Thursday, April 19, 2012


100 Years Ago: April 19, 1912 — 'Abdu'l-Bahá spoke in Earl Hall at Columbia University at 5:00 P.M.

April 19, 1912, New York City: ’Abdu’l-Bahá spoke in Earl Hall at Columbia University, at 5:00 p.m.  It was his last day in New York before leaving for Washington and Chicago.  He told His audience "It is our duty to put forth our greatest efforts ad summon all our energies in order that the bonds of unity and accord may be established among mankind."
p. 36 - 239 Days, ‘Abdu’l-Bahá’s Journey in America, by Allan L. Ward, ©1979,  National Spiritual  Assembly of the  Bahá’ís of the United States

April 20, 1912. ‘Abdu’l-Bahá left New York City early for Washington DCa five-hour railroad trip. 
p. 38 239 Days, ‘Abdu’l-Bahá’s Journey in America, by Allan L Ward, ©1979
 
That evening He spoke at a public library to some 400 people and at five reporters.

Agnes Parsons in Washington, had received a telegram from the Master saying that He and His translator would come and stay at the house of the Parson’s, Agnes Parson and her husband, Jeffrey. Other members of ‘Abdu’l-Bahá’s entourage lived in a rented house in the city during this time. 

                                       Background concerning the Bahá'í community in Washington, D.C. 

NOTE:
it ... was home to the most diverse Bahá’í community in North America: it had within its fold a large group of African-Americans, and virtually all social classes—from the working poor to the social elite were represented in it.  As part of the American South, Washington, D.C. was also a city in which racial segregation was a fact of life, and it was on the issue of racial equality that ‘Abdu’l-Bahá was most uncompromising during his visit to America. On one occasion which is mentioned briefly in this diary (Agnes Parsons’ Diary) ‘Abdu’l-Bahá shocked some of the white socialites present by insisting that Louis Gregory, an African-American Bahá’í and lawyer, be seated next to him at a society luncheon. In such a milieu, the Bahá’ís found it challenging to comply with ‘Abdu’l-Bahá’s instruction that they should hold racially integrated meetings.  Even locating a public site for a community dinner honoring ‘Abdu’l-Bahá proved difficult, since no hotels in the city would allow an integrated meeting.
  (Agnes Parson’s Diary, ©1996, Kalimát Press, Footnote #15)                                        
 
NOTE: There is scarcely a mention of any of ‘Abdu’l-Bahá’s talks at the homes of Andrew Dyer and Joseph Hannen,  both of which were sites of racially integrated meetings for the Washington, D. C. Bahá’í community, (Book Footnote #18) or at African -American venues, such as the Metropolitan African Methodist Episcopal Church, presumably because Mrs. Parsons did not attend most of these events. Such activities were not part of the social world in which she lived. It is remarkable, then, that ‘Abdu’l-Bahá chose Agnes Parsons to spearhead the Racial Amity campaign initiated by the Bahá’í community and just as remarkable that she transcended her social milieu in order to carry out this mandate. 
                                                            #6, p. xvi
 
NOTE: Agnes Parsons’ careful documentation of ‘Abdu’l-Bahá’s meetings with prominent figures of the day alone ensures the importance of her diary’s account as a source for the study of ‘Abdu’l-Bahá’s American travels, the reconstruction of the full details of which will challenge those future historians of the Bahá’í Faith to whom Shoghi Effendi assigns the important task of examining the processes which led to the establishment of the Bahá’í Faith in the New World. (Book Footnote #52).
                                                            #6, p. xviii.
 
Abdul Baha has His meals  as follows:
            7 A.M. Tea and bread
            1:30 P.M. Dines with the family
            4 P.M. Tea
            7:30 P.M. Sits with the family at dinner but partakes of no food Himself
            10: P.M. Simple meal
                                                            #6, p. 13
NOTE: See Juanita Storch diary (partial)  in World Order, Vol. 25, no 1, Fall 1993, pp. 25-42.

Saturday, April 14, 2012


14 April, 1912, New York City, Sunday morning

On His first Sunday in America ‘Abdu’l-Bahá makes His first public talks. 

