II
SURVEY OF CURRENT BAHÁ’Í ACTIVITIES IN THE EAST AND WEST
INTERNATIONAL
BY HORACE HOLLEY
THE period from April, 1938, to April, 1940, represented in the present volume, brought humanity to that stage in the destruction of a long historic cycle when inner incompatibility, prejudice, fear and ambition seize upon the instruments of civilization and employ the terms of political and economic policy in order to render to violence its supreme expression. The trend became fixed and irrevocable. Failing to yield itself to the divine Will, human will became victim to that frenzy which is the more sinister because it is no longer primitive excitement but the crystallization of implacable formulas of collective power. The individual consciousness is not scaled to such vast areas of experience. Spiritually little men raise up artificial formulas to serve as substitutes for the essential truths uttered by the Prophet as He walks among men.
The condition was defined by these words in a cablegram from the Guardian of the Cause received in America August 30, 1939: "Shades (of) night, descending (upon) imperilled humanity, inexorably deepening.” Dark, encircling night, witnessing the setting of all the illumined heavenly bodies which had brought light to mankind in the past, hopeless of any new dawn, the state in which man learns that he must confront his own ignorance and his own evil!
What more can the civilized man do for himself and for others when the ends, the issues and the plans of existence have been seized from his grasp by Caesar and his legions? What more can the loyal follower of a sectarian creed accomplish for himself, his church or his neighbors when the ancestral world which the creed might have fitted is utterly abandoned, an empty house fallen to decay? How long can the stronger, cleverer few hope to fish in troubled waters when the hurricane engulfs even the dry land and dashes ships of steel against houses of stone? "(The) long-predicted world-encircling conflagation, essential pre-requisite (to) world unification, (is) inexorably moving to its appointed climax,” the Guardian cabled a few months later, in 1940.
Immersed in such a vast movement of destiny, knowing that in this crisis there is no escape by migration, discovery, even by conquest and seizure, the Bahá’í at moments turns back to significant pictures by which human feeling attempts to grasp the meaning of times, peoples and civilizations. One of these pictures reveals the image of an inhuman god, enthroned by a powerful priesthood high above the people, his belly a smoking fire, his worship the sacrifice of children torn from their mothers’ arms. Another uncovers the rising waters of the great flood, inch by inch submerging every safety and every stronghold which mankind has built for protection against its foes. One sees, finally, the Figure of the Holy One walking on earth, asserting truth and love against every human argument and condition, the miracle of history, shepherding the lowly and sincere into His Kingdom, judging and condemning the cruel, the truthless, the deniers.
Never in all recorded time has a destined destruction of civilization been stayed by any of the institutions, secular or religious, through which the civilization has developed to the degree of external glory and inner decay. All that has fed upon the civilization
Descriptive Card for Bahá’í Exhibit Prepared by Directors of Temple of Religion.
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and exploited the weakness
of its peoples,
all that has attained influence and power for
its own ends, all that depends directly or
indirectly upon its injustice, goes down with
the collapse of the civilization as parasites
go down with the dying tree. For wars and
revolutions to come, there must be a
succession of awful prior defeats in the world of
the soul. There must be abdications of truth
and righteousness, there must be prostitutions
of public privilege and power, there
must be accommodations entered into with
despoilers of the people. One by one the
mighty walls raised by the people of faith
must be undermined by creed, ceremony and
policy before the hosts of the destroyers can
enter the city gates. The work of evil goes
on unchecked and unnoticed when leaders
are busy in disputes concerning the priorities
of institutional religion. At last the process
culminates in necessity to uphold immoral
public policy in the guise of programs for
crisis. At last, having abandoned voluntary
effort to remain true to the Faith of God,
it becomes imperative for the multitudes to
perform what their faith had originally
condemned. Definitions of necessity are a last
vain effort of man to remain rational when
he has betrayed the true aim and function
of reason.
No concentration of social force nor combination of moribund institutions can restore the youthful vigor and integrity that have been lost. The spirit creates the social institutions needed for accomplishing tasks concerned with the development of one historic era. When the tool has done its work, and different instruments are needed, the institutions are destroyed by that same spirit, which then is engaged in creating new and more effective tools. But faith is the capacity to live positively in and through conditions which to the denier seem to be utterly irreconcilable and mutually exclusive. The beginnings and the ends of all things on earth are matters of faith. The tenderest love which the Prophet can convey, and the violence of war itself, can to the man of faith be one and the same mystery.
The outcome of the trend when the power of destruction is manifest discloses the true nature of the prevalent human qualities and attitudes. Destruction is never merely the expression of one evil party in relation to another innocent party, for the outcome rests upon prior indifference and non-action as much as upon explosive ambition. The passive unwillingness of a great body of cultured, humane and civilized people in many countries to exert themselves sufficiently to establish either justice for their own poor or collective security for all nations, weak or powerful, provided the opportunity for the active forces to work. Those who build an anvil may deny having built the hammer, but in action the anvil and the hammer are one instrument and one function. That is why, in a time like the present, there can be so much apparent good and so much innocence, such wonderful virtues and such heroic suffering. Praiseworthy in relation to ethical standards of the past, they nevertheless did not suffice to stay the hand of the great destroyers. The eventual outcome of events is their condemnation.
But destruction itself is part of that larger order whose dynamic form is growth. The Bahá’ís find in their Faith complete assurance that this outer darkness will end and the light of spiritual knowledge cover the earth. By the elimination of the social patterns, which have become agencies of destruction, and the refutation of the human loyalties which serve to organize and perpetuate prejudice of race, creed, class and nation, the creative spirit sent down through Bahá’u’lláh will gradually disclose its own world pattern and establish it with the authority of truth and discipline in the hearts of men.
Thus these passing years have to the Bahá’í revealed as never before the constructive nature of the new Dispensation. In his soul and in his religious community he can perceive reflections of world order and justice the essence of which shines brilliantly from the teachings of Bahá’u’lláh above the clouds of war.
The problem of reconciling his relations to the two worlds of past and future the Bahá’í has been able to solve by applying the instruction cabled by the Guardian on September 24, 1938:
“Loyalty (to the) world order (of)
Bahá’u’lláh, (the) security (of) its
basic institutions, both imperatively
demand (that)
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all its avowed supporters,
particularly its champion builders (on the)
American continent,
in these days when sinister, uncontrollable
forces are deepening (the) cleavage
sundering peoples, nations, creeds, (and)
classes, resolve, despite (the) pressure (of a)
fast crystallizing public opinion, (to)
abstain, individually (and) collectively, in
word (and) action, informally as well as
in all official utterances (and) publications,
from assigning blame, (or) taking sides,
however indirectly, in (the) recurring
political crises now agitating (and) ultimately
engulfing human society.”
And, a few months prior to the outbreak of hostilities, to prepare the believers for the future ordeal:
“Fresh, ominous rumblings demonstrate (the) inevitability (and) foreshadow (the) approach (of the) final eruption involving (the) dissolution (of a) lamentably defective international order.”
The mission of the Bahá’ís at this crucial time was emphasized again by the Guardian in his letter addressed to the American National Spiritual Assembly on May 22, 1939:
“The Edifice of this New World Order, which the Báb has heralded, which the mind of Bahá’u’lláh has envisioned, and whose features ‘Abdu’l-Bahá, its Architect, has delineated, we, whatever our capacities, opportunities or position, are now, at so precarious a period in the world history, summoned to found and erect. The community of the Most Great Name in the Western Hemisphere is, through the nature of its corporate life and the scope of its exertions, assuming, beyond the shadow of a doubt, a preponderating share in the laying of such a foundation and the erection of such a structure. The eyes of its sister communities are fixed upon it. Their prayers ascend on its behalf. Their hands are outstretched to lend whatever aid lies within their power. I, for my part, am determined to reinforce the impulse that impels its members forward to meet their destiny. The Founders of their Faith survey from the Kingdom on high the range of their achievements, acclaim their progress, and are ever ready to speed their eventual triumph.
“Far be it from me to underrate the gigantic proportions of their task, nor do I for one moment overlook the urgency and gravity of the times in which they are laboring. Nor do I wish to minimize the hazards and trials that surround or lie ahead of them. The grandeur of their task is indeed commensurate with the mortal perils by which their generation is hemmed in. As the dusk creeps over a steadily sinking society the radiant outlines of their redemptive mission become sharper every day. The present world unrest, symptom of a world-wide malady, their world religion has already affirmed, must needs culminate in that world catastrophe out of which the consciousness of world citizenship will be born, a consciousness that can alone provide an adequate basis for the organization of world unity, on which a lasting world peace must necessarily depend, the peace itself inaugurating in turn that world civilization which will mark the coming of age of the entire human race.”
By such words has the Guardian of a spiritual world community made it evident that capacity for collective action and initiative has for a time been centered in North America, whose believers are, until the present trend has been fulfilled, to feel themselves as trustees for their fellow-workers in other lands, endeavoring, by the reinforcement of this sacred mission, to serve them and to represent them as though the outer association continued to be as close and complete as the association of their spirits.
BLESSED REMAINS OF PUREST BRANCH AND ‘ABDU’L-BAHÁ’S MOTHER TRANSFERRED TO MOUNT CARMEL
In the development of the Bahá’í world
community, the source of spiritual power
and guidance, as well as the central
institutions, is established at Mount
Carmel, Palestine. There beats the
heart of the Faith,
there is concentrated its mind and there
operates its will. Whatever makes for the
evolution of its World Center becomes an
influence felt throughout the Faith. The
period under survey has been blessed by a
great and mysterious event, the transfer of
the remains of the two holy beings, the
brother and mother of ‘Abdu’l-Bahá, to the
hallowed precincts of the Shrines on Mount
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Carmel. On Christmas
eve, 1939, as the
Bahá’ís were informed by the Guardian in
a cabled message, the beloved remains were
laid in state in the Báb’s Tomb, and on the
following day a profoundly moving ceremony
was carried out in the presence of
believers come from centers of the Near East,
when the remains were reinterred near the
resting place of the revered Bahíyyih
Khánum, the Greatest Holy Leaf.
Thus was consummated the reuniting at the focal center of Bahá’í institutions, of the earthly remains of the three figures who, in the Guardian’s words, “tower . . . above the entire concourse of the faithful.” “The transfer of the sacred remains,” he further stated, "constitute, apart from their historic associations and the tender sentiments they arouse, events of such capital institutional significance as only future happenings, steadily and mysteriously unfolding at the world center of our Faith, can adequately demonstrate.”
Bitter and determined efforts had been made by enemies within the family of Bahá’u’lláh, those members who had violated the Center of Bahá’u’lláh’s Covenant, ‘Abdu’l-Bahá, to prevent the moving of the remains from their original grave. “The circumstances attending the consummation of this long, this profoundly cherished hope were no less significant,” the Guardian explained in a detailed letter dated December 21, 1939. “The swiftness and suddenness with which so delicate and weighty an undertaking was conducted; the surmounting of various obstacles which the outbreak of war and its inevitable repercussions necessarily engendered; the success of the long-drawn out negotiations which the solution of certain preliminary problems imposed; the execution of the plan in the face of the continued instability and persistent dangers following the fierce riots that so long and so violently rocked the Holy Land and despite the smouldering fire of animosity kindled in the breasts of ecclesiastics and Covenant-breakers alike —all combined to demonstrate, afresh and with compelling power, the invincible might of the Cause of Bahá’u’lláh.”
For the American believers, and no doubt for those in other countries as well, these events served to deepen their understanding of certain mysteries attending the coming of the Manifestation to earth. These high matters were unfolded in the letter from Shoghi Effendi already cited. “For it must be clearly understood, nor can it be sufficiently emphasized, that the conjunction of the restingplace of the Greatest Holy Leaf with those of her brother and mother incalculably reinforces the spiritual potencies of that consecrated Spot which, under the wings of the Báb’s overshadowing Sepulchre, and in the vicinity of the future Mashriqu’l-Adhkár, which will be reared on its flank, is destined to evolve into the focal center of those world-shaking, world-embracing, world-directing administrative institutions, ordained by Bahá’u’lláh and anticipated by ‘Abdu’l-Bahá, and which are to function in consonance with the twin institutions of the Guardianship and the Universal House of Justice.” . . . “the association of these three incomparably precious souls . . . in such a potentially powerful spiritual and administrative Center is in itself an event which will release forces that are bound to hasten the emergence in a land which, geographically, spiritually and administratively, constitutes the heart of the entire planet, of some of the brightest gems of that World Order now shaping in the womb of this travailing age.”
Concerning the loftiness of the beings whose spiritual capacity can release such forces, we have these excerpts from the writings of Bahá’u’lláh. “Happy art thou in that thou hast been faithful to the Covenant of God and His Testament, until thou didst sacrifice thyself before the face of thy Lord, the Almighty, the Unconstrained. Thou, in truth, hast been wronged, and to this testifieth the Beauty of Him, the Self-Subsisting. Thou didst, in the first days of thy life, bear that which caused all things to groan, and made every pillar to tremble. Happy is the one that remembereth thee, and draweth nigh, through thee, unto God, the Creator of the Morn. . . . I have, O my Lord, offered up that which Thou hast given Me, that Thy servants may be quickened and all that dwell on earth be united.”
In such words Bahá’u’lláh wrote testimony to the Purest Branch, His son, who sacrificed his life that the Bahá’ís, separated
Section of the ornamentation of the Bahá’í Temple in Wilmette, Ill., presented by the American Bahá’ís to be placed in the gardens surrounding the tomb of the Báb on Mt. Carmel.
[Page 21]
from Bahá’u’lláh, might
have access to Him in the Prison at ‘Akká.
Of the mother of ‘Abdu’l-Bahá, His own wife, the Most Exalted Leaf, Bahá’u’lláh wrote: "Thou art the one whom God created to arise and serve His own Self, and the Manifestation of His Cause, and the Day-Spring of His Revelation, and the Dawning-Place of His signs, and the Source of His commandments; and who so aided thee that thou didst turn with thy whole being unto Him, at a time when His servants and handmaidens had turned away from His Face. . . .” “O Navváb! O Leaf that hath sprung from My Tree, and been My companion! My glory be upon thee, and My loving-kindness, and My mercy that hath surpassed all beings. . . .”
‘Abdu’l-Bahá added these words: “As to thy question concerning the 54th chapter of Isaiah. This chapter refers to the Most Exalted Leaf, the mother of ‘Abdu’l-Bahá. As a proof of this it is said: ‘For more are the children of the desolate, than the children of the married wife.’ Reflect upon this statement, and then upon the following: ‘And thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.’ And truly the humiliation and reproach which she suffered in the path of God is a fact which no one can refute. For the calamities and afflictions mentioned in the whole chapter are such afflictions which she suffered in the path of God, all of which she endured with patience and thanked God therefor and praised Him, because He had enabled her to endure afflictions for the sake of Bahá.”
THE PASSING OF MUNÍRIH KHÁNUM
During the annual Convention of 1938, on April 30, the American Bahá’ís received this message from the Guardian:
“Holy Mother, Munírih Khánum, ascended (to) Abhá Kingdom. With sorrowful hearts (the) Bahá’ís (the) world over recall divers phases (of) her rich, eventful life marked by unique services which by virtue (of) her exalted position she rendered during (the) darkest days (of) ‘Abdu’l-Bahá’s life.”
In reverent honor to this noble spirit, the Bahá’ís devoted a session of the Convention to a special gathering in the auditorium of the Mashriqu’l-Adhkár, devoted to meditation and prayer. They were conscious that a link with the Apostolic days of their Faith had broken, a generation of mighty believers in her had passed away, and that it is now for those serving in the days of the first Guardianship to labor in deeper consecration because such souls as this have lived and marked the path of sacrifice, of devotion and of fidelity for those who have come after them.
Munírih Khánum was given burial under the shadow of the resting-place of the Greatest Holy Leaf. In Memories of My Life, published fifteen years ago, the believers have her own exquisite story of her unique experiences.
PROGRESS OF THE TEACHING PLAN IN NORTH AND SOUTH AMERICA
Upon the believers of North America destiny has laid a special task and to them entrusted a special mission during these years of international turmoil when religious groups in so many countries are denied freedom of action. This mission has been strongly emphasized and precisely defined by the Guardian of the Faith in successive letters and cablegrams since 1936. Some of those references written during the period devoted to THE BAHÁ’Í WORLD, VII are repeated here in order to give more complete development to this crucial subject.
“(The) Dawn-Breakers (in) previous age have on Persian 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.”—October 29, 1936.
“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 fulfil 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
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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.”—November 14, 1936.
"Dual gift Providentially conferred (upon) American Bahá’í community invests recipients with dual responsibility fulfil 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 co-worker, Fred Schopflocher. No triumph can more befittingly signalize termination (of) first century (of) Bahá’í era than accomplishment (of) this twofold task.”—May 1, 1937.
“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 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.”—November 25, 1937.
"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.
“For no less than six consecutive years this two-fold and stupendous enterprise, which has been set in operation, must, if the American believers are to prove themselves worthy of their high calling, be wisely conducted, continually reinforced and energetically prosecuted to its very end. Severe and unprecedented as may be the internal tests and ordeals which the members of this Community may yet experience, however tragic and momentous the external happenings which might well disrupt the fabric of the society in which they live, they must not throughout these six remaining years, allow themselves to be deflected from the course they are now steadily pursuing. Nay, rather, as the impelling forces which have set in motion this mighty undertaking acquire added momentum and its potentialities are more fully manifested, they who are responsible for its success must as time goes on evince a more burning enthusiasm, demonstrate a higher sense of solidarity, reveal greater depths of consecration to their task, and display a more unyielding determination to achieve its purpose. Then, and only then, will the pleas, the hopes and wishes of ‘Abdu’l-Bahá, eternally enshrined in the Tablets of the Divine Plan, be worthily acknowledged and fulfilled. "Let your exertions, henceforth, increase a thousandfold” is the earnest appeal voiced by Him in those Tablets. "Summon the people,” He exhorts them, "in these countries, capitals, islands, assemblies and churches, to enter the Abhá Kingdom. The scope of your exertions must needs be extended. The wider its range the more striking will be the evidences of Divine assistance.” "The moment,” He solemnly affirms, "this Divine Message is carried forward by the American believers from the shores of America and is propagated through the continents of Europe, of Asia, of Africa and of Australasia . . . this community will find itself securely established upon the throne of an everlasting dominion. . . . Then will the whole earth resound with the praises of its majesty and greatness.” The Seven Year Plan, to which every American believer is fully and irrevocably pledged, during the closing years of the First Century of the Bahá’í Era, is in itself but an initial stage in the unfoldment of ‘Abdu’l-Bahá’s vision of America’s spiritual destiny—a destiny which only those who will have successfully accomplished this preliminary task can enable the rising generation who will labor after them to fulfil in the course of the succeeding century.”—April 14, 1938.
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"The Community of the Most Great
Name, the leaven that must leaven the lump,
the chosen remnant that must survive the
rolling up of the old, discredited, tottering
order, and assist in the unfoldment of a new
one in its stead, is standing ready, alert,
clear-visioned, and resolute. The American
believers, standard-bearers of this world-wide
community and torch-bearers of an as yet
unborn civilization, have girt up their loins,
unfurled their banners and stepped into the
arena of service. Their Plan has been
formulated. Their forces are mobilized. They are
steadfastly marching towards their goal.
The hosts of the Abhá Kingdom are rushing
forth, as promised, to direct their steps and
reinforce their power. Through their initial
victories they have provided the impulse that
must now surge and, with relentless force
sweep over their sister-communities and
eventually overpower the entire human race.
The generality of mankind, blind and
enslaved, is wholly unaware of the healing
power with which this community has been
endowed, nor can it as yet suspect the role
which this same community is destined to
play in its redemption.”—July 5, 1938.
“The marked deterioration in world affairs, the steadily deepening gloom that envelops the storm-tossed peoples and nations of the Old World, invest the Seven-year Plan, now operating in both the northern and southern American continents, with a significance and urgency that cannot be overestimated. Conceived as the supreme agency for the establishment, in the opening century of the Bahá’í Era, of what is but the initial stage in the progressive realization of ‘Abdu’l-Bahá’s Plan for the American believers, this enterprise, as it extends its ramifications throughout the entire New World, is demonstrating its power to command all the resources and utilize all the facilities which the machinery of a laboriously evolved Administrative Order can place at its disposal. However we view its aspects, it offers in its functioning a sharp contrast to the workings of the moribund and obsolescent institutions to which a perverse generation is desperately clinging. Tempestuous are the winds that buffet and will, as the days go by, fiercely assail the very structure of the Order through the agency of which this twofold task is being performed. The potentialities with which an almighty Providence has endowed it will no doubt enable its promoters to achieve their purpose. Much, however, will depend upon the spirit and manner in which that task will be conducted. Through the clearness and steadiness of their vision, through the unvitiated vitality of their belief, through the incorruptibility of their character, through the adamantine force of their resolve, the matchless superiority of their aims and purpose, and the unsurpassed range of their accomplishments, they who labor for the glory of the Most Great Name throughout both Americas can best demonstrate to the visionless, faithless and restless society to which they belong their power to proffer a haven of refuge to its members in the hour of their realized doom. Then and only then will this tender sapling, embedded in the fertile soil of a Divinely appointed Administrative Order, and energized by the dynamic processes of its institutions, yield its richest and destined fruit.”—September 10, 1938.
“Recent swift progress (of) Temple ornamentation prompts me entreat American Community (to) focus immediate attention (and) center energies (upon) corresponding acceleration (in the) Teaching enterprise formulated (in) Seven Year Plan. Final phase (in) construction (of) Mashriqu’l-Adhkár already entered. Initial stage (in the) inaugurated Teaching Campaign still untraversed. End (of) First Century rapidly approaching. Alaska, Delaware, Nevada, South Carolina, Utah, Vermont, West Virginia, Manitoba (and) Nova Scotia still unsettled. Universal, prolonged intensification (in) pioneer activity (is the) crying need (of this) fateful hour. (The) establishment (of) one resident believer (in) each virgin territory (is the) precondition (to the) full launching (of the) subsequent, eagerly-anticipated stage aiming (at the) spiritual conquest (of the) Southern Half (of the) Western Hemisphere. (The) Concourse on high expectantly await, ready (to) assist (and) acclaim (the) nine holy souls who, independently or as deputies, will promptly, fearlessly volunteer (to) forsake (their) homes, cast away (their) attachments (and) definitely settle (in) these territories (to)
Two Views of the Ḥaẓíratu’l-Quds
The recently inaugurated headquarters of the National Spiritual Assembly of the Bahá’ís of the United States and Canada, adjacent to the Bahá’í Temple, Wilmette, Illinois.
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lay firm anchorage (of the)
Administrative Order (of this) undefeatable
Faith.”—January 26, 1939.
“Newly-launched Central American campaign marks official inauguration (of) long-deferred World Mission constituting ‘Abdu’l-Bahá’s distinctive legacy (to the) Bahá’í Community (of) North America. Chosen Community broadening its basis, gaining (in) stature, deepening (in) consecration. Its vanguard now entering arena monopolized (by) entrenched forces (of) Christendom’s mightiest ecclesiastical institutions. Laboring amidst race foreign in language, custom, temperament embracing vast proportion (of) New World’s ethnic elements. American believers’ isolated oversea teaching enterprises hitherto tentative, intermittent, now at end. New epoch opening, demanding exertions incomparably more strenuous, unflinchingly sustained, centrally directed, systematically organized, efficiently conducted. Upon alacrity, tenacity, fearlessness (of) present prosecutors (of the) unfolding mission depend speedy (and) fullest revelation, in the First (and) Second Centuries, (of the) potentialities (of the) birthright conferred (upon) American believers.” —May 28,1939.
"The association of the First Mashriqu’l-Adhkár of the West with the hallowed memories of the Purest Branch and of ‘Abdu’l-Bahá’s mother, recently re-interred under the shadow of the Báb’s holy Shrine, inaugurates a new, and at long last the final phase of an enterprise which, thirty years ago, was providentially launched on the very day the remains of the Forerunner of our Faith were laid to rest by our beloved Master in the sepulchre specifically erected for that purpose on Mt. Carmel. The birth of this holy enterprise, pregnant with such rich, such infinite possibilities, synchronized with, and was consecrated through, this historic event which, as ‘Abdu’l-Bahá Himself has affirmed, constitutes the most signal act of the triple mission He had been prompted to perform. The site of the Temple itself was honored by the presence of Him Who, ever since this enterprise was initiated, had, through His messages and Tablets, bestowed upon it His special attention and care, and surrounded it with the marks of His unfailing solicitude. Its foundation-stone was laid by His own loving hands, on an occasion so moving that it has come to be regarded as one of the most stirring episodes of His historic visit to the North American continent. Its superstructure was raised as a direct consequence of the pent-up energies which surged from the breasts of ‘Abdu’l-Bahá’s lovers at a time when His sudden removal from their midst had plunged them into consternation, bewilderment and sorrow. Its external ornamentation was initiated and accelerated through the energizing influences which the rising and continually consolidating institutions of a divinely established Administrative Order had released in the midst of a community that had identified its vital interests with that Temple’s destiny. The measures devised to hasten its completion were incorporated in a Plan which derives its inspiration from those destiny-shaping Tablets wherein, in bold relief, stands outlined the world mission entrusted by their Author to the American Bahá’í community. And finally, the Fund, designed to receive and dispose of the resources amassed for its prosecution, was linked with the memory and bore the name of her whose ebbing life was brightened and cheered by those tidings that unmistakably revealed to her the depth of devotion and the tenacity of purpose which animate the American believers in the cause of their beloved Temple. And now, while the Bahá’í world vibrates with emotion at the news of the transfer of the precious remains of both the Purest Branch and of ‘Abdu’l-Bahá’s mother to a spot which, watched over by the Twin Holy Shrines and in the close neighborhood of the resting-place of the Greatest Holy Leaf, is to become the focus of the administrative institutions of the Faith at its world center, the mere act of linking the destiny of so far-reaching an undertaking with so significant an event in the Formative Period of our Faith will assuredly set the seal of complete triumph upon, and enhance the spiritual potentialities of, a work so significantly started and so magnificently executed by the followers of Bahá’u’lláh in the North American continent.”—December 3O, 1939.
"(The) stupendous struggle now convulsing
(the) major part (of the) European
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continent (is) progressively
revealing (the)
ominous features, (and) increasingly
assuming (the) proportions, (of the)
titanic upheaval foreshadowed seventy
years ago (by
the) prophetic pen (of) Bahá’u’lláh. (The)
disruptive forces associated (with)
humanity’s world-shaking ordeal (are) closely
interrelated (with the) constructive
potentialities inherent (in the)
American believers’ Divinely-ordained
Plan. Both (are)
directly hastening (the) emergence (of the)
spiritual World Order stirring (in the) womb
(of a) travailing age. (I) entreat (the)
American Bahá’í Community, whatever
(the) immediate or distant repercussions (of
the) present turmoil on their own continent,
however violent its impact (upon the)
World Center (of) their Faith, (to) pledge
themselves anew, before (the) Throne (of)
Bahá’u’lláh, (to) discharge, with unswerving
aim, unfailing courage, invincible vigor,
exemplary fidelity (and) ever-deepening
consecration, (the) dual responsibility
solemnly undertaken under (the) Seven Year
implore them (to) accelerate
(their) efforts, increase (their) vigilance,
deepen (their) unity, multiply (their)
heroic feats, maintain (their) distant
outposts (in the) teaching field (of) Latin
America, (and) expedite (the) termination
(of the) last stage (in the) ornamentation
(of the) Temple. (I am) praying continually
(with) redoubled fervor.”—June 13, 1940.
“(The) long-predicted world-encircling conflagration, essential pre-requisite (to) world unification, (is) inexorably moving (to its) appointed climax. Its fires, first lit (in the) Far East, subsequently ravaging Europe (and) enveloping Africa, now threaten devastation both (in) Near East (and) Far West, respectively enshrining (the) World Center and (the) chief remaining Citadel (of the) Faith (of) Bahá’u’lláh. (The) Divinely-appointed Plan must (and) will likewise pursue undeflected (its) predestined course. Time (is) pressing. (The) settlement (of the) two remaining Latin Republics, (the) sounder consolidation through formation (of) firmly-knit groups in newly-opened territories, (the) provision (of) adequate means (for the) ornamentation (of) last six faces (of) first story (of) Temple, stand out (as) vital requirements (of) approaching supremely challenging hour.”—July 21, 1940.
————————
Finally, in The Advent of Divine Justice, Shoghi Effendi has given a more extensive exposition to the theme. The following excerpts are taken from that work:
“Superb and irresistible as is the beauty of the First Mashriqu’l-Adhkár of the West . . . it should be regarded . . . as no more than an instrument for the more effective propagation of the Cause . . .
“In this respect it should be viewed in the same light as the administrative institutions of the Faith which are designed as vehicles for the proper dissemination of its ideals, its tenets, and its verities.
“It is . . . to the teaching requirements of the Seven Year Plan that the community . . . must henceforth direct their careful and sustained attention.
“To teach . . . should at no time be regarded as the exclusive concern or sole privilege of Bahá’í administrative institutions.
"How often . . . have the lowliest adherents . . . been capable of winning victories for their Cause.
“The field . . . so immense, the period so critical, the Cause so great, the workers so few, the time so short, the privilege so priceless, that no follower . . . can afford a moment’s hesitation.
"So precious an opportunity . . . may never again recur. Now is the time, the appointed time, for the American believers . . . to proclaim, through the agencies and channels of a specially designed Administrative Order, their capacity and readiness to rescue a fallen and sore-tried generation.
“The teaching campaign . . . acquires . . . an importance . . . that can not be overestimated.
“Launched . . . through the creative energies released by the Will of ‘Abdu’l-Bahá . . . it must . . . be carried out in conformity with certain principles.
“Those who participate . . . must . . .
thoroughly familiarize themselves with the
. . . history and teachings . . . study . . .
the literature . . . delve into its teachings,
assimilate its laws and principles, ponder its
admonitions, tenets and purposes, commit
[Page 27]
to memory certain of its
exhortations and prayers, master the
essentials of its administration . . . keep
abreast of its current affairs.
“They must . . . obtain . . . a sound knowledge . . . of Islám.
“They must, whenever they contemplate any specific mission in the countries of Latin America . . . acquire a certain proficiency in the languages . . . of those countries.
“No participator of this inter-American campaign must feel that the initiative . . . must rest solely with those agencies, whether Assemblies or committees, whose . . . concern is . . . this vital objective.
“It is the bounden duty of every American believer . . . to initiate, promote and consolidate, within the limits fixed by the administrative principles . . . any activity he or she deems fit to undertake.
“Neither should the threatening world situation, nor . . . lack of material resources, of mental equipment, of knowledge, or of experience . . . deter any prospective pioneer teacher.
“Having on his own initiative . . . resolved to arise . . . let him carefully consider every avenue of approach . . . survey the possibilities . . . devise such methods as association with clubs . . . or participation in social, cultural, humanitarian, charitable, and educational organizations.
“Let him . . . preserve its dignity, and station . . . safeguard the integrity of its laws and principles . . . decide . . . the suitability of either the direct or indirect method of teaching.
“Let him . . . shower . . . kindness upon the seeker . . . refrain at the outset from insisting on such laws and observances as might impose too severe a strain . . . Let him, as soon as that stage (maturity of faith) has been attained, introduce him to the body of his fellow-believers, and seek . . . to enable him to contribute his share to the enrichment of its (the Bahá’í community’s) life.
“Let every participator . . . bear in mind the necessity of keeping in close and constant touch with those responsible agencies designed to direct, coordinate, and facilitate the teaching activities of the entire community.
“They . . . should, through constant interchange of ideas, through letters, circulars, reports, bulletins . . . insure the smooth and speedy functioning of the teaching machinery of their Administrative Order.
“Upon every participator . . . rests the spiritual obligation to make of the mandate of teaching . . . the all-pervading concern of his life.
“If he be member of any Spiritual Assembly let him encourage his Assembly to consecrate a certain part of its time . . . to . . . consideration of such ways and means as may foster the campaign of teaching.
“If he attends his summer school . . . let him consider such an occasion as a . . . precious opportunity . . . to enrich . . . his knowledge.
“Let him . . . seek . . . through inter-community visits to stimulate the zeal for teaching.
“Let any one who feels the urge . . . direct in particular the attention . . . of the Negro, the Indian, the Eskimo, and Jewish races to his Faith.
"Let those . . holding administrative positions . . . bear in mind the vital and urgent necessity of insuring . . . the formation . . . of groups . . . and enable these . . . nuclei to evolve . . . into properly functioning . . . Assemblies.
"To implant . . . the banner of Bahá’u’lláh in the heart of these virgin territories, to erect the structural basis of His Administrative Order in their cities and villages . . . constitute . . . the first and most significant step.
"These undertakings . . . require . . . on the part of the National Spiritual Assembly and of both the National Teaching and Inter-America Committees, painstaking investigations preparatory to the sending of settlers and itinerant teachers . . .
“The number of Bahá’í teachers, be they settlers or travelers, must be substantially increased.
“The material resources to be placed at their disposal must be multiplied, and efficiently administered.
“The literature with which they should be equipped must be vastly augmented.
“The publicity that should aid them in
the distribution of such literature should be
[Page 28]
extended, centrally organized, and vigorously conducted.
"The possibilities latent in these countries should be diligently exploited, and systematically developed.
"The various obstacles raised by the widely-varying political and social conditions . . . should be closely surveyed and determinedly surmounted.
"The careful translation of such important Bahá’í writings as are related to the history, the teachings, or the Administrative Order of the Faith, and their wide and systematic dissemination . . . would appear to be the chief and most urgent measures to be taken simultaneously with the arrival of the pioneer workers in those fields.
"In countries where no objections can be raised by the civil authorities or any influential circles, this measure should be reinforced by the publication, in various organs of the Press, of carefully worded articles and letters, designed to impress upon the general public certain features of the stirring history of the Faith, and the range and character of its teachings.
“Every laborer in those fields, whether as traveling teacher or settler, should . . . make it his chief and constant concern to mix, in a friendly manner, with all sections of the population . . . study the approach best suited to them, to concentrate . . . on a few . . . and to endeavor . . . to implant such love, zeal and devotion in their hearts as to enable them to become in turn self-sufficient and independent promoters of the Faith in their respective localities.
"An effort . . . can and should be made, not only by representative Bahá’í bodies, but also by prospective teachers, as well as by other individual believers . . . to seize every opportunity . . . to make the acquaintence, and awaken the genuine interest, of such people who are either citizens of these countries, or are in any way connected with them . . .
"Care . . . should . . . be exercised lest in their eagerness to further the international interests of the Faith they frustrate their purpose, and turn away, through any act that might be misconstrued as an attempt to proselytize and bring undue pressure upon them, those whom they wish to win over to their Cause.
"I would particularly direct my appeal to those American believers . . . who may find it possible, whatever be their calling or employment . . . to establish permanently their residence in such countries as may offer them a reasonable prospect of earning the means of livelihood.
“Should they find it impossible to take advantage of so rare and sacred a privilege, let them . . . determine . . . to appoint a deputy who, on that believer’s behalf, will arise and carry out so noble an enterprise.
“As to those who have been able to leave their homes and country . . . a special duty . . . devolves upon them . . to keep . . . in constant touch with the National Committee specifically entrusted with the promotion of their work, and to cooperate . . . with their fellow-believers in those countries.”
————————
For the reports of the actions taken in carrying out the teaching plans adopted in the light of the mission conferred upon the American Bahá’ís we turn to the admirable reports prepared by the Inter-America and Teaching Committees for the year 1938-1939 and the year 1939-1940.
INTER-AMERICA TEACHING
1938-1939
“A brief account of the several journeys that have been made during the Bahá’í year by various believers are herein outlined. Many details must be omitted which we would like to give if space allowed, but it is hoped that their example may be tripled in the near future, and that the record of pioneers, following Shoghi Effendi’s “Advent of Divine Justice,” will be by next year a volume.
"Although Mr. and Mrs. Ward Calhoon’s visit to Cuba was made before the Convention of 1938, the account of it did not reach the Inter-America Chairman in time to include it last year, but because of its interest and value to us all it is included now.
“It was the intention of our Bahá’í
friends to visit the West Indies, but when
they arrived in Florida and realized the
length of time such a trip would take, they
[Page 29]
gave it up and decided on
Cuba instead. They knew no one there and
applied to a
travel agency, but were not led to accept
their offer; feeling that guidance was
necessary, they waited until they felt
drawn toward a particular agency. Here they met
Dr. Margolis, President of the Cuban
Chamber of Commerce, who all unasked
answered their fervent prayer by giving
them letters of introduction to people in
position to assist the Cause. One of these
letters was to the editor of the only English
newspaper printed on the island. And the
immediate response of the Editor was to
run a splendid article, with photographs as
well as an account of the Bahá’í Faith, in
“The Havana Post,” the Spanish “el Mundo”
copied it so that it reached both the English
and Spanish people of Cuba. Another letter
was to Sr. Enrico Berenguer, often called
the good will Ambassador of Cuba. He
invited the Calhoons to his famous estate Rio
Crystal Gardens in company with Signor
Gomez. After admiring the gardens and the
grounds Mr. Calhoon drew him aside and
told him of the new day and the new
message.
“Signor Berenguer at once became interested and listened with great attention. Finally he said, ‘You have been sent here by some Divine Agent. Although I was brought up in the Roman Catholic Church, I long ago decided to search for truth by myself, and I feel that this is the truth.’ Mr. Calhoon took colored pictures of the gardens and fountains. I can do no better than to quote from the letter received from Mr. Calhoon to show the lovely spirit that actuated these friends. “The most significant feature of our experience was the manner in which we were led to influential people in Cuba. Especially in having the opportunity to meet Signor Berenguer. He is a born leader and has a winning personality and a deep consciousness of spiritual truth. We are, indeed, grateful to Bahá’u’lláh for the privilege of doing His Work and in gaining publicity and newspaper articles in both English and Spanish in this land where we knew no one. Through the medium of speaking in public aided by colored pictures and slides, we hope to make further trips of this same kind.”
“Following Mr. Calhoon’s visit of last year, Mr. Phillip Marangella of New York City made a journey to Cuba this year, and though the visit was short, splendid contacts were established. Through the influence of Dr. Arango, president of the Lions Club, a full sized picture with an account of the Faith was printed in ‘El Mundo,’ followed by an article on the New World Order in the ‘Havana Post.’ Dr. Ramos, associate director of the National Library finally consented to place a copy of Bahá’u’lláh and the New Era in circulation. Joachim Sant’Anna, a cultivated Spaniard, promised an introduction to his circle upon Mr. Marangella’s next visit. Signor Wiener, president of Centro Isarelita (Jewish Youth Group) promised to arrange a lecture on the Cause for his three hundred members. Mr. Stone, a student at the Havana University was deeply interested in Bahá’í principles. Signor Castellani, of the Hospital Calixto Garcia, also received the Message with deep interest. Signor Estrada, a deputy for the detective force and delegate of the Liberal party, will upon a return visit, call a group of students for discussion. Signor Dominges, program director of the radio station, offered to include Mr. Marangella in his published booklet when he returned to Cuba, while the announcer promised him a full hour over the station C.M.W., called the voice of the Antilles, because it is heard through the West Indies and South America. At the Royal Palms Hotel, where Mr. Marengella stayed, he interested the proprietor, Pascual Mozau and made friends with and gave the Message to the desk clerk, night clerk, dining room employees, page boys and musicians. Among the latter he found two highly spiritual and open—minded men, Manual Gomez and Luis Blanco, who Mr. Marengella believes would be the leaders of study groups and could be depended upon for foundation work. We may well congratulate Mr. Marengella upon his splendid accomplishment in so short a time.
“To our beloved teacher, Mrs. Frances
Benedict Stewart, was entrusted the
important and difficult task of opening
the doors
of South America. When one pictures that
vast continent, with its many days’ journeys
between cities, its varied races within these
[Page 30]
cities, it becomes evident that only the power
which is ‘far from the ken of men and
angels’ could direct this gigantic labor.
