’s activities from April, 1936, to April, 1938, were successively, the United States, Japan, China and India. The following reports can but briefly indicate and outline the full story of her Bahá’í teaching during those two years.
“Miss Martha L. Root had served the Bahá’í Faith vigorously with great efficiency and without stopping for rest and comfort for many years, but in the summer of 1936, our beloved Guardian cabled her (she was working in Europe) to return to United States for a rest. She returned July 29, 1936, very broken in health. Mr. Roy C. Wilhelm invited her to ‘Evergreen Camp,’ his summer home in Maine, for two months, where everything was done for her recuperation.
"Then she met the friends and lectured in Green Acre, the Northeastern States, the Regional Committee arranging very carefully to protect her health. This was followed by a short program of lectures in New York City, Philadelphia, Baltimore and Washington, D. C.
"In January, 1937, when she was on a lecture tour, she was very ill with influenza in Buffalo and as soon as she was able to travel she went across the continent to California, stopping over in Lima, Ohio, and in Chicago, where she spoke once in each city to believers, on teaching the Cause. People came to Lima from all the Bahá’í cities in the State of Ohio.
“Resting in California for several weeks, she later addressed the friends in Los Angeles, San Francisco and Portland. These were really regional gatherings, for believers came from many surrounding cities.
“Miss Root sailed May 20, 1937, from San Francisco for a Far Eastern tour. June was spent in Japan where several lectures were given in Tokyo, Kyoto and Kobe. Editors used Bahá’í articles, and she visited nearly every Bahá’í in Japan.
"Sailing to Shanghai the last of June, she was working in China with the devoted faithful Bahá’ís when the war came. She was in the deadly bombings in Shanghai in August and barely escaped alive. A refugee on the steamship President Jefferson, she reached Manila, August 20 in the evening, and five minutes later endured the worst earthquake Manila has known in a century. Still, though ill and with a temperature of 102, she courageously gave the Message in Manila.
"Miss Root took the first ship on which she could get passage out from Manila and came to Colombo, Ceylon. Here she recuperated and during the month met the Mayor of Colombo, gave three radio talks, spoke before the League of Nations Union, the university students and was one of the first Bahá’í teachers to go to Ceylon to lecture, work and try to establish the Faith in that important island country. Jamal Effendi had gone to Colombo for a few days in 1877 and met a few merchants.
"Miss Root reached Bombay, India, October 15, 1937; the N. S. A. of India and Burma and several hundred Bombay Bahá’ís welcomed her warmly. After the N. S. A. meeting of consultation, and working under the fine planning of the N. S. A. of India and Burma, Martha Root has done great service in India and Burma with their help. She first visited Surat and Poona, then crossed the continent from Bombay to Calcutta and on to Burma. She toured Burma where many lectures had been arranged for her in Rangoon, Mandalay, Toungoo and Daidanaw and Kunjangoon. Returning to Calcutta she took part in the Second All-India Cultural Conference and the First Convention of Religions, both held in Calcutta in December, 1937. Her talks on the Cause were broadcast throughout India. After the lectures and work in Calcutta, she next visited Dr. Rabindra Nath Tagore.”
The following glimpses of Miss Root’s ardent Bahá’í services in the Orient are taken from her circular letter dated July 6, 1937, mailed from Shanghai.
“I left San Francisco, May 20, 1937.
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Reaching Honolulu on May 25, I went
ashore for a few hours, while the ship docked.
Wonderful work is being done in that
mid-Pacific paradise, and a day with the believers
there is truly a day in ‘heaven.’ Mrs. Samuel
A. Baldwin and Miss Utie Muther met me
with love and with fragrance-breathing leis,
(garlands to wear around the neck), of
white jasmines and Carnations. What did
we do? First, the editor of the Honolulu Advertiser,
a former colleague of mine from
Pittsburgh, Penn., sent his editorial writer to
interview me about the Bahá’í Faith. Then
I wished an interview with Professor Shao
Chang Lee, Professor of Chinese History and
Literature in the University of Hawaii. He
knows much about the Teachings and was a
friend and pupil of the late Dr. Y. S. Tsao,
President of Tsing Hua University, Peiping,
who translated ‘Bahá’u’lláh and the New
Era’ into Chinese. Professor Lee said that
day: ‘I will read the new book “Gleanings”
and write my impressions of it reverently
for the magazine “World Order.” ’ We told
him of the Bahá’í Summer School at
Geyserville and hope he was able to
go for a weekend, as he intended to
spend part of the summer at the
University of California.
“I had known somewhat the eternal work the friends of Honolulu had been responsible for on other parts of the globe, but it was something to be in the presence of a sweet saint like ‘Utie’ and a tender ‘fledgling-saint’ (Mrs. Baldwin). I felt like springing to my feet and saluting as one does in the presence of a Queen . . . my soul rose up in silent homage, and seeing Bahá’ís like these, my heart could understand the work of theirs on the mainland and abroad. It was such a blessed day we had together.
“Great things come out of Hawaii. I truly believe that some day a Bahá’í Summer School will be established there, and who knows? It may be a model for Japan and China to copy!
“The Hawaiian Islands have a unique role in the drama of a New World Order. Situated between the Orient and the Occident, with a population representing both the West and the East, the Bahá’ís there can be a potent force for international understanding and peace in the Pacific.
“The Bahá’ís of Honolulu gathered that day at two o'clock, in the home of Mrs. Baldwin for a lecture and informal discussion about the progress of the Bahá’í Faith. Also, two believers had just returned that week from a Bahá’í journey around the world. We all spoke together and they told me about the Bahá’í Assembly at Maui. Mrs. Marion Little was to arrive in ten days and spend the summer with Mrs. Baldwin working on the Island of Maui. Their home is called ‘Hakakala’ (the House of the Sun), how appropriate, for its rays reach around the world! The time was so short, so sweet; but soon again I stood on the deck of the ocean liner again decked with scores of garlands, and waved good-bye to the beautiful believers of Honolulu.
“Coming from Honolulu on to Yokohama,
this servant gave a public lecture,
‘What is the Bahá’í Movement?’ before the
II and I Class passengers of this steamship,
Tatsuta Maru, in the lounge of the I Class.
The Captain himself introduced me. I spoke
for one hour and questions and answers
followed for an hour. There were ten religions
and ten nations represented. A few
missionaries . . . who had not heard of the
Bahá’í Faith until they heard this
lecture . . . arose and spoke against it. One said
only the Christians ever have been or ever
will be saved. I asked her if she thought all
the Zoroastrians, Buddhists, Confucianists,
Hindus, Jews, Muḥammadans are not saved.
She replied no, they are not saved. The
majority of the people in the audience were
Easterners born and reared in these other
religions (but there was really sweetness and
understanding at that meeting). Each one
said exactly what he thought, and some were
much interested in the Bahá’í Teachings.
One scholar was from the Philippines and
some were Japanese. There were several
young Japanese professors present, returning
from post graduate studies in Europe. Who
can ever tell how far-reaching are the words
of truth? ‘Bahá’u’lláh and the New Era’
was placed in the I Class and II Class libraries
of this ship. Also, I had a small exhibition
of Bahá’í books. The Captain asked me to
write an interview about the lecture and the
Bahá’í Faith and I also brought in a little bit
about our journey and the saving of three
aviators in mid-ocean. He had it translated
[Page 91]
into Japanese and copies mimeographed to
give out to the press of Japan when we came
into port. Besides, six journalists came with
these typed résumés to ask me more
questions when I arrived in Yokohama.
“I came to Tokyo, June 3. Mr. Seiji Noma, the ‘Magazine King of Japan,’ who is owner of nine of the best magazines in Japan and President of the ‘Hochi Shimbun,’ daily newspaper with a circulation of a million . . . and several of his magazines have a higher circulation . . . was not in Tokyo, but a reporter from ‘Hochi’ came to interview me, and Mr. Noma’s secretary brought me a message from Mr. Noma. In the published interview one line was that Miss Root thanked Mr. Noma for his approval (recognition) and help to the Bahá’í Faith. She sent Mr. Noma ‘Gleanings’ and some other new Bahá’í books, and he gave her thirty beautiful Japanese books and an English book ‘The Nine Magazines of Kodansha’ (published by Methuen and Company Ltd., 36 Essex Street, W. C., London. It costs ten shillings and sixpence) which is a biography of his own life. If you wish to read of the universal mind, the courage, originality and candor, the large ideas, the vitality and the worth of a great pioneer in the new magazine work for Japan, read this book. Bahá’ís can with profit study what Mr. Noma says about publicity. I do not say Mr. Noma is a Bahá’í, but when I was in Japan in December, 1930, he arranged for a big Bahá’í lecture for several hundred people in his ‘Hochi Shimbun’ Hall. He is friendly to the Bahá’í Teachings.
“‘Yurisan’ (Mrs. Furukawa) a Bahá’í young woman in Tokyo who has received three Tablets from ‘Abdu’l-Bahá, brought a woman writer, Miss Misao Yumoto of the ‘Kokumin Shimbun’ daily newspaper in Tokyo to interview me. The article was published June 16. ‘The Japan Advertiser,’ Tokyo, had an article in the June 4 issue. The ‘Hochi Shimbun’ article was published June 16. Fifteen journalists came to interview me during the three weeks’ stay in Japan.
“It was lovely and historic to meet the fine Bahá’ís in Tokyo. We met together three times in my hotel (and they called upon me individually for talks and I went to some of their homes). They read me the wonderful letters written to them by Miss Agnes Alexander from Haifa. We were all so happy to hear news of her and from Haifa direct. (I was so sorry Agnes was not there when I was in Japan, every day I missed her so! On my other three journeys Agnes was there.) The Bahá’ís of all Japan are eager to do everything that Shoghi Effendi suggested that they do. Our Guardian thinks that the next two books to be translated into Japanese and published should be ‘Gleanings’ and ‘Hidden Words.’
“Mr. Aiji Sawada, our blind brother, who is a very fine teacher in the School for the Blind in Tokyo, invited eighteen students to his home and I spoke to them of the Bahá’í Teachings. He also spoke and so did Yurisan. Every year of my life I am more impressed how important it is to get books into Braille for the blind; it brings such a light to them and they in turn may translate and give the Bahá’í Teachings in many different languages throughout the world. Helen Keller was in Japan at the same time I was there and I gave several editors what she had said in ‘Bahá’í World,’ Vol. V, page 349.
“The American Consul General in Tokyo, a good friend for many years, gave a dinner for me in his home to some of the Americans in Tokyo and Yokohama and after dinner invited me to speak to them about the Bahá’í Teachings. The sweet wife of the American Vice-Consul in Yokohama knows of the Teachings through Mrs. Ella Cooper and Miss Beulah Lewis and studies them.
“Mr. Kanji Ogawa, a Tokyo Bahá’í, arranged for me to speak before the English Speaking Club of the Y. M. C. A. This, too, was followed by questions and answers. Books were placed in several libraries and given to a number of editors, educators and to a few pastors.
“For years I had wished to meet Dr.
Toyohiko Kagawa, one of the bright, spiritual
lights in Eastern Asia, a Christian who ‘lives
the life,’ a brilliant understanding writer.
He is a flaming evangelist, a social reformer,
and a crystal-clear writer of religious books
and of best selling novels. I did have the
bounty to meet him and interview him for
our magazine, ‘World Order’ and for ‘Bahá’í
World.’ He said he had heard of the Bahá’í
[Page 92]
Teachings when he was a student in Tokyo,
but he had no Bahá’í books. I gave him
‘Gleanings,’ ‘Bahá’u’lláh and the New Era,’
and others. He said what he knew of the
Bahá’í Teachings he likes, and he gave me a
message for the Bahá’ís. He has a new book
just out, ‘Brotherhood Economics’ (Harper
& Bros.). Read his book ‘Christ and Japan’
(Friendship Press, New York), and it will
help you to understand the soul of Japan,
this country that ‘Abdu’l-Bahá said would
turn ablaze. I wish every one who reads my
letter would promise his or her own heart
that he will do something, one deed at least,
to help get these Bahá’í Teachings to Japan!
You can send a ‘torch’ to Japan . . . letters
(and ‘Abdu’l-Bahá said that letters
are half-meeting), books, prayers,
even if you cannot go in person.
“I visited the head of the Dokai Church just as I had done seven years ago. The leader is ill, he could only speak with me for fifteen minutes, but he had called some of his disciples together and we spoke.
"Leaving Tokyo I came to Kyoto. Mr. and Mrs. Tokojiro Torii met me. He is the great blind brother who received those two beautiful Tablets from ‘Abdu’l-Bahá. Mr. Torii is lovable like St. John and so is his wife. He has such great capacity and he has done solid, glorious foundation work. I felt his helpful influence in each city in Japan that I visited. He knows how to take responsibility; he is scholarly, a good speaker, a fluent Esperantist, and he is always smiling and pleasant.
“Mr. Kikutaro Fujita (who was a university student in Tokyo in 1915 when I visited Japan first) came to Kyoto from his native city, Toyohashi, to visit me for two days. He said to Mr. Torii (‘ind these two friends have not had the joy of meeting each other for ten years), ‘Come and spend your summer vacation with me in Toyohashi, and I will help you in every way possible in your translation of “Hidden Words.” ’ This dear Fujutasan was the boy who said to Agnes and me in 1915: ‘Please excuse me that I always come the first one to the meeting and remain until the last one, but I’m so interested in the Bahá’í Teachings.’
“There is a religious daily newspaper in Kyoto called ‘Chugai Nippo’ . . . the only daily, purely religious newspaper in the world . . . with a circulation of fifty thousand. It is a newspaper of the Buddhists and its subscribers are Buddhists in Japan, China, San Francisco, Los Angeles, New York, India. Mr. Fukumi Ruiso called upon me and wrote a most excellent article, about the Bahá’í Universal Religion. It appeared June 23. He has also interviewed Miss Alexander several times. He asked me please to send him news about the Bahá’í work throughout the world. He also said he would like very much to have some Bahá’í books in Arabic. This newspaper has taken a most friendly attitude towards the Bahá’í Faith.
“One lecture in Esperanto was given in Kyoto before the Esperantists of Kyoto, Osaka and Nara. Mr. Torii had arranged it for me. There is always interest in any country when an Esperantist comes from a far land. One of their delegates was going to Warsaw, Poland, in August, to take part in the Twenty-ninth Universal Congress of Esperanto, and this year is the Jubilee. I gave him a letter of introduction to Lidja Zamenhof.
“A journalist from the ‘Osaka Asahi’ interviewed me in Kyoto, and brought a photographer to take a photograph of Mr. Torii and me. This Asahi Publishing Company in Osaka publishes the two sister dailies, the ‘Osaka Asahi’ and the ‘Tokyo Asahi’ which with their Moji and Nagoya editions have a paid circulation of over three million.
“We went out to visit the Ittoen group, which is another of the modern movements in Japan.
“After three days in Kyoto, I came to Kobe. Here I met Mr. D. Inouye, the Buddhist priest who is a devoted Bahá’í who translated ‘Bahá’u’lláh and the New Era’ into Japanese. He loves the Teachings, wishes so much to get a strong group established in Kobe. He brought a reporter from ‘Kobe Shimbun’ who interviewed us about the Bahá’í Teachings and the newspaper photographer took our pictures. The article appeared June 24.
“A beautiful Bahá’í young woman came
three times to see me in Kobe. She is a
friend of Miss Alexander, was taught by
Miss Alexander and her husband knew Mrs.
Finch. I met several friends in Japan who
[Page 93]
asked for Mrs. Finch and wished to
send her loving greetings.
“I went over to Osaka one afternoon to call upon a friend of Mr. Torii, Mr. K. Nakamura, one of the editors of ‘Osaka Mainichi.’ He has visited some of the newspaper editors of our country and is very scholarly, keen, humanitarian. I gave him ‘Bahá’u’lláh and the New Era’ in Japanese and we spoke of the Bahá’í Faith. The article they used in the English edition, June 24, did not say much about Bahá’í, but it did carry the statement ‘she is a Bahá’í.’ I do not know what the Japanese edition had. He invited in to our coffee party in the reception room of the newspaper another editor who took the interview in Japanese. It was also taken in Braille. (The Japanese edition may have used an earlier article, for when I arrived in Yokohama one of their journalists was at the ship.) This paper, the ‘Osaka Mainichi’ in its morning and evening editions has a combined circulation of more than three and a half million copies daily and its sister paper (under the same ownership) published in Tokyo, the ‘Tokyo Nichi Nichi’ has a circulation of two million four hundred thousand. Their Braille edition has a circulation of three thousand.
“I invited eighteen Esperantists of Kobe and Osaka to my hotel in Kobe, to a lecture in Esperanto about the Bahá’í Teachings. Two French Esperantists from the Cruiser Lamotte Picquet were also guests and I gave them a letter of introduction to Shoghi Effendi, for their ship will be stationed for a time at Haifa in the autumn. It is an immense help to any Bahá’í teacher working abroad to be a proficient Esperantist. I hope our Bahá’ís will study this auxiliary language when Lidja Zamenhof comes to the United States, then they will become excellent Esperantists, for Lidja is one of the very best Esperanto teachers and scholars in the whole world.
“The day before I sailed Mr. and Mrs. Torii came to Kobe and stayed until my ship left. We were going to have a Bahá’í Conference, but Mr. Inouye’s wife was very ill with appendicitis and he could not come, but we had a little gathering at the hotel, Bahá’ís and new souls. But lo, next forenoon at the ship all the Bahá’ís were together. Mr. Inouye came for half an hour, and down in my stateroom we all had a prayer together and a few earnest words.
“The Bahá’í Faith will illumine Japan. Agnes Alexander, the great apostle to Japan, is doing work as outstanding as the apostles of old. Her visit to our country will bring Japan and the United States closer. I hope you will see her and hear about Japan, and that you will read about Japan and that Bahá’u’lláh will waft into your hearts the ‘Guidance’ to do some deed to bring ‘the Golden Age’ of the Bahá’í Faith in Japan into a solid reality, and do it now.
“As I sailed from Japan (after sending out from the ship one last article to those Japanese newspapers) I thought of the great Buddha in Japan said to have one thousand hands, and I prayed Bahá’u’lláh to join your thousands of hands with mine in order to help Agnes and the Japanese Bahá’ís in establishing the new World Order in Japan. Shoghi Effendi has sent them such brave and tender instructions. Every country knows our Guardian never lets them go, he is helping every country. ‘Abdu’l-Bahá sent nineteen Tablets to Japan and today we see they are beginning to bear rare and wonderful fruits.”
“Miss Martha Root arrived in India from Ceylon on October 15. The believers of Bombay accorded her a right royal reception. The National Spiritual Assembly had also fixed their half-yearly meeting to be held in Bombay in order to meet the beloved sister. Miss Root stayed in Bombay for five days and these five days were gala days for the believers of the place. While the Bombay friends held meetings and arranged for lectures, which were fully reported by the press, the N. S. A. in consultation with Miss Root, chalked out a program for her.
“After attending the public meeting on the Birthday of the Báb, which was presided over by an ex-Mayor of the Town, Miss Root left for Surat.
“SURAT—During her two days’ stay here
Miss Root met lawyers, judges and other
notables of the town at the home of Mr.
Vakil and delivered a public lecture in the
Arya Samaj Hall. This was attended by 250
to 300 people—students, lawyers and other
[Page 94]
notables. The press published elaborate
articles and thus good publicity was achieved
for the Divine Faith.
“POONA—Owing to her brief stay here no public lecture was arranged; but she met press representatives and the believers of the place. She visited the Bahá’í School and the Bahá’í Cemetery. To the friends she delivered a talk on teaching. Miss Root will visit Poona again when she returns from her tour in South India.
“RANGOON—-Leaving Poona on October 26 she stayed one day at Bombay and then left for Burma where she arrived on November 2. The believers of Rangoon had chalked out a busy and elaborate program for her. She spoke at the Y. M. C. A. (Town Branch), Arya Samaj (Central), Theosophical Society, Brahmo Samaj, Malabar Club and Rotary Club. Press publicity had preceded her arrival and when she arrived all the leading dailies of Rangoon published glowing articles about her and about the Cause she had come to teach. Rangoon ‘Times,’ widely circulated English daily, published an interview with her about Bahá’í work in Shanghai. Rangoon ‘Times’ has been devoting weekly two to three column space to Bahá’í articles for the last eleven months. Rangoon ‘Gazette,’ another English daily, had an equally fine interview of more than a column and in addition there was an editorial about the history of the Bahá’í Faith. Miss Root’s lectures attracted a large number of hearers and were presided over by religiously inclined public men. In fact, Miss Martha Root created a stir in the religious circles of that great city of 500,000 souls comprised of almost all civilized nations of the world.
“Miss Root had two meetings with the Bahá’ís of Rangoon in the Ḥaẓíratu’l-Quds (Bahá’í Hall). The meetings with the children were very interesting. She started a children’s class and gave first lesson to youngsters. This class the Rangoon Spiritual Assembly is determined to continue in remembrance of the visit of our beloved sister.
“MANDALAY—Miss Root arrived in this ancient city of Upper Burma on November 10. She was received at the station by the believers led by our revered Bahá’í teacher Siyyid Muṣṭafá Roumie. She delivered a public lecture in Mandalay Municipal Library. The attendance was the largest of any public Bahá’í lecture given up to this time in Mandalay. The Headmaster of the Normal School, U. Thet Swe, B.A., B.L., was Chairman. Some of the hearers came later on to see Miss Root and asked questions. Bahá’ís who live in towns near Mandalay came all the way to see their beloved guest.
“TOUNGOO—On leaving Mandalay Miss Root detrained at this town of about 23,000 inhabitants. No Bahá’í teacher has ever before visited this place. It was through the efforts of Dr. M. A. Latiff, that the town was opened. He had gone to the place and had arranged for a lecture in the Jubilee Library. Dr. Bahl, Civil Surgeon of the district, presided. He also gave a dinner in his home after the lecture and four interested people came to meet the Bahá’í teacher. Miss Root took the train that same night and nine people who had attended the lecture were on the station to see her off. It is a great thing for our Faith that Toungoo is opened and we have our dear brother Dr. M. A. Latiff to thank for it.
“DAIDANAW (Kunjangoon) Accompanied by Siyyid ‘Abdu’l Hussain Shírází and Mr. Siyyid Ghulam Murtaza ‘Alí, Miss Root reached this Bahá’í village of 800 believers on November 20. The believers of the place had made elaborate preparations for the reception of their beloved guest. A special roadway was cut through the grass from the main road to the Assembly Hall, which was tastefully decorated. The Assembly Compound was full of believers when Miss Root’s car arrived. Mrs. Kahn garlanded her amidst the acclamations of Yá-Bahá’u’l-Abhá. She met these friends and they chanted holy songs and prayers. Miss Root writes: ‘What a royal welcome we received! Never shall I forget their chanting and the reverence and love in their kind faces.’
“At 4 p.m. Miss Root drove to
Kunjangoon, an important town of 6,000 people
situated about three miles from the Bahá’í
Village. The lecture was held
in the National School under
the Chairmanship of Dr.
Gurbaksh Singh. It was translated into
Burmese by U. Sein, the headmaster of the
School. There were about 150 people present
[Page 95]
including the Township judge, the staffs
of the National and Board Girls’ High
Schools. The lecture was well received. Dr.
and Mrs. Gurbaksh Singh called on Miss
Root that evening and had a long talk with
her.
"Next day the friends again met in the Assembly Hall. After the usual prayers, Mr. M. I. Kahn read a beautiful address of welcome to which Miss Root replied in suitable words and the meeting closed in an atmosphere of spiritual joy and happiness. Mr. Murtaza ‘Alí describes the scene of Daidanaw as follows:
" ‘The friends of Daidanaw gave a right royal reception to our sister Miss Martha Root. She was deeply moved. They laid out the heavenly table for us for supper that night and each family brought in their share to feed us. We were immensely touched and we thanked Bahá’u’lláh for the love and spirit of service which He has taught to His followers. We spent one heavenly night in this village of ‘Abdu’l-Bahá who used to call it fondly "Deed—a-Naw” which in Persian means the "New Sight.” ’
"Miss Root returned to Rangoon on Nov. 21 and attended the farewell meeting at the Ḥaẓíratu’l-Quds (Bahá’í Hall).
"On Tuesday, November 23, Miss Root sailed for Calcutta. The friends came to the Wharf to give her a hearty send-off.”
"There is a reference to Bengal in the Tablet which ‘Abdu’l-Bahá wrote to Mr. Pritam Singh which is very encouraging—I cannot quote it and there is not time to send and get it before I mail this, but it was to the effect that spreading the Cause in Bengal will help in spreading the Cause all over India. It was beautifully expressed, in a couplet, which translated reads:
‘The Indian nightingales will all break forth into sweet songs.
By the Íránian sweet that will be carried to Bengal.’
"I should like to emphasize what great opportunities come in presenting the Bahá’í Faith in great congresses. The call is raised to thousands, the newspapers carry the résumé of the lectures and there are innumerable opportunities to speak individually with people of capacity, the thinkers of India; for it is usually the progressive, liberal souls, those determined to help make a better world, who go to such congresses.
"A great scholar, Professor M. H. Hidayat Hosain of the Royal Asiatic Society Library of Calcutta, a leading Orientalist of the world, has written about Qurratu’l-‘Ayn. Perhaps he is one of the first great Indian scholars to write about the Faith. He said that he had met the fine Íránian Bahá’í teacher, Ibn Asdaq, who came to India about 1902. ‘He was so charming, so spiritual, so cultured’ said Professor Hosain, ‘and we read the Íqán together in Íránian!’ This very sentence throws an illuminating light to us to-day, on the qualities that a Bahá’í teacher should possess. We must all be Bahá’í teachers to-day, and the great Scholars of this and the coming generation will be quickened or left unawakened perhaps by the way we present the cause to them.
"Another point, if some Bahá’ís from Írán, Bahá’ís of capacity, would give up their businesses in Írán and come and settle in Southern India and build up their businesses in all the different cities of the South here, it might advance the Cause tremendously in these critical days. People in our United States have given up their businesses to move and settle in other States. It is an important goal. There is a great cultural affinity between Írán and India; Íránians could do a glorious work here.
"The Bahá’í Cause has made remarkable strides in Calcutta since I visited that city in 1930. They have a good hall, fine meetings and the membership seems to have increased five times its number in 1930.
"SHANTINIKETAN, India, at the International University of Dr. Rabindra Nath Tagore.
"Mr. Iṣfándiar Bakhtiari of Karachi, a
member of the National Spiritual Assembly
of India and Burma, and I visited
Shantiniketan on February 13, 14, 1938. We were
guests in the School Guest House. It was a
great privilege to meet Dr. Tagore and to
hear him talk with deep love and
appreciation of ‘Abdu’l-Bahá whom he had met in
Chicago in 1912. I am writing the
interview for Bahá’í World, volume VII. Dr.
Tagore said that the Bahá’í Faith is a great
ideal to establish and that they in Shantiniketan
[Page 96]
welcome all great religious aims and
will be most glad if a Bahá’í Chair
of Religion can be arranged in their school.
"He and Mr. Bakhtiari spoke of Írán (Mr. Bakhtiari is an Íránian, he came from Yazd to India about twenty years ago), and of Dr. Tagore’s trip to Írán. The Poet asked particularly about the progress of the Bahá’í Faith in the land of its birth, and praised the tolerance and fineness of the Bahá’ís.
“Dr. Tagore’s School has a very excellent selection of Bahá’í books in the Library and they take great interest to have it as complete and up-to-date as possible.
"A lecture was given in the hall before the whole student body and the professors. Questions were asked and answered. They brought all the Bahá’í books for an exhibition in the hall, and near the close of the lecture I explained the books, one by one. Mr. Bakhtiari was invited to chant some Bahá’í prayers in Íránian. (Many of the cultured people of India know Íránian, and the Uurd language, which is used by several millions of people, is akin to Íránian.)
“The Associated Press and the United Press used interviews and one professor whom I had known in Marburg University and who knows the Cause well wrote an article about the lectures for the Associated Press of India.
"When can a Chair of the Bahá’í Faith be established at Shantiniketan? Bahá’ís must help in this.
"TRIVANDRUM, TRAVANCORE. Mr. Bakhtiari and I worked in Trivandrum, December 19-23, 1937. I do not know that any Bahá’í teachers had ever visited Trivandrum and given lectures and press interviews before. It is a very progressive State where the young Maharaja of Travancore, twenty-six years old, has recently opened the Hindu State Temples to peoples of all castes—a most courageous, thrilling move that may help untouchables in other States likewise to receive similar privileges.
"We had a charming, illuminating audience with the Maharaja of Travancore and his very cultured progressive mother the Maharani of Travancore, at the Palace. I am sure they know very well all the modern religious movements, for they are most liberal Hindus, and awake to the needs of world unity. (I am writing an article about the audience.)
"Mr. Clarmont P. Skrine, British Resident of Madras States, received us graciously, at the British Residency in Trivandrum. He has known much about the Bahá’í Teachings and met many Bahá’ís during his visits to Írán. We learned from him that the late F. H. Skrine of London, who wrote a book about the Bahá’í Faith nearly thirty years ago, was his father. The Resident told us his father had been very interested in the Cause.
“We lectured in the Theosophical Hall of Trivandrum. The President of the Lodge, Professor R. Srinivasan, Principal of the Maharaja’s College of Science, arranged it. Dr. and Mrs. Jayaram Cousins were present and both spoke a little. Dr. Cousins, one of the great scholars of Travancore, said that thirty years ago they had been given Eric Hammond’s book ‘The Splendour of God’ and that they have always loved this Bahá’í book. Mrs. Cousins who is a friend of Lady Blomfield stopped over in Haifa on her way to India and visited Shoghi Effendi. She spoke with enthusiasm of Shoghi Effendi, his spirit, his culture, his charm. Dr. Cousins sometimes accompanies the Maharaja on the latter’s trips abroad. I hear from others, but I do not know, that the great Dewan (Prime Minister) of Travancore is a fervent Theosophist.
"One reason that we went to Trivandrum just at this time was because the Ninth All-India Oriental Conference, which convenes only once in two years, was to be held there December 20-22, and it seemed most important to try to get the Bahá’í Teachings to as many Oriental scholars as possible—for who will be the Professor Edward G. Brownes, the Count Gobineaus, the Baron Rosens of India if we do not interest the scholars? We wish the great Hindu, Muslim, Buddhist, Zoroastrian scholars to write about the Bahá’í Faith in its relation to their own Faiths. I gave a very short talk in the Conference on the Bahá’í Faith from the standpoint of great Oriental scholars. Mr. Bakhtiari gave a short talk about Qurratu’l-‘Ayn, Írán’s great woman poet.
"Articles about the Cause were prepared
for the press from the very first day we
arrived, and then the Travancore Journalists’
[Page 97]
Association gave a tea in our honor in their
clubhouse. They wrote several articles and
they will write articles in future about the
Cause. They wish news of the progress of
the Cause in different parts of the world.
“MADRAS. Mr. Bakhtiari and I worked in Madras, December 25-January 3, 1938. We met the few friends and talked about how to promote the Faith, and had the Feast. We visited all the large libraries to see what Bahá’í books they have. The University of Madras Library has an excellent collection and the Librarian, Mr. S. R. Ranganathan, is keenly interested to build up the department of Bahá’í books. He is in correspondence with American Bahá’ís, and the N. S. A., but up to this time he had never met a Bahá’í. His face is full of light. He said the Bahá’í books are drawn out and much read. (We later found many who have been reading the books.)
“Adyar Theosophical Library, at Adyar, Madras, also has a good collection of Bahá’í books, and we found that many university students living in that section have been reading these books. We visited editors of all the leading newspapers of Madras and all used interviews followed by other articles about the Faith and résumés of our lectures later. Over two hundred articles about the Bahá’í Faith have appeared in the newspapers of Ceylon and India from September 13 to February 13, 1938, (I urge all Bahá’í teachers when possible, to carry a typewriter and make out good résumés of all lectures and give out to all newspapers. When one speaks, one may speak to hundreds, but through the press one can reach tens of thousands and sometimes hundreds of thousands).
“A large public lecture was given in Ranade Hall, a cultural center whose directors are connected with the university and some newspapers. Dewan Bahadur K. S. Ramaswami Sastri, retired District Sessions Judge and one of the brilliant scholars of Madras, presided; the lecture was under the auspices of the South Indian Cultural Association. In introducing us he spoke concisely about the Cause, quoted ‘The Dawn Breakers’ and Words of ‘Abdu’l-Bahá, has since presided again and has written for me to use in the West, two short articles, which were really his introductions. These are most interesting because they show the Bahá’í Faith in its relation to Hinduism. He is a great Hindu Indian scholar who has arisen to write about the Faith. I lectured in the Y. M. C. A. in Madras, Mr. Bakhtiari chanted and we both spoke before the Brahmo-Samaj Society of Madras. Brahmo-Samaj is a very quickened spiritual movement of India, a little like our Unitarianism of the West, its members are always friendly and very sympathetic to the Bahá’í Teachings. The Madras Brahmo-Samaj has since translated into Telugu language, ‘What is the Bahá’í Movement?’ and one thousand copies are being distributed. This is the first booklet, I think, that has ever been published in Telugu, and it is a fruit of the visit to Madras.
“Also, two thousand booklets, ‘The Dawn of the New Day’ translated into Tamil language, are being published (were to be finished by February 15). Mr. Isháq Pahlaván, a devoted faithful Bahá’í in Madras, helped with this. The Tamil newspaper that published the booklet used the history and principles in a nearly three column article that has a circulation of twenty thousand. We felt very happy about these booklets because Tamil is much used in Southern India, Ceylon, Straits Settlements and a large colony in Durban, South Africa.
“Mr. Bakhtiari, Mr. Pahlaván and I went out to Adyar to three sessions of the International Theosophical Convention held December 26 to January 3, 1938; we met many friends. The Vice-President of the International Theosophical Society, Mr. Datta, said to me that the Bahá’í Teachings are the highest essence of Hinduism. Mr. Bakhtiari, who did such great work, returned to Karachi the evening of January 3.
“As Madras is such an important spiritual
and cultural center in Southern India, Mrs.
Shirin Fozdár and I came to Madras when we
were returning from Colombo and stayed for
six days, January 18 to 23, met the press,
lectured in Pachaippa College of Madras
University, also gave a public lecture in the
P. S. High School, Mylapore Section,
to several hundred students; lectured at an annual
meeting of the Brahmo-Samaj ladies, and
[Page 98]
Shirin spoke at an evening meeting of the
Brahmo-Samaj, and broadcast.
"Some of the young men who had been interested in the Cause when Shirin went to Madras in March of last year, arranged a meeting in their school where we spoke and they said they would form a study class. Mr. Pahlaván has a meeting sometimes for a little group of fine young men who before had been Muslims. A group had been formed last year. May an Assembly soon be started!
