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established. In direct consequence of the unsupported and indefatigable endeavors of the most distinguished of its itinerant teachers the spontaneous allegiance of Royalty to the Faith of Bahá'u'lláh has been secured and unmistakably proclaimed in several testimonies transmitted to posterity by the pen of the royal convert herself. And finally, to the members of this community, the spiritual descendants of the dawn-breakers of the Heroic Age of the Bahá'í Dispensation, must be ascribed the eternal honor of having arisen, on numerous occasions, with marvelous alacrity, zeal and determination, to champion the cause of the oppressed, to relieve the needy, and to defend the interests of the edifices and institutions reared by their brethren in countries such as Persia, Russia, Egypt, Iraq and Germany, countries where the adherents of the Faith have had to sustain, in varying measure, the rigors of racial and religious persecution.
Strange, indeed, that in a country, invested with such a unique function among its sister-nations throughout the West, the first public reference to the Author of so glorious a Faith should have been made through the mouth of one of the members of that ecclesiastical order with which that Faith has had so long to contend, and from which it has frequently suffered. Stranger still that he who first established it in the city of Chicago, fifty years after the Báb had declared His Mission in Shíráz, should himself have forsaken, a few years later, the standard which he, single-handed, had implanted in that city.
It was on September 23, 1893, a little over a year after Bahá'u'lláh's ascension, that, in a paper written by Rev. Henry H. Jessup, D.D., Director of Presbyterian Missionary Operations in North Syria, and read by Rev. George A. Ford of Syria, at the World Parliament of Religions, held in Chicago, in connection with the Columbian Exposition, commemorating the four-hundredth anniversary of the discovery of America, it was announced that "a famous Persian Sage," "the Bábí Saint," had died recently in Akká, and that two years previous to His ascension "a Cambridge scholar" had visited Him, to whom He had expressed "sentiments so noble, so Christ-like" that the author of the paper, in his "closing words," wished to share them with his audience. Less than a year later, in February 1894, a Syrian doctor, named Ibráhím Khayru'lláh, who, while residing in Cairo, had been converted by Hájí `Abdu'l-Karím-i-Tihrání to the Faith, had received a Tablet from Bahá'u'lláh, had communicated with `Abdu'l-Bahá, and reached New York in December 1892, established his residence in Chicago, and began to teach actively and systematically the Cause he had espoused. Within the space of two years he had communicated
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his impressions to `Abdu'l-Bahá, and reported on the remarkable success that had attended his efforts. In 1895 an opening was vouchsafed to him in Kenosha, which he continued to visit once a week, in the course of his teaching activities. By the following year the believers in these two cities, it was reported, were counted by hundreds. In 1897 he published his book, entitled the Bábu'd-Dín, and visited Kansas City, New York City, Ithaca and Philadelphia, where he was able to win for the Faith a considerable number of supporters. The stout-hearted Thornton Chase, surnamed Thábit (Steadfast) by `Abdu'l-Bahá and designated by Him "the first American believer," who became a convert to the Faith in 1894, the immortal Louisa A. Moore, the mother teacher of the West, surnamed Livá (Banner) by `Abdu'l-Bahá, Dr. Edward Getsinger, to whom she was later married, Howard MacNutt, Arthur P. Dodge, Isabella D. Brittingham, Lillian F. Kappes, Paul K. Dealy, Chester I. Thacher and Helen S. Goodall, whose names will ever remain associated with the first stirrings of the Faith of Bahá'u'lláh in the North American continent, stand out as the most prominent among those who, in those early years, awakened to the call of the New Day, and consecrated their lives to the service of the newly proclaimed Covenant.