“Frances Stewart set sail from New York on a Norwegian freighter in September, and in twenty days landed in Buenos Aires, the center of the Argentine. Spanish is her native tongue. This is an important factor in explaining delicate points of the Revelation that might fail to be clear otherwise. Whether on sea or land she gave messages to all with whom she came in contact. Her first words written from Buenos Aires were, ‘Truly my cup runneth over with certainty and joy,’ for many, many doors are open to this Message. Whenever I speak of the coming of a new Prophet, the response is, ‘Surely it is wonderful that in the midst of this bewildering chaos, a new manifestation of God’s is sent to humanity’ ”—And she continues, “One of the great families of the Argentine is named Roggio. Many hospitals and schools bear the name, and a member of this important family has become attached to me because of the Bahá’í Message, and has invited to her palatial house, the foremost scientists and professors, to hear of the Cause of Bahá’u’lláh.” Before long Mrs. Stewart had gathered together a group of eighteen men and women desirous of Bahá’í study, though greatly hampered by the lack of adequate Spanish translations, a lack that we are working to overcome day and night. She found this group sincere and eager to form themselves into a definite part of the Bahá’í world.
“Mrs. Stewart had been specially urged by the National Spiritual Assembly to pay a visit to Montevideo, Uruguay, if possible. So leaving the study group under the leadership of Dr. Luis M. Di Cristofoso, she crossed into this small and very beautiful state. Bringing letters from important people she was guided anew and able to choose those whom she felt were sincere seekers, and before long she stablished a group of nine souls and placed it under the leadership of Sr. Simon Rosenzweig, a Russian engineer. He had lived in many parts of the world and knew ‘Akká and Haifa well. Mrs. Stewart describes him as having a brilliant mind combined with a radiant spirit.
“Having received word from the InterAmerica Committee that the N.S.A. favored a journey into Chile, her own land, she set forth on this arduous and long trek. Crossing the Andes is harder and slower than any trip of which I know. Martha Root, the first of the believers to visit South America, made part of her memorable journey on mule back. Today means of transportation are immeasurably easier. ‘Coming over the wonderful Andes was a great experience, one I shall never forget,’ writes Mrs. Stewart, from Valparaiso, Chile, January 16th. Bringing with her letters from her connections in Montevideo and Buenos Aires, opportunity was at hand. She gave four lectures before the Women’s Federation. Had dinner with, and afterwards addressed, the Masons; spoke on the Bahá’í Peace Plan before two hundred people, among whom she found a few who had studied by correspondence with persons in North America, and she adds, ‘I am inviting these students to my hotel for a special conference.’ To a chosen number she spoke on the Administration and from this number formed a group that will, like those of the Argentine and Uruguay, study with a view to forming the first Chilean Assembly. She placed this group under the leadership of Sitra Sara Luzg Bravo, who has studied Theosophy for many years, and has been looking for a religion with a practical application. In the Bahá’í teaching she found that application of Spiritual Law for which she had so long sought. She has a large following.
“Outside Valparaiso is a lovely suburb named Vina del Mar. In winter (which is our summer) the sea breaks constantly in immense rollers along the beaches and sea walls, but in summer the water is calm and bathing good, so that people come here from all over South America. It is a strategic point in which to establish a Bahá’í center, because people have leisure to think and to study, so that it was extremely wise of our teacher to find a person here with whom she could place the fundamentals of the New World Order. Sitra Margaret Rodier is organizing a class, which, I feel, will spread the teachings far and wide through this vast land.
“Mrs. Stewart then went to Santiago,
Chile, which is only a short bus ride from
[Page 31]
Valparaiso. She had no sooner arrived in this
city than the great earthquake took place
in and around Concepcion. It was she who
spoke over the wires on that fateful night.
To quote from the letter in which she
described the disaster: ‘The air was
cleared, a short wave hookup that
could reach both
the U. S. A. and Europe was made. I
described for the first time from Chile the
tremendous catacylsm that had occurred,
and I appealed for help. I think this has
been the greatest experience in my life. I
had arrived only the day before, Tuesday
night, a severe and long tremor shook the
earth—the Greatest Name was my
spontaneous call, for the quake was of fearful
force, and well I knew that not far off
something terrible had happened. Surely the
vision ‘Abdu’l-Bahá had of coming
cataclysms of which He said, ‘It is not meet to
tell,’ had come to pass in Chile. As I lived
as a child in Concepcion, I knew every road
and building and the churches. Many
ancient Roman Catholic cathedrals are now
piles of dust—even as the ancient Temples
of Thebes on the Nile! Surely God purposes
some good to come out of such a great
sacrifice.’ The sorrow and grief that is
widespread in this land will bind together
human hearts.”
“Mrs. Stewart is at this writing still in Chile, and in all probability will return to her two study groups across the Andes. She has rendered immortal service to the Cause of Bahá’u’lláh and should be remembered in our prayers, sustained in her labors by our love, and greeted upon her return with expressions of heartfelt thanks.
“During the Bahá’í year, Mr. William de Forge, a member of our National Publishing Committee, made an important voyage into the virgin territory of Puerto Rico and the Dominican Republic. His success in these two countries was phenomenal. He interviewed the Librarians of the cities of San Juan, Puerto Rico, and Trujillo, Dominican Republic, and in both instances they said they would be happy to receive and put in circulation both Spanish and English Bahá’í literature, as well as to have on their reading table the World Order Magazine. Sr. Luis O’Neil, who is director of the Carnegie Library, is a highly cultured man, and though a Catholic, told Mr. de Forge that these teachings were badly needed by his people and that he would do everything in his power to spread the teachings and advise his people to read our books. Mr. de Forge had the great pleasure of meeting the President of Puerto Rico, Sr. Jose Ramfrez Santefanez. He, in turn, was thrilled with the Message and asked to have the literature sent personally to him. In one of the articles that appeared in the papers Mr. de Forge was hailed as an agent of peace. Among the key people of Latin America is Sr. Enriqu Linares, editor of the largest and most important publication of Latin America, called Alma Latina, which circulates and influences South America as well as Central America. He offered, if after study of the Divine Writing he approved, to put an article in this periodical on the “New World Order.” Another remarkable contact was that of the Editor of “El Mundo” a newspaper printed in San Juan, who received the Bahá’í Principles with marked enthusiasm. Mr. de Forge’s list of contacts was so numerous that the Inter-America Committee was obliged to place them in its Bahá’í Bulletin, where it is hoped everyone of the believers will read and note their names and occupations.
“This is one of the wonderful demonstrations of spiritual power that such a reception should have been accorded one of our teachers in an unknown land, strongly Catholic, and entirely Latin in feeling, and from the President down, eagerness for teachings, and facilities for spreading them, was accorded Mr. de Forge on every hand.
"At the Convention of 1938 Mr. Antonio
Roca of 226 West Michigan Street,
Milwaukee, Wisconsin formulated a plan to
visit Mexico and to teach there.
Accordingly having closed his business
affairs, he set out upon his journey
reaching Laredo, Texas on the 16th of
September. As he
crossed the Rio Grande River into Mexico
he found that the entire populace were
celebrating Independence Day,
corresponding to our Fourth of July.
He waited over
a day at Monterrey in order to approach the
editor of “El Porvenir,” the leading paper of
the town. In this he was successful, a fine
[Page 32]
article outlining the
principles of Bahá’u’lláh appearing forthwith.
“Arriving in Mexico City Mr. Roca joined his forces with those of our Mexican Spiritual Assembly and remained in close contact with them during his two and a half months visit. Finding great need of Spanish Bahá’í literature he printed and presented two pamphlets to the Assembly: What Is the Bahá’í Faith and Principles of Bahá’í Faith. He also contributed generously to the work of translation being undertaken by Pedro Espinosa and Madame Olia both of the Spiritual Assembly, thus accelerating this important work.
"He was able to gain publicity through two of the leading newspapers Le Prenan and El Excelsior. Before leaving Mexico he sent a copy of Esslemont to the President through one of his aides, and on his return journey achieved splendid newspaper publicity all along the line. He is an enthusiastic and generous believer and will in the future render valuable service to the Faith of Bahá’u’lláh.
“The Chairman and Edward Mathews visited Yucatan this winter. In Merida, once a handsome and prosperous city, now desperately poor and shabby was found, on one hand, politicians not in the least interested in spiritual things, and on the other, men whose fortunes were failing, eager for something to hold on to. The editor of the one Liberal paper, The Yucatan, received us with enthusiasm. He told us that twice his office had been attacked, once burned, because of his liberal views. The Bahá’í Principles, he thought, were too good to be true, but we assured him that under a definite administration, they were being practiced. He promised to read the literature and publish extracts if we sent him Spanish editions, as he speaks no English. We gained an interview with the chairman of the Chamber of Commerce, but his reiterated statement was that he was interestd in business affairs and not in religious ideas. However, he promised to read the literature that we promised to send him. We found broadminded and sympathetic hearers at the Mayaland Tours. Here English is spoken and they were eager to hear of the remedies for their sick and impoverished land. Two of them accompanied us into the jungle on 12th night to a Catholic celebration among the Mayan peasants. Outside heavy dew dripped like rain from the trees, the Mayan women were passing to and fro, the men singing in the tiny court yard close to us, as we sat before an altar dressed in tissue paper and small pictures of the Madonna. We had to whisper but when spoke of a new Manifestation, they leaned forward and asked, where? and when? and between long pauses, they pressed my hand murmuring ‘Yes, we understand and the Divine News will never leave our hearts.’
“From Yucatan we traveled to Mexico City, the long trip from Vera Cruz of 12 hours elongated by four hours delay, so we arrived in a state bordering on collapse, but on the platform waiting through the hours stood the whole group of Bahá’ís about eighteen in number. In their hands they carried flowers and they greeted us with the spirit of true fraternity. From then on we were as one body and it was hard to believe that this was not only a Latin Assembly but a very new one. The subject nearest our hearts was the same, our work was on the same plane of action, we had everything in common since we had come to talk of translations and publications—something our Guardian is constantly occupied with. In every letter he has urged this Committee to take up this all important matter and work of translating Bahá’í books into Spanish until it is accomplished. We discussed the subject for many hours and as the National Spiritual Assembly has invited Pedro Espinosa, the chairman, to the Convention, we may feel that the way is clear to the accomplishment of the Guardian’s wishes.
“In the Philippine Islands a class of eighty is being taught by correspondence. Efforts to bring the books to this island have so far been ineffectual, but in accordance with Shoghi Effendi’s instructions we shall continue to send them for the Guardian writes: ‘The copy of Sr. Maddela’s communication was read with genuine satisfaction by our beloved Guardian. He is rejoiced to witness the evidences of the steady penetration of the Cause of the Northern Islands of the Philippines, and will pray that in spite of the
The Bahá’í exhibit held during the 1938 Canadian National Exhibition at Toronto, Canada.
Members of the newly formed Spiritual Assembly of St. Lambert, Province of Quebec.
[Page 34]
vehement and insidious
opposition of the Catholic Clergy,
the Faith may continue to
advance, and make such a headway as to
pave the ground for the formation of an
Assembly in the near future. You should, he
feels, renew your efforts once more, and
through every possible endeavor try
to introduce the literature of the
Cause into these Islands.’
"To facilitate an understanding of the work in Latin America the committee has compiled a bulletin that every Assembly throughout the country, each teacher or prospective settler, should be able to find the areas that have already been covered, the accomplishment therein and what is still needed, which states or countries are still to be visited for the first time.”
INTER-AMERICA TEACHING
1939-194O
"The National Spiritual Assembly had invited the Chairman of our first Latin-America Assembly, Señor Pedro Espinosa from Mexico City, to attend the Convention. He brought with him his mother, Señora Refugio Ochoa, who was the first to accept the Faith, and Señora Maria Louisa Jurado, the able Secretary, also Señorita Zenaida Jurado, a member of the Spiritual Assembly and the head of the Nursery Public School throughout Mexico. Their high enthusiasm, their sweetness and charm permeated the occasion. Afterwards, they visited the New York and Washington Communities.
"Upon their return to Mexico City, they incorporated their Assembly and opened commodious headquarters at 65 Calle de Bucareli, Bajos 4. The Bahá’í World Community was delighted with their first Newsletter, in Spanish, the initial copy distributed in November of 1939.
"At the suggestion of the N.S.A., the Assembly undertook to create interest in the Faith beyond the capital. Doctora Luz Guinchard was given an appointment to a pioneer post at Guadalajara, Jalisco, where she is now working for the Cause.
"Passing through Mexico during the current year were the following friends: Mr. Antonio Roca, en route to Honduras, Mrs. Amelia Collins, member of the N.S.A., Clarence Iverson, en route to El Salvador, Mr. Gerrard Sluter, going to Guatemala City, Dr. and Mrs. Martin G. Carter, and in December, Mrs. Ernest Meyer of the Geyserville Community.
“Four volumes have been translated and are expected momentarily. They are: Some Answered Questions, Foundations of World Unity, Wisdom of ‘Abdu’l-Bahá, Bahá’í Procedure. Pedro’s admired translation of the Prayers is circulated widely.”
CENTRAL AMERICA
Panama:
“Immediately after the Convention, Mathew Kaszab left for Panama, where he initiated the Bahá’í work which is being carried on there. This first pioneer brought in the first resident believer, Joseph Mantuk, whose acceptance marks the birth of the Cause in this country to which ‘Abdu’l-Bahá has attributed paramount importance in the Divine Plan.
“A radio broadcast was given by Mathew over the Star and Herald Radio Theatre on the occasion of the Twenty-fifth Anniversary of the opening of the Canal. The subject was Spiritual Changes for Panama. A second broadcast and lectures followed. Also, his essay quoting ‘Abdu’l-Bahá, written in the form of an open letter to the Editor, appeared in one of the principal papers. The approach and style made a model bit of publicity. His lectures were before the Theosophical Society and the Training School he attended.
“In October, just before Mathew went on to Nicaragua, Mrs. Louise Caswell and Mrs. Cora Hitt Oliver, the first resident teachers and the second pioneers, arrived. John Eichenauer was present, and with Joseph, the first declared Bahá’í, the five shared a historic moment.
“By taking courses at the University,
Mrs. Caswell and Mrs. Oliver have met
many persons of liberal outlook and capacity
to understand the New World Order. Some
of those who are interested in the Teachings
are professors at the University, or teachers
in the schools of the Canal Zone. A lecture
on the Temple with illustrated slides was
presented at the University. Other lectures
have been given before the Jamaican Women
Life’s Problems Club, the Army and Navy
[Page 35]
Y.M.C.A. Articles appeared in The Tribune,
the Star and Herald, the Panama American.
The President of the Republic gave them a
cordial interview and welcome. In every
way the work in Panama is promising a
great future.
El Salvador:
“John Eichenauer, Jr., is our youngest pioneer, chosen for the post of San Salvador, El Salvador,—and his appointment was ratified by the Guardian. Coming from Phoenix, Arizona, by way of Panama, he gave the Teachings and leaflets to other travelers, who inquired the purpose of his journey. At present he is at school in San Salvador with other boys of his own age.
“John has been joined by his relative, Clarence Iverson, a young man also from Phoenix. This modern ‘troubadour of God’ went on the economy plan with his own motor—strapped, at times, to the freight car —while he played the accordion and accepted gratuities from the crowd.
"Both lads have been granted considerable publicity by the press, which seems to have found in the Cause a definite news value. The earnest ones among the many who have heard the Message are forming a study group, which the boys will carry on towards complete acceptance of the Faith.
“In the latter part of February, Mrs. Lorol Schopflocher and Mr. Gerrard Sluter visited San Salvador, and the former sent a glowing account of the work and spirit of our youthful pioneers.
Honduras:
“The first pioneer teacher to this country is Mr. Antonio Roca from Milwaukee, Wisconsin. He traveled by way of Mexico, stopping at Bahá’í Headquarters there. Now this teacher is settled in the beautiful city of Tegucigalpa, Honduras, where, through his untiring zeal eight believers have signed the Spanish registration cards. Without doubt, an Assembly will be formed soon.
"Among those who are supporting his efforts is the distinguished poetess, Angela Ochoa Velasquez, who wrote a telling article for the local press on the beauty and nobility of the Revelation of Bahá’u’lláh. With the insight of the true mystic, the poetess has grasped the significance of the Message and made testimony as praise.
Guatemala:
"Guatemala City, reached through a panorama of wild beauty, is the seat of the Bahá’í labors of Gerrard Sluter from Toronto, Canada. He has had unprecedented obstacles to overcome both in the field of his teaching and in the barbed wire restrictions that surround aliens searching for employment.
"Notwithstanding, Mr. Sluter has taught the requisite number of informed believers for an Assembly, and even wrested from the Government a permit to take employment. In February and March, Mrs. Lorol Schopflocher spent some days there, lending her zeal to the sustained endeavor of our pioneer.
"To the Theosophical Society we are indebted for the hospitality shown to Mr. Sluter in the use of their platform. The Theosophical journal ‘Simiente’ has published articles on the Bahá’í Principles and Faith.
Nicaragua:
“Mathew Kaszab has been sent to Nicaragua, the most backward and unhealthy country in Central America. Yet cheerfully he left Panama and arrived at Managua, which he described as a land of grinning monkeys, — the people are illiterate, unclothed and unhealthy. Mathew made his way across the narrow isthmus to Bluefields, near his birthplace, only to wander over a field of stones and mud; for an earthquake had destroyed the banana plantation, once belonging to his family.
“Amid this unhappy people, Mathew has found a scarce audience to listen to his continued recital of the principles of the great and New World Order; but, at the least, the daily sacrifice which he is offering to Bahá’u’lláh will not be forgotten.
Costa Rica:
"Mrs. Amelia Ford of Berkeley, California, a lady born in Mexico, responded to the Guardian’s call for pioneers. She has the priceless gift to offer of an intimate and profound knowledge of Spanish—her native tongue—and has proved already her usefulness with the translations.
[Page 36]
"Capable Mrs. Gayle Woolson of St. Paul,
Minnesota, has offered herself for life in
foreign lands, and, with Mrs. Amelia Ford
is leaving for settlement in Costa Rica. At
this moment they are en route for San Jose,
where, together they will fill the last
required quota of the Guardian’s Central
America campaign.
Jamaica, British West Indies:
“Although the English Colonies are closed to American citizens on account of the war, still we had the privilege of entering Jamaica through the re-entry of Mr. and Mrs. John Shaw, who are natives of this island. They left their home in San Francisco with the love and admiration of the Community and the visiting Bahá’ís, who had known them actively during their years on the Pacific Coast.
“They write that the island is sadly in need of the Teachings, and that they are working daily to bring the truth to the people of many races that are gathered in Kingston and its neighborhood. We hope for the increase of the small yet earnest study group which they are holding at intervals.
Cuba:
“Havana, so directly in the line of both Mexican and Central American steamers, has had many Bahá’í visitors from time to time; however, Mr. and Mrs. Philip Marangella are the first resident pioneers. They are working towards the realization of a study group; and we are watching the post for their recent news.
Republic of Domingo:
“Miss Margaret Lentz, who gave a long term of devoted service at the International Bahá’í Bureau in Geneva, Switzerland, asked to go to one of the republics, where she could teach among both Negro and white folk. Accordingly, she was given an appointment to San Domingo, where she is settled in Cuidad Trujillo.
"Margaret has entered into her new life with a true pioneer’s spirit, and has found among those to whom she has spoken one who has made complete acceptance with an enthusiasm to match her own. Señora Maria Teresa Martin, the first believer, is celebrating the Feast Days with Margaret, and striving with her towards the future activities of Bahá’í teaching. Already these co-workers are planning a Bahá’í School to instruct some of the many illiterate natives.
Puerto Rico:
“Mrs. Katharine Disdier has already taught school in Puerto Rico, and now, in order to take part in the present campaign, she has applied for a post there during the coming season. Rouhieh Musette Jones has applied for a similar position. Together these staunch believers will be in close contact with children and their parents, and have thereby, opportunity for spreading the Bahá’í Teachings in a most unique way.
Trinidad:
“At Port of Spain we have a friend to remember, Miss Anne Murdock, who is in the office of the Pan-American Airways. She is reading the Bahá’í literature and has offered to work for the Faith in every possible way. Thus, even here, where we may not visit, the Bahá’í Spirit is kept alive.
THE PHILIPPINE ISLANDS
“For more than two years, Señor Felix Maddela, leader of a large group of people in a small island, has been corresponding with us. Although their knowledge is slight, Spanish literature scarce and the distance great, yet their enthusiasm for the Cause parallels all difficulties. They have evolved their slogan: “The Bahá’í Faith is renewing the life of a dead world.” Only a few pamphlets have reached them, which they read and reread. And they wear an emblem on their coats!
“When the Spanish registration cards reached them, they were filled out to the number of seventeen, with members of the Spiritual Assembly differentiated from the Community. Their plea for paper with letterheads for use in writing to interested students throughout the Islands has been answered by the Chairman.
“It is our earnest hope that opportunity will bring this group a teacher before long. These Islands so dominated by the Church, so geographically remote, yet have evinced a spirit of search after truth, an eagerness to be united to the New World Order that should be a lesson to every believer.
SOUTH AMERICA
Uruguay:
"Late in the summer Wilfrid Barton set out for South America, and finding that Ivan Fillipac, a member of the New York Community, is steward on the S. S. Arabic, he sailed on that ship. Upon their arrival at the port of Santos, Brazil, they were met by Mr. and Mrs. Roy Worley of Rio de Janeiro, and Leonora Holsapple, the earliest of Bahá’í settlers. She had come from Bahia for this celebration of the Nineteen Day Feast of ’Ilm.
“Since then, Mr. Barton has been teaching in Buenos Aires and Montevideo. Inasmuch as the former group is by far the most advanced, he is settled in Montevideo, where Mr. Simon Rosenzweiz has valiantly championed the Cause.
Argentina:
“Throughout all reports on South America, the name and service of Mrs. Frances Benedict Stewart persists. The friends in South America are overjoyed at the news that she will return to them. In Buenos Aires, the group she founded have continued their studies unceasingly under the direction of Señor Salvador Tormo. An index of his thought and culture is the essay which was published in World Order Magazine for March, 1940. Great expectations from the entire Bahá’í world attend the labors for the Cause put forth in Argentine. On this third voyage which Mrs. Stewart will undertake, she will visit Central as well as South America, carrying forward the mission which Shoghi Effendi has described as ‘the most outstanding teaching service.’
“To Chile, where Mr. and Mrs. Frederick Laws of Seattle, Washington, will go to make their home, a bounty was given: it was to Chile that ‘Abdu’l-Bahá sent the only Tablet posted directly to South America. From this circumstance we ascribe the importance of Chile in the Divine Plan.
“All of us are grateful to Señora Espinosa, who followed Mrs. Stewart to the Argentine to understand more of the Bahá’í Teachings, then returned to Santiago, where she has kept alive the faith of the group taught by Mrs. Stewart.
Venezuela:
“Good news comes from the New York Assembly that Miss Priscilla Rhoads has accepted a two year position with a South American family to look after their young child. This means we have an isolated believer in Miranda.
“With the arrival of the Salas, there will be a foundation for the Community of the future. In an exemplary manner, Mr. and Mrs. Emeric Sala have been arranging their affairs in order to go out to Venezuela as settlers. Not in any way daunted by the refusal of the authorities to enter Colombia and engage in business there, they have persisted in their determination to make their way in the pioneer area, serving in both a material and spiritual way.
Ecuador:
“Mr. John Stearns is journeying, at present, towards Ecuador. He will take up his residence in Quito, the capital of Ecuador, and the oldest city of South America. His grasp of the Faith and treatment of Bahá’í responsibility in this country leads us to hopes of great accomplishment.
Brazil:
"Miss Leonora Holsapple has been able to leave her home in Bahia, Brazil, to visit two cities, Maceio and Pernambuco, for a first approach to the Cause. Her gift to the Cause is the revised translation and publication of the Portuguese Bahá’u’lláh and the New Era, which she placed in seven book shops, carrying them to Santos and Santa Paula besides.”
NORTH AMERICA TEACHING
1938-1939
“The first two-year period of the Seven Year Plan now drawing to a close, marks the happy conclusion of the initial step of the campaign to establish the Faith in each of the states of the United States, the provinces of Canada and the republics of Central and South America. The new hope and goal now set for the American Bahá’í by the beloved Guardian is the Advent of Divine Justice which can come only through the spiritualization of the believers themselves and the diffusion of the Divine Teachings throughout the world.
The Bahá’í Exhibit at the Wisconsin State Fair of 1939 showing the Temple model prominently displayed.
"The first year of this stupendous campaign was marked both by a general deepening in our consciousness of the great responsibility devolving upon us, and the beginning of the movement of Bahá’í pioneers into new areas.
"The second year has been marked by a vigorous translation of this appreciation of increasing responsibility into action—action on the part of each and every individual, action on the part of Bahá’í Groups, and action on the part of all Assemblies. Under this wave of renewed activity, the Faith has surged forward on all fronts, and in no case was there any recession. The doors of Guidance have opened wider than ever before and the confirmations from on High have often been well nigh staggering. Every individual, every Group and every Assembly has testified to the manner in which divine blessings have descended on every effort, no matter how small. No wonder the Guardian in a recent message stated: ‘Let the doubter arise and himself verify the truth of such assertions.’
"This new surge of service, which was marked both by the gallant attack against the forces of darkness and a more rounded-out presentation of Bahá’í standards, expressed itself in three directions:—
“First, there was the consolidation of the pioneer work started in the first year of the Seven Year Plan, and the extension of this work into the remaining virgin areas, new Groups and Assemblies themselves assuming much of the responsibility of spreading the Message to other parts of their regions.
"Second, there was the intensification of extension work by the Assemblies. Almost every Assembly found that its efforts to introduce the Faith into adjacent cities and even virgin areas met with unexpected success. It has been abundantly demonstrated that this field of service is the means of the steady growth of the Assemblies themselves and causes them to become power houses of spiritual energy in everenlarging spheres.
“Third, there was the recent dynamic call
of the Guardian for prompt settlement of
the remaining states and provinces of North
America. The immediate response of forty-four
intrepid volunteers to fulfill the divine
command indicates the manner in which
the friends are arising to the pioneer spirit of
the Faith. Three of the areas were
immediately settled; Alaska, Nevada and Vermont.
At this time the National Teaching
Committee is in correspondence with all these
selfless souls and it is expected that
by Convention time, arrangements will have been
made for the settlement of every state in
[Page 39]
the United States and every province of Canada.
PIONEER TEACHING
"At this early stage in the unfoldment of Bahá’u’lláh’s all-encompassing World Order, the greatest need is for pioneer teachers. Indeed, the whole spirit of the Faith today is a pioneer spirit, and its fields of opportunity are for the most part virgin ones. As Shoghi Effendi has recently pointed out, the measures and plans devised ‘can never yield any satisfactory results unless a sufficient number of pioneers have determined to make the necessary sacrifices, and to volunteer to carry these projects into effect.’
"During the last two years the attention of the American community has been increasingly focussed upon this requirement, but only in the months just past have we come face to face with the overwhelming fact that not until the initial stage of the Seven Year Plan has been accomplished, ‘involving as it does the formation of at least one nucleus in each of these virgin states and provinces in the North American continent,’ shall we be prepared and released for the far more difficult stages of advance into Central and South America. That we face in all earnestness a crisis in our affairs is the inescapable conclusion based on knowledge that these Southern regions ‘embrace no less than twenty independent nations, constituting approximately one-third of the entire number of the world’s sovereign states. . . .’
“The National Teaching Committee would remind the friends that every one may share in the pioneering to which our lives must henceforth be consecrated. In ‘The Advent of Divine Justice’ the Guardian explains that this privilege and responsibility may be carried out in four ways:
“First, by settlement in new areas (and this teaching by settlement in indubitably the most fruitful course); second, by travel in unsettled parts; third, deputies may be sent; and fourth, through contributions to the general fund after the example of our Guardian who has placed ‘at the disposal of any pioneer willing to dedicate himself to the task of the present hour such modest resources as would facilitate the discharge of so enviable a duty.’
"It will be remembered that the first of our seven years called forth forty-eight Bahá’í pioneers, twenty of whom chose the settlement plan. This year, in addition to the many whose work has continued, there have been fifteen new settlers and nineteen traveling pioneers.
“The state of Texas has again this year drawn more Bahá’í settlers. Mr. and Mrs. Ward Calhoon moved to Houston, and with the aid of Mrs. Kathryn Frankland and Mr. A. Kluss, are conducting a study class of nineteen students. Two members have already enrolled as believers and intensive fireside meetings are preparing others for the important step.
“Miss Myriam Grabler has settled in El Paso, Texas, where she is carrying on without the aid of any other believer.
“Mrs. Lorrol O. Jackson, of Seattle, who last year aided the isolated believers of Helena, Montana, has moved to another city in that state and is diligently cooperating with the believers there in developing a study class in Butte.
"West Virginia became the home of Mr. Harold Hunt, of Washington, D. C., and of Mrs. Orcella Rexford and Dr. Gayne V. Gregory for several months. Many new contacts were made for the Faith but unfortunately none of these friends was able to remain in the state until these contacts could be developed into Bahá’í students.
"Nevada is now the home of Miss Helen Griffing whose arrival in Reno as a permanent resident followed closely upon a ten-day teaching trip of Mrs. Mamie L. Seto to that city.
"Arkansas has been the scene of much Bahá’í activity during the past year. Miss Rezsi Sunshine has established herself in business in Hot Springs and already one individual in that city considers herself a believer. Miss Sunshine pays regular weekly visits to Little Rock and in both cities many are studying the Bahá’í literature.
“Pine Bluff, also in Arkansas, is now the home of Miss Lydia Martin who is carrying on intensive study classes for the students attracted to the Teachings through the work of Mr. Louis G. Gregory. Approximately twelve members of the group are about ready to enroll as believers.
[Page 40]
“Vermont has become the home of Miss
Neysa Grace Bissell, one of the first
to respond to the Guardian’s call for pioneers.
Some teaching work has been done in that
state from time to time in the past and it
is Miss Bissell’s objective to follow it through
until the ‘state is teeming with Bahá’ís.’
“The Khan family has settled temporarily in Newport, Rhode Island, where teaching opportunities are being constantly pursued.
"Mrs. Olga Mills has recently moved from Florida to Tryon, North Carolina, where she is cooperating with the other isolated Bahá’ís of the state in making new contacts for the Faith.
“Those who have carried forward pioneer teaching work by extended or repeated visits are as follows:
“Mrs. Dorothy Baker, Mrs. Ruth H. Brandt, Mr. Louis G. Gregory, Miss Nayan Hartfield, Miss Doris Lohse; Mrs. Loulie A. Mathews, Miss Maude Mickle, Mrs. Ruth Moffett, Mr. Harlan Ober, Mrs. Marguerite Reimer Sears, Mr. Charles Mason Remey, Mrs. Orcella Rexford, Mrs. Mamie L. Seto, Mrs. Gertrude Struven, Miss Virginia Taylor, Miss Louise Thompson, Miss Alta Wheeler, Mrs. Gayle Woolson, Mrs. Sylvia Matteson King.
“Mr. Gregory has again given unique service in the South. Two months were spent in Pine Bluff, Arkansas, where his teaching campaign was initiated by a ‘Religious Emphasis Week’ at the State College, the first time in the history of this country when such a week has been under the direction of Bahá’ís.
“Mrs. Ruth Moffett, in addition to her continuous work in the other central states, opened up the city of Independence, Iowa, where a flourishing study class has been in progress since early summer.
"Mrs. Gayle Woolson assisted Mrs. Gertrude Struven in furthering the teaching work already started in Davenport, Iowa, and subsequently spent several weeks in Cedar Rapids where many new people have begun to study the Teachings.
“Mrs. Sylvia Matteson King made two teaching trips to Winnipeg, Manitoba, where she found many receptive souls waiting for the Message. Various clubs freely offered their platforms and the newspapers gave generous space to publicity. Many are reading the Bahá’í books and several are already very near the Cause.
“Miss Maude Mickle and Miss Alta Wheeler who spent the winter in South Carolina found many teaching opportunities among individuals in Columbia and other cities, while Miss Louise Thompson followed up the interest which had been established by previous travelers in Charleston. Mr. Charles Mason Remey, also, made a teaching trip through this state in February and March.
"Miss Nayan Hartfield has carried on active teaching work in the state of Mississippi where she was established in her business for some months, and Mrs. Loulie A. Mathews gave unique assistance to Mrs. Marion Little in her work in Louisiana.
"Miss Virginia Taylor has carried forward the teaching work initiated by Mrs. Grace Ober last year in Louisville, Kentucky, and further interest has been stimulated there by visits from Mrs. Dorothy Baker and Mr. Harlan Ober.
"Mrs. Ruth H. Brandt spent several weeks in Boise, Idaho, with the Bahá’í Group there, and Miss Doris Lohse devoted three weeks last summer to teaching work in Wilmington, Delaware.
“Many other teachers have made short trips into new states both to make new contacts and to assist with the work already under way.
“While commending our pioneers, let us never minimize their task nor forget for a moment that their services are performed, as a rule, in regions whose spiritual darkness is only equalled by a material backwardness surely rooted in this very deprivation from the Word. ‘The effort required is prodigious, the conditions under which these preliminary establishments are to be made are often unattractive and unfavorable, the workers who are in a position to undertake such tasks limited, and the resources they can command meagre and inadequate.’ Is it not plain, then, why every assistance at our command must be extended, why our prayers must continually center on these fields, and our faith pour out unfailingly to cheer and support our beloved friends?
[Page 41]
“The year 1939 will ever be remembered
in the record of pioneer teaching because of
the Guardian’s cablegram of January 26th,
bearing the fateful pronouncement that the
‘initial stage (in the) inaugurated Teaching
Campaign (is) still untraversed,’ and calling
for ‘nine holy souls who, independently or
as deputies, will promptly, fearlessly
volunteer (to) forsake (their)
homes. . . .’ Within
ten days, projects for three of the nine areas
were approved by the National Spiritual
Assembly for three dauntless believers who,
for some time, had been consulting with the
Teaching Committee to this end. At this
writing Miss Helen Griffin is already
settled in Nevada and Miss Neysa Bissell in
Vermont, while Miss Honor Kempton’s plans
to enter Alaska wait only upon certain final
arrangements. How speedily the confirmations
encircled them (and we may all share
their feelings), when on February 22nd the
Guardian cabled this priceless reward:
‘Heart flooded joyous gratitude realization
American believers rising magnificently
challenge unutterably precious hour. Convey
Alaska, Nevada and Vermont pioneers immense
appreciation (of) marvelous, instantaneous,
exemplary response. Prayers continually
accompany them.’
“There have been forty-one other responses to Shoghi Effendi’s call, and negotiations are being pressed in the hope of a speedy climax to this initial task. Yet in our enthusiasm let us be constantly reminded that the settlement of one Bahá’í in every state and province is but the immediate goal. The real intention of the Seven Year Plan, enjoined alike upon isolated believers and Groups, is to establish Spiritual Assemblies, that every region of the United States and Canada may share in the benefits of the Administrative Order and be fully prepared, at the close of the first century, to push forward into vaster realms, as yet undisclosed, in the fulfillment of the Divine Plan.
LOCAL SPIRITUAL ASSEMBLIES
“The responsibility for ceaseless teaching upon every front has devolved, during 1938-39, upon the seventy-eight American Assemblies with an urgency never before equalled. Charged by the Guardian to ‘stimulate the infusion of fresh blood’ into each community, and by the National Spiritual Assembly ‘to extend their efforts to adjoining areas,’ they have attained heights of endeavor and success which far surpass all previous accomplishments.
“On April 21st their ranks will be strengthened by the election of nine new Spiritual Assemblies. Five will be formed from the Groups of Helena, Mont.; Scranton, Pa.; Jamestown, N. Y.; Knoxville, Tenn.; and Eagle River, Wis. The remaining four have grown out of existing Assemblies and include Huntington Park, Calif.; East Cleveland, Ohio; Wauwatosa, Wis., and Richmond Heights, Wash. The facts, stated thus simply, fail to disclose the real heroism surrounding each such victory, nor can they impart the sentiments which stir in every believer’s heart as he contemplates the steady progress of his beloved Faith.
“Now, as we face the prospect of the third year of this all-too-brief Seven Year Plan, are there not certain principles underlying the Administrative framework, which, if re-established and re-inforced would give wings to our historic enterprise?
“The prime essential, the National Teaching Committee believes, is the integrity in strength and unity of each local Assembly, for it is such integrity alone which guarantees a channel for the confirmations of Bahá’u’lláh. With unity as a base, ‘the administrative institutions of the Faith, which are designed as vehicles for the proper dissemination of its ideals, its tenets, and its verities,’ are equipped to throw their full weight behind the common Plan; without unity, they are powerless even to cooperate.
“The second principle, elaborated by the
Guardian a year ago, will guarantee that
constant expansion which is the clearest sign
of health. ‘Upon the local Assemblies, whose
special function and high privilege is to
facilitate the admission of new believers into
the community,’ . . . rests the duty ‘to
desist from insisting too rigidly on the minor
observances and beliefs, which might prove
a stumbling block in the way of any sincere
applicant, whose eager desire is to enlist
under the banner of Bahá’u’lláh.’ In this
connection it is interesting to note that,
[Page 42]
among sixty-two Assemblies reporting, two
hundred sixty-three new Bahá’ís have been
enrolled. The work of certain Assemblies
appears especially remarkable, i.e., Seattle
with thirteen registrants, Los Angeles with
forty-four, New York with forty-three,
Chicago with twenty-nine and Lima with
twenty-one (to March 15, 1939).
"A third principle, and one which supplements the foregoing paragraph, is recognition of the fireside group as a teaching method which should be recommended to every community member. For there is ample proof that the spirit and compelling influence of the Faith is perhaps more effectively transmitted through this medium of an informal group of friends, than in any other way. Moreover, it permits everyone to become a teacher and to fulfill, in relation to those souls whom he has attracted, the continuing spiritual support to which the Guardian has but recently alluded. The sixty-two Assemblies above reported a total of one hundred thirty-one fireside meetings and all are also conducting study classes for new believers.
“The principle which truly distinguishes the achievements of this year from all past records is that of extension teaching,—the choice by a local Assembly of nearby cities in which it is pledged to promulgate the Faith. This has been one of the chief goals held out for all Assemblies by the National Spiritual Assembly, and we are therefore happy to report that of the sixty-two Assemblies reporting, sixteen have opened fifty-nine new cities with regular study classes established in thirty-two of them. Highest praise is due all participating communities, only a few of which can be mentioned in this restricted space.
"Lima appointed an Extension Committee of thirteen, whose members consistently worked in six surrounding towns, relying upon prayer and well-devised tactics, which resulted in three memberships and three study classes. Binghamton lent most generous assistance to Scranton through frequent visits of teachers and large groups of the friends, and has also developed contacts in three other cities. The Los Angeles Extension Committee built its work around a six-lecture series which has been scheduled in several nearby towns and in Bakersfield, one hundred and twenty-five miles distant. Eliot sponsored extension teaching in five cities of New Hampshire and Maine, with a weekly study group in Portland formed by a member who moved there.
“Examples could be endlessly multiplied, but these are sufficient to demonstrate what an adventurous Assembly may accomplish in pioneer role. One factor of vital importance must not be overlooked, namely, the need to formulate follow-up plans and to carry on without interruption until the permanent establishment of the Cause.
“This review would be incomplete without mention of the use of radio by more and more communities. The recent meeting of the National Spiritual Assembly in Los Angeles was preceded by seven related broadcasts. Lima has conducted a daily morning program entitled ‘Bahá’í School of the Air,’ Vancouver, for the second time, organized a series of fireside groups in various homes with discussions centered about a radio presentation of the Faith. A definite result of the Springfield radio work was the registration as a Bahá’í of one whose first knowledge of Bahá’u’lláh came through this channel. It would be impossible to estimate the accruing benefits which wider use of radio must bring.