“I was so touched: a Bahá’í had gone from Calcutta nearly two years ago to spread the Faith. He was very poor and lived on seven rupees (less than three dollars a month). Bahá’í friends, I think the N.S.A. of India and Burma, had given him a present of money to buy a bullock and a cart to help him in earning a livelihood. The bullock and cart were stolen from him and for several days he had no food, then Mr. Pahlaván found him, but later this most devoted self-sacrificing Bahá’í whom everyone praised took dysentery and passed on in Madras, a month before we arrived. Mr. Bakhtiari has had a tombstone erected over the grave and Mr. Pahlaván has had the lot made beautiful with flowers. To me that Bahá’í was as great as the widow with her mite (in the New Testament) for he too gave his all! Because of his self-sacrifice, Bahá’u’lláh will open the doors at Madras to the Bahá’í Faith!
"Jamal Effendi, a Bahá’í teacher from Írán, in 1877, gave the Bahá’í Message to one young Madrasi, Siyyid Muṣṭafá Roumie, and Siyyid Roumie has been efficiently and faithfully promoting the Bahá’í Faith in Burma for sixty years! ‘Where the acorns fall, the oak trees grow’: Bahá’u’lláh is doing all.
"Bahá’í teachers are needed for Madras and all Southern India cities. Christianity spread very well in Southern India, is it not a portent that the Bahá’í Faith too, will be accepted there rapidly in this day? Much more has been done to promote the Bahá’í Teachings in Northern India than in the South. Who will hear the Call to the South?
"COLOMBO, CEYLON.—Dr. and Mrs. Fozdár and I went to Colombo, Ceylon, for ten days, January 5 to 16, 1938. It was my second trip to Colombo since September 13. The press used many favorable and long articles about the Bahá’í Faith, the editors and journalists were our true friends. A newspaper in Tamil language also published the history and principles translated into Tamil. I spoke before the Rotary Club of Colombo and the speech was broadcast from the luncheon table. Shirin spoke over the radio about Qurratu’l-‘Ayn and sang one of the latter’s poems. A gramophone record was made of this song. Both broadcast speeches were printed in full in the Colombo papers. One public lecture was given in Colombo University under the auspices of the University College Economics Society, and another public lecture took place at the Ramakrishna Mission School. We spoke before the teachers of a Buddhist school for girls, and Dr. and Mrs. Fozdár spoke at the Parsi Club. Some very fine Muslim people invited us to their homes, so also did some Christians, Hindus and Buddhists. We invited a number of friends to our hotel. The Mayor of Colombo called. Shirin spoke before the Women’s International Club. It was all a most worthwhile visit to Colombo. Dr. Fozdár after helping us much, returned from Colombo to his hospital work at Ajmer.
“BANGALORE.—Mrs. Fozdár and I came
via Madras to Bangalore and Mysore where
she had been ten months before. Three
Bahá’í lectures were scheduled for the three
days of our stay, January 24, 25, 26, at the
Mythic Society, a high Cultural Society in
Bangalore, in Daly Memorial Hall,
a building given by the Maharaja of Mysore. The
Secretary of the Mythic Society, a lawyer,
Mr. S. Srikantaya, ably presided at the three
lectures; all were reported in the ‘Bangalore
Post.’ Questions were asked and answered
and each day the audience increased.
Teachers from the Fort High School
present invited us to come
over to their school and
speak to seven hundred boys. The Dewan
of Mysore, an Íránian, a Muslim, is so fine in
his character that Bahá’ís could well say he
is ‘Bahá’í’ in spirit, in the sense that he seems
to have ‘all the human perfections
in activity.’ He received us and did everything
to help us—he helps the Muslims, the
Hindus, the Jews, the Christians. He invited us
to a great garden party where he was the
guest of honor and introduced us to some
friends as Bahá’ís. The Vice—Chancellor of
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Mysore University and his wife were in
Bangalore and invited us to their home; he
was most kind and helpful both times Mrs.
Fozdár came. One of the Magazines in
Bangalore promises to publish three articles
about the Cause. One man in Bangalore said
in fun: ‘The people swarm like locusts to eat
the Bahá’í Teachings!’ It was not quite like
that, but certainly people were interested
and you can see from this account that we
found friends everywhere who helped us to
spread the Fragrances of the Teachings.
“MYSORE CITY.——The next days, January 27, 28, 29, were spent in Mysore City. Mrs. Fozdár and I each gave two lectures in the University and she spoke to an Educational Association. One Professor who presided at my lecture said that he had read seven or eight Bahá’í books carefully, and that when a distinguished Ramakrishna Swami spoke in that same University Hall on ‘Modern Religions’ and did not mention about the Bahá’í Faith, this Professor who was acting as Chairman said that one of the most important modern religions had been left out and he gave the history of the Bahá’í Movement. I told the audience it was like that in our country; at the World’s Parliament of Religions, in the Chicago Exposition, 1893, a Professor, founder of Beirut University, spoke about the Bahá’í Faith and now we have thousands of Bahá’ís in America.
“One Professor said: ‘What we professors and students need is a great quickening of religion in our inner life. If the Bahá’í Faith brings that, we will study it.’
“We met one Professor who is a relative of Qurratu’l-‘Ayn and he has made a deep study of the Bahá’í Teachings.
“The Mysore University Library in the past year has gathered quite a good selection of Bahá’í books and these are being read by the students. The librarian and the former librarian are most friendly to our Cause. I believe that great scholars from Mysore will write about the Teachings.
“One Professor in the University is the Director of Broadcasting and Mrs. Fozdár and I both gave radio talks which were sent out to six newspapers and magazines in India. A young private secretary from a neighboring state told us that when he visited the Hill Palace of the Maharaja of Mysore in 1933, there was a book on the table, the life of ‘Abdu’l-Bahá which he carefully studied. The Mysore University Library will have pictures of ‘Abdu’l-Bahá and a picture of the Bahá’í Temple at Wilmette to hang on the Library wall.
“Mrs. Fozdár, as I said, had been to Bangalore and Mysore ten months earlier and made many friends and this helped us very much. May she go again and many times to Southern India! She is not only a very fluent speaker but they called her the Bahá’í nightingale of India when she sang the Qurratu’l‘Ayn songs!
“HYDERABAD, DECCAN.--Then we came to Hyderabad, Deccan, where we were the guests of the State and stayed in the State Guest House. We arrived at 5 p.m., and at 6:30 o’clock I broadcast. This radio talk was published in full in their newspapers.
“I broadcast again and Mrs. Fozdár gave a
radio speech about Qurratu’l-‘Ayn and sang.
A gramophone record was made of her speech
and song and the talk was published. We
gave a public lecture the second evening
under the auspices of the Writers’
Association of Hyderabad. We
spoke before the
Hyderabad Ladies’ Association
to two hundred and fifty
members and the wife of the
second son of the Nizám presided. This
beautiful young Princess is a grand-niece of
the late Sulṭán ‘Abdu’l-Ḥamid of Turkey.
Lady Akbar Hydari, wife of the Prime
Minister, is President of this Association. I spoke
in Osmania University and at the same hour
Shirin spoke at the Nizám’s College.
Excellent articles appeared in the newspapers. The
Secretary of the Prime Minister, a Cornell
man, had attended a Bahá’í Conference in
Geneva, N. Y., where he had been the guest
of Mr. and Mrs. Willard McKay. There he
had met Miss Mary Maxwell; he said he felt
even then she had a very high destiny and
that she was the most radiant girl he had
ever met. We were invited to the home of
the Prime Minister and to the home of Sir
Amin Jung; the latter had received Mrs.
Schopflocher, later myself, then Keith and
then Mr. Schopflocher. He loves the
Teachings and says they do not take away from
any other Faiths. He says if he would be
able, he would go to the Bahá’í Convention
in Karachi in April, but he is quite ill. The
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Bahá’ís of Hyderabad met us at the train,
helped us, and came with us to the station
when we left. They came to the public
lectures and brought booklets
for distribution.
Mrs. Fozdár spoke to a large group
in a private home the last evening
and I broadcast.
We were in Hyderabad only three
days, evening of January 31 to
early morning of February 4.”
THE COLLECTION OF TABLETS
Throughout the Bahá’í world, special committees have been engaged in collecting and transcribing original Tablets of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá, an essential prerequisite to the formation of the International House of Justice.
In America, original Tablets revealed by ‘Abdu’l-Bahá to individuals and to communities and deposited in the National Archives, have been prepared for the publication of a fourth volume, and the available material is by no means exhausted. The three volumes of Tablets already in publication contain no Tablets later than about 1912. Volume four, consequently, will supply to Bahá’ís and students of the Faith those Tablets of vital import revealed during the Master’s later years.
In Írán, the richest depository of Bahá’í Tablets, no less than forty volumes of this source of the Revelation have been collected, each authenticated, and are preserved in the International Bahá’í Archives on Mount Carmel.
Since the legislative function of the House of Justice is limited to matters not expressly revealed in the Bahá’í Sacred Writings, its trusteeship requires intimate knowledge of the Revelation as a whole, for that body will have responsibility for the fulfillment of all revealed laws and ordinances throughout the Bahá’í community, as well as authority to enact such laws as may be necessary for affairs which Bahá’u’lláh left to its discretion.
TRANSLATIONS OF BAHÁ’Í LITERATURE
Up to the year 1938, the Bahá’í work entitled “Bahá’u’lláh and the New Era,” by Dr. J. E. Esslemont, has been translated into forty different languages and published in thirty-three languages; the Kitáb-i-Íqán of Bahá’u’lláh has been published in thirteen different languages, and work on its translation into eight other languages undertaken; the "Hidden Words” of Bahá’u’lláh has been published in fifteen languages, with translations in four additional languages proceeding; and “Some Answered Questions” by ‘Abdu’l-Bahá has appeared in six languages and work is going forward on its translation into ten additional tongues.
HISTORY OF THE BAHÁ’Í FAITH
For many years an authentic and detailed History of the Faith has been in process of creation by the scholarly and devoted Jinábi-Fáḍíl in Ṭíhrán. The material for this important work, so eagerly awaited by all Bahá’ís, has been assembled by committees throughout the land.
The project is to consist of nine volumes, each containing some 400 pages, and at the present time three volumes have been completed.
THE SHRINE OF THE BÁB
The area surrounding, and dedicated to, the Shrine of the Báb on Mount Carmel has been enlarged by the acquisition of further holdings.
The new plots have been registered in the name of the American National Spiritual Assembly, Palestine Branch. The total area now held by that Assembly in ‘Akká and Haifa amounts to more than 60,000 square pics, equivalent to 33,750 square meters.
A plot situated in Beersheba, southern Palestine, consisting of approximately 15,000 square pics, donated by Mr. Ratíb Halabyí, was in course of transfer in April, 1938.
DIFFICULTIES IN TURKISTÁN AND CAUCASUS
The Bahá’í communities in Turkistán and Caucasus have encountered tragic difficulties through the pressure exerted upon Bahá’ís to migrate to Írán on account of their Íránian nationality, these Bahá’í communities having been founded by believers from Írán who settled in cities of southern Russia many years ago. The cause of this attitude on the part of the civil authorities arises from the fact that all foreigners are viewed with suspicion.
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Some Bahá’ís, including women, have been
imprisoned. In his recent communications
to these Bahá’í communities, Shoghi Effendi
sanctioned their change of nationality if by
this means the authorities can be induced to
relax their restrictions. Moreover,
the Ambassador of Írán at Moscow and
the authorities in Ṭihrán have been
approached with the
request to act on behalf of the persecuted
Persian friends.
From ‘Ishqábád has come the following details of Bahá’í activities:—
Bahá’í Establishments
1. Mashriqu’l-Adhkár. This temple became part of the city properties in the middle of 1928 by a law affecting all religious buildings. At first we refused to accept this ruling and made a great many efforts to exclude the temple from this law. But all the efforts of the friends were of no avail. At last with the permission of the Guardian, we signed a five year lease with special provisions for the necessary care and repairs. In 1933 we renewed the lease for another five years. But in 1935 in accordance with a new law which gave all temples back to their original owners for an indefinite period, we signed a new lease which insisted on a great many repairs to be made within six months. The Spiritual Assembly and the friends of this city and other parts made every effort and sacrifice to have all the work done within the specified period. Now the Mashriqu’l-Adhkár and its garden are of great beauty and are again in the hands of the Bahá’ís.
At the two sides of the gates to the Temple are hung two boards with the Bahá’í principles written on them in four languages. At sunrise and on public holidays, the Beloved of God and the Maidservants of the Merciful gather in this temple, chanting prayers and reading the Tablet of Visitation of Bahá’u’lláh. On anniversaries, especially, so many people gather that the sight is truly praiseworthy.
The Bahá’í Hall (Ḥaẓíratu’l-Quds)
1. Twice a week under the supervision and with specifications of the Spiritual Assembly, on Saturday and Tuesday nights, Bahá’í public meetings are held in the Hall.
2. On holidays the Bahá’ís gather in the Hall where they have a chance to associate with one another and where the Holy Writings and Bahá’í songs are chanted, music played, tea and sweets served, refreshing the Friends both spiritually and materially.
3. Each month a memorial meeting is held at which time the life of one of the great servants of the Cause who has passed on is recounted and his services and sacrifices for the establishment of the Cause are mentioned, thus bettering our knowledge of the history of the Cause and reminding ourselves of our duty.
4. Sometimes special meetings of the Friends are called by the Spiritual Assembly for consultation with the Friends, in addition to the regular meetings.
5. Two special meetings of commemoration have been held; one for Keith Ransom-Kehler, and one for Dr. Moody.
For the care of the Mashriqu’l-Adhkár and the Bahá’í Hall as well as the court around them, we have employed two gardeners and two care-takers who discharge their duties with constancy, utter joy, and zeal.
The Cemetery (The Eternal Garden)
1. The Eternal Garden in which have been buried many of the early ardent Servants, has in this year, 1935, again been repaired and now has a refreshing appearance.
2. The Tomb of Faḍil of Ghaeem, who had been buried in Bokhárá and later removed to ‘Ishqábád by verbal instructions of ‘Abdu’l-Bahá, was beautifully and happily built in 1934.
3. Hájí Muḥammad Ríḍá, the Martyr, had been buried eight miles away from the city. Because of some construction work in that vicinity undertaken by the local government, it was felt advisable to remove the remains. With the permission of the Beloved Guardian, the remains were transferred to the cemetery, in May, 1935, and in 1936 it was almost completed.
4. We are planning to build the tombs of Shaykh Muḥammad-‘Alí of Ghaeem and Siyyid Mihdí of Gulpaygán, two teachers who have done great teaching work in this territory and who passed on in the years 1923 and 1928 respectively.
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The major work of the
Spiritual Assembly
in addition to what is mentioned above is:
1. Help of the weak and the poor among the Bahá’ís who receive care and a regular payment every month to enable them to live somewhat comfortably.
2. Nineteen Day Feast. It is held regularly by the Friends twice a week. Each person wishing to give a feast is given the names of nine people to invite and the host also invites some of his relatives, the number of those present generally averaging from nine to nineteen. During such gatherings, which often last from five to six hours, religion is the topic of discussion.
3. Tabulation of Tablets. This year the Spiritual Assembly has decided to collect all the Tablets that are accessible in this region, both those already printed and others in hands of individuals. The Spiritual Assembly will form a clear and comprehensive table covering all the subjects contained in these tablets. A number of the Friends have been invited to participate in this work and we are already making progress.
4. From the early days we have been carrying on a correspondence with the Assemblies of this district. But recently, since the Guardian has indicated the importance of such a correspondence, we now correspond regularly once a Bahá’í month with every assembly in the district in the vicinity of ‘Ishqábád.
5. We also send out every three months, a circular giving news of the Bahá’í activities in the city together with the more important news culled from circulars received from other countries. We send this circular to all parts of this district.
Deaths
Shaykh Ḥaydar Mollem. He spent his entire life, more than seventy years, in the search and dissemination of knowledge. He taught the Bahá’í children and youth, and his work and advice will never be forgotten. They will live with us forever.
Even though the present conditions are such that it gives the appearance of inactivity of the Cause, the unity and love and cooperation of the Friends is such, and their attachment to and love for the Cause is so great, that it can truly be said that it illuminates all the seekers. Even if our progress is slow, with steadfastness and deeds our purpose will be achieved.
The Bahá’í Centers in Turkistán are: ‘Ishqábád, Marv, Samarqand, Bayrám-‘Alí, Qahqahih, Ṭáshkand, Yeltán, Chahar Jub, and Tájen. Correspondence with these centers is more easily handled through ‘Ishqábád, the central point.
ACTIVITIES IN PARIS
From Matilde Kennedy has been received the following account, in French, of the activities of the Bahá’í community in Paris:—
Deux faits sortant de l’ordinaire sont à mentionner pour commencer ce rapport. Ce sont deux manifestations artistiques, chacune dans un ordre différent.
Voici un récit abrégé de la manifestation grandiose qui eut lieu les 12 et 13 juillet 1936 à Verdun à l’occasion du rassemblement international des anciens combattants de la Grande Guerre pour prêter en commun le serment solennel de maintenir la Paix.
Il nous faut dire tout d’abord que cette manifestation fut imprégnée de l’esprit Bahá’í en l’essence même du serment universel puis en ce que le côté artistique y fut représenté par deux membres proéminents du groupe de Paris: Madame Marie-Antoinette Aussenac de Broglie et Monsieur Nicolas Oboukof. Cette partie de la cérémonie fut admirable. À minuit, en plein cimetière militaire, le surprenant instrument la Croix Sonore, conçu et mis à exécution par ces deux grands artistes, fit entendre des sons jamais entendus, un chant sublime s’éléva inspiré par la parole de Bahá’u’lláh: "Vous êtes tous les feuilles du même arbre, les facettes d’un seul diamant. Venez! le Seigneur bénit la Paix. . . .”
L’émotion fut indescriptible parmi les assistants qui pourtant n’entendaient que la surprenante musique. Quant à nous, qui étions à l’écoute et qui y juxtaposions les sublimes paroles, notre émotion était intense.
Dans notre lettre circulaire de 1936 nous
avons dit quelques mots de l’éxécution du
buste d"Abdu’l-Bahá par le sculpteur Nicolas
de Sokolnitsky. Il nous parait interessant de
donner plus de détails sur cette surprenante
manifestation et nous résumons ici le récit
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que Mrs. Stannard écrivit en anglais à ce
sujet.
Ce fut pendant le cours de l’hiver 1936-1937 que le groupe Bahá’í de Paris se trouva en contact avec quelques personnes appartenant à; un groupement international de religion catholique. Ces quelques personnes assistèrent à une de nos réunions—parmi elles se trouva la soeur de Nicolas de Sokolnitsky qui nous invita à visiter l’atelier de son frère.
Je m’y rendis, dit Mrs. Stannard, ainsi que quelques-uns des étudiants persans. L’artiste parut immédiatement intéressé à l’énonciation que nous lui fimes des principes de notre Cause dont il comprit la grandeur et l’immense partée.
En admirant ses belles créations sculpturales, bustes ou groupes, j’émis la remarque qu’il était bien regrettable que le grand sculpteur Rodin n’eut pas vu en 1912 lors de son séjour à Paris notre Maître ‘Abdu’l-Bahá car la majesté de sa face de prophète l’eut tellement frappé, qu’il l’aurait reproduite dans toute l’inspiration de son génie.
Soudain Nicolas de Sokolnitsky s’écria: Eh bien! je vais l’exécuter. Procurez-moi toutes les photos possibles du Maître.”
Rentrée chez moi je rassemblai toutes les photos, gravures, dessins en ma possession et les lui portai. Il les examina longtemps et retint celles qui lui parurent les plus aptes à accomplir son dessein. Le lendemain à midi je reçus un coup de téléphone de Sokolnitsky me disant: Venez de suite . . . sa voix était trés-agitée et dès qu’il me fut possible je me rendis à son atelier croyant qu’il pouvait avoir besoin de quelques explications supplémentaires avant d’ouvrager. Des que j’entrai, il m’entraina vers un piédouche supportant une masse recouverte de linges mouillés, il les enleva et à mon émerveillement je vis le buste, c’est à dire la tête majestueuse du Maître posée sur les épaules recouvertes d’un abbá. C’était presque encore une ébauche mais déjà si ressemblante! Je restais confondue d’étonnement. L’artiste se mit à rire et dit: Oui, des sculpteurs eux-mêmes pourraient dire que c’est miraculeux. . . . Et il me fit le récit suivant: Cette nuit peu avant le jour, j’ai eu un rve visionnaire, je vis distinctement une figure drapée en blanc qui se tenait devant moi et immédiatement jc sus que c’était le Maître persan, c’était son turban, sa barbe blanche; il étendit son bras vers moi et me dit en russe: Lève toi et parle de moi! L’effet fut si grand que je me levai de suite, pris un bloc de glaise et travaillai sans arrêt pendant 4 à 5 heures, tant que je ne fus pas satisfait du résultat obtenu, que je n’avais pas matérialisé parfaitement ma vision.
Mrs. May Maxwell se trouvant à Paris à cette époque je la conduisis à l’atelier, elle aussi admira fort l’oeuvre accomplie et exprima le désir que sa fille (maintenant l’épouse de Shoghi Effendi) la vit à son retour d’Allemagne, ce qui eut lieu.
Maintenant beaucoup d’amis Bahá’ís l’ont vue ct admirée, et certains petits détails d’arrangement de la barbe, du turban, des cheveux furent modifiés. A mon avis, ce buste exprime bien la personnalité profondément réfléchie du Maître, le fait paraitre plus jeune que lors de son séjour à Paris, la barbe est plus lourde, mais ces petits changements sont peu importants.
Le sculpteur Nicolas de Sokolnitsky est de nationalité russe, né en Ukraine à Kieff, il est éléve de l’Ecole des Beaux-Arts de Paris et s’est fait naturaliser français.
Nos réunions bi-mensuelles se sont poursuivies très réguliérement pendant tout l’exercice 1936-1937 et ont été suivies nonseulement par les membres de notre groupe mais par des visiteurs intéressés à la Cause. Chaque réunion commence par un thé fraternel, petite récréation avant la lecture d’une de nos prières, puis lecture soit d’une tablette ou d’un enseignement. Ensuite une confércnce ou causerie faite soit par un des Bahá’ís présents soit par une personne invitée à prendre la parole sur un sujet hautement spiritualiste se rattachant à nos doctrines. La réunion se termine dans le recueillement d’une priére chantée par un jeune persan.
Nous avons institué et poursuivons régulièrement les réunions de 19 jours reservées aux seuls Bahá’ís. Elles se tiennent tantôt à l’atelier de Mrs. Scott, lieu de nos réunions, tantôt chez l’un ou l’autre des amis, nous aimons ces réunions dont le tour d’esprit est toujours élevé et la tenue sincèrement religieuse. L’âme de toutes nos réunions est toujours Miss Sanderson si dévouée et si bonne organisatrice.
La septième conférence de l’Union des
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Étudiants Bahá’ís à eu lieu les 2 et 3 janvier
1937 dans l’atelier de Mrs. Scott. Une
quarantaine de personnes y assistait.
Quelquesunes arrivaient de l’étranger, cinq étaient
venues de Londres, une d’Allemagne, trois
arrivaient de Lyon. En plus nous avions le
plaisir de reçevoir Madame Orlova et
Madame Schopflocher. Notre Gardien
Shoghi Effendi avait adressé au docteur
Ḥakím, le président de cette réunion, une
belle lettre dont il nous a donné lecture et
qui a été écouté avec grand attention; puis
il lut la traduction du rapport des activités
de la jeunesse d’Amérique qui agisscnt avec
les amis européens en intime coopération.
Ensuite Mademoiselle Irady, jeune fiancée française du docteur Mesbah fit une charmante causerie sur le rôle de la femme dans la Cause Bahá’í, Madame Orlova reprit cet important sujet avec son éloquence si chaleureuse.
Mademoiselle Migette de Lyon exprime sa joie d’être parmi nous et nous dit son activité à Lyon pour répandre la Cause.
Madame Schopflocher parle du séjour qu’elle fit à Haifa et nous dit tout l’intérêt que prend Shoghi Effendi à la jeunesse.
Après la prière chantée en persan, on quitte l’atelier pour se rendre à un diner amical auquel prirent part quarante personnes.
Le deuxième jour on salue la présence de Mr. Bakeroff qui arrivait de Londres et le group anglais exprime sa vive satisfaction de participer à cette conférence.
Le docteur Mühlschlegel venu spécialement de Stuttgart nous parle de son récent voyage à Haifa.
Mademoiselle Zamenhof nous dit sa joie de se trouver à nouveau parmi nous.
M. Zabih nous parla des membres de sa famille qui ont subi le martyre pour la Cause, son récit fut très émouvant.
M. Bakchayech a développé avec beaucoup de talent et dans un français choisi le sujet: Comment faire prépaloir le plan Bahá’í dans le chaos actuel.
Enfin le docteur Ḥakím parla de la lettre collective qui allait être adressée à Shoghi Effendi comme d’habitude et cette intéressante réunion prit fin par la belle prière chantée.
Notre Assemblée Spirituelle se réunit chaque mois dans le home si hospitalier de notre grande amie Laura Dreyfus-Barney. Laissez-moi vous dire quelques mots au sujet de ce home. Il est entouré par de grands balcons desquels on domine l’immense cité parisienne; le soir lorsque la ville est brillamment illuminée c’est un enchantement, un panorama incomparable qui resplendit à perte de vue, avec toutes ses lumières—et de place en place ses ombres, et vous trouverez avec moi que c’est pour nous un vivant symbole; cette maison de notre assemblée spirituelle élevée au dessus de l’immense cité, lui envoyant elle-même le puissant rayonnement que notre Cause apporte au monde. Phare de Paix, de Foi en l’avenir de nos doctrines qui ne laissera plus l’ombre sur le Monde quand tous les êtres rayonneront d’Amour. . . .
Devant nous s’étend la Grande Exposition réunion de tant de peuples, expression de tant de pays divers qui tous s’efforcent d’apporter de la beauté. Cette grande manifestation n’a pas qu’une beauté matérielle, on sait qu’elle a été placée par l’illustre philosophe Henri Bergson, Président d’honneur du Congrès International de Philosophie sous le signe de Descartes dont la France célèbre le troisième centenaire. L’illustre savant du dix—septième siècle fut le grand penseur des temps modernes; le premier il pensa et écrivit hors de la tradition scholastique et du dogme théologique. Ses travaux furent fondés sur son axiome fameux: Cogito ergo sum—je pense donc je suis, et son premier grand ouvrage: Le Discours sur la Méthode, sert encore de guide dans le monde entier, c’est vous dire la haute teneur des Congrès Internationaux qui ont lieu à l’Exposition: philosophie, philologie, sciences économiques, pacifisme, sociologie, littérature, médecine, droit, etc., s’y succèdent, en présence des élites intéressées qui par l’échange des idées les plus hautes travaillent a l’accroissement du patrimoine humain.
Nous continuous à nous occuper activement des nos publications et de réimpressions. Nous avons fait paraître une nouvelle brochure de propagande qui va être mise à la Bibliothèque Nationale à la disposition du public.
Le 21 Avril 1937, chez Laura Dreyfus-Barney
nous avons célébré la fête de Riḍván
[Page 105]
et procédé aux nouvelles elections de
l’Assemblée Spirituelle dont tous les membres
ont été réélus. En même temps a eu lieu la
cérémonie du mariage du docteur Mesbah et
de Mademoiselle Jeanne Irady d’après notre
rituel Bahá’í; ce fur très-simple mais trèstouchant,
une charmante fête de famille.
Le docteur Aminoullah Mesbah a fait ses
études médicales à Paris et va repartir avec
sa jeune femme s’installer à Ṭihrán en passant
par Haifa.
À l’occasion de l’exposition parmi nous se trouve un jeune Bahá’í tunisien qui nous a entretenus de l’état de la Cause à Tunis. Mr. Khemiri nous dit qu’il fait parti d’un groupe bien constitué par de fervents Bahá’ís qui se réunissent presque chaque soir chez un des membres qui a mis sa maison à leur disposition.
Cette année nous a apporté la joie d’avoir parmi nous une grande zélatrice de notre Cause May Maxwell. Agnes Alexander nous a fait également la faveur de son intéressante visite; elle fut comme May Maxwell un des premiers pionniers Bahá’ís à Paris et nous connaissons tous la belle oeuvre qu’elle a accomplie au Japon.
Nous avons eu le profond regret l’apprendre la mort à Lyon de Madame Borel qui fut une ardente spiritualiste; elle connaissait et admirait notre Cause et comprenait la haute portée de nos enseignernents. Peu de temps avant sa mort elle se déclara Bahá’í et écrivit à Shoghi Effendi.
MISS ALEXANDER IN JAPAN
A little Japanese Bahá’í home was established in the heart of Tokyo in the fall of 1935 by Miss Agnes B. Alexander who had returned there after an absence of two years. Although conditions had changed, and the members of the Spiritual Assembly, which was formed in 1932, had scattered, yet the hopes for the fuller establishment of the Cause were bright. This simple home made a center where residents and visitors to Japan were invited; and thus it was a means of spreading the Faith of Bahá’u’lláh.
On the Báb’s birthday, October 20, 1935, a feast was held in this home. Portions from the writings in “The Dawn-Breakers” regarding the life of the Báb were read. Among the friends present was Mr. Takeshi Kanno and his American wife. After an absence of thirty-five years Mr. Kanno was visiting his native land. In 1912 he had met ‘Abdu’l-Bahá in California and he recounted to the friends his experiences with ‘Abdu’l-Bahá and the great love which He showered on him. On another occasion Mr. Ouskouli, the Íránian brother from Shanghai, who was visiting Japan, met with the Japanese friends. Two Bahá’ís from the Honolulu Assembly en route to Haifa, as well as two returning to Honolulu, visited the home. Here Japanese young women born in the United States and Hawaii found happiness in the study of the Bahá’í Faith. One of these young women came to Japan from Hawaii for the purpose of studying Japanese that she might be better able to spread the Faith among the Japanese in Hawaii. She said she felt so happy to know that she had something to work for which was the greatest thing in the world. Two of these young women met on Youth Day, March 22, 1936, and formed a link in the chain of meetings which extended around the world.
The most outstanding Bahá’í work of the
year 1936 was the transcribing into Braille
of the Japanese edition of Esslemont’s book,
“Bahá’u’lláh and the New Era.” This was
undertaken as a memorial to Akira, the son
of the blind brother, Mr. Tokujiro Torii,
who died in his seventeenth year in March,
1935. Mr. Torii introduced this edition
with an appeal to the blind of Japan
to investigate the Bahá’í Faith and quoted from
the Esperanto correspondence he had had
with Dr. Esslemont. Thirty copies, each
comprising three Braille volumes, were
distributed to the libraries of the principal
schools for the blind in Japan and to
prominent blind workers of the country.
Previous to this publication an English Braille
edition of Esslemont’s book had been passed
among the blind who were students of the
English language. Other Braille Japanese
publications, which had been made in Japan
were, “A Letter to the Blind Women in
Japan,” which was written at the request of
some blind Japanese friends in 1916 by Miss
Agnes Alexander and was the first Bahá’í
publication in Japanese. It was followed by
a Braille book entitled, "Seek and It Shall be
Given Unto You,” by Tokujiro Torii in
[Page 106]
1917, which contained translations from the
Bahá’í Writings. Several Bahá’í pamphlets
were also published in Braille and distributed
among the blind. Besides these publications,
Mr. Torii has himself put into Braille some
of the English Bahá’í books, such as "Íqán,”
“Hidden Words,” “Seven Valleys,” and
others. These publications are bringing
Spiritual Light and real comfort to many
Japanese blind.
In response to a cablegram from Shoghi Effendi in December, 1936, Miss Alexander traveled to the far western province of Yamaguchi to visit the mother of our faithful Japanese brother, Mr. Fujita, who serves in the Western Pilgrim House in Haifa. Mother Fujita had been ill for two months, but had recovered and a happy Christmas Day was spent with the family and a photograph of all was taken. On the return journey to Tokyo, Miss Alexander met with the Bahá’ís in Kobe and Kyoto, where many blind friends gathered in the home of Mr. Torii.
Through a sympathetic friend who worked for the “Japan Times,” a Japanese-owned daily published in English in Tokyo, many articles about the Bahá’í Faith were published. Especially noteworthy were reprints from the Bahá’í magazine, “World Order.”
In March, 1937, at the invitation of Shoghi Effendi, Miss Alexander left Tokyo to make the pilgrimage to the Holy Land. It was the first time for a pilgrim to go from Japan to visit the Guardian and the Bahá’í Shrines on Mt. Carmel and Bahjí. En route to take the steamer for Egypt, a stop was made in Kyoto. Here blind friends gathered again in the Torii home to learn more of the Faith. The Buddhist daily of Kyoto, “Chugai Nippo,” which had always shown friendliness in publishing articles on the Cause, not only published an article about Miss Alexander’s intended pilgrimage, but the editor sent through Miss Alexander gifts to Shoghi Effendi and Mr. Fujita, who is the first one to meet and greet all Western pilgrims to Haifa. Other gifts were also sent by Japanese friends of Tokyo, Kyoto and Kobe.
On April 20, Haifa was reached. For more than thirty-six years Miss Alexander had waited to make the pilgrimage and the instructions from Shoghi Effendi regarding the work in Japan were all-satisfying. Shoghi Effendi said that we were now beginning to witness the effect of ‘Abdu’l-Bahá’s Tablets to the blind in Japan. There were five Tablets addressed to three Japanese blind young men. He said that he hoped to have Japanese Bahá’í pilgrims from Japan, that he wanted them to take an active share in the international affairs in Haifa in the future when the International House of Justice would be formed. He said Japan has a very great future, that the vitality in Japan would in the future be devoted to the Cause.
A Japanese scroll, “kakimono,” depicting the sun, the national symbol of Japan, rising over the ocean, which Miss Alexander presented to Shoghi Effendi, was hung by him in the hall of Bahjí, the Mansion where Bahá’u’lláh passed away.
In the summer of 1937, Miss Martha Root visited Japan. During a stay of three weeks she was able to meet with the Japanese Bahá’ís in Tokyo, Kyoto and Kobe, refreshing them by her spirit of deep love. Besides meeting with the Bahá’ís she was interviewed by newspaper reporters and a number of articles were published on the Cause. She also interviewed the well-known Japanese Christian social worker, Toyohiko Kagawa.
BAHÁ’Í PIONEER IN ALBANIA
The coming of the Faith to the ancient land of Albania is one of the miracles of this present Bahá’í era.