In the morning He spoke at the Church of the Ascension (located at Fifth Avenue and 10th Street) at the invitation of Dr. Percy Grant, the rector and long time friend of Juliet Thompson. (Dr. Grant, the minister, had, just a few months before, warned his congregation about the 'Bahá'í sect!)   239 Days, p. 21
Following Dr. Grant’s introduction ‘Abdu’l-Bahá said: “Dr. Grant has just read from the thirteenth Chapter of Corinthians that the day would come when you would see face to face.”

Following this statement He swerved to another subject.

 “I have come hither,” He said, “to find that material civilization has progressed greatly, but the spiritual civilization has been left behind. The material civilization is likened unto the glass of a lamp chimney. the spiritual civilization is like the light in that chimney. The material civilization should go hand-in-hand with the spiritual civilization. Material civilization be likened unto a beautiful body, while spiritual civilization  is the spirit that enters the body and gives to it life. With the propelling power of spiritual civilization the result will be greater.”   He continued on . . . . 
(The Diary of Juliet Thompson ; by Juliet  Thompson. ©1983 by Kalimát Press. First edition.  Published from the 1947 typescript prepared and annotated by Juliet    Thompson. (Juliet  Thompson’s house located at 48 West Tenth Street–in 239 Days?)  p. 245.

*He spoke to a congregation of two thousand. . . .[ On the following day, Monday, the New York Herald reported
 “ ‘Abdul Bahå in Episcopal Pulpit’ Leader of Oriental  Cult Causes Stir by Preaching in Church of the Ascension”]
           239 Days, ‘Abdu’l-Bahá’s Journey in America, by Allan L. Ward, ©1979,  National Spiritual  Assembly of the Bahá’ís of the United States, p, 22-23. 

 Sunday eveningApril 14,  ‘Abdu’l Bahá  gave His second public talk of the day when He spoke at the 
Carnegie Lyceum for the Union Meeting of Advanced Thought Centers.(See Promulgation of Universal Peace,
 2nd ed. pp. 14-16.



The Titanic's Forgotten "Survivor".
- The Huffington Post

« Le “Survivant” oublié du Titanic »
- The Huffington Post

Ainsi que nous avons été rappelés, à d'innombrables reprises, au cours des dernières semaines, il y a cent ans, "l'insubmersible" Titanic a coulé dans l'Atlantique Nord, engloutissant avec lui plus de 1500 vies. Cette tragédie est devenue pour certains un conte épique.
De toutes les histoires, l'une des plus extraordinaires, est celle d'un Persan âgé de 68 ans, qui n'était pas sur ce malheureux navire, sur lequel il était censé être.
Abbas Effendi – connu sous le nom de 'Abdu’l-Bahá, c’est-à-dire “le Serviteur de Dieu" – a été présenté par la presse, en Europe et aux États-Unis, en tant que philosophe, Apôtre de la Paix, et même le Retour du Christ. Ses admirateurs américains lui avaient envoyé des milliers de dollars afin qu’il achète un billet pour le Paquebot “le Titanic“, en le priant de monter sur ce navire de luxe.  Il a refusé et a donné l'argent à la charité.

« On m'a demandé de naviguer sur le Titanic," at-il dit plus tard, "mais mon cœur ne m'a pas suggéré de le faire. »
Au lieu de cela, 'Abdu’l-Bahá a navigué vers New York sur le modeste “SS Cedric”. Les grands journaux de New York ont écrit des articles sur son arrivée le 11 avril et sur ses 8 mois de voyage [sur le continent nord-américain], d’un océan à l’autre. Cet étranger, en turban, portant des vêtements orientaux, faisait la “une“ de la presse.
Le New York Times a rapporté que sa mission était de «faire tomber les préjugés ..., préjugés de nationalité, de race, de religion". L'article le cite également, directement : "Le temps est venu pour l'Humanité de relever le niveau de l'unité du Genre humain, de sorte que les formules dogmatiques et les superstitions prennent fin".
La presse l’a souvent appelé “Prophète”, en particulier le " Prophète persan". Un journal avait titré son article, à la suite de son discours à l'Université de Stanford : « Le Prophète dit qu'il n'est pas un prophète !".
‘Abdu’l-Bahá était, en réalité, le Chef de la Foi Bahá'ie, [religion] qui venait de naître, mais il a constamment nié être un Prophète.

Il a prêché la foi fondée par son père, Bahá’u’lláh, dans le milieu des années 1800, dont le but est l'unité de toutes les religions. A l'époque il n'y avait que quelques centaines de Bahá'is aux États-Unis ; aujourd'hui, il y en a 150.000.
Jour après jour, mois après mois, des foules à travers l'Amérique (souvent des milliers) accouraient pour l'entendre parler. Dans les synagogues, il fait l'éloge du Christ. Dans les églises, il vantait les enseignements de Mohammad. Et tout au long de ses voyages, sa compagnie a été recherchée par des personnalités telles que : Andrew CARNEGIE, Alexander Graham BELL et Khalil GIBRAN.
Justement, comment faisait ‘Abdu’l-Bahá pour attirer un si grand nombre de personnes – ce personnage inconnu venu de l’Orient, qui avait passé 40 années en prison du fait de sa religion, qui n'avait jamais fréquenté une école et n’avait jamais été en contact avec la culture occidentale ?


Je soupçonne que cela a quelque chose à avoir, non seulement avec ce qu'il disait, mais aussi avec ce qu'il faisait. "Il est le seul homme dans le monde qui, à sa table, a rassemblé Persans, Zoroastriens, Juifs, Chrétiens et Musulmans", a écrit Kate Carew (Liz Smith, à son époque) du New York Tribune. Plus tard dans la pièce (…), elle décrit la visite de 'Abdu’l-Bahá à la Mission de Bowery, dans le Lower East Side, où ['Abdu'l-Bahá] a personnellement remis des pièces d'argent à 400 hommes sans-abri.
Tout au long de sa visite aux États-Unis, il balaya le protocole social de la ségrégation en insistant pour que, partout où il parlait, la salle soit ouverte aux personnes de toutes races. Ce qui, à l'époque, ne plaisait pas à tout le monde. A l'Hôtel Great Northern, sur la 57ème Rue (aujourd'hui le Méridien Parker), le directeur de l’hôtel avait refusé, avec véhémence, de permettre aux Noirs d’y entrer.

"Si les gens voient qu'une seule personne de couleur est entrée dans mon établissement, aucune personne respectable n’y mettra jamais les pieds", avait-il dit.
C’est ainsi que ‘Abdu’l-Bahá organisa une fête multi-raciale dans la maison d'un de ses disciples, avec des Blancs qui servaient les Noirs : ce qui était un acte révolutionnaire, voire dangereux, pour l’esprit du temps.
Seulement c’est chez les humains que la couleur de la peau est une cause de discorde, a fait remarquer 'Abdu'l-Bahá. « Les animaux, en dépit du fait qu'ils n'ont ni raison, ni entendement, ne font pas de la couleur la cause de conflits. Pourquoi alors, l'Homme, qui possède la raison, devrait-il créer des conflits ? »

Les discours de ‘Abdu’l-Bahá agissaient sur le public avec une simplicité radicale. Il avança des idées sur lesquelles les Américains débattent encore un siècle plus tard, telles que : La nécessité d’une réelle harmonie raciale, l'égalité des sexes, l'élimination de l'extrême richesse et de l’extrême pauvreté ; les dangers du nationalisme et du fanatisme religieux. Il insistait sur l’importance de la recherche indépendante [et personnelle] de la Vérité. Toutes ces idées étant encore à l’ordre du jour en 2012 !

Sa mission était d’apporter l'Unité, principe qu’il avait propagé dans toute notre nation il y a cent ans. [Son message] devrait être célébré aux côtés des messages de Gandhi, du Dalaï Lama et de Martin Luther King Jr.
Dans sa toute première allocution publique aux États-Unis – à l'église Church of Ascension de New York sur la Cinquième Avenue et 10th Street – 'Abdu'l-Bahá a salué le progrès matériel de l'Amérique dans le domaine des arts, de l'agriculture et du commerce, mais avec une mise en garde sur la nécessité de développer, aussi, notre potentialité spirituelle.
« Pour l'Homme, deux ailes sont nécessaires [afin de pouvoir voler] : Une aile est le pouvoir physique et la civilisation matérielle. L'autre est le pouvoir spirituel et celui de la civilisation divine. Avec une seule aile, le vol est impossible ! »
Il fit ce discours le 14 Avril 1912. Plus tard, dans ce même jour, le Titanic heurta l'iceberg.