By 1898 Mrs. Phoebe Hearst, the well-known philanthropist (wife of Senator George F. Hearst), whom Mrs. Getsinger had, while on a visit to California, attracted to the Faith, had expressed her intention of visiting `Abdu'l-Bahá in the Holy Land, had invited several believers, among them Dr. and Mrs. Getsinger, Dr. Khayru'lláh and his wife, to join her, and had completed the necessary arrangements for their historic pilgrimage to Akká. In Paris several resident Americans, among whom were May Ellis Bolles, whom Mrs. Getsinger had won over to the Faith, Miss Pearson, and Ann Apperson, both nieces of Mrs. Hearst, with Mrs. Thornburgh and her daughter, were added to the party, the number of which was later swelled in Egypt by the addition of Dr. Khayru'lláh's daughters and their grand-mother whom he had recently converted.
The arrival of fifteen pilgrims, in three successive parties, the first of which, including Dr. and Mrs. Getsinger, reached the prison-city of Akká on December 10, 1898; the intimate personal contact established between the Center of Bahá'u'lláh's Covenant and the newly arisen heralds of His Revelation in the West; the moving circumstances attending their visit to His Tomb and the great honor bestowed upon them of being conducted by `Abdu'l-Bahá Himself into its innermost chamber; the spirit which, through precept and example, despite the
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briefness of their stay, a loving and bountiful Host so powerfully infused into them; and the passionate zeal and unyielding resolve which His inspiring exhortations, His illuminating instructions and the multiple evidences of His divine love kindled in their hearts--all these marked the opening of a new epoch in the development of the Faith in the West, an epoch whose significance the acts subsequently performed by some of these same pilgrims and their fellow-disciples have amply demonstrated.
"Of that first meeting," one of these pilgrims, recording her impressions, has written, "I can remember neither joy nor pain, nor anything that I can name. I had been carried suddenly to too great a height, my soul had come in contact with the Divine Spirit, and this force, so pure, so holy, so mighty, had overwhelmed me... We could not remove our eyes from His glorious face; we heard all that He said; we drank tea with Him at His bidding; but existence seemed suspended; and when He arose and suddenly left us, we came back with a start to life; but never again, oh! never again, thank God, the same life on this earth." "In the might and majesty of His presence," that same pilgrim, recalling the last interview accorded the party of which she was a member, has testified, "our fear was turned to perfect faith, our weakness into strength, our sorrow into hope, and ourselves forgotten in our love for Him. As we all sat before Him, waiting to hear His words, some of the believers wept bitterly. He bade them dry their tears, but they could not for a moment. So again He asked them for His sake not to weep, nor would He talk to us and teach us until all tears were banished..."
..."Those three days," Mrs. Hearst herself has, in one of her letters, testified, "were the most memorable days of my life... The Master I will not attempt to describe: I will only state that I believe with all my heart that He is the Master, and my greatest blessing in this world is that I have been privileged to be in His presence, and look upon His sanctified face... Without a doubt Abbás Effendi is the Messiah of this day and generation, and we need not look for another." "I must say," she, moreover, has in another letter written, "He is the most wonderful Being I have ever met or ever expect to meet in this world... The spiritual atmosphere which surrounds Him and most powerfully affects all those who are blest by being near Him, is indescribable... I believe in Him with all my heart and soul, and I hope all who call themselves believers will concede to Him all the greatness, all the glory, and all the praise, for surely He is the Son of God--and `the spirit of the Father abideth in Him.'"
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Even Mrs. Hearst's butler, a negro named Robert Turner, the first member of his race to embrace the Cause of Bahá'u'lláh in the West, had been transported by the influence exerted by `Abdu'l-Bahá in the course of that epoch-making pilgrimage. Such was the tenacity of his faith that even the subsequent estrangement of his beloved mistress from the Cause she had spontaneously embraced failed to becloud its radiance, or to lessen the intensity of the emotions which the loving-kindness showered by `Abdu'l-Bahá upon him had excited in his breast.