In the year 1928, Miss Martha L. Root visited Albania, and in an interview with King, made presentation of Bahá’í literature on behalf of Shoghi Effendi.
In 1931, the Guardian commissioned Mr. Refo Chapary, a native Albanian, to establish the Faith in his country. Mr. Chapary for some years previously had been engaged in translating Bahá’í texts into Albanian while residing in New York.
The newspapers, Besa and Ora, presented
extensive reviews, one written by Prof.
Beqir Spahi. This publicity led to
the meeting of interested souls, and gatherings for
discussion were held in homes, both Sunní
and Shí‘ih Muslims being present. A Mr.
Deralla expressed his acceptance of the Faith,
and Prof. Qamil Bala stated that he had had
[Page 107]
the honor of being ‘Abdu’l-Bahá’s friend in
‘Akká, and that in Him he had sought the
goal of divine reality. A learned Sunní,
presented with a copy of the Kitáb-i-Íqán in
the Íránian language, remarked that while he
admitted its super-human power he
understood that it contained many elements of
Bolshevism, a statement which brought the
reply that the book was the Word of God
while social philosophy is a human invention.
Mr. Agop Markarian likewise accepted the
Faith about that time.
In June, 1933, Miss Root again returned to Albania at the Guardian’s request, to discuss teaching plans with Mr. Chapary. In addition to the Prime Minister, the Minister of the Interior and the Minister of Publications, Miss Root called on leading educators and merchants of Tirana.
The 30,000 booklets translated and printed by Mr. Chapary in the United States, together with the 4,000 copies of "Hidden Words” in Albanian, were ordered from America. “Bahá’u’lláh and the New Era” was then translated and printed in Tirana.
Knowledge of the Faith, Mr. Chapary writes, was promulgated throughout the city, among Muslims and Christians. Later in 1933 Dr. Howard and Mrs. Marḍíyyih Nabil Carpenter joined Mr. Chapary. These Bahá’í teachers also made many important contacts.
The Muftí, director of the Muslim religious school, sent a member of the faculty to interview Mr. Chapary. A copy of the Íqán was given him, with the result that the Muftí soon declared that it was a book written more for Christians than for Muslims.
Mr. Chapary was transferred from Tirana to Valona the coming winter, where he soon converted a member of the bench. After five months at Valona, he was transferred to Gjinokaster, in a distant province. There the Muslim clergy exhibited more interest, and discussed the Faith with him. The governor of the province secured from Mr. Chapary copies of all the literature he had, including books in French. He informed Mr. Chapary that he accepted Bahá’u’lláh, but the Albanians were needy and first of all required to win their livelihood.
In February, 1938, Mr. Chapary was transferred to the city of Korce, the most progressive center in the country. Here he received letters from two persons of prominence informing him that they accepted the Faith. Not only has Mr. Chapary made the Cause known to many people in Korce, but he also soon brought out the first issue of a new Bahá’í magazine, “The Supreme Pen,” printed in the Albanian language.
SPIRITUAL ASSEMBLY IN TUNIS
The Bahá’ís of the city of Tunis have formed a Spiritual Assembly for the first time, modeled after the local constitution of the Bahá’ís of New York, and the Declaration of Trust and By-Laws will be submitted to the civil authorities as soon as conditions in the city have been quieted.
Assistance and advice was extended to the Bahá’ís of Tunis by the National Spiritual Assembly of the Bahá’ís of Egypt, who sent Dr. M. Saleh, then Chairman of the Spiritual Assembly of Alexandria, to study Bahá’í administration with the Bahá’ís of Tunis.
Thus are the spiritual boundaries of the Faith of Bahá’u’lláh extended from people to people, from nation to nation, throughout the world. In these devoted and cherished communities where the creative Word supplies a truly superhuman aim and strength, new candles are lighted by the Divine hand, to replace those lights of the former civilization which one by one are extinguished forever.
GENEVA SCANS THE EUROPEAN COMMUNITY
BY HELEN BISHOP
" 'I declare it’s marked out just like a large chess-board!’ Alice said at last. 'There ought to be some men moving about somewhere—and so there are!’ she added in a tone of delight, and her heart began to beat quick with excitement as she went on. 'It’s a great huge game of chess that’s being played—all over the world—if this is the world at all, you know. Oh, what fun it is! How I wish I was one of them! I wouldn’t mind being a Pawn, if only I might join—though of course I should like to be a Queen, best.’ ”
BAHÁ’Í moves on the Geneva front have been unspectacular since the Riḍván (April 21st) of 1936. This “marking time” is a quiet stage after nine years of unstinted activity aimed at unqualified acceptance by "the powers and principalities of the world” of the divine plan for international government. Finally, the Guardian adopted a policy of “fallowing”—leaving the public field uncultivated by a general propaganda—until that approaching future when, within reach of victory, "time” proves to be another spelling for “opportunity.” This repose is for the sake of a greater activity to come. Now “the time is out of joint” in Geneva: through disobedience to the law of nations the center of political gravity is shifted; and our Bahá’í knowledge, as indeed all knowledge, is of little avail until it serves in conjunction with the appointed time.
The International Bahá’í Bureau moved from the office in the Rue Général Dufour into its present quarters, the attractive top story of a villa, formerly the headquarters of the Delegation from Írán. After the removal of that diplomatic corps to the Swiss capital at Berne, the Bureau’s modest suite was let by the landlord. This is Number 19A on Avenue de Champel, where the entrance leads through parallel lines of handsome trees.
The sale of Bahá’í books continues as before except that, by special arrangement with the National Spiritual Assembly of America, the Publishing Committee entrusts the Bureau with a complete lot of books on consignment, which doubles the Bureau’s mechanism of service by enabling traveling teachers and other purchasers to possess their copies within a few days. In emulation of new methods in business, an exchange between the Bureau and the proper Committees in England and Germany was arranged —the former transaction was successful, but the latter has been interrupted by historic circumstances.
The lending Library is free and open to the public. Visitors are received by the resident Bahá’í; and hospitality is shown to all who seek information on the Cause or association with its friends in Geneva. Correspondence in several languages including Esperanto widens the orbit of contacts and provides a regular channel for the flow of the Teachings. Obviously, such communication enlivens the interest of the awakened and binds the purely conscious members of the Bahá’í Community in Europe.
Under the advices of the Guardian, Mrs.
Charles Bishop accepted the invitation of the
National Spiritual Assembly of the British
Isles to give some lectures, and left Geneva
in February of 1936. Later in the year,
November and part of December, both Mr.
and Mrs. Bishop worked in the Bureau, and
then returned to England for renewed
teaching activities. Meanwhile, Miss Margaret
Lentz and Mrs. Anna Lynch carried the
Bureau’s routine of work, as in their preceding
years of devotion. In June of 1937, Miss
Lentz was summoned to America by the
expiration of her term abroad as a naturalized
citizen; and, at the end of October, Mrs.
Bishop’s return to America terminated her
connection with the Bureau. Since then,
Mrs. Lynch has been acting secretary, and
is now carrying out the Guardian’s
instructions for the maintenance of
this international auxiliary. At
this writing, Mrs.
Lynch has the help of her gifted daughter,
Miss Valerie. In parenthesis, thanks are
[Page 109]
recorded for the kindness of the Swiss
gentlewoman, Mme. Grazier,
who volunteered to
keep the Bureau open for its minimum of
hours during the absence of Mrs. Lynch in
August, 1937.
To date (18 months period) statistics, as compiled by Mrs. Lynch, show that 466 books (pamphlets not included) have been placed by the Bureau in libraries and with students. By request of the New York Public Library, a representative choice of Bahá’í literature in foreign languages was donated; and by courtesy of Shoghi Effendi, texts in the original Arabic or Íránian were presented. Forty-two volumes of literature in various languages were donated to the Bahá’í Study Group Library in Belgrade, Jugoslavia. Blind readers of Braille, two in Austria and one in England, have been taught by the lending Library’s edition of Bahá’u’lláh and the New Era.
This apparent generosity on the part of the Bureau is actually a stewardship inasmuch as our donations are but transmissions of the gifts we receive from all parts of the Bahá’í world Community. One copy of each published work in all Oriental and Occidental languages is acceptable to the Bureau for its International Library; besides, the additional gifts which are placed when discrimination finds the recipient.
Within this period under consideration, we gratefully acknowledge to Shoghi Effendi a habitual remembrance of the Bureau as shown by the number of books and booklets from his hands. The Publishing Committee of America has sent its quota full and overflowing. Three hundred copies of the new French leaflet were sent by Mme. Dreyfus-Barney, which, with an ample supply of the precious translation of The Unfoldment of World Civilization, The Goal of a New World Order, and The World Economy of Bahá’u’lláh increases our indebtedness to the friends in Paris. The arrival of the French translations was timely; and they were placed with contacts made among journalists, internationalists, and diplomatists, who could not be so easily reached with the English texts. The National Spiritual Assembly of ‘Iráq gave a handsomely bound copy of the Kurdish translation of Bahá’u’lláh and the New Era (and sent another to the New York Public Library by our request). M. Privat honoured the Bureau with a copy of his book La Sagesse de l’Orient, which has a chapter on Bahá’í reprinted in this volume by his consent. Mrs. Samuel Rodman of Batavia, New York, made a Braille transcript of the Hidden Words and Prayers for an Englishman; while Mr. Vuk Echtner made a Braille transcript of some Verses of Bahá’u’lláh to the benefit of our slender lending Library in Esperanto. Also, Miss Zamenhof made a contribution thereto. Mr. E. T. Hall sent copies of his poem "The Poet.” A staunch Albanian Bahá’í, Mr. Refo Chapari, presented the Bureau with six volumes and fifteen pamphlets in his native tongue. Recipients have been found for some other contributions, more particularly the fifteen copies in Swedish of Bahá’u’lláh and the New Era, sent by Mrs. Rudd-Palmgren; the twenty-five copies of the Norwegian translation sent by Miss Johanna Schubarth; and the twenty-five copies of the Spanish from Miss Holsapple at her post in Bahia, Brazil. If other donations have not been listed, we beg of their donors an acceptance of the appreciation intended for all—not less because it fails a precise record.
In January of 1937, by request of Mme. Kamensky, President of the International Theosophical Society, Geneva, a Précis on the Bahá’í Faith was written and presented to her—another index of the consideration which this friendly movement has shown to Bahá’í Principles and teachers throughout the world. Also by request, Professor Probst-Biraben of Cannes, France, Orientalist and writer for several journals on sociology and culture, received Bahá’í literature to include in his survey given at the congress "de l’Académie Méditerranéenne” held at Monaco from July 24, 1937. Professor Ernst Jaekh, Director of the New Commonwealth Society, and other members of that Institute for research into the problems of international justice and security from the political aspect, accepted copies of The Unfoldment of World Civilization. Other noteworthy contacts are remembered under one hearty appreciation of the friends to the Faith in Europe.
Recognition is given to the traveler who
included Geneva in his itinerary during this
[Page 110]
period. ‘Abdu’l-Bahá’s daughter, Ruha
Khánum, Mírzá Jalál, the Master’s
son-inlaw, came with their son, Dr. Muníb Shahíd.
The occasional visits of Mírzá Ezzatolláh
Zabíh kept the Bureau in touch with the
group he helped to found in Lyons while he
worked there as consultant on Persian silks
and designs in the textile industry. The late
Mme. Borel, who held these meetings in her
home, also came. Their collaborator, Miss
Lidja Zamenhof, visited two days in August,
1936, to the delight of the friends as well as
of the Esperantists invited to meet her at
the Bureau. The charming Misses Kunz of
Urbana, Illinois, came for two months that
summer. Mme. Vautier, our faithful ally
in Zurich, paid a visit and brought news of
the wee circle reading the Teachings there.
In the autumn Miss Jack spent weeks of
earned rest making copy of study materials
for the flock in Sofia. At the end of
February, 1937, the visit of Mrs. Schopflocher
gave zest towards action. In May, 1937,
Frau Marie Ott of Wurttemberg brought
news of the friends in Germany; and in late
summer, Miss Ethel Dawe came as an
emissary from the friends in Australia.
As the totalitarian states in Europe do not allow the circulation of spiritual concepts towards World Commonwealth, Bahá’í activity is wanting in many countries—thereby the scope of this article is enormously reduced. It is an inalienable principle of Bahá’í Faith to have no part in anarchism; therefore, Bahá’ís obey the civil regulations of any government under which they reside.
In Spain, during April and May of 1936, or just before war made traveling scarcely feasible, Mrs. India Haggerty and Miss Daisy Marshall found unlimited opportunities to share the Teachings—fervor has it that all whom one meets are possible recipients of the Faith.
In France, the Cause has made strides during this period, as definitely shown by the proper report prepared by the Spiritual Assembly of Paris for this volume. Nor will the growth of the Cause in England be traced herein, for the chronicle of events recorded by the National Spiritual Assembly is accumulative evidence of a higher integration attained.
The National Spiritual Assembly of Germany and Austria was dissolved by order of the government on June 9, 1937; and all Bahá’í activities were proscribed. From that time nothing has been done in affairs, but prior to that date, these significant events suggest the mode of life in community: the revision of the first translation of Bahá’u’lláh and the New Era for a second, annotated edition, besides the preparation of several other volumes. The National Convention was held in Stuttgart during the Riḍván, 1936; and later in the season, the northern centers held their conference on teaching. That summer the School in Esslingen reached its apogee—as English, American, Scandinavian, and Persian visitors attested in a flood of letters that spread the contagion of longing towards the first Bahá’í Summer School in Europe.
After that episode, Mrs. Maxwell visited in the southern and northern centers, giving, as always, an inimitable recital of the days in 1898, when she accompanied the first party which went out to seek the Master in imprisonment. Previously, in fact, until departure with her mother from Berlin on December 25th for Haifa, Miss Mary Maxwell (now Rúḥíyyih Khánum) made brave tour of all the centers, giving her prepared lecture in German on the Administrative Order of Bahá’í Faith. Her memory will ever be thus associated—and with that of her cousin Jeanne Bolles—with the revival of the Youth Groups in Esslingen and Hamburg, and with the formation of the study group in Münich in collaboration with Mrs. Bolles and Miss Matthiesen.
Another of the travelers in Germany after
that School session was Mme. Barry Orlova,
who visited all the centers and won their
hearts by her dramatic appeal. She has the
gift of penetrating the German psyche—as
was confessed with joy by folk who found
themselves thus understood. In Berlin, Mme.
Orlova discovered a scientist, whom she had
first met in Russia: this is Mr. Paul Peroff,
whose contribution towards the Bahá’í
World Order lies in writings wherein the
basis for the reconciliation of science and
religion is demonstrated as higher
mathematics. In December of 1936 came further
opportunity for Mme. Orlova’s work in Berlin,
[Page 111]
including an appearance before the All
People’s Association in collaboration with
Mrs. Schopflocher.
The Feast of Bahá’u’lláh was observed in Stuttgart on November 12, 1936, as customary, a solemn and impressive celebration with appropriate music, poems composed for that day of praise, and readings from the Revelation of God in this Day.
At the Riḍván in 1937, the Annual Convention met in Heidelberg. A special feature lay in the reports of Dr. Grossmann, his wife and sister, concerning their pilgrimage to Haifa. Mr. Mark Tobey, member of the National Spiritual Assembly, came from England, warmly welcomed by the friends. In May, Miss Agnes Alexander visited Stuttgart and other centers for a few days. She had made the pilgrimage to Haifa from her teaching base in Japan; but her journey through Europe was not delayed because she had pledged to arrive for the season of two summer schools in America, and beyond that, Honolulu is her destination.
The Bahá’í Community in Vienna was favored by visitors throughout this period. A summer traveler was Mrs. Langdon-Davies from Dartington Hall’s group in England. A new Bahá’í came from Munich at Christmas, and, somewhat later, a new Bahá’í came from Budapest. Miss Matthiesen taught in Innsbruck and Gmunden and paid visits to Vienna: on one occasion she addressed a large gathering of women. Several lectures were given by Mrs. Schopflocher to the Bahá’ís and their friends, and two were delivered at a club (in March of 1937). Mrs. Gregory met with the friends as she traveled towards Stockholm. The talks with Mrs. Bolles and Miss Jeanne were deeply appreciated by the friends. Addresses were also given before the Bahá’í Community by a sympathizer of the Cause, a professor of philosophy at the University; and by the President of the Austrian Peace Society founded by the Baroness Suttner. In the summer of 1936, after an interview with a Bahá’í, a journalist prepared a long article entitled "Viennese spread Persian Religion,” which appeared in the Wiener Journal, a much read paper. About that time, Miss Zamenhof arranged the section for Bahá’í at the Esperanto Congress and gave an excellent lecture.
From July to November of 1936, no public meetings were held by order of the government, although the Nineteen Day Feast was permitted to the Bahá’ís with the presence of an official observer. Again at Christmas time, the ban was declared for some weeks. On July 1, 1937, another decree forbidding general meetings was issued by the government—no further details are available at this writing.
A glimpse into the culture of our Viennese friends is disclosed by the questions which occupy the researches of at least two of their more brilliant members. One is a scientist, who has come up through atheism into the challenge of modern science and is now writing a book on its reconciliation with religion; the other has been led to the Cause by the writings of Dr. Auguste Forel, and is now trying to resolve the proposition: is it untenable to admit God as the principle of causality and yet to affirm the freedom of the human will? If so, is not religious truth a question of esthetic judgment (i.e., intuition, Revelation, Manifestation are a problem of awareness rather than of pure knowledge)?
In Budapest, the fascinating city that fills in the gap between the West and the Near East, there has been a renascence. In 1911, ‘Abdu’l-Bahá was invited by a coterie of savants to present the Faith there. Besides the invitation extended by the Turanian Society, of which Professor Vambéry was a member, the Theosophical Society arranged a gathering for Him. His portrait was painted by an artist; and other events bear witness to the life which He stirred in Budapest. The interest waned for want of a moving spirit to live amidst and steadfastly encourage others until the unity of an Assembly triumphs.
After a teaching tour which has
for milestone a formidable list of the capitals of
Europe, Mrs. Bolles and Miss Jeanne Bolles
made Budapest their base. They rallied the
interested and discovered new seekers until
a study group was formed composed of the
newly-declared and the not-yet—declared
Bahá’ís. Miss Renie Selbermann, who first
heard the Teachings in London, is now active
[Page 112]
as secretary. A singer, Mme. Josey Micahels,
thrilled the London friends during a visit in
October of 1937 by her expectations for the
advancement of the Cause in her country.
Another visitor, Mme. Stark, gave an account
of the Master’s stay in Budapest, and was
grateful to the American teachers who had
revived the love of these Principles in her
native land. The Hidden Words is now
being translated into Hungarian; and there is
every sign of this being a live-wire group.
In Sofia, Bulgaria, Miss Marion Jack’s consecrated endeavor has given direction towards the formation of the first Spiritual Assembly in the Balkans. And now this unit is reaching out to other cities in Bulgaria. Besides the regular meetings, these friends have received the inspiration of traveling teachers. More frequently, Miss Jack translates the Bahá’í writings into French, which is then translated into Bulgarian and presented to the members of the Community and their friends. German is also used as a medium by the group; nevertheless, the language problem has been sufficiently great to prove that Bahá’ís in Sofia are animated by the spirit which overcomes.
In Belgrade a group was formed through the activity of Mrs. Louise Gregory, and is now directed by Mme. Draga Ilić, an invalid lady, who knows how to carry on through the power of the Spirit. Some Russian students were investigating the Teachings in this group.
In Praha, Mr. Vuk Echtner’s exemplary activities both direct and by correspondence, Bahá’í and Esperantist, have discovered rich possibilities for the acceptance of the Cause in Czechoslovakia. Mme. Pavla Moudra, a veteran peace worker, has translated the Íqán into Czech and made numerous openings for the Cause. Much is expected of a new Bahá’í, Mme. Benesova of Castelovice.
From several points of view, it would seem that Scandinavia is an immediate possibility for the establishment of the Cause in Europe. All of the teachers who have done pioneer work in those parts are highly encouraged by the response. In Copenhagen, Miss Sorenson has arranged the publication of a number of books into Danish. Mme. Orlova came to her aid with the teaching work during September and October of 1936.
Through Mme. Orlova’s contacts in the theatre, new personalities became sympathizers of the Bahá’í Principles; and it is hoped that time will prove the depth of their admiration.
In Stockholm, Mme. Orlova did notable work with Mrs. Schopflocher, who had made a pioneer’s way from London, across continent into the Balkans and then the northern countries. She also visited Helsingfors. This team put forth splendid efforts and were assisted by friends in the press, by an opera singer whom Mme. Orlova had known in Russia and who offered her home for several meetings in Stockholm, and by Countess Marie Levenhaubt and Count Claes-Eric, from whom Mrs. Schopflocher obtained tributes written for The Bahá’í World. The generous publicity totals thirteen articles published in Norway, eleven in Sweden, and one in Denmark. Mrs. Schopflocher visited the old University at Upsala and talked with some of its faculty. She pressed on until she had covered sixteen towns in Sweden and Norway.
In Oslo, Miss Johanna Schubarth and Mr. Ludwig Anjér are striving to win the interest of their compatriots. At present, Miss Schubarth holds a little meeting for reading the Teachings; while Mr. Anjér makes favorable contacts, more particularly, through the channel of correspondence with Esperantists. Miss Schubarth arranged for friends to meet Mrs. Louise Gregory during her fortnight in Oslo in May, 1936; and Miss Root during her three days visit in July; then Mrs. Bolles, who spent three days of August there. In July, the newspaper interview given by Mr. and Mrs. French stimulated interest; and the same paper used an interview with Mr. and Mrs. Charles Bishop, who remained for five weeks in the autumn of that year. The first public lectures on Bahá’í were given: one arranged by the American Women’s Club at their clubrooms after luncheon; one before the Theosophical Society, and another Bahá’í lecture on “Religion and Peace” presented under the auspices of the Theosophical Society at Nobel Institute Hall; and one arranged by Mr. Anjér at a hall for students of the University. Books were placed in Libraries, including that of the Nansen Foundation and the Nobel Peace Foundation.
[Page 113]
Finland was visited by Miss Martha Root,
the archetype of traveling teachers. Her
exploits around the world are narrated first
hand and published in this volume.
This view of “men moving about somewhere” is not the sole index of Bahá’í activity in Europe; nor is “running to and fro” the sole activity. From our point of view, the activating principle lies in the rays of the Sun of Truth, and is the germ of a new life stirring in the soul. Geography presents no barriers to this. When this activating principle finds instruments it can use, then teaching the Faith is not so much a system of instruction as it is a propagation—the bringing forth of a spiritual generation.
Thus, to teach is not to spill over with words and pamphlets, unheeding of the listener, without mutual recognition on the spiritual plane. To teach, or so we are persuaded, is to move from the humblest estate up into the presence of the great ones of earth —and back again—bearing the Touchstone which discovers the souls who are making up the Unity created by the Ancient of Days; to teach is to speak the Great and Holy Name which commands the Resurrection of the living dead (“if the Name be correctly pronounced”—that is, in Truth and righteousness) ; and to teach is to be “the pure leaven that leaveneth the world of being, and furnisheth the power through which the arts and wonders of the world are made manifest.”1 There is room in creation for emeralds and orchids and peacocks, but the people of Faith are as leaven. Meal does not rise if silver and gems be substituted for the homely leaven; neither will society reach its promised maturity without the activity of the dependent upon God. And what if the true Bahá’í activity be Bahá’í consciousness itself? In this sense, let it be understood what Bahá’í activity means to Europe. God alone is the Arbiter of its ultimate destinies. Of His divine strategy it has been said, "There are many schemers, but God is the best of the schemers.” 2
————————
1Gleanings from the Writings of Bahá’u’lláh, p. 161.
2The Qur’án.</small
————————
ANNUAL REPORT—NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF THE UNITED STATES AND CANADA
1936-1937
DEAR Bahá’í friends:
Like the clear ringing of a bell, Shoghi Effendi’s cablegram addressed to the last Convention, a call to the deepest spirit of faith, summoned the American Bahá’í community to fulfill that noble mission established for us by the Master in the darkest days of the European War in Tablets which were charged with His vitalizing purpose, the unification of the world of man.
“Convey (to) American believers abiding gratitude efforts unitedly exerted (in) teaching field. Inaugurated campaign should be vigorously pursued, systematically extended. Appeal (to) assembled delegates ponder historic appeal voiced by ‘Abdu’l-Bahá (in) Tablets (of the) Divine Plan. Urge earnest deliberation with incoming National Assembly (to) insure its completest fulfillment. First century (of) Bahá’í era drawing to a close. Humanity entering outer fringes most perilous stage its existence. Opportunities (of) present hour unimaginably precious. Would to God every State within American Republic and every Republic in American continent might ere termination (of) this glorious century embrace (the) light (of the) Faith of Bahá’u’lláh and establish structural basis of His World Order.”
Accompanying this message, both in time
and in intention, came the text of
the Guardian’s general letter
dated March 11, 1936,
printed shortly after the Convention as the
booklet entitled "The Unfoldment of World
Civilization.” Reverently and gratefully
can we draw nearer the universal vision of
human destiny as that vision today expresses
itself through the Guardianship, realizing
more fully how the summons to the believers
is an essential aspect of the current world
movement, and the current world movement
[Page 114]
itself reflects, in all its phases
and degrees, the Will
manifested through Bahá’u’lláh.
With the mighty task, therefore, are
given us the tools of understanding and the
irresistible force of faith by which alone the
task can be performed.
Where else, in this day of bewilderment, can the people find such a vivid and compelling picture of true civilization as that passage on pages 43 and 44 of "The Unfoldment,” which begins: “The unity of the human race, as envisaged by Bahá’u’lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united . . .”? Where else is the statesman to turn for policy, the religionist for light to reveal the victory of religion amid the collapse of human creed? Here, as in all the Guardian’s letters since the one entitled “The World Order of Bahá’u’lláh,” we have given us the larger implications of membership in the Bahá’í Faith, those implications which constitute a teaching that applies to the greatest ones of earth as to the most humble and lowly. Before we can be teachers qualified to assist in establishing the "structural basis” of Bahá’u’lláh’s World Order in all the American Republics, we must be devoted students, ever in immediate and intimate touch with Shoghi Effendi’s evolving mind and aim.
At a time like this, when the American Bahá’í community gathers together through its representatives for consultation on the most important matters of the Cause, it is good for us to compare not only how far we all as individuals fall short of our God-given possibilities, but also to what degree our local Bahá’í community reflects the spirit of the new World Commonwealth and conveys that spirit to the general public in our city. Do those who learn about the Cause from us become conscious that the Bahá’ís, even though perhaps few in number and weak in resources, stand wholly apart from the forces of disintegration that confuse and confound Empires, creeds and social systems? Have we become evidences that the "nucleus and pattern” of a new cycle has been created in the hearts and minds of Bahá’ís? Humble consideration of such crucial questions may well lie at the heart of our consultation during these days of the annual meeting, not to produce vain regret or personal discontent, but to clear the path for greater courage, more magnanimity and a purer faith.
The world power and spiritual authority of the Cause cannot be publicly demonstrated until we ourselves have attained the right inner attitudes corresponding to the real nature and purpose of the Revelation. Let us attain the full conviction that we are citizens of the only world commonwealth in existence, even though in the world of material affairs our affairs seem weak, our activities relatively insignificant, our aims impossible of realization. It is that right inner attitude, humble as to self but challenging as to truth, in which the creative and upbuilding process described by the Guardian as the antithesis to the forces of disintegration can move steadily forward to its eventual triumph.
This past year has for the first time extended directly the collective responsibility of the American Bahá’ís into regions outside the United States and Canada. Mexico, Central America, the Caribbean area and South America have become provinces to incorporate as soon as possible into the international Bahá’í community—a teaching field to be developed with all available energy. The detailed review of the remarkable work undertaken in that tremendous new territory pertains to the function of the Inter-America Committee. These activities are emphasized here because they mark a beginning of our response to the whole mission laid upon America in the Divine Plan. Surely, the hour for a deeper and riper maturity on the part of American believers has come!
Important Events
The first action of the National Spiritual
Assembly elected last year
was to hold consultation with
those members of the National
and Regional Teaching Committees
present at the Convention, and
some experienced teachers. That
consultation was most
helpful in crystallizing the thoughts and
views and achieving a
comprehensive Teaching Plan.
As reported later, the Plan
included: the publication
of the Tablets of the
Divine Plan in booklet form under the title
[Page 115]
of “America’s Spiritual Mission”;
the appointment of a
larger number of Regional
Teaching Committees, with added power and
responsibility for action; the addition of a
special Teaching Fund in the amount of
$30,000 to the annual Budget;
the appointment of a new Inter-America Teaching
Committee; the adoption of a schedule of
meetings of the National Spiritual Assembly
which provided for more regional
consultation and also for public meetings; and
the preparation of a Bahá’í map of North
America.
Four new Spiritual Assemblies were established on April 21, 1936: Rockford, Illinois; Springfield, Massachusetts; Dayton, Ohio, and Glendale, California, bringing the number of organized communities to seventy-two. During the year, the Assembly of Topeka, Kansas, found it advisable to dissolve in order to give the declared believers opportunity for more thorough study and preparation.
A file of 529 Tablets of ‘Abdu’l-Bahá, alphabetically arranged and ready for publication, has been turned over by the Committee on Editing Tablets after several years of arduous and devoted labor. The profound hope is expressed that these Tablets may soon be made available as Volume Four of Tablets revealed by ‘Abdu’l-Bahá.
As has been reported through BAHÁ’Í NEWS, a beautifully engrossed copy of Bahá’u’lláh’s Tablet to the American Republics, and of two Prayers revealed by ‘Abdu’l-Bahá, were conveyed to President Roosevelt under most unusual circumstances.
Miss Martha L. Root’s visit to America was announced by a cablegram received from Shoghi Effendi on July 27. Although Miss Root has been physically unable to carry out the extensive plans by which many communities would have received her during her journey across the country, nevertheless this very lamentable physical disability has touched the hearts more deeply with realization of those heroic qualities by which she was enabled to traverse the continents and meet and confirm so many influential leaders for many years. At present Miss Root intends to depart for China and Japan in a few weeks. She will go with the loving prayers and grateful admiration of all her co-workers in this country. In her career we may witness one believer’s whole-souled response to the Master’s Divine Plan, a pioneer in whose footsteps the collective community must now endeavor to follow.
This Bahá’í year has been blessed with a number of most substantial gifts to the Cause: the Bahá’í Hall at Geyserville, completed before the opening of the 1936 Summer School, now being followed by the construction of a beautiful dormitory; the Bahá’í Hall now under construction at Green Acre; the entire cost of publishing "The Bahá’í World,” Volume VI; and most helpful special cash donations to the National Fund. The gift of a large house and considerable land to Green Acre, property adjoining Green Acre, was made during the present year, although the legal transfer will be effected after this Convention.
A matter of distinct interest was the derogatory reference made to the Cause in the Atlantic Monthly last summer, in an article written by the editor of that magazine which has for several generations been regarded highly as an instrument of American culture. Correspondence was immediately undertaken by a representative of the National Spiritual Assembly, and literature was made available in order to remove this unfortunate ignorance on the part of so responsible a man. While there has been no public retraction, we may feel assured that the episode is not likely to be repeated. We believers, of course, long for that day when, as ‘Abdu’l-Bahá declared in 1912, the Cause of Bahá’u’lláh will be violently assaulted by numerous enemies, for, as the Master added, all such attacks redound to the advantage of the Faith.
“Bahá’u’lláh and the New Era,” by the late John E. Esslemont, has long served as the most useful introductory work to place in the hands of interested inquirers. A number of corrections were brought to Shoghi Effendi’s attention this year, and the Guardian advised that the book be revised before republication, and an Index prepared. The new edition incorporates the point of view explained to us by the Guardian's "World Order” letters, substitutes new translations for the author's excerpts from Bahá’í Sacred Writings whenever possible, and provides a few corrections of fact. This {bwpage|7|116}} important work is now more useful than ever as a summary of Bahá’í history and teachings for the public and the Bahá’í student himself.
A number of local Assemblies have either completed their legal incorporation or have sent the necessary documents to the National Spiritual Assembly for approval. These Assemblies are: San Francisco, Milwaukee, Detroit, Cleveland, Kenosha and Los Angeles. This is an important action, and a necessary one for each Bahá’í community after attaining a certain growth and stability.
The Guardian has approved the publication of his successive "World Order” letters in book form, under the title of "The World Order of Bahá’u’lláh.” The manuscript has been turned over to the Publishing Committee, and the volume will be available in a few months. The general communications received from Shoghi Effendi are, therefore, to be available hereafter in two forms: the book “Bahá’í Administration,” containing the letters establishing the local and National Assemblies and the Convention, and dealing with the internal relationships of the Bahá’í community; and "The World Order of Bahá’u’lláh,” presenting the international institutions and explaining the relations of the Faith to the non-Bahá’í world.
Public meetings have been held by the National Spiritual Assembly this year in Temple Foundation Hall, San Francisco, Nashville and New York. The accompanying consultation and contact with believers in various sections of the country has been an invaluable experience, and the effort to assist in teaching has symbolized the vital importance of teaching more vigorously at this time.
The use of radio in teaching has greatly increased. It is surely impressive to note that the Spiritual Assembly of Lima was recently requested to carry out a five-day program of devotional character for the inauguration of a new station in that city. The result of the six daily talks arranged by the five Assemblies of the New York metropolitan district, as a preparation for the public meeting of the National Assembly, was very encouraging. Latent spiritual capacity not accessible through meetings for printed literature was aroused by this larger public medium, an indication of the greater things that will be accomplished in future years.
Indeed, as we realize that Bahá’í teaching is a universal function, not limited to a professional clergy or to church services—that Bahá’í teaching includes all the functions of education as well as of religion in the former meaning of that word—it is impossible for us to overestimate the potential resources that will be employed as the American Bahá’í community consolidates its powers and gathers new strength and capacity. All the arts, all the sciences, all the institutions of human association are alike doors of opportunity and mediums of expression for the spirit of Bahá’u’lláh. The Cause in America has already laid so firm a foundation that the confirmation of only a relatively few persons of outstanding capacity can double and redouble our existing public influence. A newspaper editor or two, a scientist, a dramatist, a novelist, some great executives, some souls with humanitarian vision, a few persons with financial resources—such a group, not large in number but varied in talent and influence, could rapidly infuse our teaching with tremendous power; for the sacrifice and devotion of the believers for two generations have created the instruments which such souls could galvanize with new life. No doubt, that blessing will come to us when we have done our full part in service to the Faith.
Meanwhile, the mysterious moving of the spirit is exemplified in such significant achievements outside the community as the use of the House of Worship as front-cover illustration by the Bell Telephone Company of Illinois and the United States Steel Corporation.