"One very important aspect of teaching work to which Assemblies must devote themselves more diligently is the development and training of teachers. We are rapidly approaching the time prophesied by ‘Abdu’l-Bahá when we will not have sufficient teachers to meet the demands from the multitudes ‘who are dying to be led to unity.’ Classes should be instituted for teacher training and every assistance and encouragement should be given to those new souls who are eager to develop their capacities along this line.
“The Summer Schools, carrying as they do, various courses to deepen the knowledge of the Faith and train the student in the proper presentation of the Teachings, have become an important teacher training institution and in the words of the Guardian, ‘everyone without exception is urged to take advantage of attending it (the Summer School).’
REGIONAL TEACHING COMMITTEES
"The twelve Regional Committees appointed this year have, under the instructions of the National Spiritual Assembly, directed their particular attention to the stimulation and assistance of isolated believers, Bahá’í Groups, and study groups; while the extension of the Faith into new cities has become a major responsibility of local Assemblies. Although the jurisdiction of these respective agencies is thus clearly defined, a high degree of cooperation has, in certain areas, strengthened teaching programs and led to a greater efficiency and enthusiasm.
“At the same time, the Regional Committees have functioned as valued agents of the National Teaching Committee, dealing with local situations upon request, amplifying the national viewpoint, sending in suggestions, and in general making possible an immediate contact with the diverse teaching needs of this vast continent.
"That the work of the Regional Committees has been most efficient and constructive, no one who has followed the reports in BAHÁ’Í NEWS can doubt, and the National Teaching Committee feels both pride in and gratitude for their devoted services. Although limited as to space, two or three of their most striking achievements warrant notice.
"The Committee of Washington, Oregon, Idaho, and British Columbia used its weekend meetings as opportunities to confer with the believers and assist in pioneer teaching. Each such meeting was scheduled in a different locality, and included a regional conference for Bahá’ís and a public or fireside meeting in a nearby city which lacked an Assembly. This Committee undertook to coordinate, route, and maintain up-to-date information on available teachers. It sent out bulletins to isolated believers. It cooperated with the Vancouver Assembly in broadcasting for ten weeks on a station strong enough to reach regional fireside groups. As a result of its wide and persistent interests, the scope of Bahá’í influence in the Northwest has been notably increased.
"The Wisconsin, Michigan, and Illinois Regional Committee successfully organized teaching circuits in Michigan and Illinois, based upon the volunteer Services of four teachers who were available to all Groups and study classes. One of the year’s most outstanding projects was carried on in this Region, when Mrs. Marziah Nabil Carpenter gave forty-three lectures in thirteen towns surrounding the Louhelen Summer School, all to non-Bahá’í organizations upon Bahá’í subjects.
“The Committee for New England has experimented with radio, in cooperation with the Radio Committee, to bring aid to small study classes in remote areas.
“Regional work this year has confirmed the opinion that there are endless opportunities for growth in those localities where the Faith has been firmly rooted through the residence of one or a few believers. Even more ingenuity must be used, however, in the future; more personal contact with isolated Bahá’ís is urgently required; and the harvest of newly-established Assemblies may well be greatly increased by next April through sustained and well-planned aid to our rapidly expanding Groups.
BAHÁ’Í GROUPS
"Starting the year with twenty-seven groups, we have seen the organization of fourteen more in the following localities: Tuskegee, Ala.; Atascadero, Calif.; Three Rivers, Mass.; Marysville, Mich.; Atlantic City, N. J.; Jamestown, N. Y.; Scranton, Pa.; San Antonio, Texas; Knoxville, Tenn.; Hinsdale, N. H.; Arlington, Va.; Bexley and Circleville, Ohio; and Eagle River, Wis. Of the total, six have attained their goal and will elect Spiritual Assemblies on April 21st.
“A remarkable vitality has been demonstrated by most of the Groups, together with a new understanding of their responsibilities in the Administrative Order. Teaching activities, contributions to the National Fund, and Bahá’í registrations have all alike been increased.
“Certain examples come to mind most
forcibly. The Duluth friends, assisted by
Miss Josephine Kruka, sponsored a three-weeks’
campaign for Mr. Philip Marangella,
including five public talks and several
engagements with clubs. The Group in
Albuquerque arranged an exhibit of the Temple
model at the New Mexico State Fair
and another at a local store, and
in addition has
[Page 44]
held regular study and social meetings. The
Marysville Group sponsored four radio
broadcasts and three exhibits of the Temple
model in excellent business locations. Two
radio talks were scheduled by the Madison
believers, who have also been active in other
fields of teaching. The Knoxville Group was
very active on the occasion of the meetings
of the National Spiritual Assembly in that
city, gaining a remarkable impetus therefrom.
It has observed all Feasts and Anniversaries,
held several regular classes, presented
various outstanding Bahá’í speakers,
and is now organizing an Assembly.
“We cannot, as American Bahá’ís, enter the new year without real hopefulness at the thought of our thirty-two existing Groups, and a keen desire to consolidate them speedily into thriving Spiritual Assemblies.
ISOLATED BELIEVERS
“Isolated believers, of whom there are three hundred and forty-three registered in two hundred and twenty-seven cities of forty-two states and five provinces, are truly the frontiersmen of the Cause. They share, with those strong spirits who have chosen to pioneer, the inestimable privilege of laying the foundations, and establishing a nucleus from which a thriving Group and, in due course, a local Assembly may arise. Surely the bounties and confirmations, promised to all pioneers, go with them as support for every lonely or discouraging hour. To each of them is specialized the opportunity to write, with his own hands, the unfolding history of this all-conquering Faith, and to exhibit such qualities of steadfastness and spiritual fortitude as are well-nigh impossible to the believer in more settled parts.
"Some of the year’s most valued work has developed through the efforts of isolated friends. Miss Lydia J. Martin, a teacher of the A. M. and N. College of Pine Bluff, Arkansas, was able to schedule Mr. Louis G. Gregory as speaker and advisor for that school’s Religious Emphasis Week. Mrs. Horace Tillyer and Mr. Lloyd Byars of Bakersfield, California, completed a major share of the arrangements for a Regional Conference, public meeting, and two radio talks, which were supported by eighty-eight Bahá’ís from sixteen communities. Mrs. Marion Little of Covington, Louisiana, sponsored study groups during the visit of Mrs. Loulie A. Mathews, and was elected chairman of the Fellowship House donated to the city by Mrs. Mathews, at a dedication attended by sixty leading citizens.
"There have been fifty-nine new registrations during the year, thus enormously strengthening the outposts of our Cause. Not one of these, nor of the other isolated Bahá’ís, can fail to contribute a unique and precious service to the Seven Year Plan, if each will but labor with confidence and energy. In the words of Shoghi Effendi, ‘Let the doubter arise and himself verify the truth of such assertions.’
EXHIBITS OF TEMPLE MODELS
“The Temple is the great silent teacher. In an early Tablet, the Master stated that some material things have spiritual significance and that the Temple is one of these material objects having great spiritual effect. Symbolizing as it does the highest ideals of Bahá’í devotion, as well as the social principles of the Faith, none but can be affected by this visible evidence of the rise of the Faith throughout the land.
“Exhibits of the beautiful model of the Temple give the teaching work great impetus in any area. Being tangible, it is something that can be easily grasped and discussed and it thus provides unending opportunity to present the Teachings through publicity and directly to large groups.
“The results of these exhibits at fairs, conferences, and congresses cannot be measured or over-emphasized, and the Teaching Committee would urge all Assemblies, teachers, and Regional Committees not to overlook any opportunity to arrange for a display of a Temple model. The National Spiritual Assembly has made five models available to the Teaching Committee for this purpose and it is important that they be kept in constant use.
"During the past year exhibits of the
Temple model were arranged at Cornell
University, at Vassar College, during the
World Youth Congress at Toronto during
the Canadian National Exposition, at
Albuquerque at the New Mexico State Fair,
at Urbana on the occasion of the meetings
[Page 45]
of the National Spiritual Assembly in that
city, at Port Huron, Flint, and Marysville
in Michigan, at Santa Barbara, California,
Wichita, Kansas, at the Temple of Religion
and in the Bahá’í booth at the World’s Fair
in San Francisco.
“Various Assemblies throughout the country have purchased models and use them most effectively in local and extension teaching activities.
“Stressing the great importance of these exhibits, the following is quoted from a recent letter from the Guardian to the National Spiritual Assembly:
“ ‘The Guardian is delighted at the steps which the N.S.A. has taken to arrange for a Bahá’í exhibit at the World’s Fair to be held in San Francisco next spring, and also at the New York World’s Fair; on both of which occasions, he hopes, the Faith will be befittingly represented and given effective and widespread publicity. He would urge your Assembly never to miss such opportunities of presenting the Cause to the general public, and would in particular recommend that such Bahá’í exhibits should in future be frequently and regularly held in various parts of the country, as they can be of far-reaching benefit to the teaching work in America.’
THE BAHÁ’Í TEMPLE AIR MAIL CACHET
“The friends throughout the country received encouragement in their teaching work when they received through the air, shortly after the Convention of 1938, an air mail letter dispatched from Wilmette, carrying as the cachet a picture of the Bahá’í Temple. Air-mailed from that center, this message of love, bearing the testimony of the city of Wilmette, marked an interesting milepost in the progress of the Faith. In the early days the people of Wilmette were apprehensive and some were even opposed to the construction of the Bahá’í House of Worship. Now they not only refer to it as ‘our Temple’ but they use its replica to attract attention to their city. The Postmaster, writing to the National Assembly concerning the use of the Temple for this air mail cachet, said: ‘We felt that in choosing this (Temple) for our design, we were taking the outstanding building, not only of Wilmette, but of the world, seeing that there is no other to compare with it in architecture.’ ”
NORTH AMERICA TEACHING
1939-1940
“The third year of the Seven Year Plan has witnessed, not only the settlement of ‘Holy Souls’ in every State and Province, but a tremendous movement of pioneers into all parts of the country.
“The new spirit released by the Guardian, three years ago, in inaugurating the Seven Year Plan, has during this, the third year of the Plan, brought such energy and enthusiastic service, that the entire Bahá’í Community has arisen as one unit to spread over the entire country, the ‘elixir that is life itself.’ This year has found isolated believers becoming veritable Light Houses in the surrounding darkness; groups are growing in numbers, and assuming more and more administrative activity; Assemblies have intensified the creative aspect of their functions by increasingly successful teaching efforts and extension of their benign influence into surrounding cities; and above all, the spirit of zeal and daring of our pioneers has been an unending example of Bahá’í fortitude and sacrificial service. Throughout the entire country the spiritual victories which have been achieved, and the divine confirmations which have descended in such torrents, have astonished even the participants themselves. Has the third year of the Divine Plan laid the foundation for the rearing of the divine edifice in America, contemplated by the Master in the Divine Plan?
“ ‘Now strive ye that the Collective Center of the sacred religions—for the inculcation of which all the Prophets were manifested and which is no other than the spirit of the Divine Teachings—be spread in all parts of America, so that each one of you may shine forth from the horizon of Reality like unto the morning star, divine illumination may overcome the darkness of nature, and the world of humanity may become enlightened. This is the most great work! Should you become confirmed therein, this world will become another world, the surface of the earth will become the delectable Paradise, and eternal Institutions be founded.’
“The teaching work during the third year
The Bahá’í booth in the Communications building of the 1939 New York World’s Fair. Behind the Temple model is shown a detail of the design for the dome ornamentation.
[Page 47]
of the Seven Year Plan developed in every
direction and from every standpoint. Most
outstanding of the fields of accomplishment,
were the collective efforts in the following
types of service:
"First: The development of pioneer services in virgin areas. Not only early in the year were the nine remaining States and Provinces settled with Bahá’í, but a total of 44 souls moved into virgin areas on the North American continent.
"Second: The growth in numbers and activity of the groups. This year has witnessed groups taking on the responsibilities of Community Life, including fireside teaching; extension teaching work, active support of the National Fund; and active local teaching. The number of groups has increased to 63 at this writing, at least ten of which will become Assemblies April 21st.
"Third: The intensification of teaching by Assemblies. The creative or teaching aspect of our Assembly life has been greatly augmented, resulting in more Fireside Gatherings than previously; more public teaching campaigns, more study classes, and more extension work than ever before. The pioneer spirit has caught the imagination of the Friends and in Assembly life is manifesting itself in the ‘Pioneer at Home’ movement. This bids fair to become one of the most important of our Assembly teaching activities.
"Fourth: The increasingly important services of our Regional Committees. So excellent have the activities of these teaching arms of the Faith become, that the National Assembly has authorized a section of the BAHÁ’Í NEWS to report their work, designated 'Afield with our Regionals.’ The Regional Committees are corresponding individually with the 363 Isolated Believers, encouraging and assisting the 63 groups; and particularly serving the pioneers.
"Fifth: The exhibits of the models of the Temple, particularly at the World’s Fairs in San Francisco and New York, and the Canadian International Exposition at Toronto. The importance of these exhibits may be understood when we learn that at the two World’s Fairs alone, some 300,000 pieces of literature were distributed.
"Sixth: The great spirit of loving and unified service which the Seven Year Plan is developing. Perhaps for the first time the Administrative channels of the Faith, can successfully canalize the spirt and achievements of the Friends, for the welfare of the Faith as a whole. The attitude of the ‘Good Shepherd,’ in dealing with all problems brings healing and spiritual strength and carries the realization that all the Institutions of the Faith at this time are to intensify the teaching services of the friends.
PIONEER TEACHING
“The spirit of pioneering, almost without our notice, has penetrated more and more the heart of each believer, and the activities of every local and national administrative agency. Almost the entire emphasis of teaching work during the past twelve months has been pioneer; the reports which have appeared in BAHÁ’Í NEWS have been vitalized by the words and achievements of our fellow-workers who have ventured into untouched territories, there to discover that the promises so long given by the Master are now literally fulfilled; the deliberations of the National and Regional Teaching Committees have centered about the extension and consolidation of work in these areas newly-claimed for the Cause; even in local communities, where circumstances have prevented many valiant souls from hastening to answer the pioneer call, the friends have found means to turn their thoughts and plans to pioneering goals. The whole American Community throbs with this new energy, propelled by the dynamic messages of the Guardian into the initial stage of a World Mission, the harvest of which is ‘foreordained, incalculably rich, everlastingly glorious.’
“The conquest of North America moves
through successive waves of effort
and sacrifice. First, in every
State and Province yet
unsettled, by Convention time of 1939 a
preliminary line of defense
had been established. After them
throughout the year followed a
larger number of valiant soldiers to
strengthen every outpost area. The attached
summary indicates the positions held by these
forty-four settlers and the victories already
won. In six of the ten original
pioneer territories—Alaska, Delaware, Rhode Island,
South Carolina, Utah, and Manitoba—
[Page 48]
believers have been enrolled and
three Bahá’í groups are added.
Twelve States and Provinces besides
have become the centers of
function for Bahá’í settlers.
“The third aspect of this mighty motion is the ceaseless activity of traveling teachers, some twenty-five of whom have labored in these areas without Assemblies.
“Perhaps the most phenomenal advance has been gained in the Southern States, Canada, and Alaska. In 1936 the South had not as yet fulfilled the expectations of the Master as set forth in the Divine Plan. His words written in 1917 still, in large degree, described the condition of the Cause in that region: . . . ‘no adequate and befitting motion has been realized and no great acclamation and acceleration has been witnessed.’ In sixteen States there existed only eight Assemblies, two groups and forty-six isolated believers, while six of the States possessed no Bahá’ís at all. In three years those statistics have been vastly altered, until today there are nine Assemblies, twelve groups, ninety isolated friends, and no States without a believer. Last year new and intensive teaching was carried on in Miami, New Orleans, Charleston, W. Va., Huntington, Louisville, and other cities. Twenty-five of the year’s pioneers have permanently settled in the South, and thus ‘the fragrance of holiness (is) diffused with swiftness and rapidity.’
“The achievement in Canada has been equally notable. In 1936 there were Assemblies in Montreal and Vancouver alone, with no groups listed and only four isolated believers. In 1938 the Assemblies of Toronto, St. Lambert, and Moncton were organized. But in the year just past the Faith swept like a fire across the Prairie Provinces, in public campaigns in such cities as Winnipeg, Regina, Saskatoon, and Calgary; and in the settlement of three Vancouver Bahá’ís in Manitoba, Alberta, and Saskatchewan. Meanwhile on the Atlantic Coast, Nova Scotia was settled by three believers; in Toronto the numbers were rapidly increased, youth work prospered, and the meetings of the National Spiritual Assembly brought wide recognition; while in Hamilton extension teaching from Toronto, together with the concentrated efforts of such workers as Mabel Ives and Doris McKay, raised this Bahá’í group almost to Assembly status. April, 1940, will find believers in every Province, four Assemblies, two groups, and nineteen isolated Bahá’ís.
“A third dramatic episode was the winning of Alaska, conquered last April by Honor Kempton’s move to Anchorage. The work was further strengthened by Betty Becker who followed in Juneau; by the enrollment of Janet Whiteneck, in Fairbanks, the first Alaskan believer; and now by the residence of Joy Allen.
“It is not our purpose in this summary to recount the experiences of our pioneers, heroes everyone, possessing such ‘qualities of renunciation, tenacity, dauntlessness and passionate fervor’ as to carry them through every testing and cheer them in every lonely hour. Theirs has been the high privilege to ‘brave the dangers and sweep away the obstacles,’ that the Name of Bahá’u’lláh might be established throughout these lands. They have won the first victories. Ours now to ‘insure the security and provide for the steady expansion of the work initiated in those territories so recently set alight from the torch of an inextinguishable Faith.’
BAHÁ’Í GROUPS
“Perhaps the scene of greatest teaching development this year has been among the Bahá’í groups. Whereas there were 32 groups a year ago, there are at this date 63, of which ten have already been authorized to elect Local Spiritual Assemblies on April 21st. Among the ten is Omaha which will become the first Bahá’í Community in the State of Nebraska.
“Of the 63 Bahá’í groups functioning at
this time, twenty were organized for the
first time this year, and it is worthy of note
that of this number nine are offsprings of
established communities, having conformed
with the principle that where there are two
or more Bahá’ís representing more than one
family in a given locality, they should form
a group and work toward the establishment
of an Assembly in that locality. Of these
nine, two Groups (Beverly Hills and
Burbank, California) are becoming
Local Spiritual Assemblies this year.
Five of the twenty are in cities
where no Bahá’ís were living
[Page 49]
prior to this year; namely, Wilmington, Delaware;
Independence, Iowa; New Orleans,
Louisiana; Providence, Rhode Island;
and Bristol, Wisconsin.
“Twenty-seven Bahá’í groups sent in annual reports and of this number fifteen indicated that fireside meetings constitute their most successful teaching effort. A few are holding more or less regular meetings, the speakers being supplied through the Regional Teaching Committee or near-by Assemblies. Very effective exhibitions of the Temple Models were arranged by eight Groups during the year and several of them were productive of unusually fine publicity in the local newspapers and on the radio.
“In addition to their greatly accelerated teaching work this year, all Bahá’í groups have demonstrated a deep sense of responsibility for the progress of the Faith as a whole. This has been reflected particularly in their increased support of the Bahá’í Fund, their greater use of the services of all national Bahá’í committees, and their whole-hearted cooperation with the National and Regional Teaching Committees as well as their willingness to extend teaching assistance to neighboring groups and isolated Bahá’ís.
LOCAL SPIRITUAL ASSEMBLIES
“The resistless appeal of Shoghi Effendi has again stirred our hearts and caused in our midst that restlessness and urgent desire which are the propulsive forces of our Faith. Again we are to break the limitations that bind us, achieve a new goal which shall be the foundation of a yet more glorious stage. For the Guardian has called for one hundred Local Spiritual Assemblies by April 21st! At this hour we can name but ten of the required ‘newly-fledged Assemblies’; yet we await the date with hopefulness, knowing well that the capacity resides in the American community if this challenge but release it.
“When we contemplate that these ‘various Assemblies, local and national, constitute today the bedrock upon the strength of which the Universal House is in future to be firmly established and raised,’ we can appreciate with clearer vision the absolute necessity of this expansion, and must derive fresh hope from the quickening vitality which our Assemblies have so strikingly exhibited this year. Both at home and afield, ‘through all the resources at their disposal they are promoting the growth and consolidation of that pioneer movement for which the entire machinery of their Administrative Order has been primarily designed and erected.’
“The concept of pioneering at home is a development of the past few months, a channel through which those unable to leave their homes and responsibilities may yet share in the glorious World Mission. A definition of this form of pioneering was carried in BAHÁ’Í NEWS for October, 1939, based upon a plan originated by the Milwaukee Spiritual Assembly. We quote: ‘The suggestion is that each Assembly, alive to its responsibility within its own city limits and in nearby communities, should survey these areas which so literally depend upon its resourcefulness and conscientious administration of the teaching program for that news which is the priceless introduction to God’s guidance and Word. Through the use of a map, mounted on cardboard and displayed for all to see, the soldiers of the campaign could be charted, just as we chart the centers of Bahá’í life throughout the continent. Based on the position of each believer, as well as upon those factors which determine normal regions of activity in any city, the Assembly could then outline its pioneer plan. Contacts could be made, neighborhood newspapers utilized, firesides established, teaching circuits arranged; in fact, all the techniques of our national and international work could be locally applied. Such a program, comprehensive in scope, effective in method, aimed to cut down and eventually to obliterate the blank spaces of our Bahá’í maps, could well rally and direct the energies of every individual. Thus each Spiritual Assembly, at the head of its own "army of life,” might join the heroic campaign in which our valiant brothers are already engaged.’
"We are advised that twenty-four Assemblies adapted the plan to their own communities and sixteen have reported fine results, particularly in the growth of fireside groups in new sections of their cities.
"The ingenuity of the friends in discovering opportunities for pioneering is perhaps the most cheerful part of this program.
Three exhibitions of the model of the Bahá’í Temple which is in its final stage of construction at Wilmette, Illinois. Above: Exposed in a florist shop at Binghamton, N. Y. Below, left: Display at the New Mexico State Fair in Albuquerque, N. M. Below, right: Exhibited in a florist shop window in Port Huron, Mich.
[Page 51]
Berkeley wrote: ‘We tried to imagine what
could happen if all of us who have worked
here so long were removed and one fresh
pioneer Bahá’í arrived . . .’ The result was
a series of nineteen firesides in both Bahá’í
and non-Bahá’í homes, with a total
attendance of 393, of whom 225 were not
believers. In Los Angeles the city was divided
into nine sections with a plan for firesides
in each, conducted by ‘teachers of experience,
preferably the newer ones, accompanied
by a relatively inexperienced assistant,’ and
stressing ‘hospitality and warmth.’ Thirty
Bahá’í registrations were the outcome, the
highest number achieved by any Local
Assembly. New Haven based its efforts upon
‘The Advent of Divine Justice,’ with
‘a deliberate attempt . . . to attract the negro
race in this city.’ It also pioneered among
the blind by placing Bahá’í Braille books
with the State Board of Education for the
Blind. Chicago experimented with a group
of 150 contacts, visitors to the
Temple exhibits at Treasure Island and
the Wisconsin State Fair, and through
a series of entertainments and meetings,
gradually transmuted their curiosity
into genuine interest
and a desire to study. ‘We are greatly
encouraged with the result of this continuity
of effort . . .’ New York reached a wide
audience of strangers by providing speakers
for churches, clubs, museums, and Latin
American groups, as did twenty-nine other
Assemblies. It also sponsored a teaching
campaign within the Polish population. That
these and many other methods of pioneering
at home attained success is evidenced by the
fact that sixty-five Assemblies enrolled 249
new members within the year.
“There is almost unanimous agreement that the fireside meeting is the heart of teaching vitality and the source of future growth. Through these informal groups which any believer may start, with his own friends and contacts as nucleus, inquirers are imbued with the desire for study classes. Such classes, as a rule, are conducted under the direction of the Local Assemblies; through consistent and intensive lessons they provide the basis for Bahá’í membership and expand the knowledge of those who are already supporters of the Faith. Sixty Assemblies sponsored such study classes, while more than 175 individuals held regular fireside meetings in fifty-seven communities.
“Local Spiritual Assemblies have also exerted great influence through extension teaching work. Here again various methods have been followed. Sixteen Assemblies have opened twenty-seven new cities to the Faith, with the help of over fifty Bahá’í teachers. In addition, seventy-nine other individuals became isolated believers, and of these thirty-eight moved to cities without Bahá’ís. There were, moreover, another 161 believers representing forty-two Assemblies who made teaching trips.
“This motion of communities outward to other centers has in some cases involved real sacrifice. The loss of capable individuals to the pioneer field has meant redoubled effort at home, and the necessity to train fresh workers to replace them. Vancouver and Miami are examples of Assemblies which have contributed most remarkably to pioneer settlement. Through the establishment of Bahá’í Groups, Assembly rolls have also been diminished, as in the case of Detroit with twelve members, five of whom withdrew to form a Group in Grosse Pointe, five in Dearborn, and two in Lincoln Park. This ‘meant re-election to the Spiritual Assembly and reorganizing of committees.’ Still another method was the removal of believers to a given center to create a Bahá’í Group where none had existed. Thus the Los Angeles community, having some membership in Beverly Hills, sufficiently increased the numbers in that city to organize a Local Assembly this year.
“Difficult as this process may be, the rewards of extension teaching are high, for through these very sacrifices the Faith is broadcast, finds root, and firmly establishes itself in untouched regions; while at home latent capacity is aroused and a surpassing goal set and achieved.
“At this time the Local Spiritual Assemblies face a tremendous challenge and opportunity. Their eighty-five Bahá’í communities actually embrace 250 cities! When will the Faith be independently secured in each?
ISOLATED BELIEVERS
“With three hundred and sixty-three
isolated Bahá’ís in the United States and
[Page 52]
Canada, the outposts of the Faith are penetrating all regions.
When we consider that
the ‘pioneers,’ who have forsaken home ties
and Bahá’í associations, become active
isolated believers in difficult areas,
we can appreciate the value of the
services of the
isolated believers, who have kept the Light
of the Faith burning, in less difficult areas,
for these many years. With the assistance
of the Regional Committees, these isolated
believers can so enrich the Faith by their
persistent teaching efforts, that the future
is very bright for the building up of new
groups, and finally Spiritual Assemblies.
Perhaps the isolated Bahá’ís do
not realize the great bounty
that can be theirs if
they redouble their efforts, as
without breaking ties
of home and friends, they have the
possibility of achieving the same victories for
the Faith, as the pioneer. In addition to this
they can secure immediate assistance from
nearby Assemblies or groups, or the
Regional Committee.
“The isolated Bahá’ís during the past year have shown renewed devotion, and have achieved new goals, in their paths of service. The pulsating life of ‘pioneering’ has reached them in full force, and has produced a deepening of understanding, and a greater appreciation of responsibility, and the attending glorious opportunity it affords.
REGIONAL TEACHING COMMITTEES
“The National Teaching Committee feels particular pride in the vigorous functioning of the thirteen Regional Committees, to whose consistent and able administration the National Assembly has entrusted the development of Bahá’í groups and isolated believers. Mindful of the Guardian’s words, these Committees have truly felt ‘the vital and urgent necessity of insuring, within as short a time as possible, the formation . . . of groups, however small and rudimentary, and of providing every facility within their power to enable these newly-formed nuclei to evolve, swiftly and along sound lines, into properly functioning, self-sufficient, and recognized Assemblies.’ Not only have they, as responsible agents, relieved the National Committee of a vast burden of work, but through their own initiative they have originated valued methods, undertaken wider interests, trained and utilized a growing army of teachers, and helped to produce the Local Spiritual Assemblies for which the Guardian has called.
“In an attempt to portray their manifold activities, a monthly column, ‘Afield with Our Regionals,’ was instituted in BAHÁ’Í NEWS. The present account can hope to mention only a few of the more striking accomplishments.
“The Committee for California, Arizona, and Nevada succeeded this year in contacting personally almost every group and isolated friend in California. This involved travel on the part of the Secretary from San Diego to Lakeport, a distance one way of eight hundred miles. During this ambitious teaching journey, in which she was joined at various points by local Bahá’ís, Mrs. Valeria Thornton visited 10 groups, 50 isolated believers, and several additional towns where interested persons were reported; she spoke in firesides, distributed literature, enlisted support for teaching plans, modernized the concepts of many Bahá’ís who had been out of touch with the main stream of the Cause for years, and was able to determine which areas would best respond to intensive work. The National Committee followed her course with deep interest, for it has long been apparent that some such survey should be made in every part of the United States and Canada.
“Another heroic journey was accomplished in the South last June by the Committee for Kentucky, Tennessee, Georgia, Mississippi, and Louisiana. Four dauntless teachers,—the Secretary, Miss Nellie Roche, Mrs. Georgia Wiles, Mrs. Louise Caswell, and Mrs. Terah Smith—organizing themselves as a Bahá’í Institute, carried the benefits of Summer School to the Bahá’í communities of Knoxville, Atlanta, and Augusta. They traveled twelve hundred miles, finding everywhere ‘the greatest spirit of enthusiasm and dedication to the Cause of Bahá’u’lláh . . .’
“Able planning and execution has been
the keynote of success of the Committee for
Wisconsin, Michigan, and Illinois. Each
member accepted responsibility for a section
of the region and frequent meetings were
scheduled in all of the responsive Groups.
The teachers were prepared with a series of
[Page 53]
at least five talks, ‘to be given as intensive
campaigns in these cities, attracting a few
people who might be developed into study
groups.’ Special emphasis was given the
work in Waukegan, Madison, and Batavia,
as well as in Ann Arbor, Marysville, and
several other groups. Concrete results were
the preparation for Assemblies in Waukegan
and Madison. Two exhibits of the Temple
model were arranged, with the help of Local
Bahá’í Assemblies, at the Illinois and
Wisconsin State Fairs.
“The Committee for Maine, New Hampshire, Vermont, Massachusetts, Connecticut, and Rhode Island achieved a remarkable success in several fields. The circuit of the Temple model for exhibits in Providence, West Haven, Rutland, Keene, Springfield, Boston, Portsmouth, Dover, Portland, and (possibly) Bangor was unparalleled throughout the country. Its intercommunity conferences and library placements of Bahá’í books; its spontaneous cooperation with the two Bahá’í pioneers of Vermont and Rhode Island; its sustained assistance to groups through a series of four lectures, together with radio broadcasting; these and other activities gave high distinction to the year’s work.
"Space will not permit the mention of all of our Committees. Yet the prospect of these diverse undertakings must redouble our faith in ‘the invincible army of Bahá’u’lláh which, however insignificantly small and poorly equipped materially it may appear, is endowed nevertheless with such celestial strength as will undoubtedly enable it to break down one by one every barrier it may encounter in its spiritual conquest for the redemption and guidance of human souls.’
TEMPLE MODEL EXHIBITS
“The most outstanding methods of publicizing the Faith, and teaching both directly and indirectly, was the exhibit of the model of the Temple. Indeed, we have found, that even before the completion of the Temple, the Master’s promises that ‘the Temple would become the first and most important teacher’ has become fulfilled.
“At the World’s Fair in New York, a Bahá’í Booth was arranged displaying a model of the Temple and Bahá’í literature. Attendants were present at all times, to explain the significance of the Temple, and the distinguishing features of the Faith, as well as distribute teaching literature. Millions of people were attracted to the beauty of the Temple, and thousands inquired concerning the Faith. Free teaching literature was distributed to the extent of some 200,000 pieces.
"At the World’s Fair in San Francisco, a Bahá’í Booth was arranged, uniquely displaying a model of the Temple. Attendants were present at all times and unending opportunity permitted ‘conveying the message’ to thousands. Over 60,000 pieces of free literature were distributed.
“A second exhibit of the Temple model was arranged in the World’s Fair in San Francisco, in the exhibit rooms of the Temple of Religion and Tower of Peace. It was not possible to distribute literature at this exhibit; but inasmuch as the Temple occupied a very conspicuous position, practically everyone who entered the exhibit rooms, viewed the Temple model. The Temple of Religion Officers estimate over 600,000 people viewed the exhibits.
"The Bahá’í Booth at the Canadian International Exposition attracted thousands, giving the attendant opportunity to teach, and resulting in many fine contacts. Over 15,000 pieces of free literature were distributed.
"Perhaps the outstanding exhibit of the Temple model at State Fairs, was the one arranged by the Milwaukee Assembly, at the Wisconsin State Fair. Attendants were present at the Booth responding to the many teaching opportunities presented. There were some 18,000 visitors at the Booth, and about 2500 pieces of literature were distributed.
“Another outstanding exhibit, was that in Sacramento, Calif., at the annual flower show. This exhibit, prepared by the Junior Garden Clubs of Sacramento, under Bahá’í direction, portrayed the Temple in a garden with flowers from all countries of the world. It was especially mentioned by the Management, and won one of the first prizes.
“At Newark, New Jersey, the model was
displayed at the ‘Fair-o-scope’—a model
of the New York World’s Fair in miniature.
[Page 54]
There were about 4000 visitors daily. The
Management conceded that the Temple
Model display was the outstanding single
exhibit.
“Likewise requiring special mention, is the exhibit arranged in Butte, Montana, at the WPA Art Center. Groups were brought in from all parts of the county to view it. One Photography Group made a special study of methods of photographing it. Inquiry has been received as to whether we could permit this Model to be sent from Art center to Art center, throughout the State.
“At all exhibits where a Bahá’í Booth was maintained, an attendant was present at all times. Those interested were asked to register in guest books. These names and addresses were sent to the nearest Assembly, group, or Regional Committee for active follow-up. The Chicago Assembly report that one of its outstanding teaching successes of the year, was the follow-up contacts made at the various Fairs. One hundred fifty of these people responded to an invitation to a musicale and reception, planned by the Assembly to establish a friendly contact, as a foundation for more direct presentation of the Faith.
"The records of the Teaching Committee show that there were thirty-seven displays of the Temple model this year; over 300,000 pieces of teaching literature were distributed, and the ‘Message’ given to thousands of people. Undoubtedly, other exhibits were arranged by Assemblies owning Temple models, which were not reported to the Committee. The Teaching Committee, with the 6 models assigned to it for teaching purposes, has not been able to meet the demands, and it is hoped more models can be made available before the coming Fall.
STATISTICAL REVIEW OF TEACHING ACCOMPLISHMENTS
“While statistics do not and cannot convey anything of the reality of service, yet they do indicate to a small extent, the effort put forth, and the immediate tangible results. Thus the following summary will prove of interest:
| MARCH | MARCH | MARCH | |
| 15, | 15, | 15, | |
| 1940 | 1939 | 1937 | |
| Assemblies | 85 | 78 | 73 |
| New Assemblies to be formed | 10* | 9 | 3 |
| Bahá’í groups | 53 | 32 | 24 |
| New groups to be formed | 28 | 14 | 2 |
| Isolated Bahá’ís | 363 | 343 | 246 |
| Cities where Faith established | 576 | 259 | |
| States and Provinces with no Groups and Assemblies | 28 | 28 | 34 |
| States and Provinces with no Bahá’ís | None | 6 | 11 |
————————
*Authorized as of March 15, 1940.
“The Bahá’í Faith now established in 576 cities in this country, is brought about by 85 Assemblies having a total of 250 cities represented in their rolls, while the 63 groups have a total of 72 cities represented. The 363 isolated believers represent 244 cities.
“The number of pioneers entering virgin areas for settlement during the year was 42, as against 13 during the second year of the Plan, and 20 during the first year.
“A total of 202 Fireside Gatherings are being held regularly throughout the country.
"During the year 27 new cities have been opened to the Faith.
“56 Assemblies report 425 adults and youth attended Summer Schools last year from their respective communities.”
PIONEER TEACHERS IN THE SEVEN YEAR PLAN
A statement prepared by Miss Marion Holley for the Teaching Committee describes clearly and graphically the part played by the pioneer in the larger teaching plans of the current years. Excerpts from this statement follow:
TO GRASP the scope and development of pioneer teaching in the first years of the Seven-Year Plan, it is needful to survey the evolution of the Faith in America through a much longer period, gaining thereby a perspective by which events and accomplishments may be related both causally and in just proportion. As one steps back for this long view, the first recognition is that for fifteen years an instrument was being forged—the Administrative Order—its full use unguessed until, at the moment of climax, the Guardian directed it to the fulfillment of America’s spiritual mission. Thus the whole movement of the Cause in this continent, since the unfoldment of the Divine Plan by ‘Abdu’l-Bahá, has been a mighty groundwork, a preparation for that day when the theme of pioneer endeavor, first declared in the deeds of those who responded to His immediate call, might be repeated, but in a style immeasurably more powerful and complex, in the Seven-Year Plan, this Plan itself a prelude only to the destined glorious, world-wide achievement of the American Bahá’í Community.
“To appreciate the phenomenal advance of the American community, in response to this and the Guardian’s successive life-imparting messages, it is well to compare the status of teaching work as of May 1, 1936, and November 15, 1939.
| COMPARATIVE FIGURES | 1935-1936 | 1939-1940 |
| Bahá’í Groups | 22 | Example | 49 | Example |
| New Groups formed | 2 | Example | 18 | Example |
| Total Isolated Bahá’ís | 268 | Example | 349 | Example |
| Cities where Faith established | 259 | Example | 347 | (April, 1939) |
| New Cities opened | 33 | Example | 63 | 1938-39) |
| No Groups or Assemblies in | 24 | States | 16 | States |
| No Groups or Assemblies in | 7 | Provinces | 5 | Provinces |
| No registered Bahá’ís in | 12 | States | 0 | States |
| No registered Bahá’ís in | 3 | Provinces | 0 | Provinces |
“During the two and a half years of the Seven-Year Plan, there were twenty Assemblies organized and forty Groups, with 190 cities newly opened to the Faith. And by the end of the second year, the initial phase had been traversed, with the settlement of pioneers in every State and Province of North America, including Alaska.
“Despite the enthusiasm aroused, or such examples as that of the Entzminger family, who early in 1937 moved from California to Oklahoma City to establish the Faith, no full realization of their responsibility to forsake home and attachments had come to the body of the American Bahá’ís. Again in August, 1937, a heartfelt appeal was voiced by the Guardian: ‘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?’
“From this period there seemed to enter into the Faith an unmistakable momentum which henceforth mounted steadily, appearing ever more vigorously in the activities of pioneer settlers, travelling teachers, Regional Committees, Assemblies in their extension teaching, Groups, and isolated believers. Through the medium of fireside and public meetings, teaching circuits, inter-community conferences, exhibits of the Temple model, newspaper and radio publicity, and an infinite variety of contacts, the limits of the Faith were steadily expanded. More and more all work tended to be pioneering, if not afield or in undeveloped areas, then at home among widening groups of inquirers. Monthly the columns of BAHÁ’Í NEWS
Official post cards of the 1939 San Francisco World’s Fair and the 1939 New York World’s Fair showing the different Bahá’í exhibits.
[Page 57]
recorded the story of cooperative achievement,
proving by a wealth of detail beyond the
capacity of this survey to recapture, the
indispensability of every individual
and organized effort in the
spiritual conquest of the continent.
“In sixteen States of the South there existed only eight Assemblies, two Groups, and forty-six isolated believers in 1936, while six of the States possessed no Bahá’ís at all. It was to one of these, Oklahoma, that the Entzminger family of four members moved in January, 1937, settling in Oklahoma City. Although some work had been done there previously by Orcella Rexford and Edwinna Powell, there were but few contacts left and none of these Bahá’ís. Despite almost insurmountable odds of ill health, long unemployment and rapidly-dwindling resources, Alice and Albert Entzminger so faithfully exemplified the life of the Cause that within one year’s time a Spiritual Assembly had been gathered, holding its first election in April, 1938.