The return of these God-intoxicated pilgrims, some to France, others to the United States, was the signal for an outburst of systematic and sustained activity, which, as it gathered momentum, and spread its ramifications over Western Europe and the states and provinces of the North American continent, grew to so great a scale that `Abdu'l-Bahá Himself resolved that, as soon as He should be released from His prolonged confinement in Akká, He would undertake a personal mission to the West. Undeflected in its course by the devastating crisis which the ambition of Dr. Khayru'lláh had, upon his return from the Holy Land (December, 1899) precipitated; undismayed by the agitation which he, working in collaboration with the arch-breaker of the Covenant and his messengers, had provoked; disdainful of the attacks launched by him and his fellow-seceders, as well as by Christian ecclesiastics increasingly jealous of the rising power and extending influence of the Faith; nourished by a continual flow of pilgrims who transmitted the verbal messages and special instructions of a vigilant Master; invigorated by the effusions of His pen recorded in innumerable Tablets; instructed by the successive messengers and teachers dispatched at His behest for its guidance, edification and consolidation, the community of the American believers arose to initiate a series of enterprises which, blessed and stimulated a decade later by `Abdu'l-Bahá Himself, were to be but a prelude to the unparalleled services destined to be rendered by its members during the Formative Age of His Father's Dispensation.
No sooner had one of these pilgrims, the afore-mentioned May Bolles, returned to Paris than she succeeded, in compliance with `Abdu'l-Bahá's emphatic instructions, in establishing in that city the first Bahá'í center to be formed on the European continent. This center was, shortly after her arrival, reinforced by the conversion of the illumined Thomas Breakwell, the first English believer, immortalized by `Abdu'l-Bahá's fervent eulogy revealed in his memory; of Hippolyte Dreyfus, the first Frenchman to embrace the Faith, who,
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through his writings, translations, travels and other pioneer services, was able to consolidate, as the years went by, the work which had been initiated in his country; and of Laura Barney, whose imperishable service was to collect and transmit to posterity in the form of a book, entitled "Some Answered Questions," `Abdu'l-Bahá's priceless explanations, covering a wide variety of subjects, given to her in the course of an extended pilgrimage to the Holy Land. Three years later, in 1902, May Bolles, now married to a Canadian, transferred her residence to Montreal, and succeeded in laying the foundations of the Cause in that Dominion.
In London Mrs. Thornburgh-Cropper, as a consequence of the creative influences released by that never-to-be-forgotten pilgrimage, was able to initiate activities which, stimulated and expanded through the efforts of the first English believers, and particularly of Ethel J. Rosenberg, converted in 1899, enabled them to erect, in later years, the structure of their administrative institutions in the British Isles. In the North American continent, the defection and the denunciatory publications of Dr. Khayru'lláh (encouraged as he was by Mírzá Muhammad-`Alí and his son Shu`á`u'lláh, whom he had despatched to America) tested to the utmost the loyalty of the newly fledged community; but successive messengers despatched by `Abdu'l-Bahá (such as Hájí `Abdu'l-Karím-i-Tihrání, Hájí Mírzá Hasan-i-Khurásání, Mírzá Asadu'lláh and Mírzá Abu'l-Fadl) succeeded in rapidly dispelling the doubts, and in deepening the understanding, of the believers, in holding the community together, and in forming the nucleus of those administrative institutions which, two decades later, were to be formally inaugurated through the explicit provisions of `Abdu'l-Bahá's Will and Testament. As far back as the year 1899 a council board of seven officers, the forerunner of a series of Assemblies which, ere the close of the first Bahá'í Century, were to cover the North American Continent from coast to coast, was established in the city of Kenosha. In 1902 a Bahá'í Publishing Society, designed to propagate the literature of a gradually expanding community, was formed in Chicago. A Bahá'í Bulletin, for the purpose of disseminating the teachings of the Faith was inaugurated in New York. The "Bahá'í News," another periodical, subsequently appeared in Chicago, and soon developed into a magazine entitled "Star of the West." The translation of some of the most important writings of Bahá'u'lláh, such as the "Hidden Words," the "Kitáb-i-Iqán," the "Tablets to the Kings," and the "Seven Valleys," together with the Tablets of `Abdu'l-Bahá, as well
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