Traduction de ROCHAN MAVADDAT
–––––––––––––––––––––––––––––––––––––––

The Titanic's Forgotten "Survivor"

- The Huffington Post


Rainn Wilson

Rainn WILSON

Actor
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Http://i.huffpost.com/gen/566468/thumbs/sabdullarge300.jpg
As we've been reminded innumerable times over the past few weeks, one hundred years ago the "unsinkable" Titanic sank into the North Atlantic, taking with her more than 1,500 lives. The tragedy has made for some epic storytelling.
Of all the stories, one of the most extraordinary is that of a 68-year-old Persian who wasn't, it turns out, actually on the ill-fated vessel, but was supposed to be.
Abbas Effendi -- known as Abdu'l-Baha or "the Servant of God" -- was feted by the press in both Europe and the U.S. as a philosopher, a peace apostle, even the return of Christ. His American admirers had sent him thousands of dollars for a ticket on the Titanic, and begged him to ride in the greatest of opulence. He declined and gave the money to charity.
2012-04-12-titanic.jpg
"I was asked to sail upon the Titanic," he later said, "but my heart did not prompt me to do so."
Instead, Abdu'l-Baha sailed to New York on the more modest SS Cedric. Every major newspaper in New York covered his arrival on April 11 and his eight-month coast-to-coast tour that followed. This turbaned foreigner in "oriental robes" was front-page news.
The New York Times reported that his mission was "to do away with prejudices... prejudice of nationality, of race, of religion." The article also quotes him directly: "The time has come for humanity to hoist the standard of the oneness of the human world, so that dogmatic formulas and superstitions may end."
The press often called him a prophet, especially a "Persian Prophet" (ah, alliteration!). One headline, following his talk at Stanford University, read: "Prophet Says He Is Not A Prophet." Abdu'l-Baha was in fact the leader of the then nascent Baha'i Faith, though he consistently denied the whole prophet thing.
He preached the faith founded by his father, Baha'u'llah, in the mid-1800s, rooted in the unity of all religions. At the time there were only a few hundred Bahai's in the U.S.; today there are 150,000. Day after day, month after month, crowds across America (often in the thousands) flocked to hear him talk. In synagogues he praised Christ. In churches he extolled the teachings of Mohammed. And throughout his travels his company was sought by luminaries like Andrew Carnegie, Alexander Graham Bell and Kahlil Gibran.
2012-04-12-abdul2.jpg
Abdu'l-Baha (right) with his brother Mirza Mihdi / Wikimedia Commons

Just how did Abdu'l-Baha come to inspire so many -- this obscure figure from the east who had spent 40-something years imprisoned for his religion, who had never attended school or been exposed to western culture?
I suspect it has something do with not just what he said, but what he did. "He is the only man in the world who at his dinner table has gathered Persian, Zorastan, Jew, Christian, Mahometan," [sic] wrote the New York Tribune's Kate Carew (the Liz Smith of her era). Later in the piece, sans her trademark levity, she describes Abdu'l-Baha's visit to the Bowery Mission on the Lower East Side -- where he personally handed out silver coins to 400 homeless men.
Throughout his U.S. visit he swept aside the social protocol of segregation by insisting that everywhere he spoke be open to people of all races. Not the biggest crowd pleaser at the time. At the Great Northern Hotel on 57th Street (now the Parker Meridien), the manager vehemently refused to allow any blacks on the property.
"If the people see that one colored person has entered my hotel, no respectable person will ever set foot in it," he said. So Abdu'l-Baha instead organized a multi-racial feast at the home of one of his followers, with many whites serving blacks -- a subversive, even dangerous notion at the time.
2012-04-12-abdul.jpg
Only among humans was skin color a cause of discord, Abdu'l-Baha once remarked. "Animals, despite the fact that they lack reason and understanding, do not make colors the cause of conflict. Why should man, who has reason, create conflict?"
Abdu'l-Baha's talks pierced audiences with a radical simplicity. And yet he advanced ideas that Americans still wrestle with a century later: the need for true racial harmony and gender equality; the elimination of extreme wealth and poverty; the dangers of nationalism and religious bigotry; and an insistence upon the independent search for truth. Any of those ring a bell in 2012?
His mission of unity, spread throughout our nation one hundred years ago, should be celebrated alongside the messages of Gandhi, the Dalai Lama and Martin Luther King Jr.
In his very first public address in the U.S. -- at New York's Church of Ascension on Fifth Avenue and 10th Street -- Abdu'l-Baha hailed America's material progress in the arts, agriculture and commerce, but with a caution to also develop our spiritual potentialities.
"For man two wings are necessary. One wing is physical power and material civilization; the other is spiritual power and divine civilization. With one wing only, flight is impossible."
He gave the talk on April 14, 1912. Later that same day the Titanic struck the iceberg.
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Friday, April 13, 2012