Over a long period of years, the question
of a book of Bahá’í Prayers has
received careful attention.
Committees and individual
believers have contributed devotedly to the
task, but short of a collection of prayers
selected and translated by the
Guardian himself, no compilation
could satisfy the need.
Despite the many other duties and
obligations discharged by Shoghi
Effendi, he has
this year signified that he
has made translations of prayers,
and part of the manuscript
has already been received.
The title is to be
"Prayers and Meditations by Bahá’u’lláh,”
[Page 117]
as we were informed in a letter dated March
2, 1937. The part already received consists
of 182 typewritten pages; the
complete volume will therefore
represent a considerable
body of text. Indeed, the work may parallel
the “Gleanings From the Writings of
Bahá’u’lláh” with which we were so blessed
in 1935.
The Guardian has likewise sent his own translation of the three obligatory daily prayers, and these are now being printed in a booklet of convenient size. Shoghi Effendi’s explanation concerning the daily prayers will appear in the next issue of BAHÁ’Í NEWS.
These translations carry us into the heart of the Bahá’í life, offering us individually the supreme privilege of drinking from the well-spring of all healing, all purity and all energy of inner renewal. The full rhythm of Bahá’í life is becoming manifest, in the Nineteen Day Feasts, the Anniversaries, the month of Fasting, and the daily pyayers. It is a rhythm not supported by our social environment but in conflict with it, revealing a harmony of mind, soul and spirit, and a new type of community relationship, which requires the constant effort of faith and zeal to be maintained. The effort is the source of power and blessing in the Cause.
For some years, local Assemblies have arranged public displays of a Temple model, sometimes with a collection of Bahá’í books and pictures. Recently the National Assembly has taken steps to provide nine Temple models, to be made from a carefully scaled and hand-carved original, and after sending one of these models to Haifa, and retaining one or two more for special display in national teaching activities, the remainder can be purchased or rented by local Assemblies for their own use. The Temple Trustees will approve any other model which seems accurate and acceptable, and thus it should soon be possible to obtain the use of models in different size and of varying cost.
Two of the American believers have made arrangements for the publication of books through non-Bahá’í firms which have distinct interest and importance for the Cause. “Portals of Freedom,” by Howard Colby Ives has already been issued, and “The Gospel of Mary Magdalene,” a novel by Juliet Thompson, will appear in a few months. Mr. Ives has drawn vivid pictures of ‘Abdu’l-Bahá in His association with the author and others during 1912, while Miss Thompson has infused the dramatic movement of the early days of Christianity with the spirit of the Master’s references to those days.
If we would follow the important episodes of this year in adequate detail, we must turn to the reports successively published in BAHÁ’Í NEWS from the Teaching, Publicity and other Committees, and to the annual Committee reports issued in April, with others ready for similar publication after the Convention. In all the seventy-one Bahá’í communities, in the smaller groups, and in the valiant work of traveling teachers and pioneer souls, the work of the Faith is being performed with a new measure of intensity, power and effectiveness. With incredible swiftness we are all being drawn into contact with the fundamental problems of a disordered world. Here the Bahá’ís are upholding the light of inter-racial amity, there they withstand attack from religionists who still think that the liberal attitude is merely a kind of permission for spiritual separateness to continue, without guidance, without control by the Father of all mankind. As we encounter any universal issue, even if in the form of what might appear to be a trivial local or personal matter, let us not disregard the fact that these small matters come to prepare us to deal correctly with the same issue on the largest possible scale later on. Indeed, the personal contacts of believers in any local community actually involve most of the fundamental problems of the Cause in its relation to the world. Until these contacts are truly universal, we are not prepared to carry out the real mission of the Faith.
The activities of Bahá’í youth have continued their rapid development. The organization of a public Symposium held in such a large number of cities both here and abroad, and the publication of the youth quarterly, are notable achievements. They moreover provide instruments for attracting and confirming non-Bahá’í youth, and thus constitute a unique aspect of our teaching work.
It was, in fact, from an officer of the
[Page 118]
National Youth Committee that the National
Assembly received the suggestion
concerning the observance of the
Twenty-Fifth Anniversary of
‘Abdu’l-Bahá’s American visit,
a suggestion which, as reported
to local Assemblies in the form of
definite plans involving public
meetings and special publicity,
has aroused a most beautiful
enthusiasm in all parts of America.
Communications from the Guardian
Since the cablegram sent by the Guardian to the last Convention, already mentioned, the following communications have been received during the current Bahá’í year.
On April 10, 1936, the Guardian wrote that he was sending a silk cloth embroidered with the Greatest Name, executed by Bahá’í Zoroastrian ladies of Bombay. It is to be shown to the friends at this Convention.
On May 7, this cablegram was received: “Deeply appreciate Assembly’s determination. High responsibility rests upon its members. Tremendous effort required. Praying unprecedented success.”
On April 19, the Guardian conveyed the request of the National Spiritual Assembly of the Bahá’ís of Australia and New Zealand that American believers contribute articles to The Herald of the South.
Replying to a cablegram asking for advice on whether the reprint of the Tablets of the Divine Plan should contain any supplementary material, such as oral statements which were published in the original edition, the Guardian on May 19 cabled: “Heartily approve publication pamphlet. Advise publish as preamble appropriate passages from Gleanings and ‘Abdu’l-Bahá’s Will regarding importance teaching. Pamphlet’s title left (to) Assembly’s discretion. Convention plea addressed to American believers cannot achieve its purpose unless dauntless pioneers arise and, forsaking homeland, permanently reside (in) countries where light of Faith (has) not yet penetrated. Cabling three hundred pounds as nucleus (of) special fund to be established (for) furtherance (of) this exalted, highly meritorious purpose.”
From a letter dated May 30, 1936, the following passages are quoted: "The Guardian hopes that as new centers are established in Central and South America, the Message of Bahá’u’lláh to the Presidents of the American Republics may be transmitted to them directly by believers already residing in their respective countries.” “The Guardian does not advise your Assembly to sell the Malden property, as the Master has definitely stated in the Tablet which you have quoted, to ‘take care of that house, because the light of the love of God was lighted in it.’ By renting the house, the N. S. A. can for the present avoid the expenses entailed by its repairs and upkeep.” “The set of administrative principles Bahá’í communities already possess, together with the text of By-Laws, are sufficiently elaborate, at the present stage of the evolution of the Cause, and should not be over-developed by a mass of specific statements related to secondary and exceptional cases.” "Regarding persons whose condition (i.e., mental condition) has not been defined by the civil authorities after medical diagnosis, the Assembly on the spot must investigate every case that arises and, after consultation with experts, deliver its verdict. Such a verdict, however, should, in important cases, be preceded by consultation with the N. S. A. No doubt, the power of prayer is very great, yet consultation with experts is enjoined by Bahá’u’lláh. Should these experts believe that an abnormal case exists, the withholding of voting rights is justified.” And this postscript, in the Guardian’s hand:—
“I fervently hope and pray that the year
into which we have just entered may be
signalized by fresh conquests
and unprecedented triumphs
in the teaching field
within the United States and beyond its
confines. A systematic, carefully conceived,
and well-established plan should be devised,
vigorously pursued and
continuously extended. Initiated
by the national representatives
of the American believers, the
vanguard and standard-bearers of the valiant
army of Bahá’u’lláh, this plan
should receive
the whole-hearted, the sustained
and ever-increasing support, both
moral and financial,
of the entire body of His followers in that
continent. Its supreme immediate objective
should be the permanent establishment of at
least one center in every State
of the American Republic and in
every Republic of the
American continent not yet enlisted under
[Page 119]
the banner of His Faith. Its ramifications
should gradually be extended to the European
continent, and its scope should be made to
include those countries, such as the Baltic
States, Poland, Greece, Spain and Portugal,
where no avowed believer has established
definite residence. The field is immense, the
task gigantic, the privilege immeasurably
precious. Time is short, and the obligation
sacred, paramount and urgent.
The American community must muster all its force,
concentrate its resources, summon to its aid
all the faith, the determination and energies
of which it is capable, and set out,
singleminded and undaunted, to attain still greater
heights in its mighty exertions for the
Cause of Bahá’u’lláh.”
Here, in these words, lie the essence of all plans and policies for the American believers for years to come! Secondary matters must surely be considered only in the light of their contribution to the supreme goal, and not permitted to supersede the primary motive and the primary task.
In a letter dated July 5, Shoghi Effendi gave approval to a recommendation received from a local Assembly and reported to the Guardian by the National Assembly concerning the preparation of an exhibit of Bahá’í books, pictures and other material which, once assembled, can be traveled from city to city and used by the various local Assemblies.
On July 27, this cablegram announced the coming of Miss Root: “Beloved, indefatigable Martha sailing New York (on board the) Bergensfiord. Feel certain (the) believers will accord befitting welcome (to this) well beloved star servant of Bahá’u’lláh.”
Three days later the following cablegram gave additional emphasis to the teaching work:—
“Entreat American believers ponder afresh urgency rededicate themselves task complete fulfillment Divine Plan. National Assembly’s energetic leadership, careful planning ineflectual unless supplemented by vigorous action by every believer, however humble, however inexperienced. Time is short. Sands (of) chaotic, despairing civilization steadily running out. Founded on unity, understanding so splendidly achieved, functioning within framework (of) administrative Order (so) laboriously erected, inspired (by the) vision (of the) Temple edifice (so) nobly reared, galvanized into action (by the) realization (of the) rapidly-deteriorating world situation, (the) American Bahá’í community should rise as never before (to the) height (of the) opportunity now confronting it. Audacity, resolution (and) self-abnegation imperatively demanded. Impatiently and prayerfully waiting.”
Such a message is an emphatic and final reminder that in this teaching effort we may not delay so long and proceed so slowly as during the years of the Plan of Unified Action for completing the structure of the House of Worship.
Concerning the teaching plan reported to the friends in the June issue of BAHÁ’Í NEWS, on July 28 the Guardian, through his secretary, wrote: “The Guardian has read with keenest interest the new statement adopted by the N. S. A. concerning teaching, and wishes me to assure you . . . of his most genuine appreciation of the steps that your Assembly is taking for the expansion of the teaching work throughout America. He is praying for your success from the bottom of his heart.”
That same letter explained the principle to be observed in the preservation of Bahá’í relics: “Regarding the preservation of relics associated with ‘Abdu’l-Bahá, the general principle should be that any object used by Him in person should be preserved for posterity, whether in the local or the national Archives. It is the duty and responsibility of the Bahá’í Assemblies to ascertain carefully whether such objects are genuine or not, and to exercise the utmost care and discretion in the matter.”
It also conveyed this advice in connection
with the holding of public meetings
at Nashville: “The holding of public meetings in
that city should be avoided only in case it
would lead to grave and very serious results.
Slight local criticisms and unpopularity
should not act as a deterrent. The issue (i. e.,
of race prejudice) should be met squarely
and courageously, and an effort should be
made to attract at first the most
cultured element among the colored, and through them
establish contact with the whites and the
[Page 120]
masses. Such individuals and groups,
whether white or colored, who are relatively
free from racial prejudice, should be
approached, separately if necessary, and an
endeavor should be made to bring
them together eventually, not only
on formal occasions and for specific
purposes, but in intimate social
gatherings, in private homes as
well as in formally recognized Bahá’í centers.
“The summer schools provide a splendid setting and environment to which the best element among the colored race should be specially attracted. Through such association prejudice can be gradually eradicated, and ‘Abdu’l-Bahá’s ardent wish fully realized.”
Then this statement in the Guardian’s hand: “I am eagerly awaiting the news of the progress of the activities initiated to promote the teaching work within, and beyond the confines of the American continent. The American believers, if they wish to carry out, in the spirit and the letter, the parting wishes of their beloved Master, must intensify their teaching work a thousandfold and extend its ramifications beyond the confines of their native land and as far as the most distant outposts of their far-flung Faith. The Tablets of the Divine Plan invest your Assembly with unique and grave responsibilities, and confer upon it privileges which your sister Assemblies might well envy and admire. The present opportunity is unutterably precious. It may not recur again. Undaunted by the perils and the uncertainties of the present hour, the American believers must press on and prosecute in its entirety the task which now confronts them. I pray for their success from the depths of my heart.”
The importance of Bahá’í Archives was again stressed in a letter dated September 25, 1936: “The importance of the institution of Bahá’í Archives is not due only to the many teaching facilities it procures, but is essentially to be found in the vast amount of historical data and information it offers both to the present-day administration of the Cause, and to the Bahá’í historians of the future.”
On October 29 this cablegram was received: “Overjoyed, unspeakably grateful American believers’ signal response my reiterated appeals. Inaugurated campaign fraught (with) consequences involving immediate destinies (of the) American community. Shadows encircling sore-tried human society noticeably deepening. World crisis (is) inexorably moving towards climax, challenging (the) torchbearers (of) Bahá’í civilization (to) scale loftier heights (of) individual heroism, (to) scatter more widely throughout (the) length (and) breadth (of the) American continents, (to) participate more strenuously (in) concerted effort organized by National, Regional (and) local agencies dedicated (to the) prosecution (of) noble enterprise, (to) pour forth more abundantly (their) resources in support (of the) Fund created for its furtherance, (and) resolve more determinedly (to) conquer whatever obstacles might retard its ultimate fruition. (The) Dawn Breakers (in) previous age have on Íránian soil signalized by their acts (the) birth (of the) Faith (of) Bahá’u’lláh. Might not American believers, their spiritual descendants, prove themselves in turn capable (of) ushering in on world scale the civilization of which that Faith is (the) direct source and sole begetter.”
The power which pours forth through the Guardian’s successive messages seems overwhelming. Within the space of a few months, his messages have traversed an area of significance which in the past would have reached through thousands of years. The intensity, the swiftness of these passing moments have no parallel in the recorded history of mankind.
On November 2, the Guardian advised the National Spiritual Assembly to extend to Miss Lidja Zamenhof a hearty welcome in connection with her plan to visit America, and to take full advantage of this splendid opportunity for extending the scope of the teaching work.
On November 5 the Assembly was informed that the Kurdish translation of "Bahá’u’lláh and the New Era” had been confiscated by the authorities in ‘Iráq, and requested to exert influence in order to have them returned and their circulation permitted.
The Guardian’s letter of November
14 approved the extension of the Committee on
Braille Transcriptions to include members in
other countries. This letter explained the
Guardian’s contribution to the Teaching
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Fund as follows: "He feels that
this is a matter to be
left entirely to the discretion of the
N. S. A. He believes that the
continuous expenditure of a
considerable sum to provide
for traveling expenses of
teachers who are in
need constitutes in these days
the chief obligation of the
National Fund. An effort
should be made to facilitate,
as much as possible, the extension
of the teaching work by
helping those who are financially
unable, to reach their destination
and once there to encourage them
to settle and earn the means of
their livelihood.”
Answering a question as to the form in which the successive “World Order” letters should appear when published as a book, this letter stated: “He prefers that you retain the separate titles of these letters, the full text of which should be published in the order in which they have been written. As to the sub-captions, he leaves this matter to the discretion of your Assembly.” Then followed details concerning the changes to be made in the revised edition of the Esslemont book.
The letter concluded with these words, in the Guardian’s hand: "I cannot allow this communication to be sent without adding a few words in person and stress afresh the significance of the undertaking in which the entire Bahá’í community has embarked. The promulgation of the Divine Plan, unveiled by our departed Master in the darkest days of one of the severest ordeals which humanity has ever experienced, is the key which Providence has placed in the hands of the American believers whereby to unlock the doors leading them to fulfill their unimaginably glorious destiny. As the proclamation of the Message reverberates throughout the land, as its resistless march gathers momentum, as the field of its operation widens, and the numbers of its upholders and champions multiply, its potentialities will correspondingly unfold, exerting a most beneficent influence, not only on every community throughout the Bahá’í World, but on the immediate fortunes of a travailing society. The repercussions of this campaign are already apparent in Europe, India, Egypt, ‘Iráq and even among the sorely-tried communities in Írán and Russia. The Faith of God is gaining in stature, effectiveness and power. Not until, however, the great enterprise which you are now conducting runs its full course and attains its final objective, at its appointed time, can its world-encompassing benefits be fully apprehended or revealed. The perseverance of the American believers will, no doubt, ensure the ultimate realization of these benefits.”
In a letter dated November 18, the Assembly was requested to give Shoghi Effendi a power of attorney in connection with a house and land transferred to the Palestine Branch of the American National Assembly by Siyyíd Ḥusayn el-Ḥusayn, a believer of Haifa, a property situated between the Báb’s Shrine and the tomb of the Greatest Holy Leaf. The title deed was sent the next day, together with another title deed for two pieces of land donated by the wife of the late ‘Abbás-Quli, former custodian of the Shrines on Mt. Carmel. The Guardian stated that the total area of the property owned by the Palestine Branch was now approximately 58,800 square pics, every 1,600 square pics equaling 919 square metres.
The letter dated March 2, 1937, referred to the Guardian’s translation of the three daily obligatory prayers, which were enclosed, and stated that the first installment of his translation of prayers and meditations of Bahá’u’lláh would soon be sent. The names of a Bahá’í family who have settled permanently in Buenos Aires, moving there from Aleppo, Syria, were also given, that the American believers may extend cooperation in their teaching work.
The Guardian’s love for the faithful
believers was ardently expressed
in two cablegrams received
in recent weeks. On March 4
this message was received: “Assure dear Lunt
ardent prayers, profound attachment.
Extend every possible assistance.” This came in
reply to the Assembly’s cablegram reporting
the news of his serious illness and the hospital
treatment that had been arranged. On April
14 came this message: "Distressed sudden
passing dearly beloved Dr. Bagdádí. Loss
inflicted (upon) national interests (of)
Faith irreparable. His exemplary faith,
audacity, unquestioning loyalty (and)
indefatigable exertions (are)
unforgettable. Advise Bahá’í
communities (of) Chicago (and)
surrounding regions hold befitting gathering
(in) Temple for which he so valiantly (and)
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devotedly
labored. Ardently praying for
him and bereaved family.”
Plans and Policies
The formation of teaching agencies embodying regional, national and inter-American activities, as outlined in BAHÁ’Í NEWS for June, 1936, was not a plan but merely a tool or instrument intended to establish facilities for increased individual action and more efficient collective efforts. Aside from its usefulness such projects are but passive blueprints. What is always needed are the builders who can turn the blueprint into an actual edifice. That this preliminary method of uniting the American Bahá’í community for its international teaching task has acquired dynamic life and vigor seems evident from the Guardian’s expression of happiness already mentioned. The detailed facts will be presented to the delegates and friends by representatives of the Teaching Committee at a later session.
To summarize the rulings and statements made by the National Assembly this year, the following subjects are cited:—
1. The Assembly feels that it is not able to pass upon the merits of charts and similar material which contain elements of fact not subject to confirmation in the Bahá’í Writings.
2. A form has been provided for use when new Spiritual Assemblies are established by joint declaration of exactly nine believers.
3. A form of bequest has been reported in BAHÁ’Í NEWS for use by believers desiring to provide for the Cause in their will.
4. The cooperation to be extended to Bahá’í authors was reported in BAHÁ’Í NEWS last fall.
5. The Historical Record Cards will not be made a permanent and continuous form of information. The supply of cards has been exhausted, and those which have been received constitute a most interesting source of information concerning the membership of the American Bahá’í community at the present stage of its existence.
6. An improved form of monthly Financial Report, in which the status of the total annual budget is carried forward from month to month, has been adopted and supplied to the local Assemblies through the new monthly bulletin.
7. It has been felt desirable to reprint in BAHÁ’Í NEWS those passages from Shoghi Effendi’s general letters which set forth the fundamental teachings.
8. After consultation with the Teaching Committee, a number of steps were taken in order to clarify certain questions, as follows:—
- A. Teachers visiting new areas should have a proper letter of credentials.
- B. Such teachers should be provided with a list of questions to fill out and return to the National Teaching Committee,
that valuable information may be secured and made available to other teachers visiting the same area.
- C. The placing of books in Public Libraries by traveling teachers in a new area is an expense coming under the Teaching budget. The budget of the Library Committee is for use in placing books through the local Assemblies.
- D. Budgets of cash and also of free literature have been given the National and Regional Teaching Committees. Such funds are not intended to finance teaching activities of local Assemblies.
- E. As reported in BAHÁ’Í NEWS, a distinction has been made between public and non-public teaching activities. In
areas outside the jurisdiction of local Assemblies, teachers holding public meetings are to have recognition and approval from the National or Regional Teaching Committee.
- F. Local Assemblies and individual teachers, when announcing the Cause in public programs, should make use of
the terms used by ‘Abdu’l-Bahá or the Guardian as the description or title of the Faith.
- G. Requests for funds to meet traveling and other teaching expenses are to come to the National Assembly in the form of recommendations by the National or Regional Teaching Committee and not directly from individual teachers.
9. On receiving a question concerning the
propriety of using parts of a prayer and not
the complete prayer in compilations, it was
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recorded that excerpts can be taken from
prayers provided that the meaning is not
changed, the fact that it is only an excerpt is
made clear, and the reference to the source is
given in each case. This applies particularly
to Study Outlines.
10. The matter of the residential qualification of believers has been interpreted, to remove the ambiguous situation existing where believers reside in one established community but hold their voting right in another, adjoining city.
11. The publishing of Bahá’í compilations through non-Bahá’í firms has been clarified and reported through BAHÁ’Í NEWS.
12. The Temple Trustees wish to approve all models of the Temple before they are sold or publicly displayed, and to have the sale arranged through the Trustees.
As this secondary material on administrative matters is not readily available, scattered as it is through different issues of BAHÁ’Í NEWS, and in the Minutes of the National Spiritual Assembly, a compilation has been made and published under the title of "Bahá’í Procedure,” which codifies the statements and rulings as well as procedures adopted over a period of years. With this material has been incorporated passages from the Guardian’s letters setting forth the fundamental principles of Bahá’í administration and his explanation of the Bahá’í attitude on important current issues. The publication is in the form of loose leaf sheets, perforated to place in any ring binder of standard letterhead size.
A vast amount of detail would be spared to the meetings of the National Assembly, and doubtless also to local Assemblies, if the believers will acquaint themselves with this secondary administrative material. An enlightened public opinion within the Bahá’í community is our best safeguard against improper action or unsound attitude, and no amount of centralized authority can be a substitute for a community which has become thoroughly informed. We may well bear in mind also the Guardian’s view, already reported, that care should be taken not to develop the secondary material at the expense of the primary aim of the Faith. Our ideal should be to arrive at conscious knowledge and right attitude on how matters should be arranged within the Bahá’í community, for the basis of the community is conscience and not external law.
American Teachers Abroad
From time to time, as letters and reports are received, the friends are made acquainted with the activities of our co-workers who live or travel in other lands. Indeed, these activities have become so important and far-reaching that it has been felt advisable to include this subject in the Convention agenda. During the current Bahá’í year, the American believers abroad have been: Martha L. Root, Agnes Alexander, Clara and Adelaide Sharp; Marion Jack, Charles and Helen Bishop, Mark Tobey, Lorol Schopflocher, Gita Orlova, Siegfried Schopflocher, Frances Stewart, Elizabeth Pilkington, Leonora Holsapple, Louis and Louise Gregory, Nellie S. French, Edward and Loulie Mathews, Amelia B. Collins, Lena Gutbarlet, Mrs. Jeanne Bolles, Isabel Dodge, and Beatrice Irwin. Of such believers Bahá’u’lláh has said: "They that have forsaken their country for the purpose of teaching Our Cause—these shall the Faithful Spirit strengthen through its power.” We admire and appreciate their services. We long for greater capacity to promote their plans.
In Memoriam
Year by year the true American Bahá’í pioneers—those who founded the Faith on this continent—are removed from our ranks and raised to the higher station of service in the Kingdom unseen. The passing of such workers as Paul K. Dealey, Mary Hanford Ford and Dr. Zia Bagdádí within the past few months brings us a sense of personal loss and reminds us that those who remain bear a greater responsibility in attempting to confirm their like and restore their qualities of faith to the workers on earth. Our prayers accompany these spirits who have fulfilled their mission in the body and now go to their reward.
Bahá’í Trusteeships
As the believers know, the large Bahá’í
properties like the Temple, Green Acre and
Bosch Summer School are held under separate
deeds by trustees composed of members of
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the National Spiritual Assembly. This year,
for the first time, a general survey has been
made of the five Bahá’í Trusteeships, and
this survey is to be presented as a report to
the Convention. The report is a matter of
distinct interest and importance, because the
work of these Trusteeships has come to
constitute a large part of the responsibility of
the National Assembly, and a considerable
asset not merely as Bahá’í property
but as instruments of teaching.
It is as believers learn
how to combine true efficiency in practical
affairs with their spiritual activities that we
attain the balance of character, action and
devotion distinguishing the religious life of
this new age.
The Guardian’s Marriage
We come now to that event which has brought such depth of joy to all Bahá’ís throughout the world and forms the great climax of this Bahá’í year—the Guardian’s marriage.
On March 27 this cablegram was received: “Announce Assemblies celebration marriage beloved Guardian. Inestimable honor conferred upon handmaid of Bahá’u’lláh Rúḥíyyih Khánum Miss Mary Maxwell. Union of East and West proclaimed by Bahá’í Faith cemented.” (Signed) Ziaiyyih, Mother of the Guardian.
The following acknowledgments were cabled immediately by the National Assembly.
To Ziaiyyih Khánum: “Assemblies will rejoice your heart-stirring announcement. Beseech divine blessings.”
To Shoghi Effendi: "Joyously acclaim historic event so auspiciously uniting in eternal bond the destiny of East and West.”
On March 30, this message came from the Guardian: “Deeply moved your message. Institution (of) Guardianship, head cornerstone (of the) Administrative Order (of the) Cause (of) Bahá’u’lláh, already ennobled through its organic connection with (the) Twin Founders (of the) Bahá’í Faith, is now further reinforced through direct association with West and particularly with (the) American believers, whose spiritual destiny is to usher in (the) World Order (of) Bahá’u’lláh. For my part (I) desire (to) congratulate community (of) American believers on acquisition (of) tie vitally binding them to so weighty an organ of their Faith.”
On April 3, the National Spiritual Assembly sent this further message on behalf of all American Bahá’ís: "Hearts overflowing with gratitude, we are sending $1349, being $19 each from seventy-one American Assemblies for immediately strengthening new tie binding American Bahá’ís to institution of Guardianship. We trust this modest contribution will be accepted as token (of) ever-increasing devotion and unity (of) American believers in service to World Order (of) Bahá’u’lláh.”
On April 5 was received the Guardian’s response: “Accept. Deeply touched (by) American believers’ spontaneous expression of ever-increasing devotion to crowning institution (of) World Order (of) Bahá’u’lláh. Noblest contribution individual believers can make at this juncture to consecrate newly acquired tie is to promote with added fervor unique plan conceived for them by ‘Abdu’l-Bahá.”
Any comment would be unbecoming, for this historic event will forever be enshrined for Bahá’ís in the Guardian’s own words.
In conclusion, one of the prayers newly translated by Shoghi Effendi is offered up in appeal that the Holy Spirit may penetrate the soul of every Bahá’í and confirm our steadfast unity on the field of action.
"Glorified art Thou, O Lord our God! We beseech Thee by Him Who is Thy Most Great Name, Who hath been sorely afflicted by such of Thy creatures as have repudiated Thy truth, and Who hath been hemmed in by sorrows which no tongue can describe, to grant that we may remember Thee and celebrate Thy praise, in these days when all have turned away from Thy beauty, have disputed with Thee, and turned away disdainfully from Him Who is the Revealer of Thy Cause. None is there, O our Lord, to help Thee except Thine own Self, and no power to succor Thee save Thine own power.
"We entreat Thee to enable us to cleave steadfastly to Thy love and Thy remembrance. This is, verily, within our power, and Thou art the One that knoweth all that is in us. Thou, in truth, art knowing, apprised of all. Deprive us not, O our Lord, of
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the splendors of the light of Thy face, whose brightness hath illuminated the whole earth. No God is there beside Thee, the Most Powerful, the All-Glorious, the Ever-Forgiving.”
- Yours faithfully,
- National Spiritual Assembly
- By: HORACE HOLLEY, Secretary.
1937-1938
Dear Bahá’í friends:
This, the Thirtieth Annual Convention of American Bahá’ís, establishes a considerable extension of the principle of consultation as applied to our national Bahá’í affairs. By the increase in the number of delegates, the Bahá’í community has utmost representation in the annual meeting. The Convention can, therefore, fully and faithfully reflect the spirit and action of the body of the believers and, as the Guardian stated, constitute a firm foundation for the organic Bahá’í institution it is called upon to elect.
It is for lack of this principle of consultation, whose roots draw sustenance from Divinely revealed truth, that the civilizations and cultures of the non-Bahá’í world have during this past year suffered further disintegration. Mass feelings and needs, divorced from the spirit of oneness, seek in violence under misguided leadership a solution of problems which but augments their difficulties and destroys their basis. There is not one active Bahá’í teacher who will not testify to the fact that individual souls are more receptive to the Message of Bahá’u’lláh than ever before, driven from their former allegiances by the realization that societies, whether large or small, which are imbued with suspicion or prejudice, hatred or fear, offer no refuge to the conscious human being in this age. Far more than any eloquence, the deeply-laid, providentially protected unity of the Bahá’í body itself stands as the visible proof that religion has been renewed by God’s will.
The most dramatic, the most moving evidence of the degree to which the world has turned away from the Path of Truth can be found in the Bahá’í history of this current year. We believers of the West have long admired the heroism and steadfastness of our fellow-Bahá’ís in the Orient, whom successive waves of persecution both ecclesiastical and secular have failed to disturb in their sublime faith. For ourselves, however, we have assumed that such conditions could never arise, relying upon a greater prevalence of public enlightenment or tolerance and upon the historical tradition of the separation of church and state. When, therefore, word came that the sacred Faith of Bahá’u’lláh had been denounced and its institutions and meetings forbidden in the very heart of Europe, we could not but realize the instability and impermanence of all things dependent upon human will and aim, and the need for a great deepening of faith in our own inner lives and a reconsecration to the unity of our spiritual community. The increase in the number of delegates thus may be appreciated as no mere arithmetical change, but a strengthening of the very foundations of the administrative order in America.
This reference to the Guardian’s protective action during the current year brings us to another subject vitally connected with the mainsprings of our faith—his translation of “Prayers and Meditations by Bahá’u’lláh.” Here, indeed, in the devotional realm—in the outpouring of the Holy Spirit—exists that Divine Elixir which can alone transmute the base metal of human nature into pure gold. This bounty has been given us at the crucial hour of need. Only as we enter into the new heaven of His Spirit can we live and strive free from the subtle or brutal influences of a misguided world. Our purity of aim, our unity of spirit and activity, must realize this new heaven upon earth. All else is subsidiary to that victory in the realm of heart and spirit.
It is, moreover, no coincidence of material
fact but another working of the higher Will
which during the same Bahá’í year presents
us with the Guardian’s "World Order”
letters in book form. For this work
is the expression of the Guardianship
itself, a degree
of consecration and inspiration to which
none other can attain, and the view of truest
wisdom upon the present condition of the
world and the future of Bahá’u’lláh’s Faith.
There is consequently a direct tie for us in
our present development between the book
of prayers and meditation and the Guardian’s
letters dealing with the character and
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evolution of the Cause. For our understanding of and our
loyalty to the latter
must be taken to represent the extent to
which the spirit of devotion has truly
entered our lives. For the first time in recorded
history, revealed religion has combined and
united the regeneration of the inner life with
a social program fulfilling human personality
in all degrees. No longer can piety and
devotion assert ways of action or attitudes of
thought as justification of anti-social forms
of life. The Bahá’í knows well that he will
not evolve spiritually if he spends his whole
time in isolated prayer without association
with other believers. He knows well that the
end of worship today is not solitude on the
mountain. He knows that he is not free to
invent his own cosmic or social philosophy to
express a personal and subjective religion.
The religious life in this age can be
lived under guidance, and the fears or
ambitions secretly cherished in the
soul have their healing
as we forget ourselves in the task
of establishing the World Order of Bahá’u’lláh.
The Twofold Task
The plans and achievements of the current Bahá’í year were born of the Guardian’s message to the last Convention and the deep and abiding response that message evoked. “Dual gift Providentially conferred (upon) American Bahá’í community invests recipients with dual responsibility fulfill historic mission. First, prosecute uninterruptedly teaching campaign inaugurated (at) last Convention in accordance (with) Divine Plan. Second, resume with inflexible determination exterior ornamentation (of) entire structure (of) Temple. Advise ponder message conveyed (to) delegates (through) esteemed coworker, Fred Schopflocher. No triumph can more befittingly signalize termination (of) first century (of) Bahá’í era than accomplishment (of) this twofold task. Advise prolongation (of) Convention sessions (to) enable delegates consult National Assembly to formulate feasible Seven Year Plan (to) assure success Temple enterprise. No sacrifice too great for community so abundantly blessed, (so) repeatedly honored.”
In the clear light of this call to action and sacrifice let us trace the steps by which the powers of the Holy Spirit have been set in motion and a foundation laid for the mighty victory to be realized by 1944.
1. A pledge of $100,000 was made at the Convention.
2. We were informed that the Guardian wished a special committee of technical experts to make a thorough study of the project, involving consideration of all available contractors and the costs and contractual elements of each successive stage in the work.
3. The incoming National Spiritual Assembly issued, as an insert to BAHÁ’Í NEWS of June, 1937, the items of the annual Budget and an explanation of the first portion of the Seven Year plan.
4. The technical committee reported its findings at the meeting of the National Assembly held on August 28, 29 and 30, and after consultation with the committee and with Mr. John J. Earley a contract was placed for the ornamentation of the gallery section. Mr. Earley began the work at once, and the progress report dated April 6, 1938, conveyed the following information: "On March 25, the first car was shipped from the Earley Studio and arrived at Wilmette, Illinois, the last of the month. This car contained contractors’ equipment, reinforcing steel and the wooden molds for the placing of the ornamentation that will be poured at the building. On March 28, the second car was shipped from Rosslyn, Virginia. This car contained 54,000 pounds of crushed stone and sand to be used in the pouring of the ornamentation at the building; 28 (finished) columns, 51 imposts, 2 sections of cornice ornamentation and 2 sections of window band ornament.
“The original clay models were completed
by the sculptor during the early part of the
month (March). The plaster models were
being completed during the latter part of the
month; the carving of the surfaces of the
plaster cast of the pylons will be completed
during the early part of April. Similarly the
plaster casts for the spandrel ornamentation
at the corners of the main arches will be
completed during April. . . . Work will
continue uninterruptedly at the Temple, and
will be in full swing by the end of the month
and during the forthcoming Annual
Convention.” The engineering supervision of
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Temple construction has been carried out by
Mr. McDaniel without cost to the Fund.