“Another remarkable example of consistent effort through settlement was that of Louise Caswell in Knoxville, Tennessee, who established residence in the summer of 1937 and saw the fruit of her constancy in the organization of a Spiritual Assembly, April, 1939. This region was greatly assisted by the pioneering of the National Spiritual Assembly which met in Nashville in January, 1937, and in Knoxville in February, 1939. Through first-hand experience the members were enabled to grasp the problems and opportunities of the South as never before, and a teaching policy was developed which was the basis for all subsequent work.
“In Texas study groups were formed in San Antonio, Austin, Houston, and Dallas through the labors of such teachers as Mrs. Katherine Frankland, Mr. A. Kluss, Mr. and Mrs. Ward Calhoon, Mme. Gita Orlova, Mr. and Mrs. Kenneth Smith, and Mr. H. R. Hurlbut. Other cities opened to the Faith by various believers included Corpus Christi, Fort Worth, Lubbock, Winterhaven, Denton, and El Paso.
“Arkansas, which had been numbered among the States deprived of the influence of the Teachings, became the seat of great activity in 1938-39. Miss Rezsi Sunshine opened a business in Hot Springs, carrying on regular meetings in this city and in Little Rock. In Pine Bluff Miss Lydia Martin became Dean of Women at the State Teachers College. She was able to arrange a month of intensive teaching by Louis Gregory, who also conducted the school’s Religious Emphasis Week, and a study group has continued. Marvin Newport spoke before service clubs and churches in Little Rock.
“Covington, Louisiana, received the gift of a Fellowship House from Mrs. Loulie Mathews which, under the direction of Mrs. Marion Little, has become a community center. New Orleans was settled by three pioneers, Mrs. Dorothy Logelin and Frederick Babo, and Miss Pearl Berk.
“West Virginia, another virgin area, became the home of Harold Hunt in Huntington and Mr. and Mrs. Hilbert Dahl in Charleston. Other teaching was done by Marion Holley, who visited six cities, and by Orcella Rexford, Dr. Gregory, and Miss Eve Nicklin. A Group was formed in Arlington, Virginia, while in Richmond Mrs. Ethel Murray and Mrs. Louise Boyle established residence for some months. As the outcome of two months spent by Mrs. Grace Ober in Louisville, Kentucky, a study group was carried forward by Miss Virginia Taylor. A large group resulted in Tuskegee, Alabama, from a four-months’ visit by Louis Gregory, who also taught in Birmingham, Montgomery, and Normal. Walter Blakely pioneered in Birmingham in 1937-38 and in 1939 Miss Martha Fettig continued the development of this area. Another project of Mr. Gregory’s brought several Bahá’í registrations in Memphis, Tennessee, to which city Mrs. Mabel Ives was later sent as a pioneer, together with Mr. Ives and Mrs. Mary Barton. Miss Nayan Hartfield furthered the Cause for some time in Mississippi.
"North Carolina was visited for two
months by Mrs. Terah Smith and Marguerite
Reimer, while Mrs. Olga Mills moved to
Tryon and Mrs. Sarah Eason to Raleigh. In
South Carolina extended teaching was
carried on by Mrs. Emogene Hoagg, Mrs.
Amelia Bodmer, Miss Agnes O’Neill, and
Miss Louise Thompson in Charleston; by
Miss Maude Mickle and Miss Alta Wheeler
[Page 58]
in Columbia; by Mr. and Mrs. W. T.
Bidwell at Chick Springs; while the Augusta,
Georgia, Assembly reached its membership
into this State. Atlanta, Georgia, was
settled by Dorris Ebbert, Olga Finke, and
Terah Smith. Good work was also done in
Bristol, Florida, by Edward Young and many
groups in Florida and Georgia were
stimulated by visits of Alma and Fanny
Knobloch. Delaware was opened to the Faith
through the work of Orcella Rexford in
Wilmington, her contacts being consolidated
by the Regional Committee and Doris
Lohse. Mr. and Mrs. Allah Kalantar were
later sent to the city as resident pioneers.
“Such a hasty review of a vast territory must of necessity neglect many projects and teachers. The extensive travels of Mrs. Ruth Moffett, Mr. Mason Remey, Mrs. Terah Smith, and Orcella Rexford; the faithful service of the three Regional Committees; and the endeavors of many unnamed believers—all contributed to one of the most remarkable chapters in the unfoldment of the Seven-Year Plan. As of November, 1939, the Southern States could number ten Assemblies, seven organized Groups, eighty-six isolated believers, no States without Bahá’ís, and a network of contacts for that promised future when the darkness of the world of nature may become entirely dispelled and driven away . . .’
“However brilliant the achievements of the American Bahá’í Community during the first months of the Seven-Year Plan, they were by no means adequate to the vision of the Guardian. Little did the believers guess the capacity latent within them! Determined to accomplish the initial phase of the Teaching Campaign by the end of the second year, Shoghi Effendi cabled on January 26, 1939, a message so compelling as to penetrate each heart with longing to respond. Within three months eighty-one volunteers had arisen to ‘forsake homes, cast away attachments (and) definitely settle these territories (to) lay firm anchorage (of the) Administrative Order . . .’ No doubt was left as to the urgency of their task: ‘Establishment (of) one resident believer (in) each virgin territory (is the) precondition (to the) full launching (of the) subsequent, eagerly-anticipated stage aiming (at the) spiritual conquest (of the) Southern Half (of the) Western Hemisphere.’
“So it was that by Convention time arrangements had been consummated for the settlement of each State and Province named in the cable, as follows:
ALASKA—Miss Honor Kempton, Anchorage; Miss Betty Becker, Jueneau.
DELAWARE—Mr. and Mrs. Allah K. Kalantar, Wilmington.
NEVADA—Miss Helen Griffing, Reno.
SOUTH CAROLINA—Mr. and Mrs. W. T. Bidwell, Chick Springs; Mrs. Emogene Hoagg, Charleston.
UTAH—Mrs. Marguerite Reimer Sears, Salt Lake City.
VERMONT—Miss Neysa Bissell, Rutland.
WEST VIRGINIA—Mr. and Mrs. Hilbert Dahl, Charleston; Mr. Harold Hunt, Huntington.
MANITOBA—Mr. Rowland Estall, Winnipeg.
NOVA SCOTIA—Mrs. Beulah Proctor, Halifax.
“In addition, projects to strengthen undeveloped areas were planned for the following pioneer teachers, all of whom were in residence before the end of 1939:
RHODE ISLAND—Mr. and Mrs. Don T. McNally, Providence.
ALBERTA—Miss Doris Skinner, Calgary.
SASKATCHEWAN—Mrs. Katherine Moscrop, Regina.
ALABAMA—Miss Martha Fettig, Birmingham.
MISSOURI—Miss Nayan Hartfield, St. Louis.
NORTH DAKOTA—Mrs. Marguerite Breugger, Bismarck.
LOUISIANA—Mrs. Dorothy Logelin, Frederick Babo, and Miss Pearl Berk, New Orleans.
TENNESSEE—Mrs. Mabel Ives,, Mr. Howard Ives, Mrs. Mary Barton, Memphis.
TEXAS—Mrs. Katherine Frankland, San Antonio.
IOWA—Mrs. Ruth Moffett (travelling teacher).
“Although no specific mention has been made of Canada, the reader will perhaps have noted the spectacular growth of the Faith throughout that country. In 1936 there were Assemblies in Montreal and Vancouver alone, with no Groups listed and
The exhibit of the Bahá’í Temple model in the Homes and Gardens section of the San Francisco World’s Fair in 1939. An identical model was exhibited at the same time in the Temple of Religions.
only four isolated believers. Two years later, April, 1938, the Assemblies of Toronto, St. Lambert, and Moncton were organized. The story of Mrs. Mabel Ives’ teaching journey to Moncton, N. B., in 1937, is one of the most illustrious chapters of pioneer history. Later she moved to Toronto and, with the cooperation of many other believers, helped to strengthen this new Assembly and to extend its work to Hamilton, where a Bahá’í Group was formed in 1939. In this same year, the pioneers of the Seven-Year Plan swept across the Prairie Provinces. Three Vancouver Bahá’ís, Rowand Estall, Doris Skinner, and Katherine Moscrop moved to Manitoba, Alberta, and Saskatchewan respectively, and an active public campaign was carried on in such cities as Winnipeg, Regina, Saskatoon, and Alberta, through their efforts and those of Mrs. Leonard King and Emeric Sala. Meantime on the Atlantic Coast, Halifax, Nova Scotia, was settled by Mrs. Beulah Proctor and Mr. and Mrs. Grenville Wade.
"No one could for a moment suppose this to be a comprehensive survey of the teaching activities carried on in North America during the initial stage of the Seven-Year Plan. Numberless servants of the Cause must go unmentioned,—those on the one hand who, possessing ‘qualities of renunciation, tenacity, dauntlessness and passionate fervor’ which the Guardian prescribed, did ‘brave the dangers and sweep away the obstacles’ to bring the news of Bahá’u’lláh to the remotest corners of our land; and on the other, the many ‘wise, resourceful and judicious administrators’ whose patient work, whether national, regional, or local, sustained each new advance.
"Upon the threshold of the third year,
then, the American Bahá’ís saw with
grateful hearts the fulfillment of
the first phase of their mighty task.
Yet even as they
[Page 60]
reached out to vast fields still unconquered
to the South, reinforced by the Guardian’s
words to the Convention of 1939 that the
‘upsurge of Bahá’u’lláh’s impelling Spirit
cannot, will not be stemmed (nor) impeded,’
they were fully mindful of their
responsibilities at home. The goal
of extension and consolidation,
from isolated believers and small
groups into organized Bahá’í
communities, demanded the continued
exertion of their best powers. All together
they were resolved to ‘insure the security and
provide for the steady expansion of the work
initiated in those territories so recently set
alight from the torch of an inextinguishable
Faith.’ (Shoghi Effendi, April 17, 1939).”
MARTHA ROOT’S TRAVELS IN INDIA, BURMA AND AUSTRALIA—HER DEATH IN HONOLULU
FIRST of the Bahá’ís to arise for service in response to the Master’s Tablets revealing America’s Spiritual Mission in 1916 and 1917, Martha L. Root in her very last days continued to consume the candle of her mortal life as teacher and valiant herald of the Bahá’í Faith. Death overtook this great and renowned servant of Bahá’u’lláh at Honolulu on September 28, 1939, extending her career into higher worlds. When the frail body could endure its burden no more, death cut short her intention of returning to America in order to devote herself to assisting the Inter-America Committee in its task of establishing the Faith in Latin American lands. It was in South America that Miss Root began her international teaching mission in 1919. The example of her life and the influence of her self-sacrificing spirit have, however, proved an invaluable influence and stimulant to all the workers in this field. Perhaps in death she can accomplish even more than in life.
Previous volumes of THE BAHÁ’Í WORLD have traced the steps of this unique Bahá’í career. In the present work we close the noble record with an account of her teaching activities in India, Burma, Australia and New Zealand. First, however, we should follow the broad outlines of her successive journeys as they were summarized in the memorial tribute prepared by the American National Spiritual Assembly and published in BAHÁ’Í NEWS of November, 1939, following the national gathering held in her honor in the Foundation Hall of the Bahá’í House of Worship on October 29 of that year.
“It would be impossible for the Bahá’í world to trace in its full and rich detail her untiring services. In 1919, we find her visiting every important South American city. Possessing no Spanish or Portuguese literature, and without speaking knowledge of these languages, she was, with the help of translators, heard and read by thousands, and because of her, the first Bahá’í booklet in Portuguese was prepared by Brazilians for publication.
“In Europe and Asia, thousands heard her message, from the humblest firesides, to the palaces of royalty. To Thomas Masaryk, first president of the Republic of Czechoslovakia, Martha gave the Bahá’í Teachings; and to King Faisal of ‘Iráq; to Y. S. Tsao, president of the Tsing Hua University, who translated many Bahá’í writings into Chinese; to Prince Paul and Princess Olga of Yugoslavia; to Nishuama, head of the Board of Religions of Japan; and to Queen Marie of Rumania, of whose interview the Guardian himself wrote:
“ ‘One of the visible and potent effects which this historic interview proved capable of achieving was the remarkable appeal in the form of open letters which Her Majesty freely and spontaneously caused to be published to the world at large, testifying in a language of exquisite beauty to the power and sublimity of the Message of Bahá’u’lláh.’
“With what tenderness our hearts follow
her on her journey of October, 1933, to
Adrianople, where the Blessed Perfection had
‘planted a seed under every stone.’ Through
her we are welcomed by the Governor and
Mayor. With her we kneel reverently in
the Muradiyyih Mosque and sense ‘how far
Bahá’u’lláh had come to meet our Western
World!’ Through her eyes, many times
tear-dimmed in that city, we see the gentle
[Page 61]
Muṣṭafá Big, who had been in the Presence
of the Beloved and was able to tell us of
His gardens, His house, His great generosity,
and of the reverent esteem of His fellow
citizens. Between the lines of Martha’s
gentle pen appears the persuasion of her own
indelible impression upon Adrianople.
“Martha even traveled to the outposts of civilization. In 1935, she journeyed to Iceland, where a radio station turned over its News Hour to her dynamic message, and where newspapers printed for the first time Bahá’í utterances in Icelandic.
“A last touching tribute comes to us from the Bahá’ís of India and Burma, who, unaware of her approaching departure from this life, wrote in their Convention report the news of her spiritual victories in the present year. ‘The most outstanding feature in the year under report has been the teaching activities of our beloved sister, Miss Martha L. Root. This star servant of Bahá’u’lláh toured from Bombay to Mandalay, and from Srinagar to Colombo. Wherever she went, she delivered the message of Bahá’u’lláh in her own convincing way, and published the divine Cause amongst almost all of the educated people of this great continent . . . In Sindh, she visited Karachi and Hyderabáad. In Karachi she attended the tenth Convention of the Bahá’ís of India and Burma, and probably did the greatest service of her life. She stayed in that town for three months and got the book Ṭáhirih the Pure printed and mailed the world over. It was here in this city that she met Sadaq Viswani and made a deep impression on the mind of that saintly man. . . . In Simla she graced the first Bahá’í Summer School of India and Burma with her presence and drew down the blessings of God on this institution. In Peshawar, Rawalpindi, Gujrat, Gujranwala, Sialkot, Lahore, Amritsar, Jullundur, Ludhiama, Delhi, Patiala, Aligarh, Lucknow, Allahabád, Benares, and Patna, she visited colleges and universities, and delivered the Message of Bahá’u’lláh to students, professors, and intelligensia of the universities of India. . . . Miss Martha Root has opened the whole of India for us, and it now devolves upon us to so utilize these openings as to produce the best of results.’ ”
The National Spiritual Assembly of the Bahá’ís of India and Burma published extensive reports of Martha Root’s public activities in those countries. The following excerpts will indicate the scope of the mission she undertook at an advanced age, and its results in promoting the Cause of Bahá’u’lláh.
“Miss Martha Root arrived in India from Ceylon on October 15th. 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 5 days and these 5 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 notables. The press published elaborate articles and thus a 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.
“RANGOO—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
[Page 62]
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 11 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. Her
lectures attracted large numbers 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 thousand 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 meeting with the children was very interesting. She started a children’s class and gave the 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 Syyid 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 the 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 (Kungyangoon) — Accompanied by Siyyid ‘Abdu’l Ḥussain Sherazi 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 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 Kungyangoon, an important town of 6,000 people situated about 3 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 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.’ ”
The remaining reports were prepared by Miss Root herself for the National Assembly of India and Burma.
“CALCUTTA—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
[Page 63]
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 or -03. ‘He was so
charming, so spiritual, so cultured’
said Professor Hosain, ‘and we read the
Íqán together in Persian!’
“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. Isfandiar 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 THE BAHÁ‘Í WORLD, volume VII. Dr. Tagore said that the Bahá’í Faith is a great ideal to establish and that they in Shantiniketan welcome all the 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 and chanted some Bahá’í prayers in Persian. (Many of the cultured people of India know Persian, and the Urud language, which is used by several millions of people, is akin to Persian.)
“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.
“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, 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, has also 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 resumés 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.
"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
[Page 64]
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 Telegu language,
What is the Bahá’í Movement?
booklet and one
thousand copies are being distributed. This
is the first booklet, I think, that has ever
been published in Telegu, 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. Ishaq 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 Durhan, 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 3rd.
“As Madras is such an important spiritual and cultural center in Southern India, Mrs. Shirin Fozdar 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 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.
“COLOMBO, CEYLON—Dr. and Mrs. Fozdar 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. Fozdar 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. Fozdar after helping us much, returned from Colombo to his hospital work at Ajmer.
"BANGALORE—Mrs. Fozdar 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
[Page 65]
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
Mysore University and his wife were in
Bangalore and invited us to their home; he
was most kind and helpful both times Mrs.
Fozdar 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.
“MYSORY CITY—The next days, January 27 , 28, 29, were spent in Mysore City. Mrs. Fozdar 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 Chicago, Exposition, in 1893, a Professor, founder of Beirut University, has spoken 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. Fozdar 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. Fozdar, 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. Fozdar 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 Nizam presided. This beautiful young Princess is a grand-niece of the late Sultan Abdul Hamid 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 Nizam’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
————————
*Rúḥíyyih Khánum.
Facsimile of part of a letter addressed to ‘Abdu’l-Bahá by Professor Vambery.
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. Says if he would be able, he would go to the Bahá’í Convention in Karachi in April, but he is quite ill. The 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. Fozdar 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.
“POONA—We left on an early train for Poona and arrived there in the night. Poona is a Bahá’í paradise and one of the high spiritual lights in India. The first morning, February fifth, we had a beautiful program of welcome in the Bahá’í Hall in the National Hotel. The pupils from the Bahá’í school marched to the hall. All Bahá’ís were present, and after the program tea was served.
“The entire stay was so well arranged that even New York and Ṭihrán would say ‘Bravo!’ I think the plan could with profit be carried out in other cities. At 7 p.m. that first day, the President of the Local Spiritual Assembly gave a tea in the Bahá’í Hall for twenty-four journalists of India. I had prepared my speech (the resumé) to journalists very carefully and made carbon copies. I spoke on Journalism and the Cause and then read to them my interview and distributed it to them. Shirin spoke and here was a resumé of her talk. Questions were asked and some of the journalists came each day afterwards and were very interested. (If it had been a big reception we could not have spoken intimately of journalism and the Cause and what Bahá’u’lláh said about the press.)
“The next forenoon, Sunday, at ten
o’clock, a great lecture was staged in the
[Page 67]
cinema theatre, ‘Deccan Talkies’ to more
than a thousand people, 99 per cent of whom
were university and college students. Many
came who could not get into the hall. We
had the loudspeaker. Mr. K. F. Nariman,
one of the very popular men in India, was
the Chairman, and he was sympathetic to the
Faith. Fourteen copies of the resumés of
our speeches were given to the journalists
whose papers represented several different
languages. A number of students and
journalists came to the hotel afterwards to ask
further.
"In the afternoon we visited the Bahá’í School to meet the pupils.
“The following morning, Monday, the Bahá’í school presented a Peace Play and Bahá’í Songs for us. In the afternoon a tea was given in the Bahá’í Hall by the Local Spiritual Assembly President to the educators of Poona. I spoke to these professors about the Bahá’í Faith in various universities of the world and what great scholars have said and written about it. At each tea there was a fine and beautifully arranged exhibition of Bahá’í books and we explained the books for they were interested. Shirin spoke on Qurratu’l-‘Ayn and sang, and we both gave resumés to the reporters. The professors said they would gladly arrange lectures in their schools when we come again.
"The third afternoon the tea by the President was for the lawyers of Poona. We had a talk and discussion followed; they, too, said they would arrange lectures when we return, for most of them belong to clubs.
“One lawyer said in fun: ‘I belong to Brahmo-Samaj but we are a little lazy in working; but I say “it is all right, for the Bahá’ís are promoting all the ideals for which we stand!” ’
“That night the Bahá’ís gave a farewell party for us. In the times in between lectures and interviews we had a number of heart to heart talks about Haifa and about promoting the Cause.
"The Bahá’í School in Poona is a model and I believe great Bahá’í spiritual teachers for the Cause will come out from that school. They are getting a marvelous training there.
“The Secret of the very wonderful Bahá’í work in Poona is mobilized Unity for service! The Holy Spirit is with them, attracted by their unity. The Bahá’í world over the five continents has been gripped at times by Poona’s work, and travelling over India three times as I have, I have met a number of fine people who said they first heard of the Teachings when staying for a few days in the National Hotel of Poona. I must give tribute to Poona because since 1915, when I first met them, I feel they are ‘living the life’ up there.
"BOMBAY—Early the morning of February ninth we entrained down to Bombay. Bombay is the ‘Mother City’ of all the Bahá’í work in India. Many dear Bahá’í friends met us at the station with smiles and garlands of sweet jasmines and roses and fragrant bouquets. Such a great program was planned, but alas, as all the chairmen and most of the journalists of Bombay were in Haripura for two weeks at the fifty-first Congress of India, it was thought best by all of us that we postpone the intensive campaign in Bombay until March twenty-first. However, in these three or four days there we had a glorious welcome reception in the Bahá’í Hall and they asked us to tell about the tour. We lectured in C. L. High School, Dadar, Bombay, to more than five hundred students and met with the Bahá’í friends who are arranging our program. We spoke Sunday in Bahá’í Hall to a large audience. We were so happy to see all the friends. There are nearly eight hundred Bahá’ís in Bombay.
“I came from Surat to Bombay March 15.* Wrote a radio speech and broadcast it over The All-India Radio, March 17. Finished some writing for BAHÁ’Í WORLD Volume VII. Beginning March 21, Naw-Rúz, the Bahá’ís of Bombay had arranged a remarkable program. We had a Feast in Bahá’í Hall in the forenoon and another Feast for several hundred in the evening. The youth gave a Bahá’í play and original poems to welcome me. March 22, the former Mayor presided at a large gathering where I spoke under the auspices of the Social Workers’ Society of Bombay.
“Mrs. Shirin Fozdar arrived in Bombay March 23, and we spoke together on every program in that city. March 23, the L. S. A. of Bombay gave a reception in Bahá’í Hall
————————
*1938
[Page 68]
for two hundred guests—journalists, educators,
statesmen and others. The Mayor of
Bombay came and he acted as Chairman for
our short talks. The press took photographs
and used good articles. Lectures were given
before Theosophical Societies,
Brahmo-Samaj, Buddhist Society, Arya
Samaj, and an Oriental Institute,
High Schools and a number of public
lectures were given in the large
Bahá’í Hall, centrally located. The Bahá’í
community in Bombay is the ‘mother’
group, the largest, the oldest, and all the
friends did glorious work.
“April 5, I came with Mrs. Shirin Fozdar to her home in Ajmer for one week’s visit. Dr. Fozdar had arranged everything so well. They have interested many friends. We spoke at the Ajmer Women’s Club, and I lectured in Government College, Ajmer. (Mrs. Fozdar had spoken there a short time before.) Every day friends came or we went to their homes. In Ajmer I wrote my speech, What the Bahá’í Faith Can Do for Poverty, for the Indore Conference.
“April 14, I arrived in Indore to take part in the All-Faiths’ League Convention. The Poona friends had so kindly mimeographed five hundred copies of my speech and forwarded them to Indore. The United Press in Indore sent out two hundred copies of my speech with advance interview to newspapers throughout India. It is still appearing in newspapers; only yesterday I received The Rangoon Times, with the entire speech, four columns, printed in the July 1, edition. In the first two weeks it came out in newspapers aggregating 300,000 copies altogether. In Indore I also published seven thousand copies for distribution, and Bombay gave us two thousand Dawn of the New Day for distribution at the Conference. Mrs. Fozdar arrived in Indore April 17. She is Honorary Secretary of this League. Interviews and her speech were sent out that day all over India.
“We both spoke at the opening of the Convention, April 18, more than fifteen hundred people were present. I read the following cablegram from our beloved Guardian: ‘Martha Root, Care of Postmaster, Indore. Convey All-Faiths’ League Convention expression my best wishes for success deliberation. May divine Guidance enable assembled representatives achieve their high purpose and extend range their meritorious activities.—Shoghi.’ Bahá’í literature was given out at every session during the four days. All religions were represented in the audiences, delegates coming from all parts of India; the thinkers of India were there! 1,500 people were present at every evening session and often more than 1,000 at the day session. There were 1,500 present when Shirin spoke and when I spoke on April 20.
"The Dewan (like a Prime Minister) of Indore who opened the Convention, Sir S. M. Bapna, invited Shirin and me to his home to tea. For twenty years he has tried to interest the people of Indore in establishing courses in the study of Comparative Religions in all the schools of Indore. He has had a textbook written and published for the children and another is being written for the boys and girls, and a third textbook on Comparative Religions for the College students. How we hope the Bahá’í Faith will be included in those textbooks! If you have any Bahá’í books that you think would help him, please send them. Thanks. His address is just Indore, India. He belongs to one of the foremost families of Rajputana and Central India. His ideals are most lofty and he has set his heart on having these textbooks as perfect as possible—and representative of all the religions.
"Our Bahá’í Faith was criticised by one ultra-orthodox group at the Convention. I answered it, Shirin answered it another time, and non-Bahá’ís championed our Faith! Really the criticism did no harm!
"One man had a paper on the need of a
great universal religion, and explained what
it ought to inculcate. A great
Hindu professor arose and said: ‘The
Bahá’í Faith we
have been hearing so much about in this
Convention is a universal religion
and it inculcates all your suggestions
and more. The Bahá’í Faith is ready,
why not accept it for
a universal religion?’ The man who
had prepared this paper had not
heard of the Bahá’í
Teachings until he came to this Convention;
he was very much impressed by the Message.
It is remarkable how many Religious
Conventions are being held in different parts of
India, and the N. S. A. of India and Burma
are invited to send, and do send, Bahá’í
speakers to every one of them. The N. S. A.
[Page 69]
is very efficient and very,
very spiritual;
they work almost beyond human endurance
and they are as united as one soul in nine
bodies.
“From Indore, Shirin and I came to Karachi, arriving April 25. Here the N. S. A. of India and Burma held their annual Bahá’í Convention during Riḍván. There was a stir throughout Karachi that week, every one was talking about the Bahá’í Faith. Everything was so well planned in advance both by the N. S. A. and the L. S. A. of Karachi. We had a tea for the journalists and our chairmen the day after our arrival. The Convention opened the following day, April 27. A great meeting was held in the largest hall in Karachi, Khalikdina Hall, that same evening. The man who became Mayor of Karachi a few days later was our Chairman. Mr. Abbas ‘Alí Butt of Simla, Prof. Pritam Singh of Lahore and I spoke. April 28, the Mayor presided and Shirin Fozdar and I spoke at a public lecture in Theosophical Hall. Mr. H. Manji of Bombay also spoke. April 29, the L. S. A. of Karachi gave a great garden party, inviting 350 guests to Bahá’í Hall Gardens. It was a beautiful event and almost all religions were represented. Here, too, Abbas ‘Alí Butt and I spoke. April 30, another public lecture was held in Theosophical Hall. Mr. Jamshed Mehta, Mayor, who had been my Chairman when I was in Karachi in 1930, acted as Chairman. Prof. Pritam Singh and I were the speakers. Sunday, May 1, we spoke in a Jain Temple at 8.30 a.m. and in Sharda Mandir, a large school, at 6 p.m., and a great public meeting was held in Bahá’í Hall in the evening when the speakers were Abbas ‘Alí Butt, Mrs. Hashmatullah of Delhi and myself. May 2 we were invited to speak at a public lecture arranged by the Parsis and held at Katrak Hall. The Managing Editor of The Daily Gazette presided. Mrs. Fozdar and I spoke. Some of the N. S. A. members and Mr. Manji spoke in a school at 6 p.m. These were only some of the events. Mr. Momenzadih gave tea for the delegates to meet the Íránian Consul and his wife. The L. S. A. rented a large bungalow next to Bahá’í Gardens‘ as the home for all delegates during that week. The Bahá’ís had breakfasts and teas and dinners for the Bahá’í friends to meet one another and several people of Karachi had dinners or teas where we spoke informally. During the eight days the N. S. A. held their sessions.
“Then the N. S. A. members left, and I began the task of printing my book Táhirih the Pure, Írán’s Greatest Woman. Mr. Isfandiar Bakhtiari helped me every day, always going with me to the printer. It was so difficult to get the accent marks, etc., and it has taken three months, but patiently at last it is finished, three thousand copies. It is announced in Appendix III that some of the copies have gold leaf letters—we couldn’t get the gold leaf, and I could not delay my scheduled tour any longer, so they are printed in two styles only, red with gold-dust letters and in blue paper covers. One thousand copies have just been mailed out.
"During the three months here in Karachi, besides the book, I have spoken several times each week, or met people in small groups. In Bahá’í Hall there were two public meetings each week and one Youth Group meeting. I was invited to speak again in several societies and to some new organizations. Some of the Bahá’ís had groups in their homes, and I invited people to my place. The Mayor came and he invited us to his home and to several events where he was the guest of honor. He is a Muslim, a liberal Muslim, and he has read a number of our books. He asked me to speak in the discussions at the meeting in Municipal Corporation Court Hall which he called to form a Universal Peace Brigade in Karachi.”
On May 23, 1939, Martha Root drafted a report of her work in New Zealand which was later reprinted and distributed throughout the Bahá’í world by the Spiritual Assembly of the Bahá’ís of Haifa, Palestine. We cite the following passages:
“I arrived in Auckland, April 26.
"The beloved Bahá’í friends met me at the pier; dear Mrs. Charlotte Moffitt of Sydney (I had known her in London) came with me for two weeks, so it was like a ‘group’ coming to Auckland. The friends were so happy to meet her, and she is so radiant and happy, it was indeed ‘spiritual skylarking’ for us all during the heavenly days working together.
“I had been in New Zealand in September, 1924, and Margaret Stevenson, Ethel Blundell
Above: A display of the Bahá’í Temple model in a window in Philadelphia, Penna. The sign on the right reads: “Non Sectarian Temple.” Below: The exhibit held at the Sacramento Flower Show in California, 1939.
[Page 71]
and Hugh Blundell and their mother
had been with me in Haifa, in March, 1925;
these three, with the other believers, gave us
such a sweet and glorious welcome! When
you come to New Zealand you will be in love
with every one of them!
"Just as on my first visit here the first meeting was in the home of the dear Stevenson sisters, so this time, too, our first gathering—the Feast—was in the same house of dear Margaret and Lilias. Keith Ransom-Kehler (she came here in 1931) her spiritual children were present and their spiritual children, Keith’s spiritual grandchildren, all so illumined and capable, how proud she must be of them! And the pioneer Bahá’ís here, saints of God every one of them, have interested other new souls, so that the Bahá’í Faith in Auckland has developed in the sixteen years in a manner as thrilling as any romance, the greatest romance of all, because this is the romance of religion.
"Such a program! Such an intensive spiritual drive during the past month! The next day, April 28, I spoke in the morning to the Travel Club, which has a membership of 75O and 200 in the waiting list. I used the microphone. It was a great opportunity and people from this lecture and from many others continued to come to other Bahá’í gatherings. That same afternoon I spoke before the Pen Women’s Club, about 150 being present. Some of these friends later presided at other lectures. The Press had interviewed me at the ship, and every public lecture was reported; Auckland was most generous and discerning in publicity. Most public lectures were followed by questions and answers, and at nearly all, tea was served. New Zealand and Australia are most hospitable nations; their peoples are altruistic and honestly work for the good of all; they are interested in Truth.
“It would take too long to tell you about the 25 public lectures—the Fabian Club; the People’s University; the Unitarian Church (and this pastor first heard of the Bahá’í Faith at the great lecture of 600 people which I arranged for the Jenabe Fazl in Rabbi Wise’s Church in St. Louis, in 1920); the Esperantists’ Club; the Business Girls’ Luncheon (for 400) ; the Quest Club; the Optimists’ Club, Y. M. C. A.; United Women’s Peace Movement; Overseas Club; Sunday evening lecture in the Strand Theatre before the Rationalists and Sunday Freedom League (more than 1,200 present—used microphone); Women’s Crusade for World Peace and Brotherhood; out-of-town lecture in the Manurewa Town Hall; Crusade for Social Justice Society; public lecture in the Lewis Eady Hall; the New Women’s Club; Theosophical Society; Better Health Society; lecture arranged by Mrs. Leighton in her home, for 60 friends; public lecture in Chinese Church.
“Among the public lectures arranged in Bahá’í Hall was one on Bahá’í Scientific Proofs of Life After Death—perhaps I could never give it like that again, but it thrilled me. The Teachings, the proofs, are such a spiritual security; I think I love that lecture most of all. The Bahá’í Hall was crowded; many stood, some even standing in the outer hall, where they could hear but could not see. Many of them had lost loved ones and they came to find truth and comfort. One evening at Bahá’í Hall was a ‘Social Contact Evening’ when people from other organizations came to hear more and to ask questions. Another evening in Bahá’í Hall, the Theosophical Youth Group members were guests, and it too was a happy question and answer time. There is cordial friendship between the Bahá’í Youth Group and the Theosophical Youth Group. The Life of the Radiant Báb is the subject of the public lecture tonight in Bahá’í Hall. On May 28, I shall speak in the evening in the Chinese Church.
“Dr. and Mrs. Stanley Bolton arrived on the 'Mariposa’ at 7.15 a.m., May 29. The Bahá’ís will give a luncheon in their honor at 1 p.m. in Bahá’í Hall. We shall meet the friends there all day, after the interviews with the Press on board ship. Our ship sails at 5 p.m. that day.
"Miss Florence de Lisle and her mother,
Mrs. de Lisle, gave a Saturday afternoon
party just for the Bahá’ís, and I spoke on
‘How to Teach the Bahá’í Faith.’ Also on
another Saturday afternoon I gave a little
‘at Home’ just for the Bahá’ís, and we had
questions and answers. At other times
I invited in a few friends in little groups, but
I could not do as much as I wished, because
[Page 72]
the program was so full;
and when one is going to give a lecture,
it is important to study, concentrate,
meditate. For example,
the day I was to speak in the big Theatre
I kept with my subject all day; I read, I
thought, and I sent my ‘mind’ once through
a lecture of 45 minutes; at 5 p.m. I jotted
down an outline of five points. When I spoke
that night, I did not look at the outline,
and I did not say exactly what I had thought
out in the day—we have to see our audience
before we know what we are going to say!
I came out very strong for religion, and in
the first five minutes the top gallery shouted,
‘No! No!’ The main floor applauded, ‘Yes!
Yes!’ (They do not have many religious
lectures in that Rationalist Society!) But
they very soon settled down and listened,
and everything ended most happily. (Some
of those people later came to the lectures.)
Just as Colonel Lindbergh always prepared,
we as Bahá’ís should prepare and be ready.
Sometimes, I know, we cannot, because we
are so interrupted, and then Bahá’u’lláh helps
us just the same; but we should study and
know well all the Teachings.
“One broadcast, Ṭáhirih, Írán’s Greatest Woman, was given from the National Broadcasting Studio in Auckland. The Ṭáhirih book was presented to several Public Libraries in New Zealand. The World Order magazine is in the Auckland Public Library and also in the University Library. The Bahá’ís are giving out many hundreds of pamphlets at the lectures.
“At the public lecture this evening, dedicated to the Life of the Báb, there will be a little after-meeting, when the Bahá’ís will hear the Voice of ‘Abdu’l-Bahá, and the voice of Keith on the phonograph.
“There has been a great quickening in all Auckland; new splendid souls are seeking, and there is new ardor in the Bahá’í Study Class and in the Bahá’í Youth Group and surely in many of these fine organizations of which I have spoken; other Bahá’ís here can later go and give follow-up lectures. Two of the Bahá’í Spiritual Assembly members say they will go to Wellington later on and give some lectures there. I have great hopes of two young people of very great capacity who first heard of the Teachings with the deepest interest. I believe they will become confirmed believers. A visit of a Bahá’í teacher is only a beginning.”
Regarding her stay in New Zealand, the National Spiritual Assembly published the following comment: “When she arrived in Perth in January it was only too evident she was in very poor health, which was increasingly obvious to the friends as her tour progressed. Her labours were lightened as much as was humanly possible, but her indomitable spirit carried her through and she victoriously accomplished the major part of the program of lectures arranged for her. She was very ill when she boarded the Mariposa at Auckland en route for Geyserville. By a merciful provision Stanley and Mariette Bolton of Sydney were travelling on the same ship to America, so were able to minister to her needs as far as Honolulu, where she was taken to the home of Mrs. Kathrine Baldwin. It was here she ended her earthly career to ‘assume her seat in the supreme concourse.’ The last ounce of her strength was given to Australia and New Zealand. In a letter to the American believers written on the eve of her departure from Auckland she wrote: ‘Among the public lectures in the Bahá’í Hall was one on Scientific Proofs of Life After Death—perhaps I could never give it like that again; but it thrilled me. The Teachings, the proofs, are such a spiritual security. I think I love that lecture most of all. The hall was crowded, many stood, some even standing in the outer hall where they could hear but could not see. Many of them had lost loved ones, and they came to find truth and comfort.’ At the end of her letter she wrote, ‘And now that I am leaving, May 29th on the “Mariposa,” it will be very difficult to say farewell, but, if not in New Zealand, we shall again do “spiritual skylarking” together in the Heavenly Realms.’ That last sentence reveals something of the spiritual radiance that was Martha.”
A few months later, after weeks of loving care by the devoted Bahá’ís of Honolulu, Martha Root reached the goal of her earthly journey. Holding aloft the light of truth, this intrepid traveler entered palaces, universities, broadcasting stations, churches, halls and synagogues in all parts of the world, like the apostles of old.
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In Honolulu is her
last resting place. As
this statement is being prepared, the Bahá’ís
of that city, acting for all the
American believers, are preparing
a beautiful monument
to be the Memorial of the "foremost Hand
which the Will of ‘Abdu’l-Bahá has raised
up in the first Bahá’í century,” as the
Guardian described Miss Root in his message
to the American Bahá’ís immediately after
her death.
THE BAHÁ’Í FAITH IN ÍRÁN
CIVIL PERSECUTION
IN the land consecrated by its association with the birth of the Revelation of Bahá’u’lláh, the progress of the Bahá’í community has special significance. For there, as has been pointed out in previous issues of THE BAHÁ’Í WORLD, exists a most extreme contrast between Bahá’u’lláh’s teachings and the social environment in which those teachings are to be applied. The medievalism of Írán, indeed, with its union of civil authoritarianism and a social philosophy ignoring the doctrine of individual right—the residue of a once vigorous faith in which self-sacrifice exalted and did not suppress human personality—resembles the type of society always produced after the mainspring of ethics has been broken in a people and they become victim to the great exploiters who arise among them like bats in the night.
Persecution is the path by which a new faith advances under such conditions, and persecution remains for the Persian believers their heroic hold on the true spirit of religion.
During the current period, the impact of civil persecution has taken the form of the imposition of fines and punishments for refusal to conform to regulations concerning the marriage service which would make it necessary for Bahá’ís to deny or betray their faith. A conflict arises between the Bahá’í law or principle and the arbitrary code maintained by the state. A Bahá’í who does not marry according to Bahá’í procedure and under Bahá’í auspices is deprived of his voting status in the Bahá’í community. To regain it, in Írán, the believer annuls the non-Bahá’í marriage and remarries in accordance with the Bahá’í law. Four different marriage bureaus are provided by the state, but the Bahá’ís cannot use them to obtain a license "since each of these,” as their National Spiritual Assembly states in its report, "is set apart for one of the four officially recognized religions; recourse to them would thus be a denial of that truthfulness which is the basis of the Bahá’í Faith.”
Fines and imprisonment have been imposed for infraction of these regulations even in the case of Bahá’ís who married before the code was adopted, which proves that the license bureaus are not simply for purposes of civil registration but for controlling belief.
The pictures presented by the Assembly are graphic:
“Up to some months ago, persons contracting Bahá’í marriage were only rarely interfered with by the Department of Justice, and such marriages were tacitly permitted. Then, in Ṭihrán and the provinces as well, the severest penalties were suddenly imposed, and even those Bahá’ís who had married in previous years were summoned for trial; not only the men, but the women, too, were prosecuted, and according to our present information, in Ṭihrán alone over three hundred and fifty cases are in process of being tried.