Porta

Without an Interpreter

ls to Freedom
April 13, 1912
Hotel Ansonia
2109 Broadway
New YorkNY
One day I was walking with Mountfort near his home on West End Ave. It was in February and the winter winds were chill. We walked briskly talking of the ever enthralling subject, ‘Abdu’l-Bahá’s approaching visit; what He looked like; what effect His meeting had on souls; stories of contacts with Him in ‘Akka and Paris. Impulsively I said:
When ‘Abdu’l-Bahá arrives I would like very much to have a talk with Him alone, without even an interpreter.”
He smiled sympathetically but remarked:
I fear you couldn’t get very far without an interpreter, for ‘Abdu’l-Bahá speaks little English and you, I imagine, less Persian.”
I would not be dissuaded. “If He at all approaches in spiritual discernment what I hear and read of Him,” I said, “we would get closer together, and I might have a better chance of understanding, even if no words were spoken. I am very tired of words,” I concluded rather lamely.
This was about six weeks before ‘Abdu’l-Bahá came, two months perhaps. We never referred to the subject again nor did Mountfort speak of my wish to anyone, as he afterwards assured me.

He beckoned me. Startled gives no hint of my sensations. Something incredible had happened. Why to me, a stranger unknown, unheard of, should He raise that friendly hand?

Finally the day arrived. I did not go to the steamship wharf to meet Him but I did make an effort to get at least a glimpse of Him at a gathering specially arranged for Him at the home of Bahá’í friends … within my soul was an urge, a longing, that would not be stilled nor thwarted. What was it that these people around me had which gave to their eyes such illumination, to their hearts such gladness? What connotation did the word “wonderful” have to them that so often it was upon their lips? I did not know, but I wanted to know as I think I had never known the want of anything before.
The measure of that desire and the determination to discover may be indicated in that the very next morning, early, I was at the Hotel Ansonia where the friends had reserved rooms for Him—a beautiful suite which ‘Abdu’l-Bahá used only a few days, removing to a simple apartment, and refusing with kindly dignity the urgent offer of the friends to meet any expense. He said that it was not the part of wisdom.
So before nine o’clock in the morning I was there, which meant, since I lived some distance from New York, an early start indeed. Already the large reception room was well filled. Evidently others also were conscious of a similar urge. I wondered if they too felt, as I, a burning in the breast.
I remember as if it were yesterday the scene and my impressions. I did not want to talk to anyone. In fact I would not. I withdrew to the window overlooking Broadway and turned my back upon them all. Below me stretched the great city but I saw it not. What was it all about? Why was I here? What did I expect from the coming interview: indeed how did I know there was to be any interview at all? I had no appointment. Plainly all these other folk had come expecting to see and talk with Him. Why should I expect any attention from such an evident personage?

He took me under the elbows and lifted me to my feet and swept me into his arms. Such a hug! No mere embrace! My very ribs cracked.