This is a truly gratifying and inspiring record of progress, for it means that before the end of 1938 or soon after all units of the gallery section will have been placed upon the Temple, and the unique effect already achieved by the dome and clerestory sections will be vastly enhanced.
The Guardian’s joy on learning of the plans reported to the friends in June was expressed in the following cablegram: “Immeasurably gratified National Assembly’s initial step presentation Seven Year Plan . . . redirect with added force nationwide appeal to entire community insure uninterrupted completion first unit and accumulation sufficient funds enable placing without delay final contract.” His approval of the technical committee’s recommendations was received on September 2: "Approve committee’s decision. Place contract immediately.”
As we consider this development of the Temple work, and recall the fact that the 1937 Convention resolved to rededicate itself "to the achievement of the holy task before the end of the first century of the Bahá’í era,” we should be profoundly grateful for the conditions of complete unity and continuous guidance under which the tremendous undertaking has begun. Nothing could testify more strongly to the general progress of the Bahá’í community than the certitude prevailing now in contrast to the hesitation and uncertainty which accompanied the launching of the first "Plan of Unified Action” in 1926.
The arena of social confusion and fear in which this concentration of Bahá’í faith and energy has proceeded was once more interpreted for us by the Guardian in his cablegram dated August 4, 1937:—
“Much heartened (by) compelling evidences accelerated speed with which teaching campaign inaugurated throughout Americas (is) now progressing. . . . In a world perilously near cataclysmic convulsions destined experience, at a time when forces of repression are launching their assaults and conspiring (to) undermine foundations (of) most powerful strongholds (of) Faith (of) Bahá’u’lláh in land of its birth and in heart of both Asiatic (and) European continents, an inescapable, well-nigh staggering responsibility rests on America, its one chief remaining citadel. Who among its stalwart defenders will arise, untrammelled (and) unafraid, to implant its banner in those States, provinces (and) Countries where its standard is still unhoisted? Entreat afresh American community heed vital urgency (of) my impassioned plea (and) spur efforts bring speedy termination (of) first Stage in evolution (of) so important (a) phase of dual task they have so enthusiastically shouldered.”
The progress of the teaching work carried on during the year cannot be reported as definitely as the developments in Temple construction. The activities of every committee, every Assembly, every group and of individual believers from day to day have their direct relation to the promotion of the Faith. Thus, for example, one should not overlook the work of the Committee on Braille Transcriptions which brings light to the eye of the soul, nor the achievements of the Summer Schools, nor the special opportunities resulting from the program maintained by Miss Zamenhof, Orcella Rexford and others, many details of which come to us in the periodic reports of the Teaching Committee and in the annual reports just published in BAHÁ’Í NEWS.
That each established Bahá’í community
should undergo continuous growth
in numbers as well as in
experience and capacity
must be assumed. The spiritual
reinforcement augments
miraculously from year to
year, and upon that rising tide even a small
and fragile craft will dare
to leave its moorings. There
are, however, certain fixed
standards which can be
applied to the progress of
teaching each year: first,
the formation of new Spiritual
Assemblies, and second,
the establishment of groups in new areas. At
the date of this writing, nine local groups
are authorized to form an Assembly on April
21, and one former Assembly
may be reestablished. This
is truly a notable record.
Such a result cannot be achieved without
the most vigorous action
on the part of the
National and Regional Teaching
Committees, traveling teachers
and, in the case of
such centers as Oklahoma City,
a most impressive response
to the Guardian’s call for
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pioneers. The essential characteristic of
teaching work at present is
its quality of acceleration.
A decade passed from 1912 to
1922 when, separated from the Master by
the War and then bereft by His ascension,
the American Bahá’í community struggled
to maintain its place. Under the Guardian
there followed a remarkedly brief period of
readjustment to the Administrative Order,
and the progress of Temple construction has
symbolized that new force of acceleration
which will surely increase each day until the
World Order is firmly established. Already
our teaching area is the Americas and not the
United States and Canada alone. Already we
are acquiring experience in dealing with
problems of language, nationality
and cultural differences which
contains the potentiality of the
universal outlook of world
citizenship. The sphere of
our collective responsibility
has been extended by Shoghi
Effendi to fill that vast social area to which
Bahá’u’lláh extended His gaze and upon
which He laid His blessing when He revealed
that Tablet addressed to the "Rulers of
America, and Presidents of the Republics
therein.”
But the forward movement also has its tests requiring us to examine the character of our community life from time to time. The Assembly Roll this year omitted Santa Barbara, Akron, Rockford and Rochester, while adding the new Assembly of Jersey City.
The Guardian’s message, sent through Mr. Schopflocher, calling upon local Assemblies to incorporate, acquire capacity for handling practical affairs, and place themselves in a position to receive endowments, has resulted in a great increase of legal incorporation. The necessary papers have been worked out by the Assemblies of Cleveland, Kenosha, Racine, Milwaukee, Seattle and Minneapolis, and those submitted by Binghamton and Boston are in process at the present time. Perhaps we have not yet fully realized the power and importance of a local Assembly in the maturity of its development. Together they will in future control far more property than the National body of Trustees. Each will have its House of Worship and accessory buildings; each will maintain facilities for education and the humanitarian functions of the Faith. Whether that maturity is near or remote in time, the outcome is inevitable, and consequently the basis for that further development must be laid as soon as possible.
American believers who have served under the Inter-America Committee in foreign lands have been Beatrice Irwin, Eve Nicklin and Mrs. Frances Stewart. Louis Gregory’s activities in Haiti belong partly to this and partly to the record of last year. Miss Nicklin proved that a believer with professional training can establish herself financially in another country, but unfortunately found soon after she had established herself in Bahia that her residence as a foreigner had become untenable. As reported in April, 1938, BAHÁ’Í NEWS, an active group has been formed in Mexico City, and the election of a Spiritual Assembly in that capital of a neighboring people was authorized by the Guardian. Here, indeed, is an event of the utmost significance. A Spiritual Assembly in Mexico City can only be realized as the strong pillar of a bridge that will eventually link together in the Bahá’í Order all the nations and peoples of the New World.
American believers residing in other lands are: Leonora Holsapple, in Bahia, Mrs. Clara Sharp and Adelaide Sharp in Ṭihrán, Marion Jack in Sofia, Mrs. Isobel Stebbins Dodge in Peru, Bertha Matthisen in Europe, and Martha Root, now in India. During the year, Mr. and Mrs. Maxwell returned from Haifa, Agnes Alexander returned from Japan, Mrs. Louise Gregory from Belgrade, Mrs. Rouhanghiz Bolles and Miss Bolles from Europe, Mr. and Mrs. Charles Bishop, Mrs. Annie Romer and Mrs. Gita Orlova from England and the continent of Europe. Miss Margaret Lent, after serving at the International Bahá’í Center in Geneva, Switzerland, has again established herself in the United States. Let us pay homage to these devoted Bahá’í workers for their significant services to the Faith. Mark Tobey, member of the National Spiritual Assembly of the British Isles, is now in the United States for a visit of some months.
Direct or indirect fruits of
their activities are: the
institution of Summer Schools
in Írán and England, the formation of a
Bahá’í group in Budapest, and extensive
publicity as well as the quickening of the
[Page 129]
spirit of faith in many European countries,
South Africa and the Orient.
Mr. and Mrs. E. R. Mathews returned after an extensive journey, during which Mrs. Mathews established distribution or reference centers for Bahá’í literature in Rio de Janeiro, Cape Town, Johannesburg, the Seychelles Islands, the Islands of Java and Bali, Manila and the Island of Zangopango, the Philippines.
Although Siegfried Schopflocher’s teaching work in the Orient was carried on last year, a picture of the results, in the form of newspaper and magazine clippings, was not available when last year’s annual report was prepared. These clippings and programs reveal a most impressive public presentation of the teachings before many audiences. It is hoped that copies will be made available for the scrapbooks maintained by the Publicity Committee.
Between August 18 and October 4, 1937, Mrs. Nellie S. French served the Cause in Honolulu, New Zealand and Australia, finding many opportunities for interviews and publicity and responding to the call of the Bahá’í communities for public meetings. An interview was given over the radio at Melbourne.
The powers of the spirit seem to accompany Martha Root wherever she goes. Sailing from San Francisco, May 20, she visited the Honolulu believers and after effective teaching work in Japan, she arrived at Shanghai immediately prior to the military invasion and attack upon that city. Sent to Manila with other American citizens for safety, Martha there experienced the great earthquake. Undaunted, she proceeded to India and Burma, and for many months has carried out a most extensive program arranged by the Bahá’í Assemblies. We understand that the Guardian wishes her to continue serving in India until the fall of 1938.
Another teaching work achieved by an American believer in the foreign field resulted from Mrs. Joel Stebbins’ visit to Peru during the summer of 1937, where, with her daughter, important contacts were made.
Miss Lidja Zamenhof, daughter of the founder of Esperanto, has been in the United States since September, 1937, arriving on invitation extended by the National Spiritual Assembly and warmly endorsed by the Guardian. Her distinguished services have been shared with the Esperantists. Miss Zamenhof has held Esperanto classes so far in New York, Philadelphia and Detroit, under the auspices of the local Esperanto groups but with the cordial cooperation of the Bahá’í Assemblies. She has made a number of direct Bahá’í addresses and in her Esperanto contacts has turned many to consideration of the Bahá’í Faith. The plans made with her by our Committee on Universal Language call for meetings in Lima, Ohio and a class in Esperanto at Green Acre in July. These Esperanto classes are not only for beginners but also they are to prepare Esperanto students to become proficient teachers. This honored guest emphasizes the truth that a believer who becomes technically expert in any branch of knowledge or activity based on idealism, thereby opens a door by which the teachings of Bahá’u’lláh may enter the consciousness of some large special group. Perhaps we have not sufficiently realized the degree to which Bahá’ís are expected to acquire knowledge and attain capacity in fields outside as well as within the Cause. The Esperantists, inspired by their founder, Dr. Zamenhof, are idealists who have already asserted their acceptance of one of the laws revealed by Bahá’u’lláh. Those present at the Convention will surely wish to meet and greet this honored fellow-believer and co-worker, Lidja Zamenhof, translator of Bahá’í books into Esperanto and Bahá’í speaker at a number of International Esperanto Congresses in recent years.
The American Bahá’í community has realized how much of the Seven Year Plan has come into the realm of possibility through the donation of $100,000 to the Fund. The Fund has also this year received another munificent gift of $25,000. Our Bahá’í properties have likewise been considerably extended through the generous gifts of a number of American believers.
Roy Wilhelm’s original gift of property at
West Englewood, blessed by the Unity Feast
held by the Master in 1912,
has been extended by
additional property donated by
him toward the end of
the last Bahá’í year,
[Page 130]
and by two lots transferred to the Trustees
by Mr. and Mrs. Walter Goodfellow. The
Bahá’í Summer School at Geyserville, the
monument to the ardent love of Mr. and
Mrs. John Bosch, has been greatly enriched
by the new and beautiful
dormitory presented by
Mr. and Mrs. Thomas Collins. The
Green Acre property
has been extended and
consolidated by the
acquisition of the so-called
Ball cottage and land given by Mr.
and Mrs. Siegfried Schopflocher.
Its facilities have furthermore
been considerably developed by
Mrs. Florence Morton’s donation
of the new Bahá’í Hall and
the accommodations added to the Inn and two of
the adjoining cottages. The publication cost of
the Guardian’s translation of “Prayers and
Meditations by Bahá’u’lláh” was also met by
a generous and loving gift offered by an
American Bahá’í.
In the model produced by John J. Earley we have our first glimpse of the Bahá’í House of Worship as it will appear with completed external decoration, and scaled to the proportions of the present structure which represents an alteration made by Mr. Bourgeois, at the direction of ‘Abdu’l-Bahá, in his original design. Twenty reproductions of the model have been obtained. Of these, one was presented to the Guardian, one is for exhibit in Temple Foundation Hall, several have been transferred to the Teaching Committee for temporary traveling exhibit by local Assemblies and groups, and models have been purchased for permanent exhibit by the Spiritual Assemblies of New York, Chicago, San Francisco, Los Angeles, Montreal and Buffalo. The model sent to Montreal was a gift from Rúḥíyyih Khánum to the local Bahá’í community. Other Assemblies are urged to consider the desirability of possessing a Temple model, which so clearly depicts the form and appearance of the House of Worship and thus creates visible evidence of the universal significance of the Faith.
On August 30, 1937, the members of the National Assembly gathered at the grave of Alfred E. Lunt in Beverly, Massachusetts, by request of the Guardian, whose cabled message received August 16 declared: “Future generations will appraise his manifold outstanding contributions to rise and establishment (of) Faith (of) Bahá’u’lláh (in the) American continent.”
Gratitude for distinctive and important services to the Cause impels special mention of the passing of Mr. Thomas Collins, whose name will ever be associated with the American Pilgrim House at Haifa and with the Hall and dormitory at the Geyserville Summer School, though he was not enrolled officially as a Bahá’í.
Communications from the Guardian
Our knowledge of the Bahá’í teachings, and our capacity to act under guidance, have been enriched and stimulated by a number of letters and cablegrams from Shoghi Effendi, some of which have already been cited in this report. Reviewing now their publication in BAHÁ’Í NEWS, Nos. 108 to 115, we have:—
Shoghi Effendi’s cablegram to the 1937 Convention.
His interpretation of Bahá’u’lláh’s law on daily obligatory prayer.
His explanation of the command concerning daily work.
An observation and direction with reference to teaching in the Southern States.
Plea for complete rededication to the ideals of the teaching campaign during the observance of the Twenty-fifth Anniversary of ‘Abdu’l-Bahá’s visit to America.
The cablegram received April 5, 1937, accepting the donation made by the National Assembly for all local Assemblies "for immediate strengthening new tie binding American Bahá’ís to institution of the Guardianship.” Shoghi Effendi in his acceptance declared: "Noblest contribution individual believers can make at this juncture . . . is to promote with added fervor (the) unique plan conceived for them by ‘Abdu’l-Bahá.”
Published after the 1937 Convention also were the Guardian’s words concerning Dr. Zia M. Bagdádí: “His exemplary faith, audacity, unquestioning loyalty, indefatigable exertions unforgettable.”
The Guardian’s message to the incoming National Assembly.
The letter dated June 4, 1937, containing
these words: “the twofold task they have
arisen to perform will, if carried out in time,
[Page 131]
release the potentialities with which the
community of the Greatest Name has been
so generously and mysteriously endowed by
‘Abdu’l-Bahá.”
An explanation of the Bahá’í attitude toward Esperanto.
The cablegram of July 4: "Immeasurably gratified National Assembly’s initial step presentation Seven-Year Plan” and setting forth five successive steps upon which its successful operation depends.
The cablegram of August 4 pointing out the “inescapable, well-nigh staggering responsibility” resting upon America and appealing for individuals to arise, “untrammelled and unafraid, to implant its banners in those States, Provinces and Countries where its standard is still unhoisted,” concluding with a moving appeal that we heed afresh the vital urgency of his impassioned plea.
On September 2 was received the cablegram approving the recommendations of the Technical Committee and directing that the Temple contract be placed immediately.
The October, 1937, issue of BAHÁ’Í NEWS reported the Guardian’s statement that Bahá’í meetings should not coincide with the time of church services; and the message which the Guardian sent through Siegfried Schopflocher for local Assemblies on the subject of incorporation and endowments.
The cablegram directing that hereafter 171 delegates be elected to the Convention, received November 21, was published in BAHÁ’Í NEWS of January. In the same issue was made known to the friends the Guardian’s cablegram of December 20: "Hand Omnipotence removed archbreaker Bahá’u’lláh’s Covenant. His hopes shattered, his plottings frustrated, society his fellow-conspirators extinguished. God’s triumphant Faith forges on, its unity unimpaired, its purity unsullied, its stability unshaken. Such death calls for neither exultation nor recrimination but evokes overwhelming pity so tragic downfall unparalleled in religious history.”
That event turned the hearts of the believers to those texts in the Will and Testament of ‘Abdu’l-Bahá which recounted the actions of His enemies and established their disobedience to the Manifestation of God, especially the violation enacted by Muḥammad-‘Alí, son of Bahá’u’lláh.
Whenever the Guardian’s letters to the National Assembly contain passages of general instruction and interest, they are reported to the entire community, and such references are found in BAHÁ’Í NEWS of January, February and April, 1938. The explanation of the Bahá’í attitude on pacifism, on the matter of reproductions of the Master’s likeness, on Bahá’í music and on his view of the progress of the Plan may be found therein.
Shoghi Effendi’s letter of November 25, 1937, which developed the theme of the increased number of delegates, was published in February, 1938. The challenging issues with which the American believers as a body are now being confronted were outlined in his own words as postscript to that letter, and no doubt the believers have given these words their most careful attention.
We were informed in the body of that same letter that the details of the administrative order have been sufficiently developed, and that both individual believers and the National Assembly must "henceforth direct their attention to the greater and vital issues which an already established Administration is now called upon to face and handle.”
Finally, up to the date of the preparation of this report, we have the Guardian’s words of January 30 on “certain vital requirements,” of the Plan, with the prayer, “May the all-conquering Spirit of Bahá’u’lláh be so infused into each component part of this harmoniously functioning System as to enable it to contribute its proper share to the consummation of the Plan.”
In conclusion, the National Spiritual Assembly feels it incumbent to ask for consideration of the fundamental fact that the Faith of Bahá’u’lláh is not a static creed but a dynamic and world-renewing Power. At each stage of its evolution a higher and more conscious inner understanding, consecration and sacrifice is required of every believer. Attitudes, feelings and methods that might have seemed proper and sufficient in an earlier stage may be harmful and destructive when that stage has been ended
Site (marked x) showing spot where Badí, bearer of Bahá’u’lláh’s Tablet to the Sháh of Írán, was martyred.
Laborers at work on restoration of the House of Bahá’u’lláh’s father, in Tákur, Mázindarán, Írán.
[Page 133]
and a new phase of the Faith begun to
unfold. The degree of
discipline inevitably increases from
childhood to maturity as responsibility
replaces the care and protection
extended to the helpless child. All around
us, discipline has become entirely a matter
of force and external power, frequently
brutal and brutalizing in its effects upon human
beings. In the Faith of Bahá’u’lláh, love and
worship precede discipline, making it
possible for each devoted soul to respond
voluntarily to the organic laws and precepts; and
this capacity for self-imposed discipline
transforms the age-old concept of social
power from material force to spiritual
authority, spiritually accepted and willingly
obeyed. Moreover, while the springs of
action within disbelieving persons release the
urges of nature or reflect prevailing human
values, the follower of Bahá’u’lláh can draw
upon an illimitable Source of dynamic
energy in his will to serve. Both on the side
of discipline and on the side of
self-expression, the believer is
expected to rise above
what is called the human condition and
show forth the realities of the true man.
But these mysteries are not so much
attributes of knowledge as attributes of will.
When the Faith enters every new stage of
development, it is our will which must
become re-directed and re-inspired.
Argument and discussion cannot invoke
the mysterious potency released only as we purify
the elements of intention and will. If we
will anything less than unity, disunity must
inevitably result.
It is by a deepening realization of the responsibility laid upon the American Bahá’í community that we can make the transition to the new stage of reality indicated by the Guardian this year. The resolution to adopt and fulfill the Seven-Year Plan, amidst the general darkening of the world’s horizons, must survive every conceivable test before the resolution can become firmly established. The task surpasses the capacity of human emotion and thought, as faithfulness to the achievement of the task saves us from the limitations of human nature as they have existed in the past. Solely by concentration upon the two aspects of the Plan in our daily lives and meetings can we hope to become worthy of its ultimate success.
- Faithfully yours,
- NATIONAL SPIRITUAL ASSEMBLY,
- By: HORACE HOLLEY,
- Secretary.
————————
ANNUAL REPORT — NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF ÍRÁN
1936-1937
EIGHTY—SIX delegates present. National Assembly elected. Beg confirmations. Rawḥání.” This telegram was sent to the Guardian by Bahá’ís from all over Írán who had dared to hold their annual Convention in Ṭihrán, convening and residing in the Ḥaẓíratu’l-Quds. The Guardian’s answer, never delivered, later reached Írán in his letter of ‘Aẓamat 15, 93: "Supreme Concourse voicing praise of resolution and endurance of the people of Bahá in that land of tribulation. This servant is grateful and well satisfied. I implore success for the delegates, the Assembly members and the body of the friends, from Him who is the true ally and defender. Shoghi.” Wider spread of Bahá’í laws and teachings, purchase of Bahá’í sacred places, abolition of any lingering race prejudice, simplification of methods of recording the census, chiefly occupied the Convention. It recommended that:
Interracial marriages are to be urged; special consideration for minority groups by the majority is to be stressed, where Bahá’ís of a given background predominate; titles, such as Shaykh, Arbáb, etc. and proper names likewise indicative of race or of non-Bahá’í backgrounds are to be avoided, as is membership in non-Bahá’í religious organizations. Teaching Committees and classes and character training groups are to be established in each center, and coordinated; two special Bahá’í teachers in addition to others which the National Assembly will send out, are to
Ḥaẓíratu’l-Quds of the Bahá’ís of Ṭihrán, now in course of construction.
[Page 135]
travel and reside in each Bahá’í district; the
friends, especially those of Ṭihrán, are to
make teaching trips throughout Írán whenever
possible; teaching of the Administrative
Order, the tablet on child training and
establishment of the Nineteen Day Feast and
other laws, are to be emphasized. The
National Assembly is to collect its revenues
proportionately from each Bahá’í district,
and all Írán will contribute toward
completion of the Ṭihrán Ḥaẓíratu’l-Quds and
purchase of lands adjacent to the site of the
Ṭihrán Mashriqu’l-Adhkár. The friends
will be encouraged to contribute what they
wish both to their Local and National Assembly.
An Archives Committee and a
Ṭihrán Ḥaẓíratu’l-Quds Committee will be
appointed in all centers, and it is hoped that
once established the National Archives may
be transferred to the Ḥaẓíratu’l-Quds . . .
In the fifth session, following chanting of
the Master’s Visitation Tablet during which
all stood in reverence, the following were
elected members of Írán’s third National
Spiritual Assembly: ‘Alí-Akbar Furútan
(Secretary), Valíyu’lláh Varqá (Chairman),
Jínáb-i-Fáḍil-i-Mázindaraní, Shu‘a‘u’lláh
‘Alá’í (Treasurer), Amín—Amín, Dr.
Yúnis Afrúkhtih (Vice-Chairman),
Maḥmúd Badí’í, ‘Ináyatu’lláh Aḥmadpúr,
Aḥmad Yazdání.
A letter received from the Guardian regarding current activities especially emphasizes the sending out of teachers throughout Írán and neighboring countries such as Afghánistán, Balúchistán, Arabia and the islands of the Íránian Gulf; the further establishment of the Administrative Order, and the purchase of lands sacred to the Faith. Regarding teaching, the Guardian says in part: "The National Assemblies of East and West, particularly that of America, have arisen with all their strength to further this important work in neighboring and distant lands. The National Assembly of Írán must seek precedence in this great service and win great victories.” Elsewhere the Guardian has directed Amín—Amín to pay to this National Assembly 1,000 túmáns as the nucleus—since added to by the friends here—of a traveling teachers’ fund.
This year the National Assembly has met twice weekly, devoting half its sessions to teaching work. Wherever possible, two local teachers have been sent out through their respective districts and their expenses paid. Teaching tablets have been widely spread and measures inaugurated to collect teaching funds. Teaching classes have been formed and a National Teaching Committee established. The following teachers have been sent out to the furthermost parts of Írán: Ishráq Khávarí and ‘Abdu’lláh Muṭlaq, Khurásán; ‘Alí Ádharí, ‘Iráq; Tarázu’lláh Samandarí, Gílán, Mázindarán; Ibráhim Ádhhar-Munír, Kurdistán-i-Írán; ‘Abbás ‘Alaví, Khúzistán; Fáḍil-i-Yazdí, the Southern Ports; Nabíl-Zádih, Balúchistán, Sístán; Ḥasan Nú{{u|sh}ábádí, Fárs. The following, appointed by the Central Local Assembly in various Bahá’í districts, are likewise continuing to teach: Thábit-i-Sharqí, Iṣfahán; Vaḥíd Kashfí, Hamadán; Fáḍil-i-Ṭihrání, Káshán; Muḥammad-Ṭáhir Málmírí, Yazd; Ḥáj Raḥmáníyán, Ṭihrán and vicinity; Ḥaydar-‘Alí Uskú’í, Ádhirbáyján; Ṣádiq-Sham‘báriq, Záhidán; Faḍlu’lláh Núrí, Yazd, Iṣfahán (this last traveling at his own expense). Other teachers include: Mihdí Arjumand and Abu’l-Qásim Mumtází, Shíráz; As‘adu’l-Hukamáy-i-Qazvíní, Gílán; Khánum Fáḍil-i-Shírází and Núr-i-Dín Mumtází, Ṭihrán and vicinity; Ustád Ismá‘il-i-Ubúdíyat and wife, of Ṭihrán, volunteers, to Shíráz.
For many years this National Assembly has desired to send a teacher into Afghánistán; the Government finally granted a passport but the Afghánistán Legation refused its visa. Reports from teachers within this country, however, are most encouraging:
The Jewish population of Shíráz has been
stirred in an extraordinary manner by the
teaching of Mihdí Arjumand. They flocked
to hear him in such numbers that two
leading mullás came and challenged
him to a debate; infuriated by defeat,
the two preached
against him in their mosques, calling him an
infidel, forbidding association with him, and
urging the Jews to avoid him; disregarded,
they lodged a complaint with the
authorities. At present twenty-one
teaching meetings are held weekly
in Shíráz, and are
attended by one hundred and fifty
non-Bahá’ís, nineteen of whom have
already accepted the Faith. New members of the
[Page 136]
Tabríz Youth Group have recently brought
into the Faith thirty people of all classes,
both Armenians and Muslims, in Mahál-Ahar,
a district where Armenian and Muslim
villages abound. Two new Armenian
believers of Barda‘—Qarah-Bágh are spreading
a considerable number of handwritten
Bahá’í teachings. Several have accepted the
Faith in the village of Mullá-Yúsif, famed
martyr and Letter of the Living. The Cause
is likewise progressing in other Ádhirbáyján
districts. From Iṣfáhán, Th}ábit-i-Sharqí
traveled to Kuhkalavíyyih, informed three
hundred and eighty-eight outpost believers
in Kaṭá’Bavír-i-Aḥmadí of new developments
in the Cause, established a Local Assembly
and two primary schools for children.
Many young people of capacity are being
attracted in Iṣfáhán where daily meetings
are held for all ages. Over eighty people
have recently been studying the Faith in
Yazd where teaching meetings are held
nightly. In Mashhad, the highly successful
Teaching Committee is made up of both
men and women. In the Southern Ports
district, Khurramshahr and Ábádán
are reported most favorable to the Cause, and
progressive work continues in Búshihr.
Twenty-eight teaching meetings are held
weekly in Ṭihrán; each, however, may be
attended only by the host, one Bahá’í and
one non-Bahá’í; despite restrictions, more
non-Bahá’ís are being attracted than
formerly. Jináb-i-Fáḍil, Aḥmad Yazdání and
Áqáy-i-Furútan direct special classes for
men and women believers; many other
gatherings especially for Bahá’ís are likewise
held. To offset the non-Bahá’í influences to
which our children are subjected ever since
Government closure of all Bahá’í schools,
Bahá’ís of Írán are emphasizing character
training work more than ever before. Every
Friday thousands of Bahá’í children (1,200
under eighty teachers in Ṭihrán alone) meet
to study the Faith. The character training
course, using text-books by ‘Alí-Akbar
Furútan, lasts five years and includes Bahá’í
history, laws and types of behavior. The
sixth to twelfth year of study are devoted
to: "Lessons in Religion” by Muḥammad-‘Alí
Qá’imí; the "Maqálih”; J. E. Esslemont;
the "Íqán”; "Some Answered Questions”; the
"Aqdas.” When the Bahá’ís of
Najafábád refused to send their children to
non-Bahá’í institutions and appealed to the
Iṣfáhán and National Assemblies for advice,
Abu’l-Qásim Fayḍí, University of Beirut
graduate and formerly appointed head of
the Boys’ Tarbíyat School, sacrificed
his position with the Anglo-Íránian Oil Co. in
Ṭihrán to educate the Bahá’í children of
Najafábád. In a communication to this
National Assembly, the Guardian praised
him highly, saying in part: "I am infinitely
grateful to and pleased with him. I wish
success for this energetic and spiritual young
man from the depths of my heart.”
Regarding purchase of land sacred to the Faith, every Naw-Rúz, 2,000 túmáns from the Ḥuqúq Fund are added at the Guardian's direction to the fund for Bahá’í shrines. Qulám-Ḥusayn Kayván has undertaken a nine months’ journey at his own expense to aid the Shrine Committee and increase the Shrine Fund, and investigations are being made to determine location of the shop of the Báb in Búshihr and the birthplace of Bahá’u’lláh in Ṭihrán. A complete list of Bahá’í shrines in Írán, based on documents, pictures and the Nabíl Narrative, is being made by Jináb-i-Fáḍil and two members of the Shrine Committee. Recent purchases include: a house belonging to the King of Martyrs and the Beloved of Martyrs in Iṣfáhán; the burial place of nine martyrs, also of the martyr Áqá Muḥammad Bulúr-Furúsh, in Yazd; the men’s quarters and half the andarún of the Ḥají-Mírzá Jání house in Káshán; one-fourth of the Castle of Chihríq and the Dasht-i-Malík, Ádhirbáyján; one-half of the house where Vaḥíd resided in Nayríz. All Írán has contributed to repairing surroundings of the Báb’s House in Shíráz and to a fund for purchasing lands adjacent to the Maqám-i-A‘lá.
Persecution of the Bahá’ís still continues;
the following are typical episodes: Early in
Núr, 93, two Government orders were sent
out prohibiting Bahá’í meetings throughout
Írán. The National Secretary had previously
been grilled and threatened by the
municipal authorities; Valíyu’lláh Varqá
then called on the Chief of Police on behalf
of this National Assembly, saying that we
had forbidden all meetings in the Ḥaẓíratu’l-Quds
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and even the use of its playgrounds,
and making representations regarding the
rough treatment—despite repeated Government
reassurances—of Bahá’ís by the police
throughout Írán; the Chief replied that he
would prevent any further such episodes,
and authorized private Bahá’í gatherings of
not more than fifty persons. The National
Assembly then directed all communities to:
remove the Assembly office from the
Ḥaẓíratu’l-Quds; hold Administrative meetings
privately, reduce committee membership,
prohibit public meetings, limit private
meetings to forty persons, elect the National
Spiritual Assembly for 94 by mail. Meanwhile,
despite these measures, unfair treatment of
Bahá’ís continues. In Mashhad the
soldier Sayfu’lláh Furúghíyán of Furúgh,
wishing to register himself as a Bahá’í, was
imprisoned, received fifty lashes, was
ordered to adopt one of the four recognized
religions and told that he would be flogged
until he should cease to call himself a Bahá’í.
By the authorities at Marághih, the families
of Rasúl Naṣír-Púr and Alláh-Quli
were forced out of their homes by night in
the village of ‘Alavíyán; they sought refuge
in Marághih where they are in great straits.
At the instigation of the mullá
Muḥammad-Javád Shamsu’l-‘Ulamá,
some six hundred
people plundered the fields and cattle of the
Bahá’í villagers in Khurmázard and Áhaq
(near Marághih), causing damages estimated
at 40,000 ríyáls. In Fárán,
Sháh Khálilu’lláh was ordered to
destroy the Ḥaẓíratu’l-Quds and Bahá’í
cemetery but steps were
taken to cancel this. In Shahábád (‘Iráq)
police officials entered the Ḥaẓíratu’l-Quds
and destroyed the Greatest Name which was
set in the wall, and although the
perpetrators were later dismissed, the authorities
retained the major part of the Bahá’í
archives. In Yazd, the Chief of Police sealed
up the Ḥaẓíratu’l-Quds; on inquiry,
the authorities said this was done
in obedience to
an order from Ṭihrán; one Bahá’í was
required to guarantee that no meetings would
be held in the building. In Kirmán, the
“Himmatí” Bahá’í kindergarten was closed;
in Nayriz, non-Bahá’ís in public school No.
6 have persecuted the Bahá’í children and
despite the school authorities’
repeated assurances, continue to do so
unchecked. Bahá’ís who have lost their
positions because
of their declaration of faith include: two
Shíráz hospital nurses, Núríyyih Sarvistání
and Qudsíyyih Ẓáhirí; Qulám-Ḥusayn
Thábití, reporting for work
at the Qá’inát
Department of Finance; Ḥusayn ‘Alá’í,
Káshán, dismissed from the Finance
Department after twenty years of service. In
Shíráz, Áqáy-i-Banán was summoned by
the Intelligence Bureau and shown a copy of
a report sent by the Local to the National
Assembly regarding Convention delegates;
he was questioned as to Bahá’í elections, and
told that all Bahá’í activities must cease;
asked for a written guarantee of this, he
said that he had no authority to give one,
and that while other gatherings might be
suspended, the Local Assembly must
continue to meet, as otherwise
even the authorities would have
no means of dealing with
the Bahá’ís; this was finally agreed to. In
Bandar-i—Pahlaví, Rasht, and Kirmánsháh
similar attempts were made by the
authorities to destroy the
Administrative Order,
without success. In Bandar-i-Sháh, the
friends are always persecuted
on the obligatory holidays;
charged with closing his shop
on Riḍván 12, Ḥaydar Raḥmáníyán
was arrested and taken to Gurgán;
on the Ascension of the Báb, when
the friends had gathered at the home
of ‘Alí-Ṭá’í, police arrested
Vírdí and Ḥaydar Raḥmáníyán; when
‘Alí-Ṭá’í protested, the Chief
of Police replied:
"The Government has done away
with Ḥasan and Ḥusayn (martyred
Imáms, publicly
venerated for centuries),
and here you are
trying to start the same
thing over again.”
When a postman, leaving the
shop of Ẓuhúru’lláh Subḥání,
vilified the Cause, the latter
summoned a policeman, was
himself arrested and taken
under guard on four
different occasions to Gurgán
for questioning, while the
postman went free. Until
recently, the Cause in Sangsar
had progressed to such a point that the Muslims
were showing the greatest affection
for the Bahá’ís; a
new Governor was then appointed,
who ordered the suspension of
Bahá’í meetings.