"The questions usually asked by the authorities are these: Who performed your marriage ceremony? Who read the marriage sermon? What person drew up your marriage certificate? Why did you not appear at one of the four marriage license bureaus to contract your marriage? The Friends answer: In Bahá’í marriage no one is appointed to perform the ceremony; the couple themselves perform the marriage by repeating the two marriage verses. As for the marriage sermon, a chant is used to bless the occasion, but it is not a requirement to marriage and no special person is appointed to chant it. Persons attending the marriage are witnesses and nothing more—the presence of witnesses being a requirement. The Bahá’ís cannot use the license bureaus since each of these is set apart for one of the four
Facsimile of two letters written by Professor E. G. Browne, of Cambridge University, concerning the Bahá’í Faith.
officially recognized religions; recourse to them would thus be a denial of that truthfulness which is the basis of the Bahá’í Faith. After being questioned, the Friends are released on bail.
"The Bahá’ís are summoned in an unusual way; they are almost always called in on Thursday; since Thursday afternoon and Friday all offices are closed, they are thus imprisoned two days and two nights. From 200 to 400 túmáns bail is required of each person contracting marriage. Since other Bahá’ís almost always furnish the bail and thus few persons are imprisoned for long, the authorities now ask for cash bail. The Assembly has appointed a commission to take charge of all such cases, and these persons with great self sacrifice stand ready to help at all times, personally attending court and smoothing every difficulty. The Assembly has likewise called a second commission to supply the cash bail. Besides the sums pledged by this second commission, its members have also offered funds for the aid of couples who have been imprisoned or dismissed from jobs as a result of the marriage. The National Assembly has directed that all Assemblies throughout Írán reserve a special fund for this purpose, so that imprisonment, and the suffering of families of contracting parties, will not result.
"On occasion some of the authorities are brutal, and some use obscene expressions in addressing Bahá’ís, even the women; but others admit that the Bahá’ís are innocent and say they are taking action only because they are obliged to. Some of the questioners and judges say they know the Bahá’ís are trying to achieve official recognition by this means, but will never succeed; the Bahá’ís answer that they are not trying to break the laws, as proved by the fact that they officially register and notify the authorities of all marriages, but that they cannot in conscience use the provided legal channels.
“The Friends, and especially the women,
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although they have never
undergone such experiences before,
have stood up wonderfully in the
courts, demonstrating their sincerity
and their knowledge of the teachings.
In some cases the officials have been
remarkably moved, and astonished
that even peasants could respond as
they have. Some of
the Bahá’ís have said they would be proud
to go to prison for the Cause, and others,
fully realizing the severe penalties, have not
hesitated to contract Bahá’í marriages. Daily
the authorities see that their persecutions,
far from frightening the Bahá’ís have
increased the number of marriages, and the
Department of Justice is being filled with
talk of Bahá’í principles because Bahá’í
married couples are constantly summoned for
questioning.
"From eight days to six months’ imprisonment has been the penalty so far imposed; even women have been sentenced to imprisonment for some days. The Friends usually appeal the case; a fine can be substituted for a sentence of two months or less. Oddly, although the act is the same, the penalty always varies according to the degree of fanaticism of the judge.
"Victims of this law constantly petition the Department of Justice, the Cabinet and His Majesty. Recently when one of the Bahá’ís presented a petition to the Royal Office, an order was sent (to Qazvín) saying that since the petitioner had broken the law and had further had the effrontery to tell his crime to the Sháh, he was to be severely punished.
“Typical individual cases follow: In Káshán, Ḥasan Náṣíḥ, ‘Abbás Bayḍá’í, and Aḥmad Yazdání, were sentenced to from three to four months’ imprisonment. In Najaf-Ábád, ‘Abdu’l-Ḥusayn Jání freely chose a month’s imprisonment rather than pay the fine. In Yazd, Áqáy-i-Bayání, in Ṭihrán Muṣaddiqí Ṭáliqání, have been sentenced to four months in prison. In Bandar-i-Jaz, for contracting Bahá’í marriage, Muḥammad Sangí was sentenced to six months imprisonment. Mashhad reports that among Bahá’ís contracting marriage who have been persecuted recently is Áqáy-i-Yazdán-Parast, who was questioned, sent to prison, and after some days released on 200 túmáns bail. Brought to trial, he was sentenced to two months and five days in jail but has appealed the case. Thaná’u’lláh Furúd of Sabzivár, was likewise imprisoned, then released on 200 túmáns bail, pending trial. Áqáy-i-Ṭáhirí was sentenced to seventy days in jail and has appealed the case. In Birjand, Muḥammad-Riḍá Majídí wrote the Registry Office: ’I have married Layli Khánum Majídí according to the procedure of my religion, “Bahá’í.” I request that you designate the manner of registering this marriage.’ Following further correspondence he awaits trial.
"General reports show that whenever the Friends list their religion in a Government bureau as Bahá’í, the bureaus refuse to employ them; those previously employed, when renewing their registration papers, are subjected to all sorts of difficulties if they describe themselves as Bahá’ís. If, however, they leave the religions column blank, the officials fill it in themselves with the word ‘Muslim’ and discharge anyone who protests.”
The more detailed report of persecution inflicted upon the Bahá’ís by the government of Reza Sháh Pahlaví follows this survey of international Bahá’í activity.
PROGRESS OF TEACHING
The constructive teaching work of the Bahá’ís of Írán, on the other hand, has intensified during this period. “A great wave of teaching activity, resulting from the Guardian’s stirring and repeated messages to the Bahá’ís of Írán,” we learn from the report already cited, “is now sweeping over the country, the teaching work, carried on by women as well as by men, is winning new recruits of every type, even from the ranks of the clergy, and the fire and consecration of the new believers recalls the earliest heroes of the Cause. Meanwhile the consolidation of the Administrative Order continues in full force despite every obstacle . . .”
"Not a moment’s neglect is permissible. Slackness and carelessness would result in the retrogression of the community, and the increased boldness and audacity of that heedless, tyrannical group.” This the Guardian pointed out to the Bahá’ís of Írán in a message sent after the election of their National Spiritual Assembly in 1938.
[Page 76]
Only a few brief
citations can be made
from the extensive material
available on this
engrossing subject:
"There are twenty-two Bahá’í administrative districts in Írán. Each of these has an appointed center, known as the District Spiritual Assembly, which serves to coordinate all Assemblies in its area with the National Spiritual Assembly. These District Assemblies are numbered as follows, their districts being given in parentheses: 1. Iṣfáhán (Iṣfáhán). 2. Tabríz (Ádhirbáyján). 3. Ábádih (Ábádih). 4. Bandar-i-Jaz (Bandar-i-Jaz). 5. Bábul (Bábul). 6. Mashhad (Khurásán). 7. Ahváz (Khúzistán). 8. Záhidán (Záhidán). 9. Sangsar (Sangsar). 10. Sárí (Sárí). 11. Ṭihrán (Ṭihrán). 12. ‘Iráq (‘Iráq). 13. Shíráz (Fars). 14. Birjand, (Qá’inát). 15. Quazvín (Quazvín and Zanján). 16. Káshán (Káshán). 17. Kirmán (Kirmán). 18. Kirmánsháh (Kirmánsháhán). 19. Rasht ( Gílán). 20. Nayríz (Nayríz). 21. Hamadán (Hamadán). 22. Yazd (Yazd).
“During the year 95 the following were formally-appointed teachers in the given areas:
"Samandarí, Hamadán, Kirmánsháhán; ‘Alaví, Iṣfáhán, Yazd; Ádhár-Munír, Ádhirbáyján; Ishráq-i-Khávarí, Gílán; Háshimí-Zádih, Mázindarán, (Bandar-i-Jaz, Sárí, Bábul); Muṭlaq, Ṭihrán (because of illness) ; Nabíl-Zádih, Khurásán; Nushábádí, Fárs; Fáḍil-i-Yazdí, Kirmán; Ádharí, Qazvín, Ádhirbáyján; Uskú’í, Ádhirbáyján.
“Resident teachers were:
"Málmírí, Yazd; Fáḍil-i-Tihrání, Káshán; Thábit-Sharqí, Iṣfáhán; Zá’ir, Yazd; Sa‘id-i-Raḍaví, Hamadán; Há’i, Káshán; Baqá’í, Gílán; Núrí, Iṣfáhán; Shaydán-Shaydí, Kirmán.
“Among those who instantly responded to the Guardian’s message was the distinguished poet and scholar, Jináb-i-‘Azízu’lláh Miṣbáh, who, not content with his teaching services in Ṭihrán, and although ill and almost blind, left the capital with Áqáy-i-Naḥaví, a young, newly-declared believer, and went on a teaching circuit to Káshán, Iṣfáhán, Najaf-Ábád, Ábádih and Shíráz. He spent five months on this journey, and besides teaching the Friends, he gave the Cause to twenty-four seekers, of whom seven, including one of the ‘ulama of Káshán, have thus far accepted the Faith.
"Leaving Ṭihrán for Khurásán, Áqáy-i-Núr-i-Dín Mumtází spent three months visiting thirty-five Bahá’í centers, mostly rural communities. He went some of the way by automobile, much of it on donkey-back, and many miles on foot, and brought back to Ṭihrán the spiritual refreshment of these meetings. ‘Abdu’lláh Fáḍil-Zádih, son of the late, well-known teacher, Fáḍil-iShírází, made a nineteen-day journey to Qazvín and Hamadán and their environs; he discussed the Faith with thirty inquirers and had many meetings with the Friends. Javád-i-Maḥbúbí, member of the Local Spiritual Assembly of Hamadán, and Sa‘íd-i-Raḍaví went from Hamadán to every neighboring village in which there were Bahá’ís, greatly stimulating the teaching work in this area.
“Obeying the Guardian’s message, Luṭfu’lláh Mawhibat determined to serve as a pioneer; he and his wife therefore transferred their residence to the historic city of Zanján, where, in the course of a few months, they have held meetings and study-classes, entertained travelers, assisted the local Friends and brought five people into the Faith. Háshim-i-Ashrafí traveled from Ṭihrán to Kashih, Iṣfáhán, Najaf-Ábád and Shíráz, meeting with numbers of Friends and inquirers. The entire Spiritual Assembly of Iṣfahán together with several committee members went out to Burújín, Khúlinján, Shaydán, Sháh-Riḍa, Jaz and Músíy-Ábád, communities in their district, and conferred with the Friends as to new teaching activities. As‘adu’l-Ḥukamá went to Khurásán, and Jináb-i-‘Ubúdíyyat to south Írán on teaching trips.”
“The Ṭihrán Teaching Committee has likewise provided for teachers to spread the Faith throughout this area. Áqáy-i-Ḥusayn Yigánih went to Karaj and established the Spiritual Assembly there; Áqáyán Raḥmáníyán and ‘Ubúdíyyat have also taught in Karaj. Áqáy-i-Mumtází, member of this Committee, took a three months’ trip through Khurásán. Áqáy-i-Raḥmáníyán, appointed by the Spiritual Assembly as circuit teacher for Ṭihrán, was sent out to Ṭáliqán, Fashandak and other neighboring localities to teach and meet the Friends.
[Page 77]
“The following are
at present conducting the teaching classes
throughout Ṭihrán
(others, not listed, are likewise teaching in
this city): The men:
“Maḥmúdí, Khádim-i-Mítháq, Mustawfí, Furútan, Dr. Qásimí, Síná-Zádih, Ávárigán, Vaḥíd, Fáḍil-i-Mázindarání, Kayván, Ḍarghám, Akhtar-i-Khávarí, ‘Aṭá’u’lláh Bahjí, Ishráq, ‘Abdu’lláh Fáḍil, Núr-i-Dín Mumtází, Shari‘at-Mudáryán.
“The women:
"Khushbín, Síná-Zádih, Mihr-Á’in, Bahíyyih Ízadí, Barafrúkhtih, Ishráqíyyih Dhabíh.”
“Some flavor of all this work comes to us in the following extracts from a few of the teachers’ reports. Ṭarázu’lláh Samandarí writes: ‘Leaving Ṭihrán I spent few days in Qazvín and gave the teachings to several inquirers—then came to Hamadán, and was sent by the Local Assembly to neighboring towns, including Bahár, Ámzájird, and Lálih-Jin, meeting Bahá’ís and seekers. In Sarqumísh, the devoted believer, Jináb-i-Nád-‘Alí, invited five prominent men to his home, where I addressed them for about six hours in the course of their day’s visit. The result was that they became much attracted to the teachings, and were given the Book of Íqán. In Amzájird I visited and spoke with one of the town supervisors in his home. In Hamadán the Nineteen Day Feasts, teaching meetings and Character-Building classes are regularly held, and the Friends continually bring new inquirers to be taught. In Qurvih on the way to Kurdistán I spent nine days, meeting fifteen new persons, and having sowed the seed here I went on to Sanandaj. Here the Friends are very active, and in twenty-seven days I taught thirty-six persons of every type: Jews, Christians, Muslims both Shí‘ih and Súnní, even some of the Imám-Jum‘ih ‘ulamá and the sons of mujtahids, and also a number of military people. The believers were anxious that I should stay on, but since enemies had begun to make a disturbance, I left, promising to return, and went to Kirmánsháh. Here in this spiritual city I found great receptivity, and through the efforts of the Friends I met and instructed a great number of people. Again, to follow up the work in Kurdistán, I returned there, remaining nineteen days. In Kirmánsháh once more, I fell ill with influenza and the Local Assembly directed me to stay in the city and teach. In the course of a few months I gave the teachings to about ninety persons of every class, till the beginning of the year 96.’
“Outstanding is the work of Mírzá Nabíl-Zádih and his wife, who spent eight months around Birjand and gave the teachings to one hundred and seventy-six persons, forty of whom have thus far become believers. They then went on to Gunábád, center of the Ni‘matu’lláhí Ṣúfís and home of their leader; here they found a new Spiritual Assembly and the believers active. They left for Firdaws, called by Bahá’u’lláh Fárán (i.e. Párán) where there were, and are today, great Bahá’ís, and from there by way of Khayru’l-Qurá, Bushrú’iyyih, and Turbat, they came to Mashhad. Here with the help of the Assembly they talked with forty inquirers, nineteen of whom accepted the Faith.”
“In his letter dated 28-7-18, Áqáy-i-Núshábádí reports that in the course of twenty-eight meetings held in Shíráz, he met sixty-two new persons, some of whom have already accepted the Faith and started teaching activity. A discussion group and a study-class to further instruct the newcomers have been formed in addition to the teaching meetings, and all are cooperating in the work.”
“During a four-months’ stay in Hindíján (in the beginning of 1917) Fáḍil-i-Yazdí met and instructed many inquirers, afterward at the direction of the National Spiritual Assembly proceeding to Rafsínján and Kirmán; in the former place he taught eight persons and in the latter also found the Cause flourishing, with three teaching meetings a week, in the homes of Ibráhím Bárán, Muḥammad Kázím and Jalál Ḥakímíyán, son of the late Dr. Ṣádiq-i-Ḥakímí.
“Siyyid Ḥasan Háshimí-Zádih Mutavajjih writes (6-9-17): ‘Some time ago I returned to Gurgán. Since the Friends here were all visitors from elsewhere, and had established meetings which ceased to function as soon as they would leave town, I made an effort to interest local people, and at present some five or six of these, most of them with their wives and families, have accepted the Faith.’
[Page 78]
"In 95 the National
Youth Committee
directed that Bahá’í Youth Day (February
24) be held all over Írán. An account
of the Ṭihrán youth activities on that day
follows:
“The Bahá’í youth gathered in seventeen different meeting places and carried out the following program: opening chant; brief history of International Bahá’í Youth Day and its importance as stated by the Guardian; duties of youth in this turbulent age, and their need of unity to attract Divine confirmations; brief biographies of Bahá’í youth who died as martyrs to the Faith; music by the Youth Orchestra; consultation on youth activities; taking of pictures and signatures of those present. Pictures, suggestions and related documents were sent to the American Bahá’í Youth Committee.
“Bahá’í child training is going forward satisfactorily throughout the country despite current restrictions. In Írán every Friday seventy-five children’s and youth classes in character building and other Bahá’í teachings, for boys and girls both in separate and mixed groups, are held, 1,586 pupils attending. Throughout Írán likewise several thousand Bahá’í children are receiving Bahá’í teachings and character building lessons. Twelve Divisions report 2,500 students in 263 classes, and classes also meet in the remaining Divisions. The children thus sacrifice their one free day to study the lessons in character building and other phases of the Cause, with praiseworthy results.”
BAHÁÍ SUMMER SCHOOL
In 1939 the Bahá’ís of Írán through their National Spiritual Assembly instituted a Bahá’í Summer School at the estate of a believer near Ṭihrán. The sessions conducted that year brought to the status of a formal school a series of annual teaching conferences and discussions which had previously been held for and by the Bahá’í youth.
The News Letter issued by the East and West Committee following the sessions described this activity as follows:
“An item which we would like to dwell on at some length is the institution for the first time of a Bahá’í Summer School in Ṭihrán which proved a remarkable success. The place chosen was the estate of a distinguished Ṭihrán friend, not far from the city. The School consisted of three periods of ten days each beginning on July 6 and ending on August 6. Those who registered their names for these periods in advance were termed regular members, and of these there were 76 for the first period, 58 for the second period and 80 for the third. But apart from these members a large number of friends visited the School during holidays and week-ends. The objects of the School were: to bring the various friends together in an atmosphere of great fellowship, to discuss religious and scientific matters, and to consult as to the progress of teaching activities. Mr. Azizullah Misbah, distinguished for his high learning and culture, supervised the discussions and gave most valuable assistance. The daily program included prayers, conferences, reading and entertainments. You may be interested in knowing of some of the subjects actually discussed and so we give you the following summary: The importance of the Summer School; Bahá’í Organization; the essential purpose of each separate Religion; the comparison of the Cause with other Religions; the life of ‘Abdu’l-Bahá; accounts of journeys made by certain friends to Europe and America to visit the Bahá’ís in those parts; the history of the building of the Temple at Ishqábád; as well as many other similar topics. At the end of the School a telegram was sent to the Guardian, who replied, saying: ‘Deepest joy (at this) historic achievement. Urge perseverance. Supplicating richest (and) continued blessings.’ ”
As has been so frequently evidenced in these biennial records, the Bahá’í community is a living organism which, developing from stage to stage under the guidance of Bahá’u’lláh, continually produces new facilities and institutions required for the furtherance of a unified mankind.
SACRED BAHÁ’Í HISTORIC SITES
In its capacity as heir and trustee of the
sacred history of the Dispensation of the
Báb, and the early years of the Dispensation
of Bahá’u’lláh, the Assembly of Írán began
some years ago, under the Guardian’s
direction, to acquire, restore and
maintain properties associated
with the Persons of the
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Faith and its important historical events.
This subject receives due emphasis in the
Assembly’s report covering the present
period.
"Of especial interest is the steady acquisition by the Bahá’ís of places sacred in the history of the Cause. A letter from the Guardian (dated 1927) defines these sacred areas as follows: ‘All places which were adorned by the footsteps of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá. The burial-places of companions and saints; the places where martyrs met their death; prisons and places of banishment of the heroes of the Cause; fortresses which in the early days of the Manifestation were the refuge and center of the defense measures of the companions; buildings and places which were the sanctuary of prisoners and exiles; and the homes and birth-places of the great and the renowned of the companions in the dispensation of the Bayán and the day of the Bahá’ís.’ ”
The sites acquired since the previous issue of THE BAHÁ’Í WORLD appeared include:
Public bath in the Street of the Sword-Maker, Shíráz.
Caravansary of the Maymandís in Búshihr.
Nineteen burial places of martyrs at Manshád.
All Bahá’í historic properties at Kirmán.
Three of the gardens of Badasht.
House of the Beloved of Martyrs, Iṣfáhán.
House of Ḥáj Mírzá Janí, Káshán.
Burial place of Ḥájí ‘Arab, ‘Iráq.
House of Mírzá Ḥusayn-‘Alí Núr, Ṭihrán.
House of Ḥáj Aḥmad-i-Mílání, Mílán.
House of the mayor of Ṭihrán.
Burial place of Quddús, Bábul.
House in Najafábád.
House of Mullá Nasru’lláh, Sháhmírzád.
“Exact restoration of the House of Bahá’u’lláh in Tákur, as directed by the Guardian some years ago is, through the devoted efforts of Siyyid Muḥsin Asásí, almost completed; the exterior and interior ornamentation is soon to be done. Áqáy-i-Asásí has also had a well-constructed dam built across the village water-course and the Hizár River, to protect the building against threatened floods.”
THE PASSING OF MAY MAXWELL
ABDU’L-BAHÁ’S beloved handmaid, (the) distinguished disciple, May Maxwell, (is) gathered (into the) glory (of the) Abhá Kingdom” the Bahá’ís learned in a cablegram received from Shoghi Effendi on March 3, 1940.
Mrs. Maxwell passed from this life while engaged in teaching in the great new field of Latin America. She died at Buenos Aires. A monument commemorating this Bahá’í martyr is to be placed at the grave in that city. “Southern outpost (of) Faith,” the cable continued, "(has been) greatly enriched through association (with) her historic resting place, (which is) destined (to) remain (a) poignant reminder (of the) resistless march (of the) triumphant army (of) Bahá’u’lláh.”
Bahá’ís throughout North and South America joined in memorial gatherings on Friday evening, April 26, the largest meeting being held at Temple Foundation Hall, Wilmette, Illinois, during the Annual Convention of that year. The believers of both the Americas thus united for the first time in one action, the observance of gratitude and reverence for the sacrifice consecrating their mutual effort to serve the Cause.
The events of her rich and varied career as a Bahá’í are set forth in the tribute paid her by Marion Holley elsewhere in the present volume. Here we may recall certain events and accomplishments in her life which combined to make her such a distinguished figure in the community.
Mrs. Maxwell accompanied the first party of pilgrims who traveled from North America to visit ‘Abdu’l-Bahá in ‘Akká and learn of Bahá’u’lláh’s Revelation. ‘She was a pioneer believer and teacher of the Cause in Canada, in many cities of the United States and in the city of Paris. She made pilgrimage to the Holy Land a few years after the Ascension of ‘Abdu’l-Bahá to visit the Guardian. Mrs. Maxwell served also in the capacity of member of the American National Spiritual Assembly. Her daughter, nee Miss Mary Maxwell, is Rúḥíyyih
The house of Siyyid Yaḥyá Dárábí, surnamed Vaḥíd, which has recently been acquired by the Bahá’ís of Írán as an historical site in the town of Nayríz.
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Khánum, the Guardian’s
wife. Despite illness and arising above
the burden of advancing years, May
Maxwell responded
immediately and whole-heartedly to the call
for pioneer teachers resounded by Shoghi
Effendi in launching the Seven Year Plan
as climax to the first Bahá’í Century.
In publishing the Guardian’s cablegram, the National Spiritual Assembly added a few words, some of which are cited here: "There are events in a spiritual Cause which have the special characteristic that they seem luminous with the light of inner significance. They shine through the twilight of our ignorance and incapacity. They are revealing of the vital importance of intention as well as of truth.
"Such an event has now transpired in the Bahá’í community of America. Let us endeavor to rise above the inevitable human feeling of grief and seek to apprehend it through the higher understanding that comes to us from the Manifestation and from those whose mission was created by Him.
"Concerning those who leave their country to teach in foreign lands, 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 . . . How great the blessedness that awaiteth him that hath attained the honor of serving the Almighty.’
“Again, we have these gemlike words from ‘Abdu’l-Bahá: ‘If you plant a seed in the ground a tree will become manifest from that seed. The seed sacrifices itself to the tree that will come from it.’ ”
The culmination of her unusual gifts, capacities and blessings, martyrdom in the city which must constitute a strong pillar of the future Bahá’í community of South America, has been the planting of the seed, and from this sacrifice the souls of the believers have been inspired for more ardent service.
THE BAHA’I FAITH IN THE BRITISH ISLES
THE BRITISH Bahá’ís in the period 1938-1940, were the only Bahá’í community possessing administrative institutions and permitted to function by the civil authorities which has endured the psychological and material damage of war. Bahá’ís there were in other warring countries but lacking the institutions of the Bahá’í community or prevented by the state from exercising the duties of their religion.
Their collective experience has thus been deeply significant of the power of the Bahá’í Faith to maintain confidence of spirit and endow a community with social attitudes which open doors to a future beyond the onslaught of any human conqueror.
Four items appear to stand out as most important in the available records and reports.
First, the incorporation of the National Spiritual Assembly of the Bahá’ís of the British Isles. This notable document is reproduced elsewhere in the present volume. Concerning the nature of the legal status acquired, the British Assembly itself writes as follows:
“The effect of this document will be to give the National Spiritual Assembly legal personality and rights. It may enter contracts, receive bequests, hold property under certain restrictions, and exercise all the rights and privileges accorded by law. In addition its constitution has been defined exactly according to Bahá’í Administration; the principles governing its operation according to the explicit commands of Bahá’u’lláh and ‘Abdu’l-Bahá have been written into the memorandum; and its powers in relation to local Spiritual Assemblies and to the Faith in the British Isles have been defined. The method of Bahá’í elections has been preserved and provision made for the annual Convention. The enterprise is non-profit making and has no share capital. Liability is accepted by the individual members of the N. S. A. in equal proportions, and provision has been made for the transferring of this liability when new members are elected.
"This is undoubtedly one of the most
important steps in the history of the Faith in
the British Isles, and in spite of the primary
disappointment, will, we know, delight the
heart of our beloved Guardian, whose continual
[Page 82]
encouragement has lightened the task.”
Second, the establishing of a Publishing Trust as a powerful organ of teaching. Its record of activity, as reported by the British Assembly, has been impressive:
"The Publishing Trust is now established as the chief subsidiary of the N. S. A. and its right hand in teaching. It was started with the sum of £234 Os. 8d. specially contributed for that purpose, and in addition has taken possession of all books and literature previously held by the N. S. A. It acts as distributor for all Bahá’í literature, and publishes whatever the N. S. A. requires. The chief publications this year have been a revised edition of Dr. Esslemont’s pamphlet Bahá’u’lláh and His Message and a brief life of Bahá’u’lláh by H. M. Balyuzi. Both these publications have been purchased abroad and have made a good impression. In addition a small calendar, showing the Bahá’í Feasts and Anniversaries, has been printed.”
“The establishment of the Publishing Trust has proven to be a sound and invaluable undertaking. It must surely be included in ‘the unassailable foundation’ of which the Guardian speaks. With the incorporation of the N. S. A., the three original Trustees resigned their office, and the N. S. A. became Trustee. The chief work this year has been the following publications:
"A new edition of Bahá’u’lláh and the New Era, Dr. Esslemont’s standard work on the Faith. With the permission of Mrs. Esslemont a few alterations and some slight additions were made.
“The Heart of the Gospel. A brilliant and scholarly work by the author of The Promise of All Ages.
"A Bahá’í Prayer Book, published in a complete and abridged form. The abridged copy has been found very acceptable by non-Bahá’ís.
“The Bahá’í Faith. Five thousand more copies of the penny pamphlet, which every Bahá’í needs frequently.
“New World Order. A reproduction, with a few alterations, of the December number of the N. S. A.’s periodical New World Order.
“In addition the publication of Lady Blomfield’s book, The Chosen Highway, is well advanced and copies should be available by the end of June.”
TEACHING WORK
“First and foremost of our activities has been Teaching. At the last Convention it was recommended that we should concentrate on five cities with a view to establishing communities there whenever possible. The National Spiritual Assembly adopted this plan but only two of the cities mentioned by the delegates, Leeds and Bournemouth, were included in the list. Other places, Nottingham and Brighton, presented better opportunities through the presence of resident believers, so these were included. One city, Newcastle, where there are no Bahá’ís at all, has been given special attention.
"In Leeds the Bradford Spiritual Assembly has continued teaching work throughout the year, and there is every prospect of success here. Mr. and Mrs. Peter Wilkinsons have made their home there, bringing the number of resident believers up to four. Meetings have been held, and the Military Tribunal there granted the application of a Bahá’í for exemption from combatant service, which resulted in some publicity.
“Three believers have moved to Bournemouth and the Group there now numbers ten. The Feasts and Anniversaries are observed and it is hoped to have a Center as the chief aid to a teaching campaign.
“In Nottingham excellent work has been done through the efforts of the resident believer, Esther Richardson. She has arranged meetings with the Esperantists and the Theosophists which have been addressed by visiting teachers, and has gathered together a number of her friends and aroused their keen interest. It is expected that a few of them will come to Summer School.”
“New ground has been broken in Newcastle
and much interest aroused. A teacher
spent five weeks there before Christmas, and
three months after Christmas. Many clubs
and societies were addressed, and a series of
public lectures given from the platform of
the Theosophical Society. Contacts were
made in the University, a number of study
meetings were held, a good deal of literature
[Page 83]
has been purchased by interested inquirers
and it is hoped that some of them will come
to Summer School.”
"At its first meeting the National Spiritual Assembly considered this matter and pledged itself to carry out the Guardian’s wish, determining that all activities should be considered in the light of teaching. Bradford and Torquay were selected as the two most promising places for the establishment of new Assemblies. The believers in those centers were consulted and plans of campaign mapped out. We are happy to report that owing to the persistent efforts of the resident believers, to the work of visiting teachers, to the sacrifices of all who have contributed to the Fund, and to the unfailing assistance of the Holy Spirit, Spiritual Assemblies were elected in both places on April 21st. Both communities are represented by delegates at this Convention. We take this opportunity of conveying, through them, our welcome and sincere congratulations.”
“The local communities have maintained fireside and other teaching meetings. A series of regular study meetings was held in Altrincham during the summer by the Manchester Spiritual Assembly, and a successful meeting was arranged with the Rover Scout Crew by Miss Ada Williams, when the interest of about twenty young men was aroused. The first extension work of the Torquay Spiritual Assembly was in Exeter when Mrs. Stevens addressed the Psychology Club.”
“The Bahá’í Summer School is the most important institution in England for teaching the Cause of Bahá’u’lláh. More ambitious in every way than the three previous ones, the fourth Summer School brought correspondingly greater and more encouraging results. More than a hundred people visited it, indicating its steadily increasing interest to both believers and enquirers. The spirit of real friendship, sympathy, and understanding engendered amongst such a widely diverse group of individuals, was convincing proof of the unifying power of the Teachings of Bahá’u’lláh.
“The School was opened by Lady Blomfield, who, as always, brought the spirit of the Master close to each one of us by her vivid and beautiful descriptions of many of the precious incidents which occurred during His stay in her house in London. A cable was then sent to our beloved Guardian, to which he sent an inspiring reply.
“The lectures were of high standard and though comprehensive, followed an orderly course, beginning with a survey of the nature of the present world struggle, then tracing the growth and development of man as an individual and mankind as a collective body, presenting the main problems confronting the world today and offering the solutions of Bahá’u’lláh, outlining the Bahá’í vision of a New World Order and culminating in the presentation of the Word of Bahá’u’lláh as the focus of all power.
"Bahá’u’lláh and ‘Abdu’l-Bahá have emphasised the importance of art in the life of man. Bahá’u’lláh tells us that the sanctified and detached souls "constitute the animating force through which the arts and wonders of the world are made manifest,” and ‘Abdu’l-Bahá tells us that the Sun of Truth, shining on the mind of the artist, is mirrored forth in great works of art. Therefore an experiment was made this year in inviting a larger number of non-Bahá’í speakers than previously, to lecture on their own specialized branches of art—the dance, drama, music and the crafts. The result was strikingly significant. At least four different lecturers came to the conclusion that in their particular field art had reached a standstill owing to the poverty of human creativeness—a convincing proof that the artistic spirit needs the new creative impulse of Bahá’u’lláh.
“The peak of Summer School was reached
at bank holiday week-end, August 5-7, when
the greatest attendance was recorded and
the radiance of the gathering was so
apparent as to arouse comment. It was during
this week-end that the National Spiritual
Assembly received its Incorporation
Certificate. Archdeacon Townshend’s challenging
book The Heart of the Gospel appeared at
this time and the author himself was
present. Dr.‘Alí, a member of the National
Spiritual Assembly of the Bahá’ís of India
and Burma, Mr. W. J. Grant, late editor
of the Rangoon Times and a proven friend
[Page 84]
of the Faith, Chief Jono Kenyatta of Kenya,
the eminent anthropologist, were among the
distinguished visitors. Mr. Kenneth
Christian and Miss Virginia Setz were welcome
visitors from America. Mr. Christian gave
an interesting description of the Summer
Schools in America.
“The setting of School was most delightful. Beautiful spacious grounds, with ample facilities for games, in the heart of a lovely countryside; an ideal place for relaxation and for study.
“Most of those present must have been conscious of the nearness of the final stages of the world struggle. They must have had too, intimations of the greatness of the privilege, and of the responsibility, of being identified with a nascent world faith in an age of doubt and fear. Summer School is a growing, consolidating institution, becoming established in a rapidly crumbling world. It has provided once again an incentive to activity and cooperation among the Bahá’í communities. We shall make efforts to maintain it.”
EXEMPTION FROM COMBATANT SERVICE
“Increasing tension in world affairs made it necessary for the N. S. A. to define the attitude of Bahá’ís to the various military measures being undertaken by the country. The Guardian’s instruction was obtained and published in Bahá’í Journal. It was to the effect that while we should do everything to obtain exemption from active combatant service, we should volunteer for all services of a humanitarian nature, such as Red Cross, A. R. P., stretcher-bearing, etc. Within the last three days Conscription has been introduced by the Government, and it is recommended that the incoming N. S. A. should consider the position of Bahá’í Youth in relation to this.”
“Shortly after the outbreak of war, a young believer from Bradford, Philip Hainsworth, having registered in accordance with the N. S. A.’s request, was summoned to appear before a tribunal in Leeds. The following is an account of the proceedings as accurately as I remember them; it was written down shortly after leaving the Court. “Peter Wilkinson and Mr. Hurst were there and we heard the proceedings in about a dozen cases. Hardly any of the applicants were clear or definite as to what their consciences demanded, and certainly had very little conception of their relationship to society. When Philip was called the Judge asked me to step up, and who and what I was. I said secretary of the National Spiritual Assembly of the Bahá’ís of the British Isles. A minute or two were spent in writing it down correctly and spelling Bahá’í. They had never heard of it.
“To me:
‘What is Bahá’í?
‘It’s a world religion sir.
‘Is it Christian?
‘We believe that Jesus Christ is the Son of God.
‘Then it is Christian?
‘We believe that all the revealed religions are the Word of God.
‘What do you think of Buddha?
‘His Revelation is the Word of God.
‘Confucius?
‘A very wise man.
‘Muhammad?
‘He is the Prophet of God.
‘It’s a sort of comprehensive omnibus. (slightly amused but kindly).
‘No sir. An independent world religion. Its central theme is the oneness of mankind.
‘When was it founded?
‘The original declaration was made in 1844.
‘Is this name Indian?
‘No sir; Persian.
‘Is it a Persian religion?
‘No sir, it’s a world religion for all mankind.
‘The Founder was Persian?
‘Yes sir.
“To Philip:
‘What do you object to?
‘I seek exemption from combatant military service, as it is inconsistent with the teaching of Bahá’u’lláh to kill my fellow men.
‘Do you recognize any duty to the State?
‘Yes, of course. We are commanded to obey our governments.
‘Well, this seems an opportunity of obeying by accepting military service.
‘I’m obeying the government by registering as a conscientious objector.
[Page 85]
‘Supposing you were in Germany?
‘There are Bahá’ís in Germany. They are suppressed and some of them are in the army.
‘There you are then.
‘The Government allows me to apply for exemption.
“To me:
‘Have you a branch in Bradford?
‘Yes sir.
‘How many members?
‘About seventeen.
‘Your Faith recognizes civil authority?
‘Yes.
‘It asks you to obey the law?
‘Yes.
‘It does not ask you to refuse military service?
‘It asks us to uphold certain principles.
‘Naturally.
‘One of these is to refrain from killing our fellow men by seeking exemption from combatant military service. We are ready to serve in any non-combatant capacity.
‘Suppose exemption is refused?
‘Then we are in the same position as anyone else.
‘Do you believe in transmigration?
‘No sir.
“To Philip:
‘Are your parents of the same religion as you?
‘Not yet.
‘You hope they will be.
‘Yes, they are very interested.
‘How long have you known about this?
‘Just over a year.
‘What have you done about it?
‘I investigated the teachings, declared myself a Bahá’í, and am trying to propagate the Faith. I was an absolute pacifist before.
‘You were absolute?’ (with some astonishment).
‘Yes. I had to give up many of my ideas to conform with Bahá’í teaching.’
“The tribunal were unanimous in granting exemption from combatant service, and made the applicant liable for non-combatant service.
“The local newspapers contained various accounts, one having a large headline which read: Persian Religion Modifies Man’s Pacifism.”
CONSOLIDATION OF THE FAITH IN EGYPT
OVER a number of years the Bahá’í community of Egypt has been the instrument through which the independent status of the Bahá’í Faith has been established in relation to the prevailing and official religion of Islám. In previous volumes the origin and development of this remarkable historic process has been described. Between 1938 and 1940 the irresistible power of the Faith of Bahá’u’lláh has been further demonstrated.
Lands were purchased for the construction of a Ḥaẓíratu’l-Quds, a national Bahá’í center for administrative activities and meeting place for Bahá’í gatherings. In a number of countries during recent years the National and local Assemblies have taken steps to provide such centers, which strengthen and coordinate the direction of activities and symbolize the existence of the Faith as community and not merely as doctrine.
“The N. S. A. has finally decided to buy a plot of land in one of the most important quarters of Cairo quite near Maleka Nazli Street,” it was reported in the Egyptian Bahá’í News of March-April, 1940, after consideration had been given to the fact that on account of war conditions it might be preferable to purchase a house rather than construct one. A fund was then instituted for the cost of construction, contributions to which have been made by Bahá’í Assemblies in other countries.
After further difficulty with the Muslim clergy, the National Spiritual Assembly obtained authorization from the government to establish a Bahá’í cemetery in Cairo, Alexandria and Port Said.
A Fatwa (a judgment made by a Muslim
judge in a religious matter on the basis of
doctrine or custom derived from the
Qur’án) issued by a Grand Muftí decreed
that Bahá’ís could no longer be permitted
burial in a Muslim cemetery. After
[Page 86]
submitting full information to the government,
the Bahá’í authorities were granted the
necessary permission to proceed with their
own independent burial places and the
observance of their own burial rites. Since
cemeteries in Egypt are public property not
subject to sale or transfer, the government
set aside a plot of land just outside Cairo
for use as a Bahá’í place of burial.
Such an episode has great significance in a Muslim country, where the lack of a civil code surrounds every religious transaction with an official atmosphere and a ceremonial importance not felt in western lands since feudal days. Indeed, public violence has been manifested against the Bahá’ís in Egypt in connection with their effort to give proper Bahá’í burial to their own dead. The publication of the government’s action in the public press made a powerful impression.
A notable service to the entire Arabic-speaking world has been rendered by the Bahá’ís of Egypt through their action in translating The Dawn-Breakers: Nabil’s Narrative of the Early Days of the Bábí Revelation into the Arabic language. The translation was made by Judge Abdul Jalil Saad, and the printed work contains over six hundred pages, with many illustrations.
The Assembly itself has made only modest references to the teaching work carried on in Egypt during the current period, feeling that most of its energies have been expended in carrying out the important matters already mentioned. In the Sudan, however, the progress of the teaching work has been very satisfactory, and this area has become an important part of the Bahá’í community whose affairs are administered by the National Spiritual Assembly.
BAHA’I ACTIVITIES IN ‘IRÁQ
THE services rendered by the Bahá’ís of ‘Iráq during this period are not to be measured by the information available in the form of bulletins and reports. We know, however, that their achievement has been great from the fact that the National Spiritual Assembly of the believers of that country was able to construct a large Ḥaẓíratu’l-Quds, or headquarters, in a modern suburb of Baghdád. Behind efforts of such scope stand a great many contributing factors, unity and sacrifice for the Cause, coordination of effort, vigorous teaching work and administrative efficiency.
From reports on hand the following citations are of particular interest:
“The most vital activity of the ‘Iráq Bahá’ís during these two years has been the construction of the new Ḥaẓíratu’l-Quds. Where the former center was located in the dark, winding alleys of old Baghdád, the new edifice stands in its own beautiful gardens in a modern suburb. Total expenditures on the building alone have amounted to 3,500 pounds, while the whole property, that is, the building and the site of land (40 m. x 60 m.), is now estimated at 6,000 pounds.”
"It is with great pleasure and overflowing joy that we report the completion of building operations on the new Ḥaẓíratu’l-Quds of Badád, which have been proceeding during the last thirteen months. The meeting for the inauguration of this edifice took place on Saturday afternoon, September 23, 1939, and was attended by believers representing almost every Bahá’í community in this country. Deeply impressed by the imposing grandeur, and with hearts cherishing the fondest hopes for the future of our beloved Faith in this blessed land the friends joyously offered thanks and praise to Bahá’u’lláh, Who has graciously confirmed and assisted them in the discharge of their glorious task.
"The meeting opened with the chanting of a Tablet. Then Munir Wakil, chairman of the N. S. A., delivered the opening speech in which he summarized the various stages and developments that accompanied the construction of the edifice, and made a brief statement showing roughly the total expenditures, the debts incurred, and the contributions received to date.
“At the close of the inaugural meeting, which ended with the chanting of another Tablet of Bahá’u’lláh, the N. S. A. met and approved the sending immediately of the following telegram to the Beloved Guardian:
[Page 87]
“ ‘Bahá’ís assembled now occasion
inauguration Ḥaẓíratu’l-Quds express deepest
gratitude divine confirmation completion
building. Supplicate continuation prayers.’ ”
“Much as has already been done, there still remains as much to be achieved. The spacious assembly hall together with the adjoining guest-house, which constitute no less essential parts of the plan already approved by the Guardian, now await construction. In fact, the full beauty of this Bahá’í Center and the effective functioning of the various Bahá’í administrative bodies cannot reach their climax and reveal their full beneficent effect until the two remaining component parts are built and completed. The Guardian, lovingly assuring us of his ‘fervent, unceasing prayers,’ now directs and urges us to make ‘sustained, united, unremitting efforts’ so that ‘this vitally-urgent, divinely-appointed task’ may be successfully carried forward to a glorious consummation.”
“It is worthy to note that this noble undertaking has not only been responsible for enhancing the dignity and the good reputation of the Cause in ‘Iráq but has proved a powerful factor in reinforcing the spiritual ties and genuine love uniting the members of the Bahá’í community. In fact, this Ḥaẓíratu’l-Quds can rightly be regarded as the sign of our unity and the center of our cooperation and sacrifice in our attempt to carry out the guiding instructions of our beloved Guardian.”
“From Shoghi Effendi, through his secretary, the following message was received:
“ ‘The region of ‘Iráq will be an arena where lights will shine, and the first connecting link between Írán, which is the cradle of the Faith, and the Holy Land, the Point of Adoration of the people of Bahá. This momentous institution, therefore, is to be regarded as the first of the great preliminaries and glorious institutions which will be established in that blessed land, culminating in the recovery of the House of God, the hoisting of the Banner of His Faith, and the proclamation of His Dispensation in that region. It is, therefore, incumbent upon you to double your perseverance, steadfastness, vigor, tenacity, cooperation and mutual assistance, that thereby may become manifest what our Lord has, both in secret and openly, promised us in His wondrous Book.’ ”
PERSECUTION AND DEPORTATION OF THE BAHÁ’ÍS OF CAUCASUS AND TURKISTÁN
THE construction of the first Bahá’í House of Worship in ‘Ishqábád, Southern Russia, nearly forty years ago, may be realized as the first portentous symbol of the power of Bahá’u’lláh’s Dispensation in Europe. Its spiritual meaning and implication could not but present a challenge to the forces of darkness existing in that land. It was not until after 1930, however, that the flourishing Bahá’í community centered around the Mashriqu’l-Adhkár in ‘Ishqábád felt the weight of official persecution.
In previous issues of THE BAHÁ’Í WORLD successive chapters of this tragic but glorious story have been told. Now there remains to recount the final chapter of dispersal, deportation and internment of the Bahá’ís by the Soviet authorities, and their seizure of the holy House of Worship as the extreme actions of a materialistic civilization approaching the hour of its own destined punishment.
The available information no longer comes to us from the Bahá’í community of Southern Russia but from their fellow-believers of Írán with whom the survivors of persecution found refuge. The full report will be found in the Report of the National Spiritual Assembly of the Bahá’ís of Írán published at the end of this international review. Excerpts from that Report follow:
“On the eve of February 5, 1938, all the
members of the Local Spiritual Assembly of
‘Ishqábád, and a great number of the Friends
were arrested by order of the authorities and
that same night the houses of the Friends
were searched, and all Tablets, Bahá’í records
and other articles were confiscated. Some of
the women, more active than the rest in
[Page 88]
Bahá’í administrative
affairs, were also led away to prison.
“According to those who have been freed from prison and have emigrated to Írán, the officials treated the prisoners with extreme harshness, and all Bahá’ís were condemned by the Government on political grounds, it being openly said to them: ‘On Soviet land you are, and have been, working to the advantage of foreigners.’ A written charge to this effect was made out for each prisoner and each was ordered to sign it. When the Friends, innocent, denied the charge, they were subjected to every type of persecution. Some were even obliged, more than once, to dig graves for themselves, it being told them that they were to be killed on the spot; then, hoping to acquire the signed document, the authorities would defer their sentence.
“Wives and children of the captives lived meanwhile in the greatest wretchedness. A woman believer wrote to her sister from ‘Ishqábád: ‘Here many young men believers die in the prison. No one knows of what sickness they died, or what they asked for in their last agony, or in what place their bodies are laid. One of the women believers, because of her grieving and anguish and the sight of her orphaned children, set fire to herself and after sixteen days in the hospital she passed away.’
"At first over five hundred men believers were imprisoned but a great number of these have died. The wives and children of the victims have gradually been exiled to Írán, and dispatched by the Íránian Government to their various birth-places, but here, too, most of them cannot find peace. The women grieve over their husbands and sons, the children sorrow for their fathers and brothers. Many of the younger ones, well educated and trained, for lack of recommendations and other reasons, are refused work in Government offices and elsewhere, and pass their days miserably in the little towns where they have been sent.
"This Assembly has, through the efforts of the Friends, given to these sufferers whatever financial aid was possible and up to now a sum has been collected for their urgent daily needs. In response to the Guardian’s emphatic directions we have done all in our power to succor these oppressed persons; nevertheless, their lot has not improved, although they continue thankful, since they are suffering in the path of God. According to recent information the prisoners have been freed and exiled in small groups to remote corners of Russia. Fortunately they are permitted to write to their relatives and at times word comes from them. This Assembly has applied to the Imperial Government seeking their return to Írán, and God willing, the desired aim will be realized.
"From a recent communication as to the
Mashriqu’l-Adhkár
of ‘Ishqábád: ‘From the
day when the Mashriqu’l-Adhkár
became part of the Government
properties, it was
rented free to the Bahá’í community for
five year periods; every five years the lease
was renewed, and according to separate
documents drawn up by the city, necessary
repairs were specified to be made during the
allotted period. The Local Assembly would
always carry out these repairs and
improvements with dispatch, to
give the authorities
no pretext for complaint, also regularly
renewing the insurance and paying the taxes.
In 1933, however, although the specified
period had not run out, certain repairs which
were not urgent nor important, and which
were very expensive—amounting to some
20,000 manát—were imposed, and the
Government broke the contract and forced the
Assembly to renew it and make the repairs.
A year had not elapsed when the Government
officials renewed their complaints and
it became obvious that their purpose was to
create difficulties and oblige the Friends to
relinquish the Temple and give it over to
them. Fearing that the holy edifice would
be lost, the Assembly communicated the
whole matter to the Guardian. Shortly
thereafter, through the Íránian Ministry for
Foreign Affairs and the Íránian Embassy in
Moscow, the Íránian Consulate-General in
‘Ishqábád made an inquiry as to the status
and tenants of the
Mashriqu’l-Adhkár. This
investigation proved beneficial, and for some
time the complaints and fault-finding of the
authorities were modified. Then, in 1936,
the Government stirred up further difficulties,
and imposed heavy and unnecessary repairs,
thinking the Bahá’í community would
be utterly unable to comply with the
requirements and a legal means would thus be
[Page 89]
furnished to take the Temple away from the
Bahá’ís. The Assembly, however, asked for
aid from the believers throughout Turkistán
and the Caucasus, and as a result of their
self-sacrifice the repairs were made.’
“The authorities then tried another plan, as follows: Surrounding the Temple, the Friends had established schools for boys and girls, a library, an office, and Ḥaẓíratu’l-Quds; and a long time since, the authorities had taken over the schools and the library building. Now, with the excuse that the children had no playground, they sought to appropriate the main section of the Temple gardens, build a wall around the Temple and leave to the Friends only the Temple building itself and the Ḥaẓíratu’l-Quds; and they planned to close the garden gate, which faces the main thoroughfare of the city and has always been opened to believer and non-believer alike, and oblige all those desiring entry to the Temple to go around by a side street. The Local Assembly remonstrated with the authorities and after considerable effort persuaded them to abandon their plan and continue on the same basis as before. Finally in 1936 after all sorts of pretexts and complaints, the Mashriqu’l-Adhkár was given over to the Friends for an unspecified period, on condition that they make repairs as required by the city and pay the taxes and insurance. During the past six or seven years the Assembly has been constantly negotiating with the authorities as to the Temple, and through Divine Confirmations has been able to protect it in every way. When the Friends were imprisoned it became clear to what extent the authorities were displeased with us.”
“According to Soviet law, every religious community which numbers fifty members of both sexes over eighteen years of age, can petition the authorities for recognition, that is, for the right to have a place of worship and administration. Now, if the number of Bahá’ís in ‘Ishqábád should fall below fifty, the Government can take over the Temple. At present only a few Bahá’ís are left, women and children and a few old men; and even if there are as many as fifty women left there and two or three old men, yet because of their helplessness and ignorance of the law they will be unable to protect the Mashriqu’l-Adhkár.
"According to recently received information, the Soviet Government has taken over the Temple, has turned it into an art gallery, and is keeping it in its original condition. For there are no longer any Bahá’ís in ‘Ishqábád.”
“As to the Caucasus, recent news is that throughout all that region Spiritual Assemblies and all administrative institutions have, as a result of terrific pressure from the Government, been done away with, and the Ḥaẓíratu’l-Quds has been taken over. Only in Bákú is there a Spiritual Assembly, and the Ḥaẓíratu’l-Quds there is in the hands of the Friends. The membership of the Bákú Assembly has in two years been elected three times, for this reason, that the first members were all arrested and exiled to Siberia, whereupon the Friends elected nine more believers and these too were seized and exiled. The third group to be elected, now serving on the Assembly, are mostly women. The Friends there are suffering terribly from lack of the means of livelihood and every sort of hardship, and they assist one another like members of one household.
“The persecuted Bahá’ís of ‘Ishqábád and elsewhere who at the Guardian’s direction and in spite of every affliction stood firm in ‘Ishqábád to protect the Bahá’í world’s first Temple, were before the first of the year 95, by the Soviet Government’s refusal to give them residence permits, gradually exiled to Írán. In February, 1938, that government imprisoned at least five hundred Bahá’í men throughout Turkistán, most of whom have been in prison over fifteen months in ‘Ishqábád, Marv, etc., under terrible conditions. Some have died under torture, from starvation and other effects of prison life. No recent news has reached us and we do not know what future awaits the survivors.
"Six hundred refugees—women, girls, children and a few old men—have successfully reached Írán . Most of these are now in Mashhad, while others have dispersed throughout the country. Those who had to travel were given their expenses and a letter of introduction to the Local Assembly at their destination.
"Their state is pitiful beyond description.
All were substantial citizens in their own
country. Then the men were taken prisoner
and they had to sell all they had—houses,
[Page 90]
rugs, furniture. Then, obliged to emigrate,
they brought in their last trifling possessions
and sold them here for bread, and are now
destitute.”
The American Bahá’ís made a special contribution for the relief of these unfortunate believers. The friends of Persia, however, assumed the real burden of relief.
THE BAHÁ’Í FAITH IN AUSTRALIA AND NEW ZEALAND
IN the lifetime of many still active Bahá’ís the entire course of the development of the Cause in Europe, America and Australia and New Zealand has unrolled. They have witnessed, and contributed to, its growth from the first pioneer teacher or family through the stages of groups, local communities and finally that of the unified national community with its National Spiritual Assembly. Those who first set forth carried in their souls the fiery conviction that the Báb had come to this age as a Manifestation to summon the peoples for acceptance of the Promised One of all religions; that Bahá’u’lláh had come in that mighty Station to unify the races, the nations, the classes and the sects of mankind. Under the guidance and protection of ‘Abdu’l-Bahá they achieved oneness in their devotion to Him as the Center of Bahá’u’lláh’s Covenant. Their kind Shepherd led them along the path of unity as rapidly as they could advance. His Will and Testament, however, disclosed the whole path and its consummation in world institutions, the Guardian and the House of Justice. Since 1922 the Bahá’ís have achieved one of the greatest social adjustments in human history by their cooperation in the establishment of the pattern of the World Order of Bahá’u’lláh. Nothing short of a miracle could have raised up such strong foundations for this order in Australia and New Zealand as the result of the labors of two Bahá’ís, themselves Americans and therefore of the generation of those who had learned the Message far from its Source. Wholly new social attitudes and a new quality of human relationships had to be established before a Bahá’í community could come into being. Some background of understanding is necessary before one can perceive in every report of Bahá’í activity a sustained victory for the spirit working through the lives of ordinary men and women.
The following excerpts will convey an outline at least of what has been accomplished in this great Western Continent geographically located in the East:
“The second convention which was held in Sydney, New South Wales, in April, 1937, marked the beginning of a new stage of development in the history of the Cause in Australia and New Zealand; so illuminating and instructive were the addresses given by the delegates and so powerful was the spirit of dedication animating those present, from that time a deeper realization of the responsibility and mission of the Australian and New Zealand Bahá’í community as a component part of the world wide Bahá’í community destined in the fullness of time to expand into a glorious new civilization, the Bahá’í Commonwealth of nations, intensified the zeal and determination of the believers and lent an impetus to their efforts which has produced gratifying results.
“The teaching field is steadily widening; in all the centers advertised lectures are given regularly; large fireside meetings are held by the believers in their homes; opportunities to give the Bahá’í Message on other platforms are courted and a wider circulation for our literature is being obtained.
“In all the centers, increased efforts are being made to gain the attention of the press, and in this we were greatly helped by Miss Martha Root on the occasion of her teaching tour of Australia and New Zealand during the first half of 1939. Miss Root obtained more press publicity for the Cause than we had had previously; indeed, she gave a much needed stimulus to our efforts in this direction and we learned much from her methods.
“The famous Bahá’í teacher arrived in Perth, Western Australia, on January 10th, and was given a warm welcome by the believers there. The Perth Spiritual Assembly had arranged a fine program and from the first the work went with a swing; many new {{bwpage|8| contacts were made and a great deal of interest was aroused; the Perth believers themselves being greatly stimulated and uplifted by this soul refreshing season of activity and by Miss Root’s inspiring influence.
"From Perth, Miss Root went to Adelaide, Hobart, Melbourne and Sydney. In Adelaide, in addition to the radio broadcasts and the lectures arranged for and widely advertised by the Spiritual Assembly, Miss Root spoke to the Spiritual Mission Church, the Women’s Christian Temperance Union, the Radiant Health Club, the Theosophical Society, at many informal gatherings and at a reception held at the Hotel Grosvenor.
"Mr. and Mrs. Hawthorne and Miss Hilda Brooks of Adelaide accompanied Miss Root to Tasmania and Melbourne, and the little group of four traveling to promote the Bahá’í Faith, awakened considerable interest and gained publicity and press notices for the Cause. Miss Gretta Lamprill, sole believer in Tasmania at that time, and Miss Eloise Jensen, who became enrolled during the visit, were overjoyed to see them, as never before had there been such a number of Bahá’ís together in Tasmania. Miss Jensen was enrolled at a little meeting of the Bahá’ís held at the hotel where the party was accommodated. The occasion was celebrated with prayers and joyous thanksgiving; this, it was felt, would be the turning point of the Cause in Tasmania and the first of many enrollments. That hopes were justified was proved by the enrollment some weeks later of Miss Kitty Crowder. Now these three capable workers have commenced teaching activities which are gradually gathering momentum.
"Miss Lamprill had arranged for Miss Root to give several broadcasts and to speak at three High Schools, the Spiritualistic Church, the Workers’ Education Association, the Lyceum Club, the Theosophical Society, the Esperantist Association, the Rotary Club, the Bellerive, Sandford Country Women’s Association, and two public meetings in Hobart and one in Launceston. Great interest was evinced by all who heard the addresses and the little group of believers was delighted with the result of the teaching campaign in Tasmania.
"In Melbourne, through the efforts of the indefatigable Secretary, Mrs. Wheeler, doors were magically opened and warm invitations for Miss Root to address meetings were received. In addition to broadcasts and informal talks, Miss Root lectured to the Women’s International League for Peace and Freedom, the Australian Church, the Writers’ Cultural Club, Trinity Grammar School, Chinese Women’s Society, Esperanto Club, Women’s League of Health, Journalists’ Luncheon, Kilvington Girls’ School and the Unitarian Church.
“The Sydney friends had been eagerly preparing for Miss Root’s visit and had arranged for broadcasts, receptions, interviews and public meetings. In addition, Miss Root delivered addresses at the Millions Club, the United Association, the English Speaking Union, the Board of Social Study and Training, the Women’s League of Health, the Quota Club, Australian League of Nations, Esperanto Society, the Rotary Club, Journalists’ tea, the Newport W.E.A. Summer School, the Feminist Club, the Y.M.C.A., the Women’s League of Health, and the Fellowship of Australian Writers.
"In Adelaide, South Australia, a Bahá’í youth group has been formed and steady development maintained, the members are enthusiastic and bring their friends to the meetings to hear the Bahá’í Message. Australian youth are excellent material for Bahá’í teachers to work upon, for on the whole they are singularly unprejudiced in their outlook and the Bahá’í teachings make instant appeal to them.
“The Summer School held at ‘Bolton Place,’ Yerrinbool, New South Wales, the summer residence of Mr. and Mrs. Stanley Bolton of Sydney and lent and dedicated by them for the school sessions, is becoming a source of pride and joy and high hopes are entertained for its future development and usefulness.
“Arrangements are under the direction of a committee and two successful sessions have already been held, the first in January, 1938, the second in January, 1939.”
BAHÁ’Í ACTIVITIES IN INDIA AND BURMA
THE National Spiritual Assembly of the Bahá’ís of India and Burma has adopted a Six-Year Teaching Plan in order to intensify and direct the expansion of the Cause in those countries throughout the remainder of the first century of the Bahá’í Era. Indeed, the whole Bahá’í world has become profoundly conscious of the need to enlarge the scope of its teaching work and deepen its understanding of the importance of the mission entrusted to the followers of Bahá’u’lláh if the believers are to fulfil their collective responsibility to God. The inspiration emanating from the Guardian, as given instruments in such works as The Unfoldment of World Civilization and The Advent of Divine Justice, has stimulated the Bahá’ís and given them clearer realization of the significance of the year 1944 in the evolution of a Dispensation that is to have effect through successive cycles of future Manifestations for more than four hundred thousand years. Moreover, the Bahá’ís have come to realize that there must be growth in all parts of the worldwide community, since the future central institutions of the Faith are to rest upon the pillars of the National Spiritual Assemblies of East and West.
The dear friends of India and Burma are associated with both the East and the West, and from this fact they seem destined to play a great role in the drama of human unity and universal peace.
To cite some of the important passages in their bulletins and reports:
“It was one year after our American brothers and sisters have launched their Seven-Year Plan of Teaching that the N. S. A. of India and Burma on a recommendation by the 10th Annual Convention, adopted a Six-Year Plan of Teaching. It at first aimed at making each local Assembly responsible to establish another Assembly in a nearby town; but later our beloved Guardian suggested that the chief aim of the Plan should be to find volunteer teachers for settlement in places where the Divine Faith has not yet been established. These teachers will make these places either their permanent places of business or they will stay so long as to form a local Spiritual Assembly or at least a group of confirmed believers who will evolve themselves into an Assembly in due course. In the 11th Convention therefore the two chief aims of the Plan were clearly defined and a Committee was formed to concentrate their whole energy towards the successful prosecution of the Plan.
“Ever since the inauguration of the Six-Year Plan of Teaching the band of the Bahá’ís of India and Burma concentrated their efforts to carry out the wishes of their beloved Guardian expressed in almost all his epistles. They have been directing all their energy to the successful accomplishment of this vital issue. Both the local Spiritual Assemblies and individual believers have been trying their utmost, and we are sure that in a short time many of the faithful servants of Bahá’u’lláh will leave their homes and go to live in places where the light of the Beloved Faith has not yet penetrated. The number of such souls no doubt is small but we have full belief in the might of Bahá’u’lláh, and as the Divine Faith from its very inception has penetrated the world without any material aid, so will it now give far greater results than the efforts of the friends would vouchsafe. We are giving below some of the efforts that the friends are making in this connection.
“BOMBAY—An important public meeting was held in the Municipal Hall, Kalyan (an important town in the vicinity), when Mr. Ganesh Krishna Phadke, B.A., Member Legislative Assembly, presided. The hall was overflowing, the audience including among others Mr. M. P. Oka, President of the Kalyan Municipality, members of the Legislative Assembly, school teachers, professors and notables of the town.
“After the opening prayers by Mr. Ilmi and Miss Perin Boman, Mr. H. M. Manji spoke on the New History. He was followed by Prof. N. K. Bhagwant, M.A., who spoke on Essentials of a Universal Religion. Mr. M. H. Ilmi gave an explanation of Salvation or Mukti or Nijat. Mrs. Shirin Fozdar spoke on The Need of the Present Day. She said that although many progressive movements have sprung up, Bahá’u’lláh stands first to initiate the principles of life.
Recently purchased site of the prospective Ḥaẓíratu’l-Quds to be erected in Cairo, Egypt. The X in the upper right side indicates the actual site.
‘No progressive movement,’ she said, ‘had come into existence before the rise of the Bahá’í Faith in 1844 A.D.’
“The Chairman thanked the speakers and summed up the proceedings, saying that the Bahá’í teachings were really beautiful and worth practicing though very difficult to adopt.
“The meeting, on the whole, was successful and it is hoped that the town will be opened to the Faith in the near future.
“LAHORE—Prof. Pritam Singh was invited to be present at the Jubilee Celebrations of the head of the Qadian Movement, Moulvi ‘Abdu’lláh Vakil of Srinagar, who was also in Lahore, accompanied Prof. Pritam Singh. Both of them were treated as the honored guests of the Khalifa and met many to whom they gave the Bahá’í Message.
"M. ‘Abdu’lláh is engaged in teaching the Faith in Lahore. He may visit some Mofassil towns also.
“During January Prof. Pritam Singh
visited Hoshiarpur at the invitation of one
of the professors of that place. Hoshiarpur
is about four hours’ train journey from
[Page 94]
Lahore and has two colleges. To the students of one
of the colleges he gave a talk
in English on Religion of the Future. An
interesting discussion followed. A copy of
Bahá’u’lláh and the New Era in Hindi was
presented to the College Library.
“At the request of Principal Muḥammad Ibrahim M. A., of the Multan Government College Prof. Pritam Singh addressed the College on the subject of ‘Religion and Youth.’ A public lecture was also given at the Theosophical Lodge on February 29, with the President of the Lodge in the Chair. About 200 persons were present. The subject of the talk was ‘Religion of the Future.’ The talk theme developed by the Professor was that all the links in the long chain of Prophets—Zoroaster, Krishna, Buddha, Moses, Jesus and Muḥammad—were equally important and no one could break the chain by presenting one of these Prophets to the exclusion of others. This point of view was given to prepare every one to receive the Message of Bahá’u’lláh which was suited to the requirements of this age and was therefore universal.
"Prof. Pritam Singh was invited by the Literary Circle of the Prince of Wales’s College, Jammu, to address a public meeting, the subject being ‘Religion of the Future.’ About 350 people attended.
"The Bahá’ís of Lahore have been meeting regularly for the study of comparative religion. Mr. ‘Abdu’lláh of Kashmir enlightened the group on the teachings of Islám in the light of the Bahá’í Faith. Many Hindu Friends have become interested.”
TRAVELS OF MARTHA L. ROOT
_______________———————__________——————____________—————-______________——
“The teaching tour undertaken by
our beloved sister Miss Martha L.
Root from October, 1937, to December,
1938, has partly been described in
the BAHÁ’Í WORLD Vol.
VII, and her visit to Northern India
universities and colleges is being
reproduced elsewhere
in this volume. She traveled from Colombo in
the South to Srinagar in the North, and from
Peshawar, the outpost city of the British
Empire in the West, to Calcutta and Burma in
the East. All the big towns in India were
visited by her and in colleges and
universities and in conferences
and societies such as
the Theosophical Society, the Brahmo Samaj
and the Arya Samaj and before Muslim
Institutes, the Message of Bahá’u’lláh
was proclaimed and illuminating
lectures on subjects
like Culture and World Peace and
What the Bahá’í Faith Can Do for Poverty
were delivered. In Indian States like Hyderabad
(Deccan), Travancore, Jammu and Kashmir,
Rampur, Patiala and Indore were visited and
almost every university center such as
Lahore, Delhi, Allahabad, Lucknow, Benares,
Algra, Patna, Calcutta, Madras, Bombay,
Mysore and Shantineketan (Tagore’s
University) was visited and at some of the
lectures Judges of the High Court,
distinguished publicists,
Vice-Chancellors of universities,
eminent professors, and heads of
religious organizations presided
and thousands of students received
the Teachings with a sense of joy
and gratefulness. The
whole of the intelligentsia of this country
heard the Teachings through these lectures
and through pamphlet literature and through
the leading daily newspapers (English as well
as vernacular), of India and Burma which
reached millions of literate people in our
country. Thus a great publicity was given
to the Cause during these two years all
over India and Burma and well written
articles were contributed by able writers to
the well-known Indian Magazines like the
Hindustan Review, the Aryan Path,
the Triveni, the Twentieth Century,
the Viswahharati, the Rangoon Times,
the Advance, the Bombay Samachar,
the Karachi Daily News, etc., etc.
"Similar work was done by Mrs. Shirin K. Fozdar. She toured South India, that is, Madras, Hyderabad (Deccan) and Mysore and then went to Burma where she did splendid work. In her second tour she was accompanied by her husband Dr. K. M. Fozdar and they both joined Miss Martha Root at Madras and traveled with her to Ceylon and Travancore. Dr. Fozdar returned after some time and the two sisters continued their splendid work in these parts of India as the Guardian had wished that the N. S. A. of India and Burma should give their attention to the South where there is as yet no Assembly.
"Prof. Pritam Singh made his usual tours of the university towns and delivered lectures and answered questions. He is a
Recently completed portion of the Ḥaẓíratu’l-Quds of ‘Iráq, situated in Baghdád.
well-known figure in these circles and his lectures make good impression upon his hearers. He also toured to Kashmir to follow up the work of another teacher who had preceded him to that State.
"For the first time in the history of the Cause in India, the Indian State of Jammu and Kashmir was opened up at first by Mr. Isfandiar K. B. Bakhtiari of Karachi in 1937, followed by a visit by Miss Martha L. Root in 1938 and the follow-up work was done by Prof. Pritam Singh. This valley is visited every summer by thousands of people from all parts of the world and some Bahá’í friends are going to settle there, in connection with the Six-Year Plan of Teaching, to continue the teaching work. We have already a good group of firm believers here which we hope will evolve into an Assembly in the near future.
“During her tour of more than one year, wherever Miss Martha Root went, she enlisted the aid of the Press. She met everywhere the journalists and editors of newspapers who very willingly published long and glowing articles about the Divine Teachings. In India, Burma, and Ceylon there was not a single paper of note that did not devote some considerable space for the Bahá’í articles. It was the same with the tours of Mrs. Shirin Fozdar, Prof. Pritam Singh and Mr. Isfandiar Bakhtiari.
"Miss Martha L. Root rendered a great service to the Cause by publishing that wonderful book in Karachi (India) namely, Ṭáhirih the Pure, Írán’s Greatest Woman which was ‘presented to all the libraries in India and Burma and also to some distinguished personages whom she met in her teaching tours. This book has been very well received all over the country and read with the deepest interest. It has made indelible impression on some minds as is evidenced from letters that are received from those who have read it.
BAHÁ’Í SUMMER SCHOOL
"One of the forward steps that the
believers of these parts took during the years
under review was the starting of the Summer
[Page 96]
School. As India is a vast
country and it was
not possible to have more than one such
school, it was decided by the N. S. A. to hold
it yearly at different places. The first school
was held at Simla during September, 1938.
It was blessed with the presence of
our beloved sister Miss Martha L. Root.
The school was a grand all-round
success far beyond
the expectations of its promoters. A full
program of study of the Holy Books was
carried out. Evening lectures were held in
public halls and a day was set apart for an
outing. The presence of beloved Miss Root
inspired the youth who had joined the school
and they were greatly benefited. A full
report of the school will be found elsewhere in
this volume.
“The second Bahá’í summer school opened in Karachi during September, 1939, for ten days. Owing to disturbed international situation the attendance from other Assemblies was very poor but the friends of Karachi, especially the youth of the place, evinced great interest and were greatly benefited. They asked intelligent questions and the discussion that followed each lesson was greatly illuminating. The Laws of the Aqdas, the Bahá’í Administration and other Bahá’í literature was studied. A course of lectures on comparative religion was also delivered. Public lectures were delivered in the Theosophical Hall and at Sarnagati Hall. The school this year was decidedly an improvement on last year’s effort and it is hoped that the institution will in time become the Great School—the universal nucleus—which will send out trained Bahá’í teachers to spread the Divine Faith of Bahá’u’lláh throughout the length and breadth of India, Burma and Ceylon.”
PUBLICATIONS
"In addition to the Bahá’í Magazine which is published from Bombay in Urdu and Persian every month we published the translations of some books in the vernaculars of the country. Mandalay Assembly rendered the Obligatory Prayer with some other prayers into Burmese. Hindi and Sindhi versions of Bahá’u’lláh and the New Era were published and extensively presented to the libraries of the province to which the language belonged. The Urdu version of Some Answered Questions was published and was presented to most of the libraries keeping Urdu books. The pamphlet The Dawn of the New Day was published in English, Urdu, Hindi and Tamil and was freely distributed during the teaching tours of Miss Martha Root, Mrs. Shirin Fozdar and other teachers. The pamphlet World Religion was republished in English and was freely distributed. Miss Martha Root published in pamphlet form What the Bahá’í Faith Can Do for Poverty.”
There are now six different language editions of Dr. Esslemont’s Bahá’u’lláh and the New Era in print in India and Burma.
IMPORTANT DEVELOPMENTSIN THE BAHÁ’Í COMMUNITY OF NORTH AMERICA
IN June, 1939, the American National Spiritual Assembly decided to establish a National Office, or Ḥaẓíratu’l-Quds, adjacent to the Bahá’í House of Worship in Wilmette, Illinois.
This action had been under consideration for one or two years, in response to the statement made by the Guardian in The World Order of Bahá’u’lláh that the administrative activities would be transferred to the site of the Mashriqu’l-Adhkár, as well as under the pressure of a rapidly increasing schedule of work. The time had come for a National Spiritual Assembly coordinating the affairs of more than ninety local communities, some thirty national committees and the programs of four schools, as well as the great House of Worship itself, to consolidate its internal functions and symbolize its responsible character by maintaining a suitable headquarters.
Through the generous donation of the Wilhelm property in West Englewood the Assembly in recent years had been provided with facilities for its own meetings, the work of its Treasurer and storage for its records. Other facilities were maintained elsewhere in accordance with the residence of its officers.
The headquarters available at Wilmette
[Page 97]
consisted of the studio
constructed by Mr.
Louis Bourgeois, Temple architect, with the
consent of the Assembly, on Temple land
where he would be most conveniently located
for completing the working drawings and
supervising the building operations. The
architect, however, died before the
construction of the superstructure
began in September, 1930, and under
the terms of the
agreement the Temple Trustees had
the option of purchasing the studio
or requesting
its removal from the grounds. The studio
was purchased from Mrs. Bourgeois, and for
some years had been serving the
Temple construction and maintenance.
On October 1, 1939, the office of the Secretary was transferred from New York to this site, and arrangements were made shortly thereafter for the similar transfer of the Treasurer’s office to Wilmette.
On January 20, 1940, was held the first meeting of the National Spiritual Assembly in its Ḥaẓíratu’l-Quds, and its members, together with Bahá’ís attending a regional teaching conference in Foundation Hall, conducted a special gathering for the dedication of the conjunction of the institutions of the Ḥaẓíratu’l-Quds and the Mashriqu’l-Adhkár.
The intention, communicated to the Guardian when adopted in June, 1939, brought forth a most gratifying approval. On October 3, 1939, the Assembly received the following message by cablegram:
“Hail historic act signalizing auspicious conjunction (in) heart (of) North American continent (of the) institutions (of) Ḥaẓíratu’l-Quds (and) Mashriqu’l-Adhkár, (the) twin foci (of) steadily evolving American Bahá’í community life. (The) former henceforth regarded (as) national Seat upon which all administrative channels (of) Bahá’í activity must increasingly converge. (The) latter permanently recognized (as) ordained Source from which rays (of) spiritual guidance will radiate. Upon (the) vigorous, constant inter-action (of the) dynamic forces which these complementary institutions embodying administrative machinery and incarnating (the) Soul (of the) Bahá’í community can release (the) effectual prosecution (of the) Seven Year Plan as well as (the) success (of) ultimate World Mission unquestionably depends. May (the) community responsible (for the) establishment (of) these nascent institutions progressively contribute (to) acceleration (of) their growth and derive fullest benefit (from) their eventual fruition.”
Later, through his Secretary, in a letter dated February 27, 1940, the Guardian outlined the functions of the new central office:
"While the National Office in Wilmette, designated by the Guardian as Ḥaẓíratu’l-Quds, is primarily an administrative center, its use should by no means be confined to purely administrative work, but should include such activities of a social and intellectual character, both local and national, as can best establish its character as the foremost teaching and administrative center of the Faith throughout the States.
“In the conduct of any social activity at the National Office, however, great care should be taken to maintain strictly the dignity of the place, particularly in view of its proximity to the House of Worship, which makes it doubly essential for all the believers to conform to the standards of conduct, and of social intercourse set up in the Bahá’í Teachings.
“As a teaching center, where Bahá’í lectures, conferences and meetings, whether local, regional or national, could be held, the Ḥaẓíratu’l-Quds can also prove of invaluable help, and the N.S.A. should indeed see to it that the necessary facilities are provided in the building for that purpose.
“By thus combining these three features, namely teaching, administrative and social, the Ḥaẓíratu’l-Quds can best fulfil its mission, as the visible symbol of the steadily growing national Bahá’í Community in Northern America, and as the chief rallying center for all its activities and plans throughout that Continent.”
THE BAHÁ’Í SCHOOL
The enlarged scope and importance of the teaching work in both North and South America has been reflected in the extension of the Bahá’í Schools maintained at Green Acre, Eliot, Maine; at Geyserville, California; and at Louhelen Ranch, Davison, Michigan.
Moreover, through the munificent gift of
[Page 98]
Mrs. Loulie Mathews, the
Bahá’í community
received another Bahá’í School, at Pine
Valley, Colorado Springs, Colorado, which
Mrs. Mathews dedicated to the special
function of training Bahá’ís for teaching in the
international field, especially in
Latin America at this time.
From the annual reports submitted by the committees supervising the activities of these schools, we glean the following facts:
GREEN ACRE—1938 SEASON
“During the season there were 287 students attending the classes and courses. Very diligent study and interest was maintained throughout the summer. We are greatly indebted to the speakers and teachers for their most scholarly presentations which showed deep devotion to the Faith through long hours of research and preparation. The Youth Week was most successful; its courses very impressive and well attended. The high quality of service rendered by them was a joy to all.
"An innovation in the presentation of Comparative Religion was introduced by Mr. and Mrs. Williard McKay, in which Islám occupied the larger part, and was followed-each evening with the direct Words from the different Holy Books. The clarity and thoroughness of this Course was remarkable.
"Another new feature was given by Miss Lidia Zamenhof who conducted classes for the study of Esperanto every morning at 11 from July 11 to 22. The study of the students during several hours each afternoon was closely supervised by Miss Zamenhof.
“The Tuesday Evening Recitals and Wednesday evening Lectures under the able sponsorship of our Dr. Shook were greatly enjoyed, proven by large audiences sometimes filling the Auditorium in The Inn. Dr. Shook gave two recitals on the Color Organ, exceedingly interesting; Mrs. Schopflocher gave her moving pictures taken around the world, and in Haifa. Mrs. Rexford showed the latest moving pictures of the Temple and was rewarded by a fine audience in the Hall; another evening she presented the pictures of her travels in Mexico and in The Shenandoah National Park. Later Dr. Shook gave a series of lectures on The Scientific Outlook by popular request, covering the laws of attraction and motion, clarifying the position of Science today, which was all new material for Green Acre. The high degree of musical talent he arranged this year was deeply enjoyed by every one.
“Distinctive features added to the program were: Orcella Rexford met with the Regional Committee members during her week and gave a series of talks on public speaking, and about 20 attended these afternoon classes. July 10th, Mrs. Mildred Mottahedeh gave a lecture on A Utopia that Works; July 17th, Miss Zamenhof spoke on An International Language; Aug. 7th, Louis Gregory spoke on Religion and the Modern Man; Aug. 21st, Fred Schopflocher spoke on Communities.
"On Tuesday, Thursday and Saturday afternoons, the Library of the Hall was opened by Mrs. Bowman, the Librarian, for reference, study, or reading, but the privilege was enjoyed by a very small number. Mr. Holley brought the entire World Unity Library of scholars’ works to add to the collection, which makes a valuable research library, including all the Bahá’í Books. Also a large list of Bahá’í Books was kept here and $175.00 worth was sold after the lectures and Classes. There was a reiterated call for a Loan Library, and it is hoped another year it may be arranged in some room at The Inn for the use of guests, with a small charge for use, to make it pos sible to gather a larger library for the use of all.”
July 2, 3, 4—The Future World Commonwealth, Horace Holley.
- 5-9–Round Tables; Discussion Groups; Social Activities Inaugurated.
- 11-16–Education for the New Humanity, Dr. Glenn A. Shook.
- 18-23–Art of Growing Up, Orcella Rexford.
- 24-31–Youth Week.
Youth Week
9:00 A.M.—Devotions.
9:15 A.M.—The Bahá’í Life, Dorothy Baker.
10:00 A.M.—Talks by youth on Bahá’í books:
- Gleanings, Elizabeth Shook;
- Mysterious Forces of Civilization, Ida Noyes;
- Íqán, Joseph Noyes;
- Epistle to the Son of the Wolf, Marvin Newport;
- The Dawn-Breakers, Mae Graves Dyer.
11:00 A.M.—Will and Testament of ‘Abdu’l-Bahá, Miss Caroline Rogers.
Esperanto
From July 11 to 22, Miss Lidia Zamenhof, daughter of the founder of Esperanto, conducted advanced classes to prepare students for qualification as Esperanto teachers.
August 1-6–Spiritual Development and Law, Dorothy Baker.
- 8-13–Comparative Religion, Doris and Willard McKay.
- 15-20–Prayer and Meditation, Lorol Schopflocher.
- 22-27–The Transformation of Human Society, Horace Holley.
- 29-Sept. 3–Study course conducted by Mamie L. Seto.
September 4–Peace Pageant, arranged by Nancy Bowditch. 5–(Labor Day) Peace Program: Lidia Zamenhof, Horace Holley, Mamie L. Seto, on Bahá’í Principles — World Peace.
GREEN ACRE—1939 SEASON
"Our first Laboratory Course was given this year under the direction of Mrs. Helen Bishop, Dr. Glenn Shook, and Mrs. Wendell Bacon. This type of teaching work it is hoped will be continued. There is always discussion after the lectures, but in the laboratory class with all participating, it is a very effective way of developing students, and we encourage the use of this method of teaching as much as possible. The Bahá’í Administrative Order was the subject presented in this course, with Mrs. Wendell Bacon conducting the work on publicity and radio in the afternoon. Publicity covering the week was written up for the local papers and contacts were made in a nearby town as part of the work of this class.
_______——————____________—————-_________—————
"Mr. Allen McDaniel made a brief outline of each of the World Order Letters of the Guardian giving the highlights of each. The laboratory idea was carried along in this course, the class being given questions to test their knowledge of important facts. A splendid lecture with slides on the Temple was also given by Mr. McDaniel as an evening feature of his week. The study of Islám was made very interesting by Dr. Stanwood Cobb, and our knowledge of this subject was much extended and deepened. In his course on The Meaning of Life Mr. George Spendlove developed study of: the station of man in this world and the next; the Divine wish and intention for man’s life; the search for Reality; the Manifestation of God; and, the world—what it is and what it is not. This course was beautifully complemented by Miss Orcella Rexford’s course on Positive Living in which emphasis on practical application of the teachings in a living of the life was stressed. Also several tests were given to help the students determine their ‘Psychological Age.’
"During Youth Week Mr. Norman Smith gave talks, based on the Compilation made by the National Youth Committee on Bahá’í Life, and Mr. Horace Holley gave his course on The Transformation of Human Society. In the afternoon Dr. Glenn Shook conducted a laboratory course on the Organization and the Systematic Teaching of the Bahá’í Faith. The Green Acre Committee has endeavored to give the greatest possible freedom and authority to the youth for practice in the matter of personal integrity and living the life, and in working out a program of constructive activity in accordance with Bahá’í principles. The session attracts both the serious students and some who have not yet become aware of the opportunity latent in such a youth meeting. The Committee realizes that it is essentially the problem of the real leaders of the youth groups to establish the spirit and the high standard of conduct set by the Guardian in The Advent of Divine Justice—a spirit so strong that it will resist the disintegrating effect of external influences. The problem facing the youth is essentially the problem facing the Spiritual Assemblies and communities.
There are over nine of the Bahá’í Temple models either owned by Local Spiritual Assemblies or available from the Teaching Committee for purposes of exhibition. Above: Display at the Illinois State Fair, Springfield, Ill. Below: Display in the Temple of Religions at the San Francisco World’s Fair, 1939.
[Page 101]
“A resumé of The Dawn Breakers was
given by Mr. Rinaldo Quigley; he began
with the history of Persia covering that
period, giving the background; then the
Fore-Runners of the Báb; the
Revelation of the Báb; stories
of the Dawn-Breakers; the
Martyrdom of the Báb. His conclusion was:
‘We, their spiritual descendants, must
contact that Divine Love which pervaded those
Dawn-Breakers and carry on the same banner
and establish the vision of hope for
which they died.’ These classes set a
beautiful atmosphere for the Prayer and
Meditation class given by Doris and
Willard McKay in which all experienced a deepening
of consciousness which left an indelible
impression on the minds and hearts, and
resulted in a greater appreciation
and understanding of the revealed prayers.
“A course on The Seven Valleys and the Four Valleys by Bahá’u’lláh was given by Mírzá ‘Alí Kuli-Khán, who first translated this book into English. Dr. Khán with his profound knowledge brought a wealth of information. The simplicity and self-effacement of the presentation deeply moved his hearers. This course was followed by one on learning how to spread the Teachings—Spreading the News Behind the News by Mrs. Dudley M. Blakely, and was based on the Study Outline on Public Speaking prepared by the Outline Committee. Every morning the entire class had practice in reading the Creative Word, and marked improvement in reading was shown each day. One student served as chairman later at one of the meetings, quoting from the Writings entirely from memory with fine effect.
“Some Answered Questions was presented by Mr. Archie Tichenor and developed some fine discussion clearing up many abstruse points of view on important questions. Mr. Tichenor brought a splendid selection of records to Green Acre with him and gave concerts in the afternoons. An evening concert interspersed with readings from the Sacred Writings was another feature of this week. Dr. Glenn Shook in his course on History in the Making gave the historical background and the steps leading to the final federation of the states in the United States as an example of the process necessary for the future formation of the Federation of the World.
"Bahá’í Administration was given by Horace Holley, and he touched on: an organic World Community; Civilization: a Spiritual Achievement; the Principle of Consultation; and Justice: a New Creation—basing his course upon spiritual principles and the integrity of the individual in relation to truth and to God, and then developing his relationship to society. At the close of this course Mr. Harlan Ober gave the class a practical demonstration of a Bahá’í Convention.
“In Mrs. Lorol Schopflocher’s course on Humanity’s Coming of Age she showed the development and unfoldment of a World Civilization, marking the highest stage in man’s evolution from that of family, tribe, city, state and nation to the unification of all mankind in a World Federation. A forty-page digest of Current Religious and Scientific Writings on The Unfoldment of World Civilization, which she had compiled, was given each student of this course, making a very tangible contribution to their fund of information.
"The last week of the season was given over to a course on Esperanto by Miss Roan Orloff, authorized instructor of the Esperanto Association of North America; of the International Cseh Institute of Esperanto in Holland; and of the Massachusetts University Extension. Miss Orloff uses the direct method of conversation which enables the student to speak Esperanto from the first lesson. There was also a Laboratory Teaching course in which the following subjects were discussed: Why a Summer School?—leader, Mrs. Harold M. Bowman; The Group as a Living Organism, by Mrs. Lorol Schopflocher; Creating the Capacity to Serve, by Mr. Horace Holley; Technique of a Discussion Group, by Miss Lorna Tasker; Teaching Practises, by Mrs. Harry Ford; and Pioneer Teaching, by Mr. and Mrs. Tom McNally and Miss Neysa Bissell.”
{{center|GEYSERVILLE SCHOOL—1938 SEASON
“The opening session of the twelfth annual
Bahá’í Summer School at Geyserville
was held under the Douglas fir landmark on
the Bosch estate Sunday, July 3, 1938. Some
[Page 102]
two hundred Bahá’ís were present to enjoy
the Unity Feast and to hear messages from
persons, representative of the United States,
Canada, Europe, and Asia.
"This event, under the chairmanship of Mr. L. C. Ioas, initiated the extensive program of the Summer School at Geyserville. Responses were given by Mr. Ray Brackett for the Chamber of Commerce, of which he is President. Mr. John Bosch, speaking for himself and Mrs. Louise Bosch, expressed the great joy in welcoming the increasing number who partake of the facilities for education each year, and stated that this summer school was rapidly becoming the beacon-light of Bahá’í education in the western states. Mrs. Amelia Collins said, ‘the peace and calm prevailing at Geyserville instils higher joy and happiness.’ She conveyed the message from the Guardian, Shoghi Effendi, in which he hoped that this school would typify the ideal Bahá’í community in all phases of its sessions and life. Mrs. Helen Bishop, in her remarks, mentioned the establishment of summer schools in Germany, ‘Iráq, Egypt, England, and Australia. Mr. Mark Tobey explained in detail the founding of the summer school in England. He was impressed with how the program of this summer school was incorporating the practical and cultural phases of the Bahá’í teachings.
“Greetings were brought by Miss Agnes Alexander from Japan; Mrs. Lorrol Schopflocher from her world wide travels; and representatives of Pacific Coast Assemblies and Denver. Former members of the Geyserville Assembly, Mr. and Mrs. Albert Entzminger of Oklahoma City, telegraphed their wishes for the success of the 1938 sessions. Messages were read from Shanaz Waite and Mrs. T. C. Smith, who were unable to attend.
"The schedule of Courses, given during the morning sessions during the two weeks, July 4-16 inclusively, was developed by experienced speakers, chosen from wide fields of Bahá’í experience by the Program Committee of the School. The two courses: I. Unfoldment of World Civilization; and II. Rise and Expansion of Christianity, were presented during the first and second hours each morning. The order of presentation of Course I, was,—The Meaning of Culture; Rise and Fall of Civilization; Forms of Civilization and Culture; The Maturity of the Human Race; Religion as a Basis of World Order; The Bahá’í Faith; The World Order of Bahá’u’lláh; Bahá’í Procedure; The World Commonwealth.
“Course II. entitled, The Rise and Expansion of Christianity was presented in the following sequence:—The Background; Spheres of Influence at the Time of Christ; Establishment of the Church; Development of Theocracy; The Dark Ages; The Influence of Islám; Divisions in the Church; Modern Isms; Mormonism; Christian Science; New Thought, Mystic, and Psychic Movements; The Oxford Movement, etc.
"Other Summer School activities were: the devotionals, at 9:15 A.M., Teaching Seminars, Tuesdays and Thursdays at 3:00 P.M., Youth Round Tables, Mondays, Wednesdays, and Fridays at 2:00 P.M. with main theme of The Place of Religion in Modern Life. Three public meetings were held at the Bahá’í Hall in Geyserville, and one at Scottish Rite Temple in Santa Rosa. One of these public meetings at Geyserville was sponsored by the Youth Group, which presented the Faith with a dignity and intelligence, exemplary of well trained Bahá’ís. Introduction of a new feature, the Educational Evening, was well received on Mondays, Wednesdays, and Fridays at 8:00 P.M. A bit of culture was given by a lecture on the Fundamentals of Art by Mr. Mark Tobey. Travelogues and personal experiences were the subjects of other speakers during these evenings which were enjoyed by the entire school body and the townspeople.
"The response to the school program was evident from the larger number attending in excess of the 1937 sessions. The attendance record follows: Devotionals, maximum 125, minimum 40; daily lectures, maximum 130, minimum 50; public meetings, 100 average; teaching seminars, maximum 70, minimum 40; 15 children, under the committee with Mrs. Rhoba Jones as Chairman, were given instruction in the Bahá’í principles, and provided with facilities for handicraft and recreation on the Collison place.
"Increase in the Library facilities through
gifts, and revenue from discounts of books
purchased through Mrs. Emma Smith at the
[Page 103]
sessions, has provided one or more copies
of the principal Bahá’í books published in
English and several non-Bahá’í books for
correlary reading. The growth of this
library service, which is housed in the Bahá’í
Hall annex, has proved indispensable for the
reference of teachers and students.
“With the passing of each summer session into history, there has remained a sense of progress in the Faith through the agency of the summer school. The method of approaching the problems of this world have been made more real because many individuals render voluntary service on the numerous committees and act as the mouthpieces for the intellectual and spiritual development of the ideals and principles of the Faith. To each is rendered the appreciation of this Committee for contributing their mite for the advancement of the Summer School. To them as with us their joy comes with the satisfaction of the true fellowship of learning which the Summer School has provided.”
GEYSERVILLE—1939 SEASON
"Devotions. Daily for the three weeks at 9 A.M. fifty different Bahá’ís were leaders or readers in the presentation of the writings of Bahá’u’lláh. Eighteen regular devotional periods were arranged, and two special observances were celebrated, one on the Anniversary of the Martyrdom of the Báb, and one in commemoration of those who had departed to the Abhá Kingdom during the past year. Particularly remembered at the later meeting were Shanaz Waite and Joseph Bray, who were speakers for the school program and frequently students.
“Each devotional period was in honor of an attribute of God, namely, Immortality, Steadfastness, Obedience, Unity, et cetera. Since these meetings established the spiritual tone for the activities of the day, the participation of adults, youth, and children became a common bond of communal unity.
"Program of Study. For the remainder of each morning excepting Sundays, three programs were concurrently in session, one for the adult classes, one for youth, and one for the children.
“The adult program consisted of two successive lecture-discussion periods of one hour duration each. The first week of lectures was repeated during the third week. The major subject of the lectures was: The Spiritual Unfoldment of Humanity which included by title the following topics: The Source of Civilization, Judaism, Christianity, Islám, The Bahá’í Faith, A World Civilization, Culture and World Peace. Ten different speakers participated in this program. The second course was entitled: Bridges of Human Relationships, which outlined the points of contact between social and welfare activities of the world and the Bahá’í Faith in the following series of lectures: Physical Science, Political Science, Sociology, Psychology, Race Relations, and Comparative Religions. Fourteen different speakers had prepared the agenda of these subjcts, which was enlarged upon in the discussion which followed.
"A maximum number attending the adult sessions was 100 and a minimum of 30 during the entire session. During the third week the average attendance was 38, which figure was comparable to the 72 average in attendance for the first two weeks.
"The Youth program was conducted in
two sections daily excepting Sundays. The
first session was presented under the title:
The Young Bahá’í in the World Today, with
eleven different adult leaders. Discussion of
the Bahá’í attitudes towards such collective
problems as war, nationalism, race and class
struggle, and such individual problems as
marriage, family relations, character, et
cetera, was the means used. The second
course every morning was a laboratory
section with practical projects in
the afternoons
such as field contacts, publicity, radio,
public speaking, dramatics and the
use of Bahá’í
literature in teaching. This discussion period
by the youth was known as
The Theory and Practice of Bahá’í Teaching.
This project
included the responsibility of providing the
program for the tri-weekly meetings in
Bahá’í Auditorium for the community.
Notable was this contribution to the high
standard of entertainment, as evident in the
topics presented in the following sequence:
Symphony Evening with musical interpretation;
Depicting of the Episode of the Báb in
a most impressive and solemn stage
presentation; Travelogues via moving
pictures with
[Page 104]
accompaniment of experienced
narrators; a social evening with dancing;
History of Art; and one public meeting.
“To Marion Holley, Virginia Orbison, and Charlotte Linfoot, who carried the responsibility for the Youth, is due the deepest appreciation for pioneering this activity, which proved most effective in imbuing the 22 youth with an intelligent desire to serve. The hope of the Youth Committee was expressed in their report that this experience was ‘but a foretaste of the time when Geyserville will attract a host of young people, providing for them the opportunity to mature and grow under the influence, and into the pattern, of true Bahá’í life.’
“The early dawn of that integrated life among all age groups in a Bahá’í community may be foreshadowed in the brief report of the Children’s Committee, which is being added to the Adult and Youth reports. Eighteen children from the age of 2 to 14 years were in attendance at the daily classes. Seven of this number completed one or more lessons in the Outline A Bahá’í Life. Seven completed at least one handiwork project. During the afternoon and evenings the parents assumed the responsibility of the children. Through the voluntary service of ten adults the lessons in their Bahá’í studies and handicraft were completed. The coordination of the children’s training effort was under the supervision of Mrs. Louise Groger, Mrs. Ethel MacAllaster, and Mrs. Rhoba Jones and their assistants to whom highest praise is due for their excellent work.
"General Activity. There were six public meetings in which 32 Bahá’ís participated as speakers and artists. Five of these meetings were held at Bahá’í Auditorium, in Geyserville, and one in Santa Rosa in conjunction with the display of the Bahá’í Temple model. Attendance ranged from 45 to 100 and enabled an excellent group of Bahá’í teachers to effectively inform these growing communities with specific Bahá’í teachings.
“Publicity which carried daily programs and personal notes totaling 360 column inches was printed at least once in every major city in California, and in Phoenix, Arizona. Liberal space continued to carry weekly news in the Geyserville, and Cloverdale papers.
“Through the fine support of the friends, 157 volumes of the principal Bahá’í literature in English are now found in the Library, which is in constant demand during the sessions. These accessions have been catalogued and prepared for reference readings by Mrs. Janet Ward.
LOUHELEN—SCHOOL 1938 SEASON
“During the summer of 1938 the Louhelen Summer School Committee held four sessions at Louhelen Ranch, Davison, Michigan, with programs as follows:
First Youth Session, June 26-30
Morning Program
1. Practice of Mediation and Prayer, Mrs. Mamie Seto.
2. a. The World Order of Bahá’u’lláh, Urbana Youth Committee.
- b. Fundamentals of the Bahá’í Faith, Mr. Wm. Kenneth Christian.
3. Bahá’í Character Building, Emeric and Rosemary Sala.
Afternoon and Evening
Recreation, Sports, Forum and Entertainment.
Second Youth Session, July 3-7
“The above classes were repeated, except that the course on Character Building was given by Professor Stanwood Cobb instead of by Mr. and Mrs. Sala. In addition, for those who stayed over and had already attended the first session, a class in The Dawn Breakers was organized and one in an intensive study of some of The World Order Letters by Shoghi Effendi.
“The Laboratory Session was something new, an experiment. Urged on by repeated suggestions from the Guardian that we should deepen in the Teachings, that there should be real study and incentive to go home and study more deeply and consistently, the committee planned a program which would be more like a real school and which would include definite practice in opening up new territory, getting publicity and giving radio talks. About 35 were present for five or more days and others for shorter periods. There were five courses:
A Frame of Reference for Bahá’í Sacred Writings, conducted by Wm. Kenneth Christian.
[Page 105]
The Three Worlds, an
Intensive study of the
basic Teachings of the Bahá’í Faith,
conducted by Mrs. H. Emogene Hoagg.
Publicity Methods and Writings and Radio Speaking, conducted by Mrs. Alice Bacon.
How to make Contacts in New Places, conducted by Miss Marguerite Reimer.
Public Speaking, conducted by Mrs. Maude Beagle of the Flint Public Schools.
“The first named course included a classification of Bahá’í Sacred Writings based on their authoritativeness (i.e., whether we have the original manuscript or not) and a brief survey of their contents. Also a comprehensive analysis and tabulation of all the types of teachings included in the Bahá’í writings was made. Assignments were made for outside work which involved research in the different Bahá’í books. The work done in this course is being compiled for future reference at the school.
“Of the Frame of Reference made and used in this course the Guardian has written through his secretary, ‘He has read the general outline (Frame of Reference) and finds it very comprehensive and of indispensable value to every student of the Teachings.’
“Mrs. Hoagg’s course was based on a condensation of her outline for study called The Three Worlds. She emphasized a more exact use of Bahá’í terminology, exact references, real and deep understanding of all the sacred writings, the need of a more exact presentation of the Bahá’í teachings.
“Miss Marguerite Reimer’s course was one of practical contact methods. Always she emphasized prayer combined with action. Members of the class went to nearby towns to make contacts with groups and individuals and to invite them to public lectures at Louhelen auditorium. The result of this field work enabled the class to send Wm. Kenneth Christian to three Rotary clubs as speaker, and to make engagements for teachers coming to the August session. Twelve towns were covered by members of the class in contact work, and through this effort and publicity work two most successful public meetings were held at the Louhelen auditorium during the laboratory session. Other visitors came from time to time to spend a day in the class room and some came from Flint daily to attend the regular lectures.
“The class in publicity was conducted by Mrs. Bacon, former newspaper woman, and so had the advantage of her practical experience from the newspaper point of view. She gave writing practice in linking excerpts from the Teachings with activities to make “live copy.” She also gave suggestions and experiences in radio broadcasting and gave the class opportunity to write a radio broadcast that would be included in an actual broadcast in August.
“Mrs. Beagle’s course in public speaking included assignments to prepare each day and speechmaking for class work. Individual criticism and instruction from Mrs. Beagle and from the class gave excellent training for future Bahá’í teachers and speakers.
"In the General Session in August the following program was carried out. August 20-28:
Morning Program
Prayer and Meditation, Miss Pearle Easterbrook.
The Laws of Bahá’u’lláh, Mr. Allen McDaniel.
Divine Government, Mrs. Louise Caswell.
Afternoon Program
Notes and Experiences from Haifa, Mrs. Margery McCormick (4 days).
Studies of Muḥammad and Islám, teacher not reported.
Edward B. Struven (3 days).
Studies in Biblical Prophecy, Miss Elizabeth Cheney (3 days).
Public talks, Mr. Harlan Ober (daily).
Evening Program
Public lecture or entertainment.
“There was great earnestness and seriousness in deepening in the Teachings, several confirmations. A valuable addition at the end of the course in Administration was a comprehensive examination using the true-false and other modern examination methods. A Bahá’í wedding when Joseph and Caroline Williams of Kansas City received the blessing of the Bahá’í ceremony was one of the happy occasions of the week. There were many new visitors at this session both during the class periods and at the public meetings.
Temple Model Exhibited at Big Bear Lake, California
Book Exhibit near the Bahá’í Temple Arranged During Convention.
[Page 107]
"Noticeable gain was made last summer
in extending the scope of the influence of
the school and in gaining more sympathetic
understanding of its aims in nearby
communities. This report is therefore
not complete without including work done before
and after the real sessions of the school.
The first of May Mrs. H. Emogene Hoagg
came to Louhelen Ranch and before the first
session conducted a study class two nights
a week for the Flint community and also
spoke before a number of groups in nearby
towns.
“Following the Laboratory Session there was a demand for Bahá’í speakers so Mr. Carl Scheffler came a week before the opening of the August Session and spoke before Rotary Clubs in Lapeer, Imlay City, and Port Huron, the Caravan Club of Saginaw, and to groups in Flint, Clio and Marysville.
"Robert Gaines of Urbana also gave several informal talks in August to Youth groups.
“During the August session Mr. McDaniel and Mr. Ober each spoke before men’s clubs in a number of the towns previously contacted and Mr. McDaniel spoke over the radio in Port Huron. During the summer through these many contacts some 850 or more people heard of the Faith of Bahá’u’lláh. The week following the August session Mrs. Caswell and Mr. Ober made contacts and did follow-up work in Saginaw, Pontiac, Port Huron and Fenton. Mr. Ober gave a talk over the radio in Port Huron.
"At the Flint Flower Show in September Louhelen Summer School displayed the Temple model surrounded by flowers. This attracted much attention.”
LOUHELEN—1939 SEASON
"The summer of 1939 there were 54 registered at the first youth session and 47 at the August one. These numbers do not include many visitors who came for a day or shorter time nor adults who helped in teaching and other ways. In fact figures do not tell the story, but we keep a record for our own help in follow-up work and in other ways. The following daily programs were carried out:
“First Youth Session, June 25-29, inclusive:
Morning Program
Devotions (before breakfast)
1. Character Building. . .Miss Flora Hottes (Bahá’í Standards of Conduct)
2. a. The Promise of All Ages . . . . . . . Mr. Wm. Kenneth Christian
- (Bahá’í Principles and History)
- b. The Prophet of Arabia . . . . . . . . . Mr. N. H. Firoozi
- (Facts about Muḥammad and His teachings)
Afternoon Program
3. Laws of Bahá’u’lláh. . . . . . . . . . . Mr. Clarence Niss
- (The present day application of the
laws of Bahá’u’lláh and how they lead to the New World Order)
- (The above course continued through
four days. The fifth day was given over to an all day forum conducted by Mr. Niss on the subject Bahá’í citizenship and Building Community Life)
4. Recreation, forum, conferences, entertainment.
“At the Second Youth Session, August 16-20, inclusive, the plan and subjects were the same as for the first session but the courses were conducted by Mrs. Virginia Camelon, Mr. Ralph Garner, Mrs. Helen Bishop, Mr. Carl Scheffler, respectively. An additional feature was Mrs. Marzieh Gail’s class in the World Order Letters of Shoghi Effendi.
“It will be noted that the program aims
at a balanced life so greatly emphasized in
our teachings,—the spiritual, the
intellectual, social, physical and recreational.
The aim is to have Bahá’í life and standards
of conduct permeate all activities. Each
year we feel we do make progress toward
attaining these high standards, but make
no claims to perfection. The words of our
Guardian urge us to increased effort. In a
letter written through his secretary,
November, 1932, he expresses the hope that
these Bahá’í schools ‘may become powerful
and well-established organizations that will
train innumerable young men and women to
go out into the world to spread the message
of Bahá’u’lláh.’ At another time he wrote,
‘Indeed it is very important for the Faith
to extend the teachings of Bahá’u’lláh
amongst the youth, as it is through their
[Page 108]
activities that the Cause of our beloved
Master will in the future spread all over
the American continent. They have upon
their shoulders the responsibilities for the
progress of the Movement; it is our duty
to . . . enlighten their hearts with the light of
guidance which has been shed before us by
the Master.’
“The young people take their share of responsibility in making these youth sessions vital and dynamic. A group from some one community is chosen to be responsible for activities in entertainment, recreation, sports, and to help in creating a spirit of cooperation in maintaining order together with freedom on the campus and in the dormitories. Last summer the North Shore young people assumed this responsibility and carried out the plans most successfully. This group assigned, in turn, the various evening entertainments to other groups. These youth sessions are truly cooperative enterprises.
"This was the second summer in which the committee has planned a special kind of session which we named the laboratory session both because it has been experimental and because it has meant real work and study by those attending. It has aimed to do two things: help those who wish to be guided into a deeper study and understanding of the Teachings and second to work out by practical demonstration under experienced teachers some type of Bahá’í teaching or administrative problem. Last summer 35 ardent students and workers from east, west, north and south threw themselves wholeheartedly into seeking a better understanding of the Bahá’í Administrative Order and working out some definite problems. The program follows:
Devotions (before breakfast)
1. Applied Administration . . . . . . . . . Mr. Harlan Ober
- (Actual practice in electing a
local Assembly, appointed committees which did publicity and contact work in neighboring towns, held a Nineteen Day Feast, arranged a public meeting, etc.)
2. The Three Worlds of Divinity, Prophethood and Creation . . . . . . . . Mrs. Mabel Paine
- (A survey of Bahá’í Writings and research therein)
3. Public Speaking—Instruction and practice . . . . . . . . . . . . . . . . . Mrs. Maude Stuart Beagle
4. Comprehensive survey of Shoghi Effendi’s World Order Letters . . . . . . Mrs. Margaret Luberger
“Mr. Ober was most successful in guiding the elected Assemblies to Bahá’í solution of problems and to correct Bahá’í procedure. Mrs. Paine helped many into a new understanding of some of the deeper aspects of our Faith. Mrs. Beagle made her class at the same time, inspirational, practical and relaxing and Mrs. Luberger used great skill in giving us a survey of the World Order letters.
“At the August general session about 50 were present and a fine spirit prevailed. There were more strangers and inquirers than ever before. The program follows:
General Session, August 6-13, inclusive:
Morning Program
Devotions (before breakfast)
1. The Administrative Order of Bahá’u’lláh . . . Mr. Curtis Kelsey
2. The Culture of Islám . . . . . . . . . . . . Mrs. Helen Bishop
3. The Art of Living. . . . . . . . . . . . . . Mrs. Alice Bacon
- (Bahá’í standards of conduct)
4. What is the Bahá’í Faith, a series of talks, and forums to introduce the Faith to new seekers, by Bahá’ís present.
5. Talks on various phases of Bahá’í teachings, evening talks by Mrs. Marzieh Carpenter Gail.
“Mr. Kelsey’s series of lessons was particularly inspiring and helpful. In fact the whole Kelsey family brought that real Bahá’í spirit of cooperation and understanding that radiated to all. Mrs. Kelsey’s help with music was great and the children formed the nucleus of a children’s class that was conducted by Miss Frances Bacon.
"Mrs. Bishop opened new vistas for us in
the understanding of the sources and forces
of all culture and civilization as well as
those of Islam. Mrs. Bacon inspired us to
make new efforts to rise to Bahá’í standards
of conduct. Her use of some of the Dawn Breaker
stories to illustrate certain characteristics
brought the early days of the
Cause to mind. The evening talks by Mrs.
Marzieh Carpenter Gail were conducted informally.
[Page 109]
Her method was to draw the listeners unconsciously into the discussion. Her talk on Bahá’í marriage was especially acceptable.
“As always those who came as learners were among the greatest helpers in planning and carrying out Bahá’í forums, panel discussions, other teaching projects and helping with music and in innumerable ways.
“One great addition to the physical equipment of the school is the new library building, the gift of two friends augmented by smaller gifts and the labor of Mr. Eggleston and his son Mr. George Eggleston. Many books have been contributed so that now there are some 765 in the library. These include standard secular books on various subjects, fiction, philosophy, science, sociology, history, etc., as well as Bahá’í books. People from surrounding communities are invited to use the library and to draw books for home reading. Thus the library becomes a community service and acquaints people with the school. It is hoped that it will be one means of eventually attracting people to the Cause. The library is by no means complete and we invite people to continue to contribute books which are suitable, both new and used, which are in good condition.
“An entirely new project of the Louhelen committee was the winter session held the week after Christmas, December 26, 1939-January 1, 1940. The registration (12) was small since warm accommodations were limited, but all who came considered it entirely worth while. The aim was especially to inform about Latin American conditions and culture as a basis for Bahá’í work in those countries. Mrs. Frances Benedict Stewart gave most valuable information and inspiration along these lines. Two public meetings were held during the session at which Mrs. Stewart was the speaker. Some 71 different people from twelve towns and four states were present during the week. Mrs. Stewart also remained by special invitation to address the Shrine club in Flint. Other lessons in methods of teaching and study were given by Mrs. Ethel Furbush, Mr. Harry Jay and Mrs. Bertha Kirkpatrick. A letter from New Zealand inquiring about the winter session at Louhelen makes us realize the world-wide interest in all Baha 1 activities.”
NEW INTERNATIONAL BAHÁ’Í SCHOOL
On September 4, 1939 Mrs. Loulie A. Mathews executed an Indenture of Trust under which title to property at Pine Valley, Colorado Springs, is to be vested in Trustees for the benefit of the National Spiritual Assembly. Mrs. Mathews retaining full use and control of the property during her life.
This munificent donation is an important contribution to the facilities of the American Bahá’í community for service to the Faith, Mrs. Mathews having plans for developing at Pine Valley a School for the training of Bahá’ís for international teaching.
This plan was welcomed by the Guardian in a letter addressed to Mrs. Mathews on December 14, 1938: “The Guardian feels also deeply appreciative of your generous offering to the N.S.A. of your ranch in Colorado Springs. Your idea to turn this property into a training school for Inter-America teaching work, he feels, is splendid.”
The first session was not held until after the period covered by the present summary. However, the program announced in advance included two periods daily for prayer and meditation, followed by active discussion. Lectures on Latin American music were to be given by Prof. James Sykes and Prof. Nicolas Slonimsky. Prof. C. W. T. Penland was also announced in connection with an illustrated lecture.
Discussion on Inter-America teaching was planned to share the personal experiences of Mrs. Mathews herself, Chairman of the Inter-America Committee for several years, and of Mrs. Louise Caswell, pioneer teacher settled in Panama.
A program of public lectures swas arranged in Half Way House, Colorado Springs, with talks on the Cause by George O. Latimer, Raphael Pumpelly, Mrs. Charles Bishop, Marion Holley and Horace Holley.
PROGRESS OF TEMPLE ORNAMENTATION
Great progress was made in the external ornamentation of the Bahá’í House of Worship at Wilmette between 1938 and 1940. The facts were presented by George O. Latimer in his annual reports submitted on behalf of the Temple Trustees, and the following excerpts are taken from his reports:—
“On July 4, 1937, the Guardian sent an
inspiring cable outlining five successive steps in Temple construction. At the beginning of the current year two of these steps had been completed, and on June 6, 1938 Shoghi Effendi again cabled as follows: ‘Rejoiced thankful initiative resourcefulness newly elected National Assembly prompting them signalize inauguration period stewardship by launching third stage in progressive unfoldment seven year plan. Such far-sighted action evokes in me deepest longing that they will not alone accomplish placing final contract but will have also ere expiry allotted year embarked on concluding stage by insuring uninterrupted prosecution of closing phase of an enterprise which for no less than thirty years, has engaged attention and challenged resources of entire American Bahá’í community.’
"Since the receipt of this challenging cablegram the work of the ornamentation of the gallery section has been carried on slightly ahead of schedule with the same excellent craftsmanship that has characterized the Dome ornamentation by the Earley Studio. When work was discontinued on December 23, 1938, all of the contracted work had been completed except the upper sections of the nine pylons. The remainder of the work of pouring the pylons will start about April 1, or when weather conditions are favorable, and should be finished sometime in June, 1939. Mr. McDaniel has supervised the construction work on behalf of the Trustees and has rendered monthly reports checking all items of expense. To date $111,785.40 has been expended on the contract for the gallery section and there are sufficient funds on hand for the completion of the work, estimated at $125,000.00.
“The Trustees had been informed by the National Assembly that the Guardian had approved of placing the contract for the ornamentation of the first story when one-half of the estimated cost of $150,000.00 for this work was at hand. In October it was learned that savings in both time and cost could be effected if a contract were placed, before the completion of the gallery section, for the execution of the hand-carved models for the first story, thus dividing the work in successive units. The Guardian approved the placing of an immediate contract for the models in a cable on November 29th, and on December 11, 1939, the Trustees signed an agreement with Mr. Earley for making the models at a total estimated cost, including the contractor’s service fee, of $21,000.00.
“Mr. McDaniel informed the Trustees in October that a new source of supply of quartz needed in the external ornamentation had been located nearer to the Earley Studio and that if Mr. Earley were authorized to purchase the quartz at this time, the cost would be about $8.00 a ton, delivered, thus effecting a saving of several dollars per ton in comparison with the original cost of the former quartz. It was voted to authorize Mr. Earley to purchase 50 tons of quartz a month, at $8.00 per ton, delivered, until the amount needed for the next contract is obtained. To date of this report 300 tons have been purchased and delivered at Rosslyn, Virginia, from the Annapolis quarry.
“The Trustees were further notified of the most generous gift of the Guardian of One Thousand Pounds toward the Temple construction fund and the linking of the memory of Bahíyyih IKhánum with all future Temple construction. With this glorious start, coupled with another munificent gift of $25,000.00 and payment of some substantial pledges by different Assemblies, the Trustees entered into a second contract, dated February 4, 1940, with Mr. Earley for the making of the molds required for the exterior ornamentation of the first story of the Temple. These two contracts for $21,000 and $29,000 respectively, plus an estimated $5,000 for the necessary quartz, completes one-third of the required amount for the main story, leaving an estimated $95,000 still to be raised for casting and applying the units to the first story. Thus, the fourth of the successive steps outlined by the Guardian has been taken, and the Trustees feel assured that the fifth and final stage will be inaugurated by the friends well within the time allotted by the Seven Year Plan.
"Mr. Earley completed his contract for
the lower sections of the pylons of the main
story of the Temple, and the Trustees have
taken steps to assure the continuation of
the construction of the main story section
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in the Spring of 1940 by asking for $50,000.00
by April 1st, in order to enter into
the final contract for the ornamentation of
the Temple. This advance step makes it
necessary to provide for the purchase of fill
so that the plans for landscaping the grounds
may be completed. Arrangements have been
made by the chairman of the maintenance
committee, Mr. Scheffler, to secure the
necessary fill from excavations now being made
at Northwestern University. Mr. Allen B.
McDaniel has ably supervised the progress
of the Temple construction work of the
Earley Studios and represented the Trustees
in the contractural agreements.”
A total of twenty-four new Assemblies was established in North America between 1938 and 1940.
At the annual election held uniformly throughout the Bahá’í world on April 21, 1939, the new Assemblies formed were: Knoxville, Tennessee; Jamestown, New York; Scranton, Pennsylvania; Helena, Montana; Huntington Park, California; Wauwatosa, Wisconsin; Eagle River, Wisconsin; East Cleveland, Ohio; Richmond Highlands, Washington.
A year later the Assembly Roll included: Alhambra, Burbank, Big Bear Lake, Beverly Hills and Santa Rosa, California; Hamilton, Ontario; West Haven, Connecticut; Atlanta, Georgia; Oak Park and Waukegan, Illinois; Brookline, Massachusetts; Omaha, Nebraska; Salt Lake City, Utah; North Augusta, South Carolina; and Madison, Wisconsin. By April 21, 1940, the American Bahá’í community contained one hundred and two local Assemblies.
The same period also saw a large increase in the number of the incorporated Assemblies, the newly incorporated bodies being those of Minneapolis, Cincinnati, Cleveland, Seattle, San Francisco, Vancouver, Phoenix, Portland, Lima, Columbus, Philadelphia, Jersey City, Boston, Winnetka, Wilmette, Peoria and Helena. By April 21, 1940, there were twenty-seven legally incorporated local Bahá’í Assemblies in the United States and Canada.
A significant result of this comparatively recent change in the status of the local Bahá’í Assembly was the successful application made by the Chicago Assembly for civil recognition of its right to conduct a legal marriage and file a marriage certificate. The Bahá’ís have thus made a beginning in their fulfilment of the functions of an independent religion. Under the controlling procedures explained by Shoghi Effendi, the Assembly Chairman or Secretary represents the Assembly in the conduct of the marriage ceremony by the two contracting parties. Furthermore, before the Assembly can officially take part and issue the certificate it must have in writing the consent of all four, or all surviving parents, to the proposed marriage.
BAHÁ’Í EXHIBITS
The two great world’s fairs held during this period, at San Francisco and New York respectively, during two successive summer seasons, afforded the American Bahá’ís an extraordinary opportunity to present the teachings to the general public. In addition, the local exhibits of the Temple model, Bahá’í books and other material greatly increased. As for the local and more informal type of exhibit we have the following data reported by the Teaching Committee:—
“Exhibits of the beautiful model of the Temple give the teaching work great impetus in any area. Being tangible, it is something that can be easily grasped and discussed and it thus provides unending opportunity to present the Teachings through publicity and directly to large groups.
“The results of these exhibits at fairs, conferences, and congresses cannot be measured or over-emphasized, and the Teaching Committee would urge all Assemblies, teachers, and Regional Committees not to overlook any opportunity to arrange for a display of a Temple model. The National Spiritual Assembly has made five models available to the Teaching Committee for this purpose and it is important that they be kept in constant use.
“During the past year exhibits of the
Temple model were arranged at Cornell
University, at Vassar College during the
World Youth Congress, at Toronto during
the Canadian National Exposition, at Albuquerque
[Page 112]
at the New Mexico State Fair, at
Urbana on the occasion of the meetings of
the National Spiritual Assembly in that city,
at Port Huron, Flint, and Marysville in
Michigan, at Santa Barbara, California,
Wichita, Kansas, at the Temple of Religion
and in the Bahá’í booth at the
World’s Fair in San Francisco.
“Various Assemblies throughout the country have purchased models and use them most effectively in local and extension teaching activities.
“The Bahá’í Booth at the Canadian International Exposition attracted thousands, giving the attendant opportunity to teach, and resulting in many fine contacts. Over 15,000 pieces of free literature were distributed.
“Perhaps the outstanding exhibit of the Temple model at State Fairs, was the one arranged by the Milwaukee Assembly, at the Wisconsin State Fair. Attendants were present at the Booth responding to the many teaching opportunities presented. There were some 18,000 visitors at the Booth, and about 2500 pieces of literature were distributed.
“Another outstanding exhibit, was that in Sacramento, Calif., at the annual flower show. This exhibit, prepared by the Junior Garden Clubs of Sacramento, under Bahá’í direction, portrayed the Temple in a garden with flowers from all countries of the world. It was especially mentioned by the Management, and won one of the first prizes.
“At Newark, New Jersey, the model was displayed at the ‘fair-o-scope’—a model of the New York World’s Fair in miniature. There were about 4000 visitors daily. The management conceded that the Temple Model display was the outstanding single exhibit.
“Likewise requiring special mention, is the exhibit arranged in Butte, Montana, at the WPA Art Center. Groups were brought in from all parts of the county to view it. One Photography Group made a special study of methods of photographing it. Inquiry has been received as to whether we could permit this Model to be sent from Art center to Art center, throughout the State.