So I was somewhat withdrawn from the others when my attention was attracted by a rustling throughout the room. A door was opening far across from me and a group was emerging and ‘Abdu’l-Bahá appeared saying farewell. None had any eyes save for Him. Again I had the impression of a unique dignity and courtesy and love. The morning sunlight flooded the room to center on His robe. His fez was slightly tilted and as I gazed. His hand, with a gesture evidently characteristic, raised and, touching, restored it to its proper place. His eyes met mine as my fascinated glance was on Him. He smiled and, with a gesture which no word but “lordly” can describe. He beckoned me. Startled gives no hint of my sensations. Something incredible had happened. Why to me, a stranger unknown, unheard of, should He raise that friendly hand? I glanced around. Surely it was to someone else that gesture was addressed, those eyes were smiling! But there was no one near and again I looked and again He beckoned and such understanding love enveloped me that even at that distance and with a heart still cold a thrill ran through me as if a breeze from a divine morning had touched my brow!
Slowly I obeyed that imperative command and, as I approached the door where still He stood, He motioned others away and stretched His hand to me as if He had always known me. And, as our right hands met, with His left He indicated that all should leave the room, and He drew me in and closed the door. I remember how surprised the interpreter looked when he too was included in this general dismissal. But I had little thought then for anything but this incredible happening. I was absolutely alone with ‘Abdu’l-Bahá. The halting desire expressed weeks ago was fulfilled the very moment that our eyes first met.
Still holding my hand ‘Abdu’l-Bahá walked across the room towards where, in the window, two chairs were waiting. Even then the majesty of His tread impressed me and I felt like a child led by His father, a more than earthly father, to a comforting conference. His hand still held mine and frequently His grasp tightened and held more closely. And then, for the first time. He spoke, and in my own tongue: Softly came the assurance that I was His very dear son.
What there was in these simple words that carried such conviction to my heart I cannot say. Or was it the tone of voice and the atmosphere pervading the room, filled with spiritual vibrations beyond anything I had ever known, that melted my heart almost to tears? I only know that a sense of verity invaded me. Here at last was my Father. What earthly paternal relationship could equal this? A new and exquisite emotion all but mastered me. My throat swelled. My eyes filled. I could not have spoken had life depended on a word. I followed those masterly feet like a little child.
Then we sat in the two chairs by the window: knee to knee, eye to eye. At last He looked right into me. It was the first time since our eyes had met with His first beckoning gesture that this had happened. And now nothing intervened between us and He looked at me. He looked at me! It seemed as though never before had anyone really seen me. I felt a sense of gladness that I at last was at home, and that one who knew me utterly, my Father, in truth, was alone with me.
As He looked such play of thought found reflection in His face, that if He had talked an hour not nearly so much could have been said. A little surprise, perhaps, followed swiftly by such sympathy, such understanding, such overwhelming love—it was as if His very being opened to receive me. With that the heart within me melted and the tears flowed. I did not weep, in any ordinary sense. There was no breaking up of feature. It was as if a long-pent stream was at last undammed. Unheeded, as I looked at Him, they flowed.
He put His two thumbs to my eyes while He wiped the tears from my face; admonishing me not to cry, that one must always be happy. And He laughed. Such a ringing, boyish laugh. It was as though He had discovered the most delightful joke imaginable: a divine joke which only He could appreciate.
I could not speak. We both sat perfectly silent for what seemed a long while, and gradually a great peace came to me. Then ‘Abdu’l-Bahá placed His hand upon my breast saying that it was the heart that speaks. Again silence: a long, heart-enthralling silence. No word further was spoken, and all the time I was with Him not one single sound came from me. But no word was necessary from me to Him. I knew that, even then, and how I thanked God it was so.
Suddenly He leaped from His chair with another laugh as though consumed with a heavenly joy. Turning, He took me under the elbows and lifted me to my feet and swept me into his arms. Such a hug! No mere embrace! My very ribs cracked. He kissed me on both cheeks, laid His arm across my shoulders and led me to the door.
That is all. But life has never been quite the same since.

Wednesday, April 4, 2012

http://239days.tumblr.com/.


A Social Media Documentary following 'Abdu’l-Bahá’s 1912 journey across North America, exactly 100 years after the events took place. 