One day he upbraided Ḥáj Raḥmáníyán for
selling the former Bahá’í
school equipment
to ‘Alí Maqsúdí, teacher of a
Bahá’í class
for adults, and when Raḥmáníyán
replied that the property was
his to dispose of, the
Entrance to the Báb’s House in Shíráz.
The shop owned by Ḥájí Mírzá Siyyid ‘Alí, the maternal uncle of the Báb, in Shíráz.
Entrance to the Bath attended by the Báb in the vicinity of His house in Shíráz.
Governor demurred, confiscated
the furniture and transferred
it to the Government
School. He then proceeded to the
Ḥaẓíratu’l-Quds, forced an entry, and shouted to
a believer there, Áqáy-i-Subḥání, "What is
a Bahá’í? You are a Muslim!” When
Subḥání insisted that he was a Bahá’í,
the Governor struck him several times
in the face;
as they led Subḥání away in custody, the
Governor said, "I will destroy all of you.”
Subḥání answered, “We will gladly die a
thousand times over for being Bahá’ís”; and
while the people watched, he chanted verses
—"What is one body to give when I would
give a hundred souls”—and the guards
struck him. At the Police Station
the Governor joined his men in
beating and kicking this Bahá’í till blood
spurted from his nose and mouth; then they
shut him in a cell
with no food or light. The local Assembly
immediately dispatched Ḥáj Raḥmáníyán to
Ṭihrán to confer with the National Assembly.
[Page 139]
Meanwhile the Governor, having
imprisoned ‘Alí-Akbar Raḥmáníyán, an
eyewitness whose report of
the above episode
displeased him, sent in false
reports to the capital, asked
for the expulsion of four local
Bahá’ís and then imprisoned Jalál ‘Aẓamí,
brought under custody from Simnán.
Finally, as a result of telegrams
sent by relatives to His Majesty,
the prisoners were
released, but were—with Ḥáj Raḥmáníyán
—banished to Ṭihrán, where they are still
residing, unable to obtain redress.
Meanwhile, censorship of Bahá’í
mail and non-delivery of Bahá’í
telegraphic communications are the rule.
The problem of legalizing Bahá’í marriages in Írán has not yet been solved; for some years, no Bahá’í marriage has been officially registered. The Bahá’ís will not use the Muslim, Christian, Zoroastrian or Jewish registries, and none other are authorized. As the Bahá’ís are considerably more numerous than some of the recognized groups, the situation is especially trying. In addition to the Bahá’í marriage ceremony, the friends at present mail a properly-filled non-Muslim certificate to the General Registry Office, together with a statement of the marriage; copies of this statement are likewise sent to the Ministry of Justice, and the Census and Identification Bureaus. The authorities threaten prosecution unless the authorized registry offices are not used.
The seclusion of women, at last prohibited, was a great obstacle to the progress of the Faith in Írán; today Bahá’í women no longer carry on their work separately, but serve with the men as in western countries. This fact, together with the official establishment of the Nineteen Day Feast all over Írán, are important new developments. In localities where the Bahá’ís are too numerous to meet at the same Feast, several gatherings are held.
On Bahá 11, 94, rumors of the Guardian’s marriage suddenly spread all over Ṭihrán. Having wired Baghdád on April 1, 1937, for confirmation of the reports, Írán sent the following telegram to Ḥaḍrat-i—Zíyá’íyyih Khánum: “Hearts supremely happy. All send humble felicitations.” We then dispatched this news, which the Bahá’ís of Írán had longed to hear, all over the country by letter. A communication later received from Mírzá Hádí, enclosed copy of the following telegram, which the authorities had withheld: “Convey to the friends in Írán the great glad-tidings of the Guardian’s marriage. This crowning honor bestowed on Amatu’l-Bahá Rúḥíyyih Khánum, daughter of two self-sacrificing servants of the Holy Threshold, Mr. and Mrs. Maxwell. Zíyá’íyyih.” This telegram, sent in answer to that of this National Assembly, likewise was never delivered to us: "Felicitations of the friends well-pleasing. Unity of East and West well fortified. Bonds between Írán and America well-forged. Zíyá’íyyih.” Festivities and celebrations were held all over Írán, many messages of rejoicing were sent to Haifa, and as a special tribute to this momentous occasion the Ṭihrán Assembly made plans to roof over the great auditorium of the Ḥaẓíratu’l-Quds.
Íránian believers who passed away in 93
include the following: Zaynu’l-Ábidín
Ibrárí, leading citizen of Yazd, and
eyewitness of its historic martyrdoms. Once
of the ‘ulamá, he was many times banished
for teaching the Cause, following his
conversion by Ḥaydar-‘Alí,
Varqá the martyr,
and Muḥammad Ridáy-i-Yazdí. (Mihr 20,
1315, Sárí, Mázindarán.) Qabil Ábádi’í,
Bahá’í poet and teacher, many
times imprisoned and persecuted.
(Day 16, 1315, Ábádih.)
Muḥammad-Ḥusayn Ulfat,
well-known Bahá’í of Yazd,
formerly a Shaykhí
and of the ‘ulamá; he served throughout
Írán, and was teaching in Ṭihrán when the
end came. (Urdíbihisht, 1315.) Memorial
meetings commemorated his passing.
Muḥammad-Náṭiq, learned, famous Bahá’í poet,
writer and teacher. Sharaf 8, 93.) The
Guardian wrote of him: ". . . Rest assured
that his ceaseless services will be recorded in
the annals of the Cause and will never be
forgotten . . .” Ḥasan Fu’ádí, some of
whose writings appeared in the
Khurshíd-i-Khávar;
a refugee from ‘Ishqábád, he was
serving as an instructor when he died.
(Shahrívar 11, 1315, Ṭihrán.) Mihdí-Qulí
Mírzá Mawzún, staunch believer and son of
the well-known Bahá’í poet, Ḥusayn Qulí
Mírzá Mawzún, who served and suffered in
Maláyir. (Khurdád, 1315, Hamadán.) Dr.
Sarhang Ibráhím Pírúz-Bakht, Chief of the
[Page 140]
Health Department of the Military Schools,
(Bahman 3, Ṭihrán). Relatives of
the deceased, predominantly
Muslims, insisting on
Muḥammadan rites, selected a grave
at Imám-Zádih ‘Abdu’lláh and drew up a funeral
cortège which was to be directed by a colonel
from the War Ministry; nevertheless the
Doctor’s daughter, Furúghu’z-Zamán,
Beirut midwifery graduate, and his sister, Batúl
Shafá’í, remained firm in their decision that
the deceased be accorded a Bahá’í funeral,
and Shu‘á‘u’lláh ‘Alá’í of the War Ministry
urged that their wish be granted. On the
following morning, therefore,
a great throng of Bahá’ís, Muslims and
many high ranking officers from the War
Ministry, including
His Excellency the Minister of War,
accompanied the bier on foot for some distance;
military escort was
given the cortège to the
Bahá’í cemetery, many following by car.
Prayers were chanted by Áqáy-i-Subḥání
and others, and Aḥmad Yazdání paid tribute
to the deceased and spoke on obedience to
the divine Manifestations;
the body having been prepared in the
Bahá’í mortuary for
burial, Jináb-i-Fáḍil chanted the
commitment tablet. Rarely
has Ṭihrán seen such an imposing ceremony, or
one attended by so many non-Bahá’ís.
1937-1938
Ranging from confiscation by police of the ballot-box during the election of Bahá’í Convention delegates in Qazvín, to the cruel beating of a Bahá’í child in the bazars of Jahrum, persecutions of all kinds continue to be the lot of the Bahá’ís of Írán.
In Sangsar, nine Bahá’ís of whom five were Assembly members, were imprisoned for two months because they had closed their shops on the day of the Declaration of the Báb. When their relatives sent repeated telegrams to the authorities in Ṭihrán, the Municipal Administration dispatched Major Muḥammad-‘Alí Imám-Qaysí, who warned them on pain of life-imprisonment or death to adopt a recognized religion. The prisoners— Shahríyár Vahíd, Chirágh-‘Alí Tibyání, Alláhvardí Paymání, ‘Alí-Muḥammad Mítháqí, Báqir-‘Alí Raḥmáníyán, Ḥusayn-‘Alí Parvin, Ma‘súm Laqá’í, ‘Abbás Gulastání, Ibráhím Ḥusayn-Zádih—as well as a number of Bahá’í women also questioned and threatened, boldly asserted their faith. A tenth believer, Ismá‘íl Sájiáí, was imprisoned for using the word “Bahá’í” in answer to the Major’s questioning. A second investigator, Ma‘súm Khán, arrived from Ṭihrán, and when the prisoners were finally released, they were shown an order from the capital to the effect that should they close their shops except on recognized holidays they would not be allowed to reopen them. Furthermore, the secretary of the Local Assembly, Áqáy-i-Furúghíyán, was insulted and brutally struck by the acting Chief of Police, Sartíb Qaríb, and was dismissed from his position as secretary in the City Hall. One official of Sangsar, the Military Governor Sargard Simínú, has however dealt justly toward the Bahá’ís and refrained from discriminating against them.
In Ṭihrán, preachers and their followers entered a teaching meeting at the home of Ibráhím Vaḥdat and tried to break up the gathering. Shortly thereafter police arrested Mr. Vaḥdat and he was held in prison over two weeks, during which time be spread the Faith among his fellow-prisoners. The officer ‘Abdu’l-Ḥusayn Ímání, active Ṭihrán Bahá’í, was discharged from the police force for attending Bahá’í meetings, although later he was transferred to the retired list. Several Bahá’í women of Mashhad, serving in the Sháh-Riḍáy Hospital, were dismissed for professing their faith. The Local Assembly secretary of Riḍá‘íyyih, Dr. Hátif, was dismissed from his position in the Red Lion and Sun (Íránian Red Cross) for the same reason, as was Ṣádiq Bakhtávár, assistant postmaster of Ardabíl; ‘Alí-Akbar Ímání, head of the Ardabíl Finance Department, was transferred to Tabríz. In Ahváz, Dhabíḥu’lláh Nabílí, who had been an officer and was discharged from the army on account of his faith, lost his position in the Bureau of Standards for the same reason; his wife, serving in the Department of Education, was likewise dismissed.
Five Local Assembly members of Saysán
were ordered by the State of Ádhirbáyján
to leave the town, but efforts were made
on their behalf and the order withdrawn.
Some of the Assembly members in Uská,
Míyánduáb, and Marághih were required by
police to pledge in writing that they would
[Page 141]
attend no meetings or Assembly sessions.
The preacher Siyyid Mír-Ḥabíb of Marághih
attacked the Bahá’ís from the pulpit in an
attempt to arouse the populace against them.
When the Bahá’ís asked the Chief of Police
to put a stop to this he said, “I did
not think a person calling himself
a Bahá’í would come
to me for redress.” Police in
Ardabíl confiscated the
Assembly records, held a
Bahá’í officer, ‘Alí-Akbar
Íqání, for questioning and
obliged an Assembly member,
Muḥammad-‘Alí Ínáyatí to
guarantee that no meetings
would be held in his home.
Municipal authorities of
Míyánduáb arrested the Local
Assembly secretary Muḥammad-Ḥasan
Iqtisád and others, confiscating
Bahá’í books
and records. When the Ahváz Assembly
was in session, police
arrested six of the members,
imprisoning four; later their release was
arranged and the Assembly continues to
function.
In the village of Cham-Tang there were five Bahá’í families. The whole village attacked them with picks and shovels, striking them until they were near death. Of three women who were severely injured, one, in an advanced state of pregnancy, was expected to lose her child. Rustam, son of ‘Abdu’l-Karím Afshár, was not expected to live. Of the five families—who removed to Hindíján and appealed to the authorities,—others badly injured were: ‘Abdu’l-Karím Ḥusayn Afshár, ‘Abdu’r-Rasúl Ḥusayn Afshár, Khudá Karam Bihmi’í, Sulaymán Fayḍ-Nakhlí. The Hindíján Local Assembly, in reporting to the National Spiritual Assembly, stressed the fact that the persecutions would spread unless quickly checked.
Bahá’ís of Bandar-i-Sháh were held for questioning because they had closed their shops and attended meetings on Bahá’í sacred days. More recently, local Bahá’í bakers were forbidden to stop work on those days, but since they refused to obey the order it is expected that they will be expelled from the town. Police summoned a Bírjand Local Assembly member, Saná’ulláh Riḍvání, and told him that not even four Bahá’ís had the right to gather in one place. Later they broke into a session of the Assembly and forced its adjournment. All Bahá’í meetings in Kirmánsháh have been suppressed, although the Local Assembly continues to function.
Authorities of ‘Iráq confiscated all Bahá’í books and documents in the house of the seven martyrs, and removed all Bahá’í records from the Ḥaẓíratu’l-Quds. They summoned the sister of Ḥaḍrat-i-Shahíd, ‘Ammih-Ján, and Mihdí Ṣáliḥí, custodian of the martyrs’ house, and questioned them as to meetings, names of Local Assembly members, and the like. They are now requiring individual Bahá’ís to pledge themselves not to hold meetings.
When Hidáyatu’lláh Ṣidáquatpúr was lying sick in bed at Marvast near Lazd, and some friends had come to visit him, soldiers and police burst into the house and threatened the inmates with death. They mocked the Cause and the Bahá’ís present, kicked them and beat them with the butts of their rifles. The corporal Himmat-Qulí Bahrámí wrote down the names of those present, and took away two Bahá’í books; a rug and some furniture were also removed. Appeals to the authorities both locally and in the capital proved unavailing. In the bazárs of Jahrum, the inhabitants mocked the Bahá’ís and then struck down a Bahá’í child, and when the parent protested they turned on him and beat him as well. When municipal authorities offered no assistance the Bahá’ís referred the case to the Spiritual Assembly of Shíráz., through whose efforts the disturbances were checked.
An officer of Kirmánsháh, Dr. ‘Abdu’lláh
Jávíd, was degraded to the ranks
and sentenced to two years
service in the conscript
army as a private, for
registering his faith as
Bahá’í. (Officers are required to answer
truthfully as to their religion and yet are
not permitted to answer that they belong to
any other than the four recognized religions.)
His superiors made every effort to
have him sign as Muslim; they made light of
the Cause, and reminded him that the Sháh
had declared the Bahá’í Faith to be a sect or
group, not a recognized religion; one of
them, chief of the medical staff, agreed that
the Bahá’í Faith would eventually regenerate
the world but said that "the time had not
yet come” to speak openly of it. Dr. Jávíd,
whose future career was at stake and who
was to have but four more months of military
[Page 142]
service before entering private practice,
stood firm and accepted the sentence. This
case is typical of many.
Enemies of the Cause in Kúshk-Bágh near Sabzivár fell upon the Bahá’í ‘Abdu’r-Rahím and were beating him to death when he was saved by a passing motorist. The assailants, who were not prosecuted, then plotted against the Bahá’ís with groups in neighboring villages, and when Siyyid ‘Alí-Muḥammad-i-Sudkharví who was walking alone in Kumíz, a band of nine men and several women surrounded him and beat him until he was unconscious. He came to himself and started for help, and they attacked him again. Then some villagers saved him, and carried him into his house, and later one of his sons took him to Sabzivár to ask for justice, but it was not known whether anything would be done by the authorities. The Sabzivár Local Assembly informed the National Spiritual Assembly that unless the attackers were punished, lives and property of all Bahá’ís in the district would be endangered, and the trouble would spread to other areas. The ringleader in this case was Karbilá’í-Ḥusayn Rasúlí, parliamentary deputy of Ṣudkharv and Kumíz; others of the guilty were: Mullá ‘Abbás, son of ‘Alí-Akbar; Hájí Sayfu’lláh Ṭarzaví and Ṣafíyu’lláh Shafí‘í; it is noted that Shaykh-‘Abdu’l-Ḥusayn, the local mullá, secretly stirs up the populace against the Bahá’ís.
As the foregoing demonstrates, the Bahá’ís of Írán are steadfastly enduring the afflictions which the progress of the Cause has brought about. Representations are made to the authorities regarding each episode as it occurs. Recently a general memorandum was presented by the National Spiritual Assembly to the Prime Minister listing the following cases in which the Government officially and openly shows discrimination against the Bahá’ís: First, Bahá’ís are refused the good-record certificate—necessary in Írán—although fulfilling all the requirements; as soon as they state their faith, issuing of the document is postponed on some pretext, or they are flatly told that being a Bahá’í in itself constitutes a bad record. Second, if seeking work in governmental departments, a Bahá’í is immediately rejected when his religion becomes known. Third, when trying to obtain justice, it often happens that a Bahá’í asking police help is himself imprisoned and the guilty party freed; that, if a Bahá’í’s goods are stolen, police make no effort to recover them. Frequently the officials themselves insult and threaten the Bahá’ís, even declaring it permissible to deprive them of life and property, and obviously the masses of the people follow suit. The impression is widespread that injustice done to Bahá’ís will go unpunished. Fourth, the only marriages recognized by the Government are the Muslim, Christian, Jewish and Zoroastrian. Írán has four marriage registries, one for each of these religions, and since the use of any of these by a Bahá’í is tantamount to a recantation of his faith, Bahá’í couples can only send in written notice of their marriage to the necessary Government bureaus, including the general registry and the Minister of Justice.
Official notice was recently given of a new marriage regulation, one section of which, imposing six months imprisonment on any man seeking marriage or divorce without presenting himself at one of the four registries—was directed toward the Bahá’ís. The National Spiritual Assembly took this matter up with the Minister of Justice, Matín-i-Daftarí, and he promised to take steps along this line but the situation remains unchanged. The Bahá’ís, obliged to continue as before, marry according to Bahá’í law and formally notify the authorities concerned. The National Assembly presented a memorandum on the problem to the Prime Minister, Áqáy-i-Jam, enclosing a statement of Bahá’í marriage procedure, and pointing out the following: the marriage law of Írán is religious, not civil; there are more Bahá’ís in Írán than there are Christians, Jews or Zoroastrians; the Bahá’ís are obliged as such to be law-abiding citizens, but cannot register themselves as adherents of another faith, or conceal their faith from the Government. So far the authorities have done nothing to solve the Bahá’í marriage problem in Írán.
Meanwhile a wave of teaching activity,
carried forward by both men and women in
spite of every opposition, marks the Bahá’í
year 94 in Írán. The following
letter received from the
Guardian was the signal for
[Page 143]
the Bahá’ís here to arise and teach
as never before:
". . . In view of the importance of the question of teaching in these days and the need of participation by the dear friends of that region in the recent vital and glorious undertakings of the friends in America, who with all their might have engaged in consolidating the Administrative Order and extending the scope of teaching activity throughout the continents of North and South America—the National Assembly of the Bahá’ís of that land must endeavor more than ever before to increase the number of men and women believers and to further stimulate the individual Bahá’ís. It is hoped that in these last remaining years of the first century of the Bahá’í era, the followers of the Cause of the Ancient Beauty in that blessed country will achieve great victories . . . Instructions have been sent Amín-Amín to pay at the beginning of each year the sum of 2,000 túmáns to the members of that Assembly to be used for the important work of teaching in that country, so that the sum shall be spent in selecting and sending out teachers, organizing the teaching work, and consolidating all matters relative to teaching activities both in the capital and the provinces of Írán. The passionate exertions of the sorely-tried friends of that sacred land, in these days when the divine confirmations are manifest in full effulgence in most of the countries throughout the world, will attract the blessings of heaven and the unfailing help of the one Lord . . .” (November 17, 1937)
The National Spiritual Assembly has dispatched the following eleven teachers throughout Írán: Ḥaydar-‘Alí Uskú’í, Ádhirbáyján; ‘Abbás ‘Alaví, Iṣfáhán; Ḥáj Áqá Raḥmáníyán, Mázindarán and Ṣaḥráy-i-Turkamán; IshráqKhávarí, Khurásán; Ábdu’lláh Muṭlaq, Khúzistán (this teacher became seriously ill in Ábádán, and was obliged to return to Ṭihrán, where he is still confined to his bed); ‘Alí-Áqá Ádharí, ‘Iráq; Tarázu’lláh Samandarí, Ádhirbáyján, Gílán; Ḥasan Núshábádí Raḥmání, Yazd; Ibráhím Ádharmunír, Káshán, Iṣfáhán, Ábádih, Shíráz; Munír Nabílzádih, Qáyinát; ‘Alí Mumtází (Fáḍil-i-Yazdí), Kirmán, Khúzistán.
The following eight Bahá’ís serve as district teachers: Muḥammad Thábit-i-Sharqí, Iṣfáhán; Ramaḍán-‘Alí Baqá’í, Mázindarán; Muḥammad Majd, Khurásán; Abdu’l-Qásim Mumtází, Ṭihrán; Fáḍil-i-Ṭihrání, Káshán; Ḥáj Muḥammad-Ṭáhir Málmírí, Yazd; Ṣádiq Sham‘Báriq, Záhidán; Aḥmad Mustaqímí, Hamadán.
The following eleven have made voluntary teaching trips as indicated: As‘adu’l-Ḥukamáy-i-Qazvíní, Iṣfáhán, Shíráz; I{{u|sh}ráqíy-i-Sangsarí, Mázindarán (this young man left his business in Ṭihrán for four months, and despite the intense heat traveled through Mázindarán, everywhere visiting the friends and stimulating teaching activities); Bahíyyih Khánum Ízadí, Iṣfáhán, Ábádih, Shíráz; Khánum Fáḍil-i-Shírází, Ṭihrán district, Mázindarán; Ṭáhirih Khánum ‘Amídí, Shíráz; Ismá‘íl ‘Ubúdíyyat-i-Najjár, Ṭihrán district; Mawhibatu’lláh Há’í Najafábádí, Iṣfáhán, Ábádih, Fárs, Ardistán (this young teacher left his business for a highly successful teaching trip, three months of which was spent instructing the Bahá’í children of Ardistán; he is now about to undertake another trip to last six months); Jináb-i-Fáḍil-i-Mázindaraní and Raḥmatu’lláh ‘Alá’í, Hamadán, Kirmánsháh, ‘Iráq; Faraju’lláh ‘Abdí and Ja‘far Mulkí, Hamadán district; ‘Alí-Qulí Ámzájirdí, Gílán; ‘Azízu’lláh Mítháqí, Ádhirbáyján.
Siyyid Ḥasan-i-Ḥáshimí-zádih,
exceptional teacher, has accepted
the invitation of
this National Assembly to leave
his profession and devote all
his time to spreading the
Cause. Dáwúd-Qulí Raf‘ání will settle in
Balúchistán and Sistán for
teaching purposes; this young
man was formerly an officer in
the army, and was discharged
for declaring his faith. He
has spent some time in
Balúchistán, and is
familiar with the leaders
of the people, the language
and customs, and
anxious to work among them.
Three members of the National
Spiritual Assembly have
likewise made trips to accelerate
teaching activity; they are:
Maḥmúd Badí’í, Iṣfáhán,
Shíráz; Dr. Afrúkhtih (vice-chairman),
Iṣfáhán, Yazd, Kirmán; Aḥmad Yazdání,
Mázindarán, Gílán. (Other members of the
National Assembly, which this year was
elected by mail, are: Valíyu’lláh Varqá,
chairman; ‘Alí-Akbar Furútan, secretary;
[Page 144]
Shu‘á‘u’lláh ‘Alá’í,
treasurer; Amín-Amín;
Jináb-i-Fáḍil; ‘Ináyatu’lláh Aḥmadpúr.)
Sixty-four Nineteen Day Feasts are now held regularly in Ṭihrán; new Bahá’ís are first made known to the Census Committee, from which they receive their identification card, and after that are introduced to the Nineteen Day Feast Committee. Teaching meetings are numerous, and in Ṭihrán ten leading teachers, of whom four are members of the National Spiritual Assembly, are at the disposal of all seekers in the capital. As a result of this greatly stimulated activity, Bahá’ís as individuals have come to understand the responsibility of teaching, many people have accepted the Faith, and others who were inimical are now favorably disposed toward the Cause.
Nineteen teaching meetings have been held each week in Yazd. During the last six months of 1937, eight hundred people were taught in two hundred and eighty gatherings. Thirty Yazd believers, both men and women, have volunteered to go on teaching trips. Here as elsewhere, advanced courses are given for new believers. Rasht has held regular meetings six nights a week. In Bábul (formerly Bárfurúsh) and environs, the friends despite great economic difficulties are very active; Áqáy-i-Raḥmáníyán, who has worked extensively with them, teaching, and establishing Spiritual Assemblies in Ashraf, Chálús and elsewhere, especially praises the twelve Bahá’í families of Gunbad-i-Qábús; the Turkamán inhabitants are friendly with them, and one of the local ‘ulamá has accepted the Faith. Kirmán reports three teaching meetings a week, Shíráz ten, ‘Iráq five in addition to nine teaching conferences during the past year. New teaching plans are being furthered in Mashhad, and Áqáy-i-Muṭlaq reports a successful campaign, in spite of his illness, in Ábádán, Khurramshhr and Ahváz. After teaching many Balúchistán notables in Záhidán and Zábul, Nabíl-zádih traveled to Khásh, where, in the intense heat, he succumbed to the insidious local fever; later, during a six months stay in Bírjand, he attracted one hundred and thirty-five new believers, whose children have likewise been entered in the Bahá’í character-training classes. In the face of sickness, unfavorable climate, and primitive conditions, the present labors of Írán’s teachers represent a spectacular achievement.
Recently added to sacred and historic places now owned by the Bahá’ís are: two-thirds of the house of Ḥájí Mírzá Abu’l-Qásim, frequented by the Báb and adjoining the buildings next to His House in Shíráz. House of the martyr, Ḥaḍrat-i-Khál (the Báb’s maternal uncle), Shíráz. Burial places of Saráju’sh-Shuhadá’, Ḥabíbu’lláh Mírzá, Áqá Javád, the martyrs, Maláyir. Burial place of the four martyrs of ‘Iráq, Shahíd Mullá-Báshí; Jalíl Mullá Muḥammad-‘Alí; Nabíl Áqá Raḥmatu’lláh; ‘Azíz Áqá Nawshád. Burial place of Ḥasan-‘Alí Khán, the martyr, Iṣfáhán. Three-fourths of the house of Maḥbúbu’sh-Shuhadá’, the martyr, Iṣfáhán. Two houses at the end of the Street of the Sword-Makers, near the House of the Báb, Shíráz. Burial places of the eight martyrs of Ardikán, also of the martyrs Siyyid Yaḥyá, Sírján; Ustád Mírzá Dávarání Rafsanján; Ḥusayn-‘Alí Fírúzábádí, Fírúzábád-i-Yazd. The National Spiritual Assembly has ordered purchase of the Báb’s place of business in Búshihr and of the bath frequented by Him in the Street of the Sword-Makers, Shíráz, and likewise hopes to acquire the entire house in Chihár-Burj, Riḍá’íyyih (formerly Urúmíyyih) where the Báb stayed; repairs on one section of this house, also on that of the seven martyrs of ‘Iráq, are going forward.
Local Assemblies which for various causes had ceased to exist in the following towns have now been reestablished: Gurgán; Bujnúrd, Naṣrábád-i-Jam, Turbat-i-Jam, (Khurásán); Durakhsh, Sar{{u|}ch}áh, Khúsf (Qáyinát).
During the past year building of the Ṭihrán Ḥaẓíratu’l-Quds was continued. The eastern section was finished, the doors set in and all debts paid. New pledges were then collected for roofing the auditorium, and when European firms approached in this connection asked as much as 358,000 túmáns to do the work, the devoted Bahá’í ‘Alí-Áqá Ḥaddád and his sons ‘Abbás-Áqá and Akbar-Áqá, undertook to complete this part of the building for 40,000 túmáns.
A further activity of the National
Assembly has been connected with Íránian Bahá’ís
who formerly lived in the USSR; Soviet authorities
[Page 145]
have recently expelled all Íránian
subjects from Russia, and it is learned that
some Bahá’ís of ‘Ishqábád and Bákú have
been imprisoned there. The
National Assembly has done all
in its power to aid those sufferers
who have returned to Írán; it has
requested the Government to allow free entry
of their belongings into the country, and
sent funds raised in Ṭihrán to the
Local Assemblies of Mashhad
and Rasht to be used on
their behalf; these Assemblies and that of
Bandar-i-Pahlaví and Tabríz are doing all
they can to provide for them.
The Bahá’í youth of Írán are showing themselves fully capable of carrying on the work of the Faith. The Central Committee of Bahá’í Youth, recently formed in the capital, corresponds with other Bahá’í youth groups and coordinates youth activity. Other committees include the Athletics Committee, which supervises sports and health, and committees for teaching public speaking, foreign languages, and advanced Bahá’í subjects. Ten meetings, four of which were for women, were held in Ṭihrán February 25-27 by the youth, with a total attendance of 381 persons; the uniform program of these meetings included the chanting of prayers, deliberations as to teaching and the role of Bahá’í youth, and refreshments. Salím-i-Núnú, just returned from Haifa, delivered messages from the Guardian, and Áqáy-i-Panáhí presented flowers on behalf of the Bahá’í youth of ‘Ishqábád, also pledging 500 ríyáls for teaching work. One of these meetings was held at the village of Ḥasanábád, where a memorable luncheon was served by the villagers and the youth donated 175 túmáns toward completion of the local Ḥaẓíratu’l-Quds; similar gatherings were held by youth throughout the country.
————————
ANNUAL REPORT — NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF THE BRITISH ISLES
APRIL, 1936–APRIL, 1937
THE current year may justly be described as outstanding in the history of the Faith in this land. We have been conscious of a new and vital spirit within the community, and outward signs of its activity have not been lacking. Looking backward, over even so short a period, we may discern three stages in the general development. First an awakening among all the believers, second a realisation of community consciousness, fostered by, and coincident with, the establishment of the Administrative Order, and thirdly the beginning of a wider and more effective teaching work.
The year began with an event of outstanding importance; the receipt of Shoghi Effendi’s general letter entitled “The Unfoldment of World Civilization,” a copy of which was sent to every believer. To this, more than to any other outward cause, may be attributed the expansion of consciousness which has been apparent in the English Bahá’í community. Our attention was directed in a compelling manner to the wide and universal aspects of Bahá’u’lláh’s Revelation; we were given an indication of the course of history in the next few years, and were forced to realise the crucial necessity of building, firmly and steadily, the fabric of the New World Order in Great Britain. In this letter the Guardian called attention to two processes at work within society—one of disintegration affecting every phase of human life, and one of construction associated directly with the rise of the Faith of Bahá’u’lláh. Subsequent world-shattering events —to name but two, the abdication of Edward VIII with the consequent attacks upon the church, and the outbreak of war in Spain between the upholders of two social doctrines to whose alignment of forces the Guardian had already referred in a previous letter—bear striking testimony to the Guardian's unerring perception, and in association with a host of other ills—strikes and lock-outs, civil disturbances, universal rearmament—confirm his dictum that humanity is now entering the outer fringe of the darkest period of its history. “The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appeareth to be lamentably defective.”
[Page 146]
This clear analysis of the present world
picture, followed in the second half of his
letter by an intimation of the entrancing
vision of "The Most Great Peace,” aroused in
the hearts of the friends a desire to play their
part in the establishment of that great day.
In this noble aim the National
Spiritual Assembly provided
initiative and leadership,
and served as the channel for a
flow of encouragement and guidance
which constantly
came from the Guardian. The
activity, consolidation and
strengthening of the National
Spiritual Assembly has been one
of the significant items of the
year. Through the
measures which it has initiated, the contact
it has maintained with the community, the
supervision it has exercised over the
local Assemblies and isolated believers,
and through
much practise in the Bahá’í technique of
consultation, it has won the confidence of
the friends and acquired a valuable
experience to be handed on to subsequent national
bodies.
Early in the year a Teaching Bulletin was issued by the National Teaching Committee at approximately regular intervals of a month. It proved a valuable means of drawing the believers together and of stimulating them to fresh activity. It also gave instruction in, and stressed the importance of, Administration. Very soon, however, the National Spiritual Assembly felt the need of some means of direct and less circumscribed communication with the friends, and the Teaching Bulletin was discontinued and the Bahá’í Journal brought into being. The Bahá’í Journal exists as the official organ of the National Spiritual Assembly and has proved one of the greatest assets to the Faith in England. It has been of especial service in assisting the N.S.A. to carry out its desire of realising, in the whole country, that organic unity which is at the core of Bahá’í society. Its scope and tenor will progress with the Faith.
In addition to the regular publication of the Bahá’í Journal, the National Spiritual Assembly has circularized the friends on three occasions, once in November calling attention to the principle of unity underlying all Bahá’í life, and urging the observance of two Bahá’í laws—regular attendance at the Nineteen Day Feast, and regular subscription to the Fund . . . and on two other occasions in connection with the Publishing Company.
Letters have been sent throughout the whole Bahá’í world on two occasions . . . the first in September containing a brief report of our activities, and the second in April 1937 in connection with the Publishing Company.
The idea had been considered of holding a Summer School, and the Guardian signified a desire for it. The National Spiritual Assembly recognized, not only the value of Summer School as an institution but the opportuneness of a national undertaking which would call for the support and effort of all the believers. A Committee was appointed to investigate all the possibilities and to make recommendations to the National Spiritual Assembly. Due to its perseverance and untiring work and the support of the National Assembly, the first British Bahá’í Summer School was held in August, 1936, at Matlock Bath. Its success was beyond the most sanguine hopes, and a fresh spirit of fellowship and dedication was engendered and diffused throughout the country. The classes were of a high standard. It would be hard to overestimate the significance of this achievement in the development of the Faith in England, for it demanded and received the enthusiasm and full support of all the believers, it undoubtedly attracted Divine confirmation and stands as our first important national undertaking. The Guardian signified his pleasure at its success and sent the following message:—"The institution of the Summer School constitutes a vital and inseparable part of any teaching campaign, and as such ought to be given the full importance it deserves in the teaching plans and activities of the believers. It should be organized in such a way as to attract the attention of the nonbelievers to the Cause and thus become an effective medium for teaching.” Plans are already complete for the second Summer School in August, 1937.
In July, 1936, the World Fellowship of Faiths held its second International Congress in London, the subject being “World Fellowship Through Religion.” Representatives of all the leading Faiths were present and a session was allotted to each one. The Bahá’í
The tent which was pitched in the garden of Mazra’ih, near ‘Akká, for Bahá’u’lláh.
[Page 148]
paper, approved by Shoghi Effendi, was composed and
read by Mr. Townshend. In
introducing the Bahá’í session,
the chairman, Sir
Herbert Samuel, said in effect
that if he were
asked to say which of all the
Faiths represented was
the nearest to the aim
of the Congress, he would
reply the Bahá’í, for World
fellowship and unity is the raison d’ê'tre of
the Bahá’í Community. Mrs. Helen Bishop,
Madame Orlova and Mr. St. Barbe Baker
spoke for the Faith, and Mr. Hirst, of Leeds,
made a plea for recognition of the Bahá’í
principles.