“At all exhibits where a Bahá’í Booth was maintained, an attendant was present at all times. Those interested were asked to register in guest books. These names and addresses were sent to the nearest Assembly, group, or Regional Committee for active follow-up. The Chicago Assembly report that one of its outstanding teaching successes of the year, was the follow-up contacts made at the various Fairs. One hundred fifty of these people responded to an invitation to a musicale and reception, planned by the Assembly to establish a friendly contact, as a foundation for more direct presentation of the Faith.
“The records of the Teaching Committee show that there were thirty-seven displays of the Temple model this year; over 300,000 pieces of teaching literature were distributed, and the ‘Message’ given to thousands of people. Undoubtedly, other exhibits were arranged by Assemblies owning Temple models, which were not reported to the Committee.”
Concerning the formal Bahá’í exhibits at the World’s Fairs we have special reports prepared by or for the Committees directly in charge, for the 1939 season.
1. NEW YORK WORLD’S FAIR
“From ten to ten, for over two months the Bahá’í Exhibit has been in operation at the World’s Fair. At the opening moment, April 30, 1939, it started work and since that time hundreds of thousands have passed by, some quickly, others stopping for varying periods. It is truly a Visual Teaching, and it is a literal fulfilment of the old prophecy of ‘Writing on the Wall’ so that ‘He who runs may read.’ The quotations in gold lettering are not only read but often copied, while the Temple model and the booklet furnish the other items of the pictorial message.
“The mass of people has been representative of all types of men, women and children, constituting a cross section of humanity, not alone in this country but from all parts of the world.
“The small Temple leaflet, with quotations,
is given to all, the large one, by
Genevieve Coy, to those showing real interest.
The illustrated postcard is given
sometimes and in special cases additional
literature, although our Exhibit is listed as
a Book Exhibit and not a Religious Propaganda
[Page 113]
effort. Also, as seems advisable,
information is given regarding other centers
and groups, books, magazines, summer
schools, youth meetings, lectures at the New
York Center, and addresses in other cities
and countries. Many repercussions should
result from this work.
“The response has been as varied as the people. Some are interested, others indifferent, a very few openly antagonistic, scornful or derisive—a heartening number enthusiastic but often pessimistic about the accomplishment of so beautiful a plan. It seems fair to state that there has been a gratifying response in both interest and sympathy. Hundreds of interviews of varying duration have taken place, lasting from two minutes to two hours, or even longer. Groups have listened intently to descriptions of the Temple and Teachings. Influence has been exerted in many interviews from the case where a man declared that he had decided because of the visit to the Booth not to carry out his intention to destroy himself to those who simply say ‘I will take this home and look it over.’
“Our approach, naturally, is from many angles: The Temple; its meaning, structure and beauty; World peace; Unity, Oneness of Mankind; Fulfilment of Prophecies; Comparative Religions; End of an Era; God’s plan for the World; World Order; Group Evolution, etc. The most effective statement, possibly, is that this Movement stands for the elimination of all prejudice, national, racial, religious and class, or that the coming struggle will not be between the different religions but between religion and no-religion.
“The volumes of the BAHÁ’Í WORLD have been most useful, references to articles therein being of hourly occurrence, such as on Esperanto Day, Czechoslovakian Day, etc. Also the translations of Dr. Esslemont’s book, and others, in the different languages arouse interest.
“First in importance and size of the interested groups should, it would seem, be cited the immense number of people who know of or live near the Temple, verifying ‘Abdu’l-Bahá’s statement that it would be the Greatest Teacher. Even when the passers-by do not stop one often hears:
‘I have seen that,’ ‘I live near that,’ ‘Isn’t it lovely?’ and such remarks from hour to hour. Many who know the building without being aware of its purpose and meaning have promised to visit it.
“Then there are the many who have met Bahá’ís and received the Message proving that work and effort are not wasted; vast numbers of interested, keen and vital young people, especially young men, and the eager, bright-faced children who have listened in groups to talks on the Temple promising to write essays about it in school and tell their teachers and parents of the experience.
“It seems just to say that fully as many men, especially young ones, as women, have shown sincere interest. Many of these have been college students, some from Theological Seminaries. These have often said the Bahá’í Faith was taught in some of their courses and an attempt was being made to have it included as the ninth great religion.
“Countless questions have been asked and answered to the best of the ability of the attendants. Only a small fraction can be referred to here. These have included enquiries regarding healing, prayer, reincarnation, God and His Prophets, God’s reality and divinity, the divinity of Bahá’u’lláh, if this is the Unity Movement, its relation to the Oxford Group, Christian Science, New Thought, if it is Indian, Jewish, what God we worship, if we believe in Christ, the Bible and that Christ saved us from our sins through His blood, how we pray, what our service is, if we are related to the Ṣúfis, the Zoroastrians, how old the Movement is, how many Bahá’ís there are, how much the Temple has cost and will cost, when it will be finished, why religion has to come from the East, if this originated with one of the ten sons of Abraham or one of his descendants, and many, many others, one of the most curious possibly being: ‘How much Muḥammedan Teaching will be included in your Laws and Precepts?’
“Over 70,000 booklets have been given out, to date, quite a number of people have signed the visitors’ book and will be followed up, but this is not a thing the average person likes to do. Possibly they fear an annoying pursuit. A day-book is kept of a few of the outstanding items of interest
Bahá’í Exhibit, New York State Fair, Syracuse, 1939.
Temple Model on Display at a Florist’s Shop, San Francisco, California.
but this is very incomplete; the things happening too rapidly to allow of recording and there occur many duplications, of necessity.”
“Two exhibits of the model of the Bahá’í Temple at the Golden Gate International Exposition held in San Francisco from February 18 to October 29, 1939, created widespread interest in the principles of the Bahá’í Faith, and secured far-reaching and excellent publicity. One of the exhibits, in the Bahá’í Booth constructed in the Homes and Gardens Building, was viewed by thousands upon thousands of people; approximately 100,000 people stopping to ask questions and over 50,000 pieces of Bahá’í literature being distributed. The other exhibit was in the Exhibit Rooms of the Temple of Religion and Tower of Peace. At this exhibit it was permissible to exhibit the model only. The Temple of Religion and Tower of Peace officers estimate over 500,000 people viewed the various exhibits of religious objects, ancient and modern, and of practically all living Faiths, presented in the four large exhibit rooms of this unique structure.
Bahá’í Booth, Homes and Gardens Building
“The model in the Homes and Gardens Building, was displayed in a special booth constructed and maintained by the Bahá’ís of the San Francisco Bay Region. This building was open every day from ten o’clock in the morning until ten o’clock in the evening. Members of the several Bahá’í communities acted as attendants at the booth to distribute literature and answer the questions of those interested and desirous of learning more of the Bahá’í Faith. For the technically-minded there was conveniently at hand a piece of the ornamental carving of the Temple itself, to show the actual building material and intricate detail of the exterior ornamentation of the Bahá’í House of Worship.
"The Booth, designed by Phoebe H. Brown, a young architect of San Francisco, is 7½x 19 feet. The simplicity of Miss Brown’s plan, so skilfully adapted to the space available, has stirred the admiration of every advertising and display expert who has viewed the exhibit; and repeated visits have been made by artists, architects, and artisans of many crafts. The curve of the background and the graceful rise of the sand colored ramp have given to the shallow footage an impression of surprising depth. Enthusiastically a well-known showman pointed out to his companions: ‘See the perfect lines of that ramp sweeping up to the temple! They make it look like a pinnacle upon a mountain top!’ This effect is intensified by a starlike spotlight above the model, the luminous whiteness of which is further enhanced by the soft marine blue of the blackground whereon are dimly indicated, in darker blue, the continents of the world.
“The oval curve of the highly polished black composition flooring cleverly accentuates the rhythm of the design.
"Identifying the exhibit, on the upper left hand edge of the wall, is the word BAHÁ’Í, in raised letters cut out of wood. These letters are a dull silver, as are also those comprising a quotation from the Tablet of Wisdom by Bahá’u’lláh: “ ‘This handful of dust, the world,
- is one home:
- Let it be in unity.’
“A glossy-leafed Philodendron set in a corner adds to the whole a touch of living green.
“It is impossible to give any idea of the interest aroused by the Temple, nor of the thousands of questions concerning the Faith, and its relation to existing religious movements. In every way was it demonstrated that the Temple is the ‘greatest teacher,’ as ‘Abdu’l-Bahá promised it would be, many years ago.
“Though the majority of the visitors to
the Exhibit were from local areas, a large
proportion were travelers from all the States
and Canada and not a few from points
around the world such as Alaska, New Zealand,
Australia, the Philippines, India, England,
Sweden, Jamaica, Argentina. The international
contacts included a young
Colombian who had attended Bahá’í meetings
in Milwaukee and was soon to return to
Colombia. He left his address and took some
of the literature. A Chinese gentleman with
[Page 116]
his family from Shanghai who knew Martha
Root and Roy Wilhelm admired the Exhibit
and exchanged greetings. An Egyptian who
has visited ‘Akká and Haifa was glad to have
some of the Teachings explained and said he
was greatly enlightened about the Bahá’ís.
“Bahá’í public activities in connection with the Bahá’í Booth consisted of a series of lectures in a Lecture Hall in the Homes and Gardens Building, immediately adjoining the Bahá’í Booth, on the general subject of ‘Temple Builders,’ with slides showing the progress of the construction of the Bahá’í Temple. In this same Hall on the afternoon of October 15, a Regional Conference of the Bahá’ís of the Pacific Coast with the National Spiritual Assembly was held.
“The relations established with the officers and employes of the Golden Gate International Exposition were most cordial, and in every contact relating to our contract for space, etc., increased friendliness for the Faith was shown. Due to one of the exhibitors building into our original space (9 x 7½) it was necessary for us to see the Chairman of the Board of the entire Exposition, renewing a Bahá’í contact previously made; resulting in the Exposition people adjusting our space to a new location, and increasing the size without additional cost to 19 x 7%, feet. The Committee in charge were greatly pleased to receive the following letter dated October 20th, 1939, from Director of the Exhibits Department of the Golden Gate International Exposition.
“The idea for the erection of an inter-religious structure to set the spiritual tone of the Exposition was the inspiration of Dr. W. Clyde Smith, Executive Secretary of the San Francisco Presbytery. He first interested a small group which soon expanded into a Committee of One Hundred designed to embrace followers of all faiths; later developing a corporation having direction of all official religious activities of the Exposition. Through the aid of Governor Frank F. Merriam, Honorary President, an appropriation was granted by the State of California, while public-spirited citizens and religious organizations—among them the San Francisco Bahá’í Community—contributed the remainder necessary to insure the success of the project. One of the Bahá’ís of San Francisco was invited to become one of the Directors of the Organization, while another was appointed on the Committee of One Hundred. Rabbi Rudolph I. Coffee was elected President and Mr. William Unmack, Managing Director of the organization. It is of more than passing interest to the Bahá’ís, that when the San Francisco Friends in 1925 conceived the idea of a World Unity Conference, the first to be held, Dr. Coffee cooperated in every way with this Bahá’í activity and served as President of the Committee in Charge, while Mr. Unmack served the Conference by taking charge of publicity, etc.
“The model rests upon a broad pedestal covered with dark blue velvet, the drape behind it being of the same material. A nickel railing around three sides protects the exhibit from too close encroachment by the visiting public. Half a million people passed through the Hall, which ‘houses the greatest collection of exhibits having historical and educational religious significance ever assembled under one roof, and emphasizes contributions made by religions to Human Welfare throughout the world.’
"Sunday, July 16, was assigned to the Bahá’ís, that date having been designated as Bahá’ís Day on the official Exposition program. At 2:30 o’clock in the afternoon the Bahá’ís of the San Francisco Bay Region sponsored a Religions Unity Service, at which Mrs. Ella G. Cooper was Chairman, the speakers being Mr. Willard Hatch of Los Angeles, and Mr. Anthony Y. Seto and Mr. Leroy Ioas of San Francisco. A number of the Friends at the Bahá’í Summer School at Geyserville made the 75-mile trip to attend the meeting. Before returning to Geyserville in the evening they had a hasty glimpse of the Exposition and its wonderful multicolored night lighting.
"Sunday, October 15, designated again by
the Exposition Officers as Bahá’í Day,
brought the Bahá’ís together from all Pacific
Coast points, when the National Spiritual
Assembly conducted the Vesper Services,
and held a meeting in the Temple of Religion
and Tower of Peace, dedicated to
Religion and World Peace. Mrs. Ella G.
Cooper served as Chaiman of the Vesper
Service, while Mr. Harlan Ober spoke on
[Page 117]
The Need for a Spiritual Renaissance. Mrs.
Thomas H. Collins read appropriate excerpts
from the Gleanings from the Writings of Bahá’u’lláh.
For the Public evening meeting,
Mrs. Stuart W. French served as Chairman;
while the speakers were Mr. Louis G. Gregory,
with the subject The Oneness of Religion,
and Mr. Allen B. McDaniel, speaking
on the subject World Faith—The Basis for World Peace.
BAHA’I SUMMER SCHOOLS
THIS subject has been developed more extensively in reports prepared on the various schools in America, England, Írán, India and Burma, and Australia than could be done in the summarized references already included in this international survey.
First we are indebted to Mrs. Helen Bishop for the following presentation of material on the three American Schools:
“The reprint of formal programs given at the three Bahá’í Summer Schools during the seasons of 1938 and 1939 are a record of fact, but do not account for the full events which transformed attitudes. These are forever recorded in the inner history of individuals who participated in such activities.
“Some day the trained observer will attend the sessions of these Summer Schools: by a rare combination of psychology and insight, he will perceive the change of attitudes, which mark the true progress of the individual’s relation to the group or the group’s reaction to an individual. Analyzing more deeply, the individual’s acceptance of the Word of God has changed his relation to himself, and thereby brought about a true relation to others, in turn bringing forth from them a recognition of his life in the life of the group.
“This new type of sociologist will perceive the evidences of a collective spirit that enforms the activities of each Summer School. A collective spirit, which is able to subdue the self-assertive or habitually aggressive person. The spirit persuades the timid to forget themselves in the happy meeting with others. It is the spirit which discovers new talent by making the unaware conscious of their ability to do old things in a new way, or more rarely, new things in a new way. It is spirit that leads ever onwards, widening or deepening expression of the appeal made by travelling teachers. The all-embracing spirit of Bahá’í Faith does not insure that the personal love between individuals be uniformly enjoyed, but it does demonstrate that conflicts between personalities can be resolved by mutual recognition of the relationship that the other sustains, not to oneself, but to Bahá’u’lláh. If we but allow it, His Spirit can turn all types, temperaments and mentalities to focus upon an impersonal work, which is more far-reaching in its victory than any one of us could be in his success.
"Wanting the researches of this as yet unconvinced sociologist, the plain testimony of the friends argues that the Summer School Communities have a growing sense of oneness in the Spirit, and are making increased application of the Bahá’í Administrative principles in their form.
“As in the permanent Communities, the Administrative Procedure has enabled the Schools to reach a technique of approach to the inevitable problems of group life. The Committees are able to ascertain the type of instruction needed by newcomers and wanted by the Bahá’ís for themselves; and, in Committee this is done more comprehensively than any single member thereof could dictate or inspire on the basis of his nonacademic calling or even of his academic tradition.
“By this method a distinctive type of curriculum has been formulated, distinctive because the findings of history and social science are being related to the Word of God in cycles past and present. Bahá’í epistomology is rooted in divine Revelation: all human knowledge is derived from that original knowledge of God in the Manifestation of His qualities, powers, and relations. The World of Emanation is made apparent as the Cause of the World of Creation to the end that oneness and unity may be recognized and understood. Thus the old strife between Spirit and matter ceases in these courses of study, where science and religion are reconciled.
“To balance the emphasis placed upon the exterior principles of Bahá’í Administrative Procedure, the friends have entered into further communion with the Spirit of Bahá’í Faith. This they do through the morning devotions practised in all three schools before the classwork; and by courses suggesting the values to be found in meditation and prayer. The recent stir in this direction can be traced to the timely publication of The Prayers and Meditations of Bahá’u’lláh, translated by Shoghi Effendi, and put into the hands of the friends for the Nineteen-Day Fast of March in 1938. Although individuals essayed to mount this slope of consecration, it was the schools of that summer which gave an opportunity for a shared and communicative experience in the use of this cherished Gift. Ever since, its meanings have become more accessible, while its companionship is an influence which cannot be confined, but must penetrate and chasten the everyday life.
“As previous issues of THE Bahá’í WORLD have printed photographs of the three Summer Schools, showing the landscape, properties, and friends in action, this issue carries forward the development in courses of study.
GREEN ACRE 1938 AND 1939
"Green Acre at Eliot, Maine, is favored with a landscape of quiet yet subtle beauty and is rich in historical associations. Its founder, Miss Sarah Farmer, as early as 1894 gathered the fruits of New England’s transcendentalism and offered a large public the opportunity to seek truth and certainty at this liberal center of learning. ‘Abdu’l-Bahá’s presence there in 1912 verified its founder’s vision and gave the vista looking towards the university of the future.
“Special features of the 1938 season were the advanced classes in Esperanto given by Miss Lidia Zamenhof, daughter of the founder of this international language. Youth Week was an intensive conference from July 24-31. A Peace Pageant in the pines, and a Peace Program are rememberable events of the Labor Day festivities. Throughout the season, a variety of subjects were presented at the evening meetings, whenever social activities, games, or a dance were not arranged.
"In July and August the following courses were presented:
The Future World Commonwealth, Mr. Horace Holley.
Education for the New Humanity, Dr. Glenn A. Shook.
Internationalism, Path to Peace, Marion Holley.
Spiritual Development and Law, Mrs. Dorothy Baker.
Comparative Religion, Doris and Willard McKay.
Prayer and Meditation, Mme. Orlova and Mrs. Schopflocher.
The Bahá’í Teachings, Mrs. Mamie L. Seto.
“The Transformation of Human Society, a course by Horace Holley, utilized the intellectual resources of the twentieth century, as anticipated by the outline:
Man in nature, man in civilization: The religion of primitive man. Nature repeats, society evolves. The culture of the age of territorial isolation. Science displaces the ancient environment.
A World in Conflict: Nationalism and the fallacy of isolation. Class interests disrupt the agricultural nation. The rise of economic nationalism. The meaning of communism, fascism and naziism. The true basis of sociology.
Psychology the field of the conflict: The decay of spiritual awareness and the rise of scientific psychology. Development of modern psychology. The existing schools of psychology. The Bahá’í doctrine of soul, mind and spirit.
Religion and civilization: The rhythm of human existence. Four stages in the life and death of faith. Secular individualism the end of the age.
The World an Organism: Bahá’u’lláh establishes a true human status. The morality of world unity. The League of Nations a human expedient: World Order a divine creation. The source of social transformation. A new stage of human evolution.
“The first week in July of 1939, a Laboratory
Course was given by Mrs. Wendell
Bacon, Mrs. Charles Bishop and Professor
Shook. The latter’s outline presents the Faith
in all its aspects and is available to students
by request. Mr. Allen McDaniel’s treatment
[Page 119]
of the World Order Letters was helpful; and
Professor Stanwood Cobb narrated the history
of Islám, then traced its influence,—in
lectures of much content and charm. The
third week, spiritual values were set forth
by Mr. F. St. George Spendlove in a course
aptly named The Meaning of Life; followed
by Mrs. Orcella Rexford’s practical advices
on Positive Living.
"From July 23-29, the Youth convened for their session, which is becoming ever more popular. Meanwhile, the special evening meetings engaged the aid of many friends. Stories from The Dawn-Breakers were told by Mr. Louis Gregory.
“At the close of the season, classes in Esperanto were given by Miss Roan Orloff; also, a Laboratory Teaching Course, with psychological method, by Dr. Genevieve Coy. From the end of July to September the program reads:
The Dawn-Breakers, Mr. Rinaldo Quigley.
Prayer and Meditation, Mr. and Mrs. Willard McKay.
The Seven Valleys and the Four Valleys. Dr. ‘Alí-Kuli-Khán.
Spreading the News Behind the News, Mrs. Dudley M. Blakely.
History in the Making, Dr. Glenn A. Shook.
Administration, Mr. Horace Holley.
Humanity’s Coming of Age, Mrs. Schopflocher.
LOUHELEN 1938 AND 1939
"This fine ranch has been steadily improved by Mr. and Mrs. L. W. Eggleston in order to increase the facilities for the Summer School guests. A Library Building is the new feature of 1939, for which is intended books on a universal art and science besides the complete set of Bahá’í literature.
"During the General sessions of 1938 many teachers of national standing participated in the classwork, as well as in the public meetings, which were an encouragement to inquirers from the neighboring countryside and the towns. Many of these had first heard of the Bahá’í Faith when the Summer School activities were given favorable publicity in the press of nearby towns. Reporters visit the School and share the common tables. In 1939, a notable piece of publicity gave with the write-up a set of pictures showing the students in class, at active sports, and in the dining hall at table.
“The live-wire Publicity Committee, the Program Committee, and the Youth Committee have co-ordinated their effort to consolidate this Bahá’í institution; and the friends throughout the Central States have made it the rallying center wherein their knowledge may deepen and their efforts spread out for the growth of the Cause.
“The Laboratory Course conducted by Mr. Wm. Kenneth Christian for the Youth sessions of 1938 was a stride towards a more thorough concentration, not without influence in the other Schools as well. Under his method, the students became familiar with the Bahá’í bibliography, and learned how to pursue the wanted facts, then to assemble material for presentation in proper form.
“At these same sessions, Mrs. Mamie L. Seto gave the spiritual Teachings in a course which can be anticipated through its key verse from Bahá’u’lláh: ‘. . . all that which ye potentially possess can, however, be manifested only as the result of your own volition.’
“In 1939, the first Youth Session was held June 25-29, with the following program announced:
Character Building, Miss Flora Hottes.
The Promise of All Ages, Mr. Wm. Kenneth Christian.
The Prophet of Arabia, Mr. N. H. Firoozi.
The laws of Bahá’u’lláh, Mr. Clarence Niss.
"The Laboratory Session of July 2-11 enjoyed the applied Administration conducted by Mr. Harlan Ober, wherein actual practice was given in electing a Local Assembly, appointed committees of which did publicity work in the nearby towns, and dealt with typical administrative problems. Public speaking instruction was given by professional skill. A survey of Bahá’í Writings and research therein was presented by Mrs. Mabel Paine.
"At the General Session of August 6-13, 1939, the program was:
The Administrative Order, Mr. Curtis Kelsey.
The Culture of Islám, Mrs. Charles Bishop.
The Art of Living, Mrs. Wendell Bacon.
Exhibit in Public Library, Yonkers, N. Y.
“And a series of sketches on assorted themes in the inimitable manner of Marzieh Carpenter (now Mrs. Harold Gail).
“At the Second Youth Session, August 16-20, 1939, Mrs. Virginia Camelon gave exceedingly good talks on the Bahá’í standards of conduct, Character Building. Mrs. Charles Bishop repeated the course on Islám, but with adaptations. The Laws of Bahá’u’lláh were treated by Mr. Carl Schefller; and the World Order Letters of Shoghi Effendi by Mrs. Carpenter.
GEYSERVILLE 1938 AND 1939
"These sessions followed the indicated policy of presenting historical and religious topics in line with Bahá’í Faith. This practice seems to bring a large attendance of folk from the valley, which is, in turn, one indication of the fairly widespread recognition given to this center of study. As in the past, public meetings were held at the county seat of Santa Rosa, twenty-five miles away.
"The session of July 4-16, 1938, offered two courses, The Unfoldment of World Civilization and The Rise and Expansion of Christianity. The first defines the New, and the second entails an account of the old Dispensation.
“For the first course, the concepts of civilization and culture were analyzed in an ethnological sense, as well as in the light of ‘Abdu’l-Bahá’s distinction between material and divine civilization. The forms of culture, its laws and institutions were defined; and the evidences of cycles set forth. Our time as the period of maturity for the human race, and the realization by man of mankind’s oneness was affirmed as the cardinal message of Bahá’í Faith and the spiritual basis of the World Order of Bahá’u’lláh.
“The Rise and Expansion of Christianity began with the background of conflict between Judaism and its polytheistic rivals, setting the stage for the divine Manifestation of the Christ. The early spirit of Christianity was accented; the primitive Church was described; the development of theocracy was traced; and the significance of the period known as ‘The Dark Ages’ was told. At the close of this cycle, the trend is towards the secularization of thought, the rise of an independent science, and the increasing division of Christendom into sectarianism and modernisms. The culmination is the divorce between religion and daily life.
“Friends from Los Angeles to Vancouver, Canada, and from as far East as Maine collaborated on the teaching staff. Among them were Mr. George Latimer, Mrs. Charles Bishop, Miss Charlotte Linfoot, Miss May McKenna, Professor Forsyth Ward, Mrs. Rouan Carter, Mr. ‘Ali Yazdi, Mr. Irvin Somerhalder, Mr. and Mrs. Seto, Mr. and Mrs. Schopflocher, Miss Virginia Orbison, Mrs. Joyce Lyon Dahl, Miss Marion Holley, Mrs. Beulah Lewis.
“Miss Agnes Alexander of Honolulu shared her pilgrim’s visit with the friends. For years she has been serving the Cause in Japan, and visited the School en route home —the long way around. Another traveler was Mr. Mark Tobey, on leave of absence from Dartington Hall, Devonshire, England. His courses on art appreciation stressed the relation of beauty to life—which is not new —and of the artist to the community—which is new, necessitating as it does the use of concepts inherent in the Revelation of Bahá’u’lláh. The theme was continued by Mr. Tobey in his talks of the following summer.
“In 1939, the School gained a week, July 2-23. The first course, The Spiritual Unfoldment of Humanity, posited religion as the source of mankind’s creativeness. Judaism, Christianity, Islám, and the Bahá’í Faith were studied as progressive Revelations of one Religion from God, established by His Prophets. To the Bahá’í Faith, the last in point of time, it is given to establish God’s Kingdom on earth.
“The second course, Bridges of Human Relationship, treated the sciences as ways of approaching man and the world. Physical science, political science, sociology, and psychology were searched for their contributions to human welfare, and their points of contact with spiritualized man. Race relations and religion were recreated in the light of Bahá’í Faith.
“An innovation at Geyserville in 1939 was the specialized activities for the youth, summarized as The Young Bahá’í in the World Today, and held in conjunction with the regular session. Under the direction of Marion Holley, with Virginia Orbison and Marzieh Carpenter as colleagues, a group activity was maintained. Its constructive value can be sounded by a letter of those summer days:
“ ‘What I really learned is that the human animal responds to environment. We created one in which the young people could work —and they did work! Besides two classes a day, there were afternoon projects daily, resulting in newspaper publicity three times, contacts (about twenty-five), a pageant which was really effective, the best public meeting of all, a symphony night with comments, decorations for the dance, entertainment and a meeting for six or seven visiting youth over one weekend, and many contributions to the regular session by way of reading aloud and discussion. Also, the whole class came down to give the School a demonstration of method, for my talk at the regular session. Yes, I learned about the human being—but I also learned that it is awfully strenuous. . . .’ ”
The School maintained by the British Bahá’ís in 1939 has been reported by the National Spiritual Assembly:
“The Bahá’í Summer School is the most important institution in England for teaching the Cause of Bahá’u’lláh. More ambitious in every way than the three previous ones, the fourth Summer School brought correspondingly greater and more encouraging results. More than a hundred people visited it, indicating its steadily increasing interest to both believers and enquirers. The spirit of real friendship, sympathy, and understanding engendered amongst such a widely diverse group of individuals, was convincing proof of the unifying power of the Teachings of Bahá’u’lláh.
“The School was opened by Lady Blomfield, who, as always, brought the spirit of the Master close to each one of us by her vivid and beautiful descriptions of many of the precious incidents which occurred during His stay in her house, in London. A cable was then sent to our beloved Guardian, to which he sent an inspiring reply.
“The lectures were of high standard and though comprehensive, followed an orderly course, beginning with a survey of the nature of the present world struggle, then tracing the growth and development of man as an individual and mankind as a collective body, presenting the main problems confronting
The Souvenir Feast of Unity of ‘Abdu’l-Bahá observed annually at Evergreen Cabin, West Englewood, New Jersey and celebrated this year 1939 on Saturday, June 24.
the world today and offering the solutions of Bahá’u’lláh, outlining the Bahá’í vision of a New World Order and culminating in the presentation of the Word of Bahá’u’lláh as the focus of all power.
“Bahá’u’lláh and ‘Abdu’l-Bahá have emphasized the importance of art in the life of man. Bahá’u’lláh tells us that sanctified and detached souls ‘constitute the animating force through which the arts and wonders of the world are made manifest,’ and ‘Abdu’l-Bahá tells us that the Sun of Truth, shining on the mind of the artist, is mirrored forth in great works of art. Therefore an experiment was made this year in inviting a larger number of non-Bahá’í speakers than previously, to lecture on their own specialized branches of art — the dance, drama, music and the crafts. The result was strikingly significant. At least four different lecturers came to the conclusion that in their particular field art had reached a standstill owing to the poverty of human creativeness —a convincing proof that the artistic spirit needs the new creative impulse of Bahá’u’lláh.
“The peak of Summer School was reached at bank holiday week-end, August 5-7, when the greatest attendance was recorded and the radiance of the gathering was so apparent as to arouse comment. It was during this week-end that the National Spiritual Assembly received its Incorporation Certificate. Archdeacon Townshend’s challenging book The Heart of the Gospel appeared at this time and the author himself was present. Dr. ‘Alí, a member of the National Spiritual Assembly of the Bahá’ís of India and Burma, Mr. W. J. Grant, late editor of the Rangoon Times and a proven friend of the Faith, Chief Jono Kenyatta of Kenya, the eminent anthropologist, were among the distinguished visitors. Mr. Wm. Kenneth Christian and Miss Virginia Setz were welcome visitors from America. Mr. Christian gave an interesting description of the Summer Schools in America.
“The setting of School was most delightful. Beautiful spacious grounds, with ample facilities for games, in the heart of a lovely countryside; an ideal place for relaxation and for study.
“Most of those present must have been conscious of the nearness of the final stages of the world struggle. They must have had too, intimations of the greatness of the privilege, and of the responsibility, of being identified with a nascent world faith in an age of doubt and fear. Summer School is a growing, consolidating institution, becoming established in a rapidly crumbling world. It has provided once again an incentive to activity and cooperation among the Bahá’í communities. We shall make efforts to maintain it.”
The second annual session of the School founded by Mr. and Mrs. Bolton at Yerrinbool, New South Wales, has been described by the School Committee as follows:
“The second Bahá’í Summer School in Australia was held at ‘Bolton Place,’ Yerrinbool, N. S. W., from January 7th to January 15th, 1939. It was most gratifying to see the increased numbers over last year. Friends from distant cities commenced arriving at Yerrinbool on January 7th and by 11 a. m. on Sunday, January 8th, all friends from afar and locally had congregated at ‘Bolton Place.’ At 11:30 a. m. the Chairman, Stanley Bolton, called all to attention, asking Mr. O. Whitaker to say the prayer, ‘For All Nations.’ Mrs. Mariette Bolton extended a welcome to all present. The following cable was then joyously read from our Beloved Guardian:
“ ‘Assure attendants Summer School special prayers success urge intensely study teachings deepen spirit Bahá’í fellowship extend scope activities.’—SHOGHI.
“Letters of greetings were then read from the National Spiritual Assembly of Australia and New Zealand, the local Spiritual Assembly of Sydney, Mr. and Mrs. Hyde Dunn, the Australian pioneers, Miss Margaret Stevenson, Miss E. Blundell, and Miss D. Burns and Miss F. De Lisle of Auckland, New Zealand, Mrs. A. Miller of Perth, Western Australia, Miss Greta Lamprill and Miss Jensen of Hobart, Tasmania, Mrs. M. Dixon and Mrs. Wheeler of Melbourne, Miss Effie Baker of Victoria and Mrs. Maysie Almond of Adelaide, South Australia.
“The Chairman then called upon Mrs. Dewing of Auckland, New Zealand, Miss Dorothy Dugdale and Miss Ethel Dawe of Adelaide. These three ladies extended personal love and greetings from their respective communities. The meeting of welcome then closed with a prayer for unity after which all gathered together for a community luncheon.
“Sunday afternoon, January 8th, at 2:30 p. m., all the friends with the residents of the local community assembled at the Yerrinbool Public Hall to listen to a lecture given by Mrs. O. Routh, the subject being The Bahá’í Message to Mankind. Although a very hot day everyone was most attentive to the Message. The Chairman for the afternoon, Mr. O. Whitaker, then extended to everyone present a welcome to attend the Summer School sessions. After the lecture Bahá’í literature was distributed, after which all assembled outside the hall for a photograph.
“Commencing on Monday morning, January 9th, and continuous until January 15 th, the program arranged by the Yerrinbool Bahá’í Summer School Committee, was followed. A number of the friends from all over Australia and New Zealand who were unable to attend the school most generously contributed by sending in papers to be read which were enjoyed to the fullest extent. Those sending in papers were Mr. Miller, Mr. David Miller, Miss Gretta Lamprell, Miss E. Blundell, Mr. O. Whitaker, Miss M. Rowling, Miss De Lisle, Mrs. M. Almond, Mrs. M. Dixon, Miss Burns.
“The sessions opened each morning at 9:30 a. m. with 15 minutes for devotions followed by the subjects for 2 hours.
“On Monday evening, January 9th, the
friends visited the home of one of the local
community at which time all details of program
were discussed followed by prayer.
On Tuesday afternoon, January 10th, at the
invitation of an investigator, the friends
journeyed to Mittagong, 7 miles from Yerrinbool,
where they had been invited to attend a conference
of the Student Christian
Movement held at Frensham College, one of
the State’s leading colleges for ladies. There
[Page 124]
were three hundred in attendance and the
Bahá’ís were invited to the home of Mr. and
Mrs. Dains of Bowral where they had invited
a number of friends, 20 in number, among
them being a noted clergy and a representative
of the local newspaper. Questions
and answers were the topics of the evening’s
discussion.
"On Wednesday afternoon at 3:30 p. m. all the friends gathered at the home of one of the local community to listen to a radio broadcast by Miss Ethel Dawe, one of our attendants at the Summer School. In the evening a round table discussion took place followed by prayers. On Friday evening, January 13th, the local community held a social function in their Hall to which all the Bahá’ís were invited. All had a most enjoyable evening in spite of excessively hot weather. On Sunday morning at 10 a. m. the local children were all invited to ‘Bolton Place’ regular Rose Garden Sunday School. The visiting Bahá’ís spoke to the children. On Sunday afternoon a community picnic was held at which 63 were present. A real Bahá’í community spirit was demonstrated and all enjoyed themselves with peace, love and harmony. This concluded the Bahá’í Summer School for 1939 which in every way showed an increase on our previous year.”
THE INTERNATIONAL BAHA’I BUREAU
THE maintenance of this Bahá’í center has been a signal spiritual victory for the Faith, one achieved by Mrs. Anne Lynch who under apparently insuperable difficulty has continued to discharge its functions with heroic courage.
One by one its normal areas of contact and correspondence have been cut off by the international difficulties, but the Bureau has concentrated the important task of printing translations of Bahá’í books and pamphlets and at the same time has served not only visitors from other lands who came to the Bureau but also those who were still able to communicate by letter. Furthermore, during the year ending April, 1940, it produced the first Bahá’í publication in the Swiss language.
In 1939 the Bureau brought out a German translation of Bahá’u’lláh and the New Era by J. E. Esslemont, making available the latest revised text which had been in process of publication in another country of Europe until Bahá’í activities were banned. Copies of this important work were distributed far and wide, and those obtained by the American Publishing Committee have made possible a number of valuable teaching opportunities both in North and South America.
In 1940 the Bureau issued the Polish translation made by Lidia Zamenhof of the same work, after solving innumerable problems in a miraculous way. Among the 17,000 young men of Polish nationality interned in Switzerland copies of this translation were given wide circulation through the forty-eight Camp Libraries maintained for these internees. Two copies of the book were presented to each of these Libraries.
The Swiss translation of a pamphlet entitled Dem Neuen Zeitalter Entgegen, made possible by the donation given by a Bahá’í of Zurich, Leo Bernhard, brings one more of the world’s language groups into the orbit of the sun of Bahá’u’lláh’s Revelation. The pamphlet, prepared after correspondence with the Guardian, consists of a compilation on the history and teachings of the Faith, preceded by an introductory statement written by Mr. Semle.
A large number of inquiries were received after the first publicity on this pamphlet appeared in a paper of Zurich.
The Bureau in 1940 also mimeographed and distributed widely a number of Tablets and passages from Bahá’í writings translated into French, German and Russian. A monthly teaching bulletin for German-reading Swiss has been maintained.
DONATION OF LAND IN SOUTHERN PALESTINE
A DONATION of property made by Natib Halabi has been transferred to the Palestine Branch of the American National Spiritual Assembly. Mr. Halabi, at the time Secretary of the Spiritual Assembly of the Bahá’ís of Damascus, wished to present a tract of approximately 10,000 sq. metres to the Cause, and at the Guardian’s request had the property recorded for ownership by the Palestine Branch.
In previous volumes of this biennial record the origin and development of the Palestine Branch of the American Assembly has been described. It holds title to a number of tracts in the vicinity of the Shrines on Mount Carmel purchased by individual American believers for the protection of the Faith and transferred to this Bahá’í religious society administered by the Guardian as its recorded agent and representative.
THE WORLDWIDE BAHÁ’Í COMMUNITY
STUDENTS of spiritual reality at this time of world destruction and world renewal may well ponder the fact that followers of Bahá’u’llal1 by 1940 were to be found in more than sixty countries of East and West. Swiftly the universal character of this Faith is being demonstrated by the universality of its membership. In many of these countries the Bahá’í community is small and weak in numbers, in others it has attained a certain degree of power and experience for unified effort.
The testimony afforded by the spread of Bahá’í literature is most impressive. By 1940 Bahá’u’lláh and the New Era by J. E. Esslemont had been translated into thirty-five languages. Furthermore it has been transcribed into Braille texts for the blind in English, Esperanto and Japanese.
Incorporated or legally recognized National Spiritual Assemblies exist in North America, Egypt, the British Isles, India and Burma. Incorporated local Spiritual Assemblies existed by April, 1940, in twenty-seven cities of North America, and in Sydney, Auckland, Adelaide, Poona, Bombay, Daidanav, Mandalay, Rangoon, Calcutta, Delhi and Karachi. Plans for the incorporation of at least eight other local Assemblies were also under way in the United States and Canada which can be reported in the next biennial record. Most of the Central and South American countries now have Bahá’ís.
A true world commonwealth is coming into being. No one can survey the vast number of signs and evidences of its gathering power and its unified spirit without a feeling of reverence and elation that such a Cause actually exists on the earth. Though the evidences, examined one by one, appear trivial in comparison to activities and undertakings of the old order, nevertheless their combined weight is the very essence of proof to the sincere that Bahá’u’lláh has revivified mankind and given the human soul new life and larger capacity.
As Shoghi Effendi wrote in The Dispensation of Bahá’u’lláh:
“Let no one, while this System is in its infancy, misconstrue its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God’s immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than Bahá’u’lláh Himself. Its shield and defender are the embattled hosts of the Abhá Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve is the authentic provisions of the Will and Testament of ‘Abdu’l-Bahá. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitáb-i-Aqdas. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mashriqu’l-Adhkár and its Dependencies. The pillars that sustain its authority and buttress its
{{bwpage|8|126}
Temple Model Displayed in Window of Red Bank Register, the Local Paper of Red Bank, N. J., 1939.
Temple Model Displayed by Louhelen Summer School at the Flint, Michigan, Flower Show.
Temple Model on Exhibition in a store in Albuquerque, New Mexico.
structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Bahá’u’lláh. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the ‘Most Great Peace’; its consummation the advent of that golden millenium—the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahá’u’lláh.”