Prominent People Who Met ‘Abdu’l-Bahá or attended a Gathering Where He was Present

Prominent People Who Met ‘Abdu’l-Bahá or attended a Gathering Where He was Present

 
Photo
Person
Prominence
Date Met
City
Place
Reference
_Jane AddamsAddams, Jane 1860-1935Founder of Chicago’s “Hull House”04-30-1912Chicago, Il.Hull HouseBahá’í World Vol. 6 pp.680-683
AGBBell, Alexander Graham 1847-1922Inventor of the Telephone04-24-1912Washington, D.C.Bell ResidenceMahmud’s Diary, pp. 57-59
Mabel_Thorp_BoardmanBoardman, Mabel Thorp 1860-1946National Secretary American Red Crossca. 04-27-1912Washington, D.C. ‘Abdu’l-Bahá in Their Midst, p. 105
CarewCarew, Kate (real name Mary Williams) 1869-1960Caricaturist and Journalist04-19-1912New York, N.Y.Hotel AnsoniaNew York Tribune, May 5, 1912
CarnegieCarnegie, Andrew 1835-1919Philanthropist11-18-1912New York, N.Y.Carnegie Library239 Days, p. 186
Russell ConwellConwell, Russell 1843-1925Founder of Temple University06-09-1912Philadelphia, Pa.Unitarian ChurchBahá'i Magazine, Vol. 22, September, 1931, pp. 265-6.
diya - RevDiya Páshá, YúsufTurkey’s Ambassador to the U.S. 1909-04-25-1912Washington, D.C.Turkish Embassy (Star of the West said it was at the Pasha’s home.)239 Days, p. 44. SotW 19:3 (June 1938), p. 90.
dodge B&WDodge, Arthur Pillsbury 1849-1915Inventor & Publisher04-16-1912New York, N.Y.Dodge residenceMahmud’s Diary, p. 45.
duboisWEBDuBois, W. E. B 1868-1963Co-Founder of N.A.A.C.P.04-30-1919ChicagoHandel Hall239 Days, p. 49.
kahlil-gibran1Gibran, Kahlil 1883-1931Poet & Artist04-15-1912New York, N.Y.Artist’s studio or Hotel Ansonia‘Abdu’l-Bahá in New York The City of the Covenant, p.23-24.
percy stickney grant thumbGrant, Percy Stickney c1860-?Noted clergyman & author04-14-1912New York, N.Y.Church of the Ascension
The Promulgation of Universal Peace
gompersGompers, Samuel 1850-1924Founded the American Federation of Labor (AFofL)04-26-1912Washington, D.C.Continental HallMahmud’s Diary, p. 465.
hearst PNGHearst, Phoebe Apperson 1842-1919First woman Regent of U.C. Berkeley  & Philanthropist10-13-1912Pleasanton, CaliforniaHearst CastleMahmud’s Diary, p. 326.
maximHudson, Maxim 1853-1927Inventor of Armaments04-13-1912New York, N.Y.The Ansonia HotelMahmud’s Diary, p. 41.
dsjJordan, David Starr  1851-1931President Stanford University10-08-1912Palo Alto, CaliforniaStanford UniversityMahmud’s Diary, p. 310.
Kennedy
Kennedy, Charles Rann 1871-1950
 
Playright, author of “The Terrible Meek”04-22-1912New York, N.Y.The Ansonia HotelThe Diary of Juliet Thompson, p.267.
KhanKhan, Ali Kuli c1879-1966Chargé d’affaires of the Persian Legation04-23-1912Washington, D.C.Persian LegationMahmud’s Diary, p. 462.
gkKasebier, Gertrude 1852-1934Portrait Photographer05-20-1912New York, N.Y.Studio of Gertrude Kasebier‘Abdu’l-Bahá in New York The City of the Covenant, p.51.
Robert_LuceLuce, Robert 1862-1946Lieutenant Governor of Massachussets05-22-1912Boston, Mass.Tremont TempleMahmud’s Diary, p. 107.
McMcClung, Lee 1870-1914U.S. Secretary of the Treasury Washington D.C.Home of Agnes ParsonsThe Diary of Juliet Thompson, p.280.
rabbiMeyer, Martin Abraham 1879-1923Rabbi & Author10-12-1912San FranciscoTemple Emanu-ElMy Memories of ‘Abdu’l-Bahá, pp.49-50.
e-robert-pearyPeary, Robert 1856-1920Explorer04-23-1912Washington D.C.Persian LegationThe Diary of Juliet Thompson, p.270.
a-B Potter BustArtist’s Photo Not Yet FoundPotter, Louis 1873-1912Sculptor05-19-1912New York, N.Y.Mrs