Two important decisions of the National Spiritual Assembly made during the year are as follows:—One, reported in Bahá’í Journal number one and clarified in the following number, reads: "Individual believers must not communicate with persons of eminence in governmental or political circles, except through the National Spiritual Assembly.” The second ruling delimited the area of jurisdiction of the London Spiritual Assembly to within a radius of twelve and a half miles of Charing Cross.
In January, 1937, a convention of Bahá’í students was held in Paris. Six people attended from England and one of them read a paper.
A cable was sent to the American National Spiritual Assembly during the period of the floods in the Mississippi valley, expressing the sympathy of the British friends with America in this national disaster.
The following Committees of the National Spiritual Assembly have been working during the year:—Teaching; Reviewing; Contacts; Library; Summer School. The Reviewing Committee has approved a book on the Faith and some articles. The Contacts Committee is in close touch with the N.S.A. and sends literature to many people. The Library Committee has been appointed only recently but has succeeded in placing books in various public libraries. Mrs. George was appointed to maintain contact with the isolated believers, a service which is greatly appreciated by them.
TEACHING
In April, 1936, the following message was received from the Guardian:—"There is undoubtedly no higher call than that of bringing the Message to a world tormented and torn on every side by the forces of destructive materialism. It is for us to realize the full measure of the responsibility that has been laid upon our shoulders in this matter, and having attained full consciousness of our responsibility to unitedly arise to contribute all that we can towards its discharge.” Although teaching has never ceased and has been notable in certain instances such as Summer School and the work in Devonshire, it is realized that this year in England has been a period of internal consolidation, of gathering our energies, of investigating the most opportune fields and the most effective methods, of gaining experience and of preparing for efficient teaching work. The N.S.A. believed that one great factor not yet integrated into the scheme of national teaching, is the potentiality of every believer, no matter what his capacities or talents may be, to teach the Cause, and it strongly recommends that this matter should receive the deep and prayerful consideration of every follower of Bahá’u’lláh.
Early in the year Mr. and Mrs. Bishop came to England and in addition to working in London made a tour of various parts of the country, speaking to audiences gathered by resident Bahá’ís. They returned to Geneva in September. After examination of Mrs. Bishop’s report the National Spiritual Assembly wrote to Shoghi Effendi requesting her services for another year, a petition which the Guardian granted. Mrs. Bishop was asked to go to Torquay, where in association with Mr. Tobey and Mrs. McKinley active work was begun. From December until April a constant and intense campaign was conducted, Mrs. Bishop speaking in churches, intellectual institutions and private homes. The result of this work was that three people declared themselves and were enrolled, while a large number were greatly attracted to the Faith and the Teachings were widely spread in that district. Follow up work will be continued by the five believers now there, who are preparing themselves for intensive work with a view to enlarging the group into an Assembly.
In the work of the Spiritual Assemblies
there is apparent at this end of the year, a
different and more impressive method than
[Page 149]
could be seen at the beginning. In both London
and Manchester the old type of teaching
in wide generalizations has been succeeded by
intensive and vital discussion groups.
In London, the removal of the centre to 46 Bloomsbury Street made it necessary to conduct a more intimate type of meeting, similar to a fireside group. This has proved highly effective and large attendances are the rule. Fireside meetings have been conducted at various homes, and in Crouch End a group has been formed under the jurisdiction of the London Spiritual Assembly. This group recently rented the Hornsea Town Hall and conducted a well attended and successful public meeting. Plans are being made for a series of public lectures in Caxton Hall during May. London has enrolled seven new believers during the year.
In Manchester a new and vigorous spirit is at work. The Spiritual Assembly has taken a hall in the centre of the city and is making full use of it. The Nineteen Day Feast has become firmly established in the community, and with an increased understanding of the Administrative Order, a new teaching programme is being undertaken. Two new believers have been enrolled.
The Bahá’í Theatre Group may be mentioned under the heading of Teaching, for this group, organized and directed by Madame Orlova, has proved an effective means of attracting young people to the Faith and of giving them first hand experience of Bahá’í consultation. At Naw-Rúz the group presented scenes from "As You Like It” and is now working on a pageant of the "Seven Valleys.”
In March, 1937, Mr. Siegfried Schopflocher brought a message from the Guardian to the effect that he wishes us to stress two things:—humanity has come of age, and the appearance of Bahá’u’lláh. These are the two factors to resolve the modern "riddle of existence.”
A small pamphlet was composed by the National Spiritual Assembly and five thousand copies printed, available at a penny each.
————————
From the very beginning of the year the National Spiritual Assembly felt the need for literature printed in England, but owing to lack of resources the need remained unfilled. Shortly however, circumstances arose with which all the friends are acquainted, which led to the decision to form a Publishing Company, for the purpose of publishing Bahá’í books through an established printing house. In this project the National Spiritual Assembly was fully supported and encouraged by the Guardian, who sent £50 towards the Fund needed. The National Spiritual Assembly pledged and gave its full support, both moral and financial, and sought the help of the friends. The response was immediate and generous, but only from a limited number. The N.S.A. is confident, however, that when the project itself, and the wide range of its probable results, are more fully understood, every believer will sacrifice for its success. With the permission of the Guardian, a circular letter was printed and sent throughout the Bahá’í World, seeking the help of the world-wide Bahá’í community. It is surely a symptom of the almighty assistance of Bahá’u’lláh, that within the short space of one year, we should have successfully accomplished a national undertaking and embarked on another which bids fair to become international in scope. For Shoghi Effendi has likened the establishment of the Publishing Company to the building of the Temple in America and indicates that its success may “mark the inauguration of a new era of expansion of the Cause throughout the British Isles and the rest of the far-flung British Empire.” At its last meeting the N.S.A. was advised that there was £153 in the Publishing Fund, which is sufficient to establish the Company legally with a limited capital liability of £100. Proper legal advice has been obtained and the N.S.A. has recorded its decision to register the Company as “The Bahá’í Publishing Company, Limited.” Investigations are being made as to the most favorable method of associating the N.S.A. with the Company. It may be truly said that upon the progress of this plan depends that expansion of the Teaching work which it is now our chief duty to promote.
On March 29th the following cable was
received from Haifa:—"Announce Assemblies
celebration marriage beloved Guardian.
Imperishable honor bestowed upon handmaid
[Page 150]
of Bahá’u’lláh Rúḥíyyih Khánum Miss
Mary Maxwell. Zíyá’íyyih, Mother of
Guardian.” To this joyful news the
National Spiritual Assembly, the Spiritual
Assemblies of London and Manchester, and
the Bournemouth Group, cabled
their expressions of delight.
The union of East and
West, so dear to the Master’s heart, has been
cemented in his own Family.
During the year the National Spiritual Assembly has met twelve times; ten times in London, once in Manchester and once at Summer School. It was found necessary to purchase a typewriter for the secretarial work.
One of the greatest problems with which the N.S.A. has had to contend, has been the National Fund. Although this year, receipts are slightly in excess of expenses, it will be seen from the Treasurer’s report how very limited are the funds at the disposal of the N.S.A. It is felt that the friends do not yet realize the importance of regular contribution to the Fund, or that it is a Bahá’í Law, and not a principle . . . a command of Bahá’u’lláh.
This report would not be complete without some reference to the encouragement and guidance which has been received from the Guardian during the year. His constant message has been to persevere and teach the Cause. “Persevere and never feel disheartened.” "Rest assured and persevere.” . . . "Now is the beginning of your work. And as in the beginning of every task, you are bound to meet all sorts of difficulties. The more you strive to overcome these, the greater will be your reward, and the nearer you will get to that glorious success which, as repeatedly promised by Bahá’u’lláh, must needs crown the efforts of all those who, whole-heartedly and with pure detachment, strive to work for the spread and establishment of His Cause.” And lately these inspiring words to an individual believer, published with his permission. "The goal is clear, the path safe and certain, and the assurances of Bahá’u’lláh as to the eventual success of our efforts quite emphatic.”
In comparison with the greatness and eventual destiny of the Faith of Bahá’u’lláh, the year may well seem to be of little significance. But in comparison with previous years, and remembering the difficulties which have been overcome both within and without the Faith, and remembering too the smallness of our numbers, we can realize with gratitude the meaning of the Guardian’s words referring to "this auspicious stage in the evolution of the Faith” in England. The uniting of all the friends in an organic unity, the strengthening of the position and authority of the National Spiritual Assembly, the firm establishment of the Administrative Order, as attested by the Guardian, the publication of the Bahá’í Journal, the inception of Summer School, the teaching campaign in Devonshire, the consolidation of the Faith in London and Manchester within the Administrative structure and the subsequent beginning of new teaching work in those centres, the initial success of the plan for the Publishing Company, the enthusiasm and active work of the London Youth Group-these are among the outstanding features of the ninety-third year of the Bahá’í era in Great Britain.
"All-praise and glory be to God Who, through the power of His might, hath delivered His creation from the nakedness of nonexistence, and clothed it with the mantle of life . . . O, how blessed the day when, aided by the grace and might of the one true God, man will have freed himself from the bondage of the world and all that is therein, and will have attained unto true and abiding rest beneath the shadow of the Tree of Knowledge.”
- Faithfully, in His Service,
- National Spiritual Assembly.
by DAVID HOFMAN, Secretary.
APRIL, 1937–APRIL, 1938
IN our last annual report we noted an awakening of community consciousness among the believers throughout the country. The current year has been characterised by a continuation of this process, with the accompaniment of growing pains. The guiding hand of Bahá’u’lláh has been apparent in creating conditions which have forced us to face our own problems and to stand on our own feet as a functioning community within the Bahá’í World Order.
We have been deprived of the services of
the American teachers by their departure
[Page 151]
from England, but their work has been continued,
which in itself is a testimony to the
ability and determination of the English
community to develop from its own
resources. The National Spiritual Assembly
wishes to express its deep gratitude to all
those visiting teachers who have done so
much to help us during the past two years.
They not only taught the Faith to
enquirers, but prepared the believers to do the
same, and keenly as we feel their loss we can
only be grateful for the opportunity which
we now have of nursing the tender plant of
the Faith in this land, and with the help of
God, sending its roots deep into the soil.
This growing unity of the believers expressed itself at Summer School and at the Teaching Conference in December, when friends from all over the country assembled together. As a means to further this process the Conference recommended to the N.S.A. that three annual rallying points for all the believers be established. The recommendation was confirmed and the three occasions chosen were Convention, Summer School and a mid-winter Teaching Conference. National community consciousness has been fostered in various other ways such as the distribution of the Bahá’í Journal, the meetings of the N.S.A. being held in Manchester and London and correspondence with isolated believers.
While doing everything possible to consolidate the community, the N.S.A. has remained aware of the danger of becoming exclusive which might lie in such a policy. A statement was made about this in one number of the Bahá’í Journal. The unity and close association of the friends is of utmost importance, but we must not lose sight of our relationship to all humanity. "Consort with all people with joy and fragrance.” Our Nineteen Day Feasts, meetings, and other activities should not become ingrown, but should be related to the tremendous drama of current history, to the sense of crisis, and to the spiritual struggle whose effect is so apparent in the contingent world.
TEACHING
At the beginning of the year the National Spiritual Assembly decided not to appoint a new Teaching Committee, but to take charge of this work itself. Miss Baxter was appointed Teaching Secretary to keep records of the work and to supply the N.S.A. and teachers with information for follow-up work. This arrangement has worked out very well.
In Devonshire the believers have continued the work so ably started by Mrs. Bishop. Mrs. Stevens conducts a regular study group in Torquay, and Mr. Tobey has held meetings in Dartington Hall. Mr. Hansford has declared himself a believer. Mr. Balyuzi and Mr. Hofman have both spoken at Dartington Hall, and Mr. Tobey has spoken in public in Torquay. The group in Devonshire will miss Mr. Tobey, who has just left for America for an indefinite stay, but it is felt that the Faith is now established there and will continue to grow through the assistance of Bahá’u’lláh and the efforts of the resident believers.
Mrs. Romer, who was here for a few months, made several contacts in Brighton with clubs and societies, and held meetings in a private home. She was able to arrange a public lecture in the Unitarian Church, where Mrs. Bishop had already spoken. The N.S.A. delegated the follow-up work in this place to the London Spiritual Assembly and voted £10 for expenses. London reports that Mrs. Cranmer has been made secretary for this work.
A group of people in Salisbury have become interested in the Faith. Lady Blomfield, Mrs. Bishop, Miss Wellby, Mr. Balyuzi and Mr. St. Barbe Baker have visited them. Hospitality has been extended to Bahá’í teachers by Mrs. Hill, who has also arranged the meetings.
The Bahá’ís of Bradford have taken part in some of the Manchester activities. Recently Miss Joan Wilkinson wrote to the N.S.A. to ask for a teacher for a group of young people whom she had interested in the Faith, and Mr. Hofman went there in April and reports a good meeting with keen interest. This work will be followed up by sending more teachers to help the four resident Bahá’ís.
Two groups have been addressed in Bristol and a lively meeting was held in Letchworth at the Theosophical Lodge.
In Manchester regular meetings have been
[Page 152]
held at the Centre. Special meetings were
held for the international Bahá’í youth day,
at the Teaching Conference, and at Naw-Rúz.
Mrs. Bishop helped the Assembly
greatly, and visited many outlying places to
speak of the Faith.
Two series of public lectures were held at Caxton Hall, London, but they were not considered successful. Regular public meetings have been held in the Centre and the group at Crouch End and Muswell Hill have continued their work. A few fireside meetings have been held. Madame Orlova addressed the children’s group of one of the Co-operative Society’s branches and the Free Religious Movement at Lindsay Hall. Lady Blomfield spoke to the Society for the study of religions, with Sir Denison Ross in the chair.
The Teaching Conference, held in Manchester during December, was vital and inspiring. Two methods of teaching were discussed, personal and collective. In the first place it was considered that the individual could only affect others by striving to attain a higher state of consciousness through prayer and devotion. By understanding the Teachings and their application to daily life and world problems, the believers could become assured and calm in a troubled world, and this would be an attraction to others. In teaching organised by an Assembly it had been found that public lectures were not successful. Fireside groups and social meetings, informally conducted, were agreed to be the best ways.
SUMMER SCHOOL
The Summer School of 1937 proved once again the immense services which this institution can render to the Faith. It was opened by Lady Blomfield, at the Friendship Holidays Association Centre, Matlock Bath. Many non-Bahá’ís were present, and it is hoped, in accordance with the Guardian’s instruction, to make each Summer School more and more attractive to those who have not inquired deeply into the Faith. It was felt that the lectures covered too wide a field, in spite of the fact that they were enjoyed by Bahá’ís and visitors alike. The Summer School Committee recommended that future schools should be held in a place which could be entirely occupied by the School, as although contacts can be made when we share a place with others, it is more difficult to develop Summer School as a Bahá’í institution. The N.S.A. has approved this recommendation and this year it is hoped to occupy the entire premises of Cudham Hall in Kent.
The lectures were supplemented by evening talks and entertainment. Mr. St. Barbe Baker showed pictures of the gardens round the Shrines on Mount Carmel, among which was a picture of the Master.
PUBLISHING TRUST
The details of this project have occupied the N.S.A. during the whole of the year. There was great difficulty in associating the N.S.A. with the Trust because of the fact that we are not incorporated and have no legal status. Mr. Menasse, the lawyer engaged by the N.S.A., has been most helpful and the Trust Deed is now registered, and deposited at the bank. The Trustees are, Mrs. Brown, Mr. Albert Joseph and Mr. Norton. They hold the funds of the Publishing Trust under the supervision of the National Spiritual Assembly.
The Fund stands at £232, for about £86 of which we are indebted to subscriptions from Bahá’ís in other parts of the world. The N.S.A. has decided that the Trust shall act as wholesale distributor for Bahá’í literature, and will gradually take over the stock now managed by the London library. This cannot be done at once, but application has been made to the London Spiritual Assembly for cupboard space, and as soon as this is available the Trust will start work. Mrs. Brown has been appointed treasurer and Mr. Hofman manager. A separate bank account and separate set of books will be kept. The Trust will sell literature to local Spiritual Assemblies or individuals, and act as booksellers for such publications as "The Promise of All Ages,” “Paris Talks,” and other literature, the copyright of which is held by individuals.
The first publication of the Trust itself is
now at the printers. This is a revised and
re-edited edition of Dr. Esslemont’s booklet
"Bahá’u’lláh and His Message.” Much care
has gone into the preparation of this pamphlet,
[Page 153]
and the literary and artistic talents
of several of the believers have been utilised.
It is hoped to produce an
introduction to the
Faith which will be up to
date and of universal appeal.
Copies will be sent throughout
the Bahá’í world and it is hoped that
orders will come from abroad.
A Life of Bahá’u’lláh, by H. M. Balyuzi, is now with the Reviewing Committee, and a prayer book is in process of compilation.
LONDON
The London Spiritual Assembly has added three believers to its membership, and reports that the Nineteen Day Feasts and other feast days are receiving better attendance than before. Some valuable work has been done on the classification of material left to the Assembly by Dr. Esslemont and Mr. Simpson and to quote the Archives Committee, "There is much of great interest and value, especially amongst the correspondence between Dr. Esslemont and Mr. Simpson. In time to come I am sure they will shed much light on the early days of the Cause.”
Mr. Grant, the editor of the Rangoon Times, who has done great service to the Faith through his paper, has been in London for some months. He has been the guest at dinner of the London Assembly and has spoken at the Centre. Mrs. Routh of Australia has also been a welcome visitor, and has helped greatly with Teaching and social work at the Centre.
An exhibition of Bahá’í books, photographs, and other objects has been kept in the Centre since Naw-Rúz.
A bulletin has been issued regularly for the last few months.
MANCHESTER
The growth and consolidation of the community in Manchester, has been one of the most encouraging features of the year. The Spiritual Assembly has had many problems to face, but the growing attendance at their public meetings, of non-Bahá’ís, is an indication of the vital spirit within the community. Four new believers have been added.
Visitors and teachers have been sent to outlying groups and isolated believers, and the success of the Teaching Conference was due in no small measure to the warmth of hospitality accorded by the Manchester friends.
A news-letter has been started for circulation among members of the community.
In October, Mrs. Slade retired from the N.S.A. and Mrs. Langdon-Davies was elected to the vacancy.
Mrs. Weeks, who used to mimeograph the Journal before it was printed, has presented the N.S.A. with her duplicating machine, and it has been lent to the London Spiritual Assembly.
An attempt was made to secure incorporation, but was unsuccessful.
One of the greatest difficulties with which the N.S.A. has to cope, is the National Fund. It has not yet reached the healthy condition of receiving a steady flow of contributions from the believers. Until this condition is reached the Faith cannot grow steadily and surely as it should, and all national undertakings will have to be spasmodic, financed by appeals to the believers. The work of the N.S.A. has now reached a point where it should be carefully planned in advance, upon a definite budget. It is therefore recommended for the attention of the Convention and the incoming N.S.A., that this problem receive deep and serious attention, and that every effort be made to ensure a regular income, however small, to the National Fund.
The growing tension in world affairs, and the sense of the imminent breakdown of the existing order, force us to consider what steps we shall take to preserve our work in the event of war. Under these conditions we must also consider what are the most effective means of bringing the message of Bahá’u’lláh to the attention of large numbers of people. It is recommended that this latter problem be considered separately from Teaching.
Two years ago the following message was
received from the Guardian: "There is
undoubtedly no higher call than that
of bringing the Message to a world
tormented and
torn on every side by the forces of
destructive materialism. It is for
us to realise the
full responsibility that has been laid upon
[Page 154]
our shoulders in this matter, and having attained
full consciousness of our responsibility
to unitedly arise to contribute all that
we can towards its discharge.”
The N.S.A. recommends for consideration the suggestion that the Faith in England should, for one year, regard itself, and attempt to function as, a teaching organism. Let all our efforts and energies be directed to this supreme aim. The work of individuals, spiritual assemblies, and the national assembly can be co-ordinated through the methods and institutions of the administration. Our prayers, our thoughts, our actions, can be focussed on this end, and we may be sure of the Guardian’s support and of the assistance of the Holy Spirit.
“I say unto you that any one who will rise up in the Cause of God at this time shall be filled with the spirit of God, and that He will send His hosts from heaven to help you if you have faith. And now I give you a commandment which shall be for a Covenant between you and me; that ye have faith; that your faith be steadfast as a rock that no storms can move, that nothing can disturb, and that it endure through all things even to the end; even should ye hear that your Lord has been crucified, be not shaken in your faith; for I am with you always, whether living or dead; I am with you to the end. As ye have faith so shall your powers and blessings be. This is the standard—this is the standard—this is the standard.”
- Faithfully, in His Service,
- National Spiritual Assembly,
by DAVID HOFMAN, Secretary.
————————
THE BAHÁ’Í FAITH IN EGYPT
———
1936-1938
EGYPT today ranks among Eastern nations as a center of modern civilization. Her cultured classes, aware of modern trends, are furthering her social progress along international lines. She demonstrates a new spirit of tolerance, greatly needed in a part of the world where religious fanaticism has not yet been relegated to the past.
Following the historic pronouncement in 1925 of the Muslim courts, which declared the total independence from Islám of the Bahá’í Faith, the Bahá’í Cause has spread widely throughout the country, and not only the principles but also the laws of Bahá’u’lláh have been firmly established. Today even matters of personal status, including marriage, divorce, alimony and the like, are subject in Egyptian Bahá’í communities to the decision of the Spiritual Assembly, functioning on the basis of the laws of the "Kitáb-i-Aqdas.”
"Bahá’ís,” declares a recently issued statement of our National Spiritual Assembly which is illustrative of the highly developed state of Bahá’í Administration in Egypt, “according to the instructions of the beloved Guardian may under no circumstances refer cases to Muslim religious courts. Civil cases, however, may be referred to the courts involved, although the National Assembly prefers to have them considered by our own bodies. Cases involving Bahá’ís and non-Bahá’ís may be referred to Bahá’í Assemblies providing both parties agree in writing to accept Bahá’í arbitration. As regards criminal cases, all Bahá’ís are subject to the laws of the country.”
Thanks to the valuable gift of an acre of cultivated land, presented to the National Spiritual Assembly by Sharúbim Effendi ‘Ubayd of Cairo and legally transferred to that body, the National Spiritual Assembly is entitled to all civil rights authorized by law. In order to give the Declaration of Trust permanent legal force, the amendments which were adopted subsequent to 1935, as well as a document empowering the above-mentioned donor to the usufruct of the land for a period of five years, are being legalized. However, the final official recognition of the Bahá’í community by the Government is still pending, and at this writing we await the reply of His Excellency the Prime Minister to a renewed petition, duly approved by the Guardian, regarding this.
Current opposition to us is
chiefly exercised by Muslims
on religious grounds. Not
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long ago, when
Malakat Khánum, beloved
daughter of Maḥmúd Effendi Nochougati,
passed away in Port Said on September 17,
1937, an event followed which exemplifies
the current situation. At the request of
Maḥmúd Effendi, the Local Spiritual
Assembly resolved for the first
time to conduct the funeral ceremonies
entirely according to Bahá’í rites.
Non-Bahá’í relatives of the
deceased threatened that unless Muslim rites
were observed, they would cause an uproar
in Port Said and would take away the body
by force. The Bahá’ís proving inflexible,
the relatives then begged that the funeral
procession should at least stop at the Mosque
for prayers; again the Bahá’ís, realizing the
implication of this, refused,
and communicated with the Chief
of Police, who provided them
with an armed guard. Draped
with a rose-colored cloth and covered with
flowers, the coffin was borne through the
streets of the city; musicians preceded the
casket, school girls dressed in white and
carrying red roses accompanied it, and the
local Bahá’í community and their friends
followed. The streets were thronged with
those who had come to watch the Bahá’í
cortège. Bahá’í tablets were chanted at the
grave, and later a great number of Muslims,
Christians and Jews came to the
Bahá’í Center to offer condolences
and listen to Bahá’í
prayers. The friends felt that the last link
binding them to the old order had now been
broken.
In compliance with the request of the National Spiritual Assembly of India and Burma, this National Assembly approached the Muslim religious court with a view to obtaining an exact copy of the text of their verdict of 1925; the copy received was that of the Court of Appeals, and we have now applied for a copy of the pronouncement given by the Court of First Instance. We have likewise made English translations of our Bahá’í Laws on Matters of Personal Status, and have forwarded these to the Guardian, and to the National Spiritual Assemblies of the United States and Canada, of India and of Australia. We have further appointed a committee to study the question of the Ḥuqúq (“Rights of God” or tithes) and to collect all Bahá’í sacred writings on this subject; the resulting compilation will enable us to establish still one more of the laws of Bahá’u’lláh.
As present conditions are not favorable to an extended teaching campaign, Bahá’ís are being urged by their Assemblies to redouble their individual efforts along this line. Meetings, Feasts, studies planned by the Annual Conventions, are a continuous inspiration, and the number of declared believers is always on the increase. Our teaching activities will be greatly confirmed by the construction of the Ḥaẓíratu’l-Quds in Cairo, a project encouraged by repeated donations from the Guardian and soon to be carried out. The visit of our beloved friend, Mr. F. Schopflocher of America, during the winter of 1937, also resulted in important teaching work; his speech at the Y.M.C.A. in Alexandria was published in the "Egyptian Gazette,” and another article appeared in “La Bourse Égyptienne,” which also published an article by our friend Mme. Gharzúzí.
At the suggestion of the Guardian, this National Assembly requested ‘Abdu’l-Ḥamíd Effendi Ibráhím, an Alexandria believer and one of those three Bahá’ís who served the Cause in Ethiopia, to proceed to the Súdán and establish a permanent residence there. He reached Khartúm, the capital, in May, 1937, and opened a tailor shop. His latest report gives us full details of the manners, customs and beliefs of the Súdán, and he assures us that through the confirmations of Bahá’u’lláh he will be able to establish the Faith in that land. In October, 1936, Dr. M. Ṣáliḥ, present chairman of the Spiritual Assembly of Alexandria, visited the Bahá’ís of Tunis in compliance with the Guardian’s request. The friends there made use of the occasion to study the Bahá’í Administrative Order, and were supplied by this National Assembly with copies of our Declaration of Trust and By-Laws, also of Bahá’í Laws on matters of Personal Status. Dr. Ṣáliḥ hopes to visit Tunis again in 1938.
REPORT OF ACTIVITIES OF THE NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF ‘IRÁQ
APRIL, I936–APRIL, 1938
THE National Spiritual Assembly has undertaken during the period April, 1936-1938 to achieve a twofold task, namely, that of internal consolidation and of diffusing the Divine fragrance among the masses. The following events will perhaps give an idea relating to this.
In compliance with the expressed and repeated requests of the Beloved Guardian to carry the Divine Message to Sulaymáníyyih, the center of ‘Iráqí Kurdistán, the N.S.A. requested the N.S.A. of Írán for a teacher, who on his arrival was entrusted with this urgent and high mission to the Kurds. During his stay of nearly four months (February till June, 1936) in Sulaymáníyyih the teacher, ‘Abdu’l-Ḥamid Ishráq Khávarí, succeeded in sounding the Call within the very walls of Khálidíyyih Mosque which, it is said, Bahá’u’lláh had visited during His sad retirement to the uninhabited mountain of Sargalú. He attracted a considerable number of inquirers of various classes—mullás, government officials, shopkeepers, and others, from whose sight he attempted to remove the age-long veils of superstition, and to open their eyes to the unprecedented glory of the King of Days.
Among the investigators, the enlightened few were able to perceive, to some extent, the immensity and the indispensability of Bahá’u’lláh’s unique Dispensation; while the ignorant and the uneducated, at the instigation of the jealous mullás who feared the threatening influence of the Faith, caused such an increasing stir and tumult as to arouse the alarm of the local government, who on the ground of maintaining public order and security ordered the Bahá’í teacher to leave that town for Baghdád within twenty-four hours.
One month before this expulsion, the N.S.A. had sent Jamíl Nájí, a believer of Baghdád, with his family to take up his residence in Sulaymáníyyih for the purpose of assisting and following up the work of Mr. Khávarí. This young man, who lived there for four months and was a hair-dresser by profession, proved to be of help to Khávarí in time of danger, and was able to attract a number of inquirers, to whom he proved the Divine origin and explained the outline of the new World Order. He, too, was, needless to say, boycotted by the ignorant and the prejudiced, and was finally obliged to return to Baghdád. Two other young friends, at their own expense, paid flying visits to Kurdistán, one in the spring and the other in the fall of 1936.
Though the immediate consequences of the Bahá’í endeavor to plant the seeds of the Faith among the Kurds may seem to be insignificant; though the Cause of Bahá’u’lláh was maliciously opposed and publicly denounced by the fanatic among that people, yet the reverberations of the Divine Call, which was suddenly sounded in the very midst of the Kurdish center, reached the ears of the authorities in Baghdád who were informed by the governor of Sulaymáníyyih that the Íránian Bahá’í teacher Khávarí and his co-worker Nájí, by announcing the Advent of the Promised One, and proclaiming His Message, were only carrying out the instructions given them by the N.S.A. in the capital. Accordingly a detective policeman called at the home of the secretary of the N.S.A. and politely requested him to call at his convenience at the Criminal Investigation Department. That same day (August 2, 1936) the officer at the C.I.D. kindly received our secretary, and the following conversation ensued:— Officer: "Does your Assembly have an official permission from the Government to hold its meetings?”
Secretary: “No, the Bahá’í Faith is not a society, but a religion like other religions.”
Officer: "What are the aims and purposes of this religion?”
Sec’y: "To spread love and concord amongst men, and to remove differences and hatred.”
Officer: "When was the Bahá’í Faith established in ‘Iráq?”
Sec’y: "Since the declaration of Its Author
[Page 157]
Bahá’u’lláh in 1863, which took place
in Baghdád.”
Officer: "Do you keep a register of the names of all those who have embraced It?”
Sec’y: “No.”,
Officer: "How many Bahá’ís are there in ‘Iráq?”
Sec’y: "This cannot be ascertained, not only in Baghdád or in ‘Iráq but throughout the world, because this is a personal matter of belief and conscience which many who are Bahá’ís may not have as yet professed. This undeclared belief and admiration in the Faith, however, does not exclude one from being a Bahá’í.”
Officer: "How does the Assembly collect money for its expenditures?”
Sec’y: "Whenever there is need for money the believers are requested to contribute, each according to his own desire.”
Officer: "Are all the Bahá’ís of ‘Iráq of ‘Iráq nationality?”
Sec’y: "No, the Cause is universal.”
Officer: "Of how many persons is the executive body composed? What are their names, their functions, professions and addresses?”
Sec’y: "It is composed of nine persons. The required information about each is as follows. . . .
Officer: "Are all these mentioned ‘Iráqís?”
Sec’y: “Yes.”
From that day and for several weeks the secretary of the N.S.A. and more particularly Mr. Khávarí were kept under the close watch of detectives.
In obedience to another of the Guardian’s directions that the Assembly be registered though it be as a commercial society, the N.S.A. undertook to transfer to its own name the plot of land which it had purchased for building the Ḥaẓíratu’l-Quds. Such a transference, however, could not be effected without the Assembly being formally recognized by the Government. This led to submission to the concerned authorities in the Ministry of Interior of an application for registration, together with the Declaration of Trust and By-Laws in Arabic (reproduced in the Bahá’í World, Vol. VI). A few days later the members of the N.S.A. were summoned through the secretary to appear before the C.I.D., where after inquiries regarding their identities were made, their finger-prints were taken.
During the month of June, 1936, when the Ministry of Defense was studying the question of allowing the various religions and sects, to which the men of that Ministry belonged, to enjoy and observe their own holy days, the N.S.A. seized the opportunity and submitted a petition to exempt Bahá’ís from work on their nine holy days. Besides the copy of the petition to the Ministry of Defense, another was sent to the Ministry of Justice and a third to the Prime Minister. The secretary of the N.S.A., having been summoned by the Ministry of Justice, had an interview with the Legal Draftsman who among other questions inquired regarding the independence of the Faith and the Assembly’s authority, rights and duties in relation to the personal status of Bahá’ís. He also asked if the Assembly had obtained formal permission to hold meetings, and was told that an application for this purpose had already been submitted. Though the representative of the Assembly called many times on the authorities concerned, yet it is believed that, pending the official recognition of the Faith, the Bahá’ís employed in the different government offices and departments cannot stop work during the Bahá’í holy days.
As to the registration the Guardian, having read the National Spiritual Assembly’s detailed report about its activities concerning the aforementioned developments, sent in December, 1936, a letter in which he instructed the Assembly immediately to stop communication with the government on account of unsettlement in the political sphere of ‘Iráq following the military coup d’état on October 29, 1936.
The Kurdish translation of “Bahá’u’lláh
and the New Era” which had for nearly two
years been confiscated by the Government,
while still at the book-binder’s, was, with
the overthrow of that government, released
on December 8, 1936. Through the efforts
of an isolated believer at Karkúk (some 70
miles west of Sulaymáníyyih) the N.S.A.
placed at the public library of that city one
copy each of "The Bahá’í World,” Vol. V,
"The Íqán” (in Arabic), "Bahá’u’lláh and
[Page 158]
the New Era” (in Arabic and in Kurdish).
Also about one hundred copies of
Dr. Esslemont’s book in Kurdish were distributed
among leading Kurdish personalities of this
country. A formal acknowledgment from
the Government Director of Education of
Karkúk District was received, in which he
thanked the Assembly for their "precious
gift.”
The Nineteen Day Feasts are now being regularly observed in Baghdád and are proving to be of great importance and joy to the assembled believers. In these meetings, which are held every Bahá’í month, holy Tablets are first chanted; then a translation is given of a summary of whatever letters, circulars and other glad tidings which may have been received by that time from various centers of the Bahá’í world. This is followed by a discussion of affairs and outstanding issues regarding which the Spiritual Assembly wishes to consult the friends; and the last part of the feast is partaking of refreshments which are enjoyed by all present.
In obedience to the Guardian’s instructions to the American Bahá’í Youth Committee "to create an international body of active young men and women,” and in cooperation with said committee, the Bahá’í Youth Committee of Baghdád held two symposiums. On March 4, 1937, a special meeting, for the young Bahá’ís only, was devoted to the reading of the Guardian’s message to the Youth, to the discussion of ways and means to propagate the Teachings, and the passing of a resolution to encourage individual believers to settle in Sulaymáníyyih and other cities where the Light has not yet penetrated. They also signed the letter of greetings to the Beloved Guardian, which they sent to the National Youth Secretary of U.S.A., to be forwarded to Shoghi Effendi.
On March 7, 1937, the young men held a public meeting in the Ḥaẓíratu’l-Quds, to which they invited a number of broadminded non-Bahá’ís, who were delighted to hear the various talks given by the Bahá’í youths. The programme included the following topics:—
1. Prayer (Bahá’u’lláh’s Tablet of Wisdom).
2. Introductory Word about the Revelation of Bahá’u’lláh.
3. Religion as the Source of True Civilization.
4. The Bahá’í Faith at the World Congress of Religions.
5. Religion and Science.
6. The Coming of Age of Humanity.
7. Prayer.
This participation of the ‘Iráqi young men in the celebration of the International Bahá’í Youth Day is surely stimulating in their souls an increasing consciousness of the underlying unity and love which bind them together with their spiritual brethren in other countries.
Recently an important step has been taken by the local assembly of Baghdád, viz., the printing and preparation of "declaration forms” to be filled in and signed by every believer who wishes to be entitled to the voting rights and membership in the Bahá’í community. The N.S.A. has approved of this action, which will be enforced in the near future.
The construction of the New Ḥaẓíratu’l-Quds in Baghdád has begun and the building has reached a few feet in height above ground level, though the work will, for financial reasons, have to be temporarily stopped.
The translation by a Baghdádí believer of the precious book, Nabíl’s Narrative, “The Dawn-Breakers,” into Arabic has almost been completed. This translation, which the Guardian described as "temporary” until a better and more masterly one is achieved, will be printed and published by the N.S.A. for use by Arabic-speaking believers in the Near East countries.
THE CAUSE OF BAHÁ’U’LLÁH IN AUSTRALIA AND NEW ZEALAND
1937
IN a continent such as Australia, measuring 12,000 miles across, and with New Zealand four days’ steaming away from her most eastern shores, the greatest obstacle to be overcome is that of distance. Contact with members of the different Assemblies and Groups is an affair of extreme difficulty, and especially is this felt with regard to National Spiritual Assembly matters and in the meeting of delegates for the annual conventions.
Yet, in spite of this enormous drawback the N.S.A. has, since its formation four years ago, held an annual series of meetings, at which members from Auckland, N.Z., from Sydney, N.S.W., and from Adelaide, S.A., have met for a week at a time.
In passing through Melbourne, Vic., the members of the National Spiritual Assembly have contacted the Group in that city, and hopes are entertained for a Spiritual Assembly there in the near future.
The Bahá’í Group in Perth, W.A., was last year numerically strong enough to form an Assembly, whereupon the N.S.A. dispatched one of its members to advise and instruct them on administrative matters.
After the annual elections, N.S.A. meetings have been held for some days, at which the plan of the year’s work has been mapped out; thereafter, for the term of their office, all communication has been by correspondence. This entails heavy work for the Secretary, and a great deal of time, but otherwise appears to function quite successfully, though nothing of course can take the place of personal contact.
That the number of Bahá’ís in these lands is steadily increasing no one can doubt. And what is more important is that the members are gaining a wider knowledge of the Administration, a deeper loyalty to the Faith, a more correct interpretation of the word "Unity,” and a fuller realization of the fact that faith is by deeds and not by words; in consequence of all this they are feeling a deeper desire to put their faith to the test.
In spite of what appears to be very slow progress, it is good to look backwards along the last few years, and to be able to see the solid foundations which have already been laid down, and upon which the various ramifications of the Cause can rest securely in the future in these Southern lands.
Perhaps the most important piece of work yet accomplished has been the placing of the Administration of the Cause on a legal foundation; this has already been accomplished in Adelaide and in Auckland, and is being undertaken in Sydney at the present time.
Under the auspices of the National Spiritual Assembly a Bahá’í Quarterly has been published, and copies are being sent out regularly to all Bahá’ís in the Southern Hemisphere, as well as to the various National Assemblies of the world. This paper gives an account of the work done by the various committees, and keeps members in touch with the N.S.A. and its rulings. Its object is to keep the believers informed of the affairs of the Cause, and to "cement the ties of friendship between groups and individuals and the promotion of a secure bond of fellowship in the service of the New World Order.”
In accordance with the Guardian's wish that the Bahá’í Magazine, "Herald of the South,” should remain in publication, the N.S.A. has made every effort to raise the standard of the Magazine, and to improve the set-up and cover design.
Since the formation of the National Spiritual Assembly in 1934, two conventions have been held, both in Sydney. This city makes the most convenient center, as the delegates from New Zealand have a four days’ trip before them before they are able to reach our eastern shore, and much precious time would be wasted if the meeting place were still farther to the west. In 1936, however, it being the Centenary Year of South Australia, the meetings of the N.S.A. were held in Adelaide. Friends were invited and hospitality extended to the visitors. Joyous gatherings and festivities were arranged.
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All Assemblies and Groups hold fireside
meetings in addition to the usual weekly
meeting. In Auckland a special
Guest Evening is held once each
month; friends and
enquirers are invited, supper is served, and
there is informal asking and answering of
questions regarding the Cause. These
friendly talks seem to be greatly appreciated.
Youth Circles are being formed by the various groups, and show great promise.
Those two beloved pioneers, “Father and Mother” (Mr. and Mrs. Hyde Dunn) are still working as earnestly as ever for the Cause. They hold fireside meetings regularly in their home, and spread the Teachings of Bahá’u’lláh among an ever-widening circle of earnest enquirers.
Bahá’í publications have been presented to all the chief libraries of Australia and New Zealand, and inquiries made in Sydney show that these books are in constant demand.
In the hills outside Sydney, amidst delightful bush scenery, is the country home of two devoted members of the Sydney Group. Through their goodness of heart and love for the Cause, they have placed this home at the disposal of the Sydney Assembly, to be used as a Summer School. The Foundation Stone has already been laid by "Father,” and it is hoped that a Summer School may be held there in the near future.
Advertised public meetings are held by all Assemblies, and some valuable contacts have been made. Feasts are, of course, attended by all Bahá’ís, bringing love and unity and a better understanding to all; they are a great spiritual blessing.
Interesting and helpful visits have been paid to this country by Miss Effie Baker and Mr. Fred Schopflocher. The former has returned to her home near Melbourne after many years of service at the Pilgrim House at Haifa. Miss Baker visited Perth, Adelaide, Sydney and Melbourne on her way home. We shall always remember this selfless servant of God, who made the Holy places seem very much nearer to us, and who showed us by the example of her own life, the meaning of self-sacrifice and true severance. Mr. Fred Schopflocher also made our hearts burn within us, as he spoke to us on the affairs of the Beloved Cause. He set up a high standard in his radiant personality, and left us a memory of one endued with happiness, peace, and content—the goal towards which Bahá’ís must all strive, and which should be the distinguishing mark of every follower of Bahá’u’lláh.
————————
ANNUAL REPORT—THE NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF INDIA AND BURMA
1937-1938
TO the Bahá’ís of India and Burma Through the delegates to the 10th Annual Convention.
Beloved friends:—
Another year has passed—a year which was a natural consequence of the years we have left behind. It is satisfactory to note that believers all over India and Burma have become more and more conscious of their responsibilities and their efforts toward the advancement of the beloved Faith and have been assuming more and more organized form.
The year under review is replete with many important events and is marked with conspicuous, sustained endeavors on the part of the believers for the consolidation of the institutions of the Cause and for the expansion of their activities in the service of the beloved Faith.
LOCAL SPIRITUAL ASSEMBLlES:—
Local Spiritual Assemblies constitute the
bedrock on which stands the edifice of the
Cause of God and as such the
responsibilities that devolve
upon them can be easily
imagined. People all around us are
accustomed to exclusiveness and division in all
affairs. Our environments are charged
with a spirit of justification of division in
all matters. It is, therefore, one of the first
duties of a Bahá’í institution to protect the
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believers under its jurisdiction
from this all-pervading
influence. The task is not easy
as the human ego revolts against the
supreme sanction of universal love. It is the
duty of the members of a Bahá’í
institution to see that the learned associates with
the simple and unlearned, the rich with the
poor, the mystic with the literalist, the
Hindu with the Muslim, the Muslim with
the Parsee, the high caste with the low
caste and on terms removing the advantage
of long established presumptions
and privileges. “Bear in mind,”
says Shoghi Effendi,
"that the keynote of the Cause
of God is not
dictatorial authority, but humble
fellowship; not arbitrary power, but the spirit of
frank and loving consultation.”
As the years roll by the magnitude of the work of a local Spiritual Assembly unfolds itself in a manner that the institution, if its members are conscious of their responsibilities, has to expand and direct its activities on the lines laid down, in no uncertain terms, in its constitution.
It is gratifying to note that all the local Spiritual Assemblies showed signs of renewed energy and continued activity in propagating the Divine Faith. They have been holding regular meetings including the Nineteen Day Feast and have been organizing themselves on the lines laid down in the official Procedure for the conduct of a local Spiritual Assembly. We admit that in some of the Assemblies the spirit of the "Procedure” has not yet been properly grasped, but it is hoped that gradually these Assemblies will realize their responsibilities and will function in consonance with the spirit and letter of the Laws laid down for their development.
Every ounce of the energy of a local Spiritual Assembly ought to be conserved and directed to the propagation and protection of the Divine Cause. Its members, while attending to their other duties, must so shape their affairs that the outcome of their efforts for solving the manifold questions that confront them, be cohesion of forces and a coming together of believers for the one and only object—the propagation of the Divine Faith. All personal thoughts, mutual considerations must be sacrificed to achieve this purpose. We pray that the Great Spirit released by Bahá’u’lláh shall train the members of our Assemblies and that they will become more and more self-sacrificing in handling the affairs of the beloved Faith.
"A Bahá’í Community differs from other voluntary gatherings in that its foundation is so deeply laid and broadly extended that it can include any sincere soul.” Whereas in the more advanced countries of the world a broad spirit is shown in the matter of religious belief, in India and Burma a most intolerant spirit is prevalent. Here a sincere person is faced with many social difficulties. Hence the Cause, for all its power of growth and progress, develops slowly as regards the number of its active adherents. In spite of all these disabilities we are glad to report that besides the increase in the number of isolated believers which approach to a total of 15, the various Assemblies, with the exception of a few, have made appreciable additions to the respective communities. Bombay has added 16 new members, Delhi 3, Poona 11, Calcutta 3, Karachi 2, Rangoon 3, total 53. It is hoped that the work put in this year will produce its result in the year to come and we shall be in a position to give better account in this respect.
THE STUDY GROUP AT LAHORE met almost every Sunday and made an intensive study of “Íqán” (Urdu) (Book of Certitude). The average attendance varied between seven and ten. The Birthday of Bahá’u’lláh as well as the Bahá’í New Year Day was celebrated and many who were interested responded to the invitation. At the three religious conferences held in Lahore, a Bahá’í representative read a paper. The Bahá’í Central Library was used by many Bahá’ís as well as by non-Bahá’í friends. Under the auspices of the Bahá’í Study Circle, lectures in Íránian were delivered by Jenabe Isfandiar K.B. Bakhtiari of Karachi at the Punjab Literary League, Sanatan Dharam College and Dyal Sigh College. This group is likely to develop into a Bahá’í Assembly very soon. We added one member as a believer this year.
PUBLICITY.—In the absence of any
Committee, the National office did all it
could in giving publicity to the beloved
Cause. Taking advantage of Miss Martha
[Page 162]
Root’s tour, leaflets were sent in advance to
the press of the provinces she
visited announcing her arrival in their part of the
country and giving a history of her world
tours. This branch of our activity requires
a little more attention and it is hoped a
strong National Committee will take it into
its hand and conduct its affairs regularly
and vigorously.
TEACHING:—The object on which the combined forces of the whole Bahá’í Community of India and Burma should be concentrated is teaching the Divine Faith. In fact, all our energies, all our efforts, all our measures are meant to be directed for the realization of this one object. The National Spiritual Assembly being fully cognizant of it has ever tried to shoulder this grave responsibility according to the means which the Community places at its disposal. Success, however, should not be measured by high sounding proposals but by deeds and results that our endeavors achieve.
In the beginning of the year the Regional Teaching Committees were formed but this being the first year for such Committees, it is natural that a considerable time would be consumed in organizing the personnel, surveying the field, planning a program of action and collecting and preparing material. In order that they might have the benefit of the experience and advice of the older Bahá’ís, these committees were placed under different local Spiritual Assemblies who, it is hoped, will now launch these committees on a wide teaching campaign in their respective jurisdictions.
In compliance with a resolution of the N.S.A. Mr. Isfandiar K. B. Bakhtiari undertook a teaching tour to Kashmir—a country yet unvisited by any of the Bahá’í teachers. He met with great success, found the people of the country most receptive and in such a fertile field he did much lecturing work, thus bringing the beloved Faith to the notice of the intelligentsia of the place. He was so full of hope about the great possibilities for the Cause in that country that be proposed to the N.S.A. the despatch of another teacher to that country. Consequently Prof. Pritam Singh was voted to follow up his work. Prof. Pritam Singh, availing himself of the occasion of an exhibition there, exhibited some Bahá’í photographs and books, making them the basis of his talks with the people whom he found interested in the beloved Cause. Both Prof. Pritam Singh and Mr. Isfandiar K. B. Bakhtiari spoke in unequivocal terms of the great possibilities that this great country holds for the Faith, provided systematic and continued teaching work is conducted there.
Probably the most remarkable feature of this year’s teaching work is the arrival in this country of the world-famous teacher, our dear sister Martha Root. She arrived amongst us in October, 1937, and ever since her arrival she has not rested for a while but has been continually touring the country. The details of her untiring efforts in the interests of the beloved Faith have been published in the News Letters and can be referred to therein.
Our dear sister, Miss Martha L. Root, visited altogether 14 towns, viz., Bombay, Surat, Poona, Calcutta, Rangoon, Mandalay, Daidanaw, Shantiniketan, Madras, Trivandram, Colombo, Ajmer, Indore and Karachi, and most of these places were visited by her twice. She has attended since her arrival here, four large gatherings; three of which were big religious congresses while the fourth one was a large gathering of oriental scholars. In every place she visited and in every congress she spoke she delivered the Divine Message in the most stirring and appropriate language. About two hundred articles about the Divine Faith have appeared in the newspapers of Ceylon and India from September 13, 1937, to February 13, 1938, and the Cause has been known to almost every educated person of the places visited by her. The most outstanding feature of her tour, probably, has been her visit to South India which was visited last year by our dear and able sister, Mrs. Shirin K. Fozdar, and which our beloved Guardian wished to be pioneered by the N.S.A. of India and Burma. Our valiant sister, Mrs. Shirin K. Fozdar, in company with our dear sister Miss Martha Root again carried out a most efficient and effective tour in these parts and with their eloquent representation of the Holy Cause they impressed the notables and highly intellectual persons of this yet unvisited part of the country.
Mrs. Shirin Fozdar with Dr. K. M. Fozdar, according to a resolution of the N.S.A., joined Miss Martha Root at Madras for a tour in Southern India. They traveled to Ceylon where they followed up the work which a few weeks earlier Miss Martha Root had done. Ceylon had never been visited by any Bahá’í teacher and our beloved Guardian had repeatedly instructed us to tap this island. Our teachers, therefore, did their best in teaching the Cause and it is gratifying to note that their efforts were crowned with unexpected success and the Cause was known in that island to the point that, according to the opinion of these teachers, a little more effort in teaching there would certainly produce a strong Spiritual Assembly.
During the latter half of the year under review, the Local Spiritual Assembly of Bombay requested that Mr. Siyyid Mahfuzul Haq Ilmi’s services be lent to them for two months. The request was acceded to and Mr. Ilmi was assisted to render such valuable services that the Bahá’í community of Bombay strongly requested the N.S.A. to extend the period of Mr. Ilmi’s stay. The request was again granted and from reports it appears that Mr. Ilmi’s stay there has been very fruitful both in teaching and in bringing the friends together.
YOUTH ORGANIZATION.—The one great thing that we have accomplished in the year under report is the organization of youth committees throughout India and Burma, led, of course, by a National Youth Committee. On a request by the American National Youth Committee, symposiums were held in the various centres under the supervision of the respective Local Spiritual Assemblies on the 27th of February.
The committees have been actively working since then and the Bahá’í Youth of India and Burma are coming closer and closer to each other.
PUBLICATIONS.—The Hindi and Sindhi translations of “Bahá’u’lláh and the New Era” were ready for the press when it came to the notice of the N.S.A. that a new English edition of the book had been published containing many improved additions. It was, therefore, decided that these translations should be printed according to the new edition. The book was received here after waiting for a considerable time and on receipt the altered texts were translated in the two languages and the work of printing proceeded. The books are now nearing completion and will be out shortly. “Mufawadaat-i-‘Abdu’l-Bahá” in Urdu is also in the press and will soon be available for distribution. The small pamphlet, “Dawn of the New Day,” was printed and about 5000 were distributed free at the time of lectures by traveling teachers in different towns and cities of the country.
BAHÁ’Í MAGAZINE.—As has been happening with this important publication of the Divine Faith from its very inception, its publication had to be postponed this year again for lack of sufficient funds. Its absence was keenly felt by the community, especially by the Urdu friends, and repeated requests were received to re-start it at an early date. At its half-yearly meeting, therefore, the N.S.A. decided that the Magazine should be re-published. Meanwhile the Bombay Spiritual Assembly requested that the services of Mr. Ilmi be lent to them for two months. This was done, but at the expiration of this time, an application signed by a number of believers was received through the Bombay Local Assembly requesting that Mr. Ilmi be allowed to prolong his sojourn among them. The request was again granted and as Mr. Ilmi was the editor of the Magazine it had also to be published from Bombay.
We will fail in our duty if we do not express here our sincere and heartfelt gratitude to Mr. Hormuzdyar Khudabakhsh Sabit who most selflessly edited the Íránian Section of the Bahá’í Magazine. His illuminating and ably written articles, we are sure, must have been greatly appreciated by the readers.
Beloved friends, this is what we have all accomplished through our combined endeavors and we now place before you what we desire to do in the year to come.
LOCAL SPIRITUAL ASSEMBLIES.—In
order to bring the friends
closer so that they
may coordinate their efforts,
the N.S.A. proposes that
inter-communication between the
various Assemblies should be started and
where possible inter-Assembly meetings be
[Page 164]
undertaken. By inter-communication we
mean that the secretaries of the
different Assemblies may
correspond with one another
through brief monthly letters which should
consist of two parts-—part one containing
the news of the Cause for the month, and
part two containing proposals
and resolutions to be carried
out the next month and
the methods by which they are proposed to
be carried out. This, we hope, will help the
friends to better know one another and will
help the secretaries to know of
the conditions prevailing
in the sister Assemblies.
PUBLICITY.—Although the Cause has now been known from Kashmir to Cape Comorin and from Mandalay to Bombay, we should not relax in our efforts towards this most important arm of our service. We hope that a strong publicity committee composed of as few members as possible will be formed and that a campaign, regular and well-organized, will be launched. In order to make our committees fully organic and efficient, either their members should be selected from amongst the persons who are well qualified and willing to do the work or they should be asked, after the selection, to study the procedure and program of the particular sub-committee of the American N.S.A. Without this the forming of subcommittees is fruitless.
TEACHING.—The N.S.A., in its last annual sessions, formed regional teaching committees and entrusted them with the work of spreading the Cause in their allotted regions. They could not, however, function for causes which we assume were beyond their power to control. We hope that under the six-year plan which we are going to unfold and explain elsewhere, these Regional Teaching Committees will function vigorously and conscientiously for the promotion of the Divine Cause.
It is a matter for joy and happiness that
our dear sister Miss Martha Root is still
among us and will stay here till the end of
the present Christian year. Her selfless
efforts have aided us a great deal. She has
made known the Divine Faith through the
length and breadth of the country and has
smoothed our way to a great extent. It is
now up to us that we should follow up the
work that she has so strenuously achieved.
We must be grateful to our beloved
Guardian for sending among us one of the most
famous and most effective teachers of the
Cause and the one practical way of showing
this gratitude is to help our
sister in diffusing the fragrances
of the holy Teachings
and to vigorously take up the work that she
has done for us. The effort, no doubt, calls
for a great sacrifice but we are sure that the
faithful servants of Bahá’u’lláh will rise up
to the occasion and show such sacrifice and
self-immolation as will gladden the heart of
our beloved Guardian and will practically
help the Cause in these regions. The steps to
teaching the Cause are sowing the seed and
then watering in a way that it may yield
abundant fruit. We have up to the present
been engaged in sowing the seeds. The time,
we believe, has come that we should water
the seeds to bring forth fruit. This can be
done in only one way and that is by friends
sojourning in places where the beloved Cause
is not sufficiently known and in places where
its voice has not yet been raised. In one of
its last sessions the N.S.A. decided to request
the Local Assemblies of Bombay, Poona and
Karachi to encourage friends to sojourn for
business or some other means of livelihood
in such places and establish themselves there
with the primary intention of providing a
rendezvous where the friends may gather,
and thus help them to be active in teaching
the Cause and in increasing their numbers
until a Spiritual Assembly is formed; or,
where there are no friends, to take up the
work of teaching and thus spread the Cause
in the locality. We once more repeat this
request to the three above-named
Local Assemblies and urge them to give a practical
form to the N.S.A. resolution. We may
make it clear here that in our opinion the
Cause cannot prosper unless we send out
teachers not only with the purpose
of lecturing in a place for two
or three days but with
the object of staying in that place for such
considerable time as will bring about, if not
the establishment of a Local
Spiritual Assembly, at least the creation of a study
group matured to a point that its members
will look after the interests of the Cause and
increase their numbers with a
view to forming themselves into
an Assembly. Here another great
necessity and essential responsibility
[Page 165]
looms up. It is important that local
Assemblies and groups should
be visited regularly by visiting
teachers who should stay
in these Assemblies for a considerable time
to consolidate themselves and to expand the
Cause within their confines. We are aware
that we have very few teachers
for the purpose, but whatever
be the number of these
teachers we cannot afford to overlook this
important duty. The expenses of these
teachers will, of course, be met by the Local
Assemblies to which they are
deputed on request. These teachers
will not only teach
the Cause but also try to stimulate the
friends to energetic Bahá’í service making
them cognizant of the great responsibilities
that devolve upon them as the faithful
servants of Bahá’u’lláh.
Feeling the lack of teachers among us the N.S.A. in one of its last sessions decided to hold a summer school in India. The purpose of the summer school has been explained by our beloved Guardian in the following terms: “The basic purpose of all Bahá’í Summer Schools, whether in East or West, is to give the believers the opportunity to acquaint themselves, not only by mere study but through whole-hearted and active collaboration in various Bahá’í activities, with essentials of the Administration, and in this way enable them to become efficient and able promoters of the Cause. The teaching of the Administration is, therefore, an indispensable feature of every Bahá’í Summer School and its special significance can be better understood if we realize the great need of every believer to-day for a more adequate understanding of the social principles and laws of the Faith. It is now when the Cause is passing through some of the most difficult stages of its development, that the friends should equip themselves with the necessary knowledge of the Administration.”
This, then, being the purpose you can well imagine how important it is to establish at least one school in India and Burma. The question of finances is, of course, one of the hindrances, but we propose that the participants in the school shall bear their own expenses. The school will last for one month only and the expenses will be such as to suit even the most moderate pocket. The decision of the N.S.A. lays down that the time and place for the Summer School will be fixed by the Convention every year and we request you to take this matter into consideration and fix the time and the place for the first Bahá’í Summer School in India.
The first Bahá’í century is drawing to a close. Another six years and we shall have passed it. It does not look creditable that a century should pass and we should remain where we are. We propose that a six-year plan be adopted to do some solid work for the beloved Cause. It is our suggestion that each local Assembly be made responsible to establish a new Assembly in the province of its Regional Teaching Committee by setting its heart for the achievement of this purpose by every possible means.
This is our suggestion. The N.S.A. will discuss its details if you lend your support to it after discussing it among yourselves since the step is so important that without your sincere and efficient support it has no chances of success. It will require the sojourn, for a considerable time, of a teacher in the place selected for the realization of our objective. The teacher will be directly under the Local Spiritual Assembly through its Regional Teaching Committee. The financial details and the procedure of action will be discussed and formulated by the N.S.A., after your conscientious and whole-hearted approval, and transmitted to you through the National Office.
PUBLICATION.—Through the constant
prayers and effective instructions
of the Beloved Guardian the
Holy Faith has been developing
of late in surprisingly quick strides.
The continuous tours of Mrs. Shirin Fozdar
and Prof. Pritam Singh, the quickening
visits of Mr. Siegfried Schopflocher and Miss
Martha Root, the tours of Messrs. Isfandiar
Bakhtiari, Hishmatu’lláh and Mahfuzul Haq
‘Ilmi have given an unprecedented publicity
to our Faith and the demand for literature
has been growing with the growing
publicity. It does not require much thought to
conclude that our equipment in literature
both for free distribution and for sale should
be as adequate as possible
to meet the ever-increasing
demand. We propose the formation
of an Indian Publishing Committee on
the lines of American Publishing Committee
who should advise the N.S.A., after studying
[Page 166]
the needs of the Cause,
as to which pamphlets should be
published for free distribution,
and the right to direct the
free distribution shall
also be vested in this Committee.
The Committee shall also consider
and decide upon which books and their translations
in different languages should be undertaken.
A Reviewing Committee should also be
formed to whom these translations shall be
submitted for review and report
to the Publishing Committee who will then recommend
them to the N.S.A. for final decision. The
Publishing Committee shall also control the
National Book-stall. It shall
adopt all modern ways and means
to effect the sale of the
literature. It shall be continually writing to
the local Assemblies and individual believers
requesting them to patronize the Book-stall.
It shall write to the American Publishing
Committee, provided the N.S.A. permits it
to do so, to supply all orders from India and
Burma received direct by them through the
Indian Publishing Committee. All Indian
and Burmese Local Assemblies shall also sell
the Bahá’í literature which they hold in their
stocks through this Committee which means
that the prices of the stocks held by these
Assemblies shall be fixed and controlled by
this Committee and the Assemblies shall not
sell at a higher or lower price than that fixed
by this Committee.
BAHÁ’Í MAGAZINE.—This publication shall also be placed under the management and direction of the Indian Publishing Committee who will be responsible for its publicity and sale. The Magazine, however, will be conducted on its literary side by its editors who will be assisted by contributors whom you might now choose. We suggest that a contributor for this Magazine may be chosen from each local Assembly. Our past experience, we regret to state, has been very bitter in this respect; we, therefore, request you to choose a contributor who is capable of and is willing to undertake the work. In order to improve the financial side of the Magazine we propose two ways: either each Local Assembly shall pay monthly a fixed amount of subscription to it from its own funds or that each Local Assembly shall be made responsible for a certain number of subscribers, the individual believers shall be approached by the Publishing Committee. We confess that the measures proposed are such as are commanded to be avoided as much as possible but in view of the heavy burden on the National Fund and the training of the friends in this respect we suggest that they may be accepted temporarily until such time as the National Fund is in a position where such measures will become unnecessary of themselves.
CHILDREN’S EDUCATION.—The N.S.A. has always been mindful of this important duty; but as the financial considerations stand in the way we cannot give practical shape to our thoughts. When, therefore, we learned last year that our dear brothers of Poona have established a Primary School for the education of children we felt greatly relieved and in our heart of hearts thanked these noble souls for this noble discharge of their duty. We take this opportunity to remind the believers of the necessity of a Koodikstan in India and Burma for the education of Bahá’í children. This has been on the Agenda of the N.S.A. for the last many years and a reserve fund for the purpose is in the bank. It is now high time that We should take this matter in hand and do something tangible in this respect.
FINANCES.—Beloved friends, you have
understood what we propose to do in the year
before us. Every one of us understands in
the words of the beloved Guardian that "the
progress and extension of Spiritual activities
is dependent and conditioned upon material
means.” The Bahá’í National Fund is the
bedrock on which stands the edifice of all
our proposals and all our activities. Unless
we strengthen the bedrock we cannot hope
to have a stable edifice—nay, any edifice at
all. We have labored all our Bahá’í lives to
see the beloved Cause prosper in our land and
our selfless labors and unsolicited sacrifice
have brought it to the threshold
of vast possibilities. Aided and
assisted by the wonderful
administration that our beloved
Guardian has effectively established among us we
have been progressing from one
step to another until we have
reached the point where
a little more energetic and effective effort
will usher us into a vast field of victory. Is
it meet for the lovers of Bahá’u’lláh, for the
faithful servants of the Blessed
Beauty to relax their endeavors which have brought us
to the door of success and victory? Beloved
[Page 167]
friends, just look back a little at our early
Íránian brothers and sisters. They gave their
all, their lives, to further the Cause of their
Beloved. With their holy blood they
watered the tree which the Powerful Fingers of
God had planted and while hastening to the
Court of the Beloved they entrusted this
Holy Tree to our care and trust. Should we
fail these Holy Martyrs? Should we be
found wanting in discharging the
responsibilities that our
Beloved Faith places on our
shoulders? We are surely faithful and loyal,
as you have proved, to the beloved Cause.
Now you will cheerfully advance to the
plain of service and sacrifice and resolve to
bring to fruition the proposals that we have
placed before you. The National Treasurer
will read to you his report and will give you
the last year’s accounts. In view
of the proposals that we have
ventured to place before
you the budget will naturally be heavy. You
are, therefore, called upon to give generously
and liberally to the National Fund.
We suggest that the entire body of the believers in
India and Burma should know of
their responsibility and each
believer should be asked
—nay urged—to so arrange his affairs that
he can give his mite to the beloved Faith.
The local Spiritual Assemblies should take
this responsibility of persuading
the believers in their respective jurisdictions while
the National office should approach the
individual believers with the important request.
- ABBASALLY BUTT,
- Secretary.
————————
BAHÁ’Í ACTIVITIES IN INDIA AND BURMA
1936-1938–A SUMMARY
DURING the years under review great and significant progress has been made in the way of teaching the Cause in India as well as in Burma. Hitherto South India or the Madras Presidency has not been reached by the Bahá’ís and the valley of Kashmir in the North had not been opened up to Bahá’í teaching. Many teachers like Mírzá Maḥmood Zarghaní, late Mírzá Mehram, Syed Muṣṭafá Roumie and among the American teachers late Mrs. Keith Ransom-Kehler, Mrs. Schopflocher, Miss Martha Root and others had visited the Indian State of Hyderabad (Deccan), but this state being the seat of Moslem orthodoxy, the work of the Bahá’í teachers had by no means been an easy one. This year (1937) Mrs. Shirin Fozdar on her return from the teaching tour in Burma spent some time in the Madras Presidency (South India) and visited Madras, Bangalore and Mysore. Her lectures at Adyar (Madras), the Headquarters of the Theosophical Society, were very much appreciated. She succeeded in organising a unity group there.
In Northern India the follow-up work was continued with great earnestness. At every Conference of Religions held in different parts of India in the North, a Bahá’í representative was invited and the papers presented were listened to with the deepest interest. During the last two years several such Conferences were held but the one at Nasik and the other at Calcutta (Parliament of Religions) held in January, 1937, are worthy of mention. At both these Mrs. Shirin Fozdar lectured to thousands of people assembled there. Pamphlets were freely distributed and great enthusiasm prevailed.
A special feature of the period under review has been the facility afforded by broadcasting authorities to broadcast the message of Bahá’u’lláh from stations like Bombay, Delhi and Lahore. These broadcast lectures were listened to with great eagerness and opened a new avenue for propagating the Bahá’í Faith in this vast country.
The press in India as well as in Burma has
been very helpful. Articles concerning the
Cause have appeared from time to time in
papers such as the “Illustrated Weekly of
India,” Bombay, The “Rangoon Times” of
Rangoon (Burma), the “Advocate”
of Calcutta and the "Daily Gazette” of Karachi.
Several monthly magazines have published
articles from the pen of competent Bahá’í
writers. Through this agency the Cause has
been spread all over India and
Burma. During the period under review almost all the
big University centres in India were visited
[Page 168]
by the Bahá’í teachers, some places being
visited by two or three Bahá’í
teachers in succession. The
important towns visited were
Delhi, Agra, Lucknow, Aligarh, Benares,
Calcutta, Lahore, Allahabad, Hyderabad
(Deccan), Rangoon, Bombay, Poona,
Bangalore, Mysore and Bolepur
(Tagore’s University). Mr. Fred
Schopflocher of Canada, a
distinguished Bahá’í, made a rapid tour of
Burma and India during December of 1936
and January of 1937. He delivered many
lectures and interviewed prominent people,
among whom were many professors
and students, and created a
very favorable impression in
the Moslem University of Aligarh
and in the Benares Hindu University—great
seats of learning in India.
Contacts were formed with the Theosophical Society as well as with the Brahmo Samaj, both liberal and progressive religious movements having a large membership among the educated Indians. These organizations received the Bahá’ís with open arms and evinced great interest in the Bahá’í teachings. In addition to this intensive teaching, tours were undertaken in the provinces of Sindh, in Burma and in the Indian state of Kashmir, the last place having been visited by Mr. Isfandiar K. B. Bakhtiari of Karachi in June and by Mr. Pritam Singh in September, 1937. The eighth and ninth All-India Bahá’í Conventions were held in Delhi and Karachi respectively in 1936 and 1937. Public lectures arranged in this connection at Karachi (1937) attracted great notice and were attended by all classes of people among the intelligentsia. Corresponding Conventions were held in Burma as well.
At special request of the Mysore University authorities, a set of Bahá’í books were presented to the University library on behalf of the National Spiritual Assembly of India and Burma. Copies of the Urdu, Bengali, Burmese and Gujrati translations of Esslemont’s “Bahá’u’lláh and the New Era” were presented to different libraries throughout India and Burma. The Hindi and Sindhi translations were in the press and when published will be duly placed in the libraries.
The Regional Teaching Committees have lately been constituted under the supervision of Local Spiritual Assemblies and have taken up the teaching work in hand. India being a vast country of many languages and many faiths, the task of the National Spiritual Assembly is by no means an easy one. What we need is an effective campaign of teaching and as recommended by the Guardian this is to be done by individual Bahá’ís wherever they be residing.
In conclusion it is interesting to note that an experiment in education has been set on foot by starting a primary school in Poona open to children of all classes and creeds. The school is being run on Bahá’í lines and is soon expected to develop into a High School. An ear-marked Kudikstan Fund has also been started for establishing a school for Bahá’í children. This in brief is the work done by the Bahá’ís in India and much more has yet to be done. The work of teaching is proceeding apace and, it is hoped, the Cause will make more rapid strides in the years to come.
- PRITAM SINGH,
- Editor, Indian Section.
Srinagar (Kashmir)
September 1, 1937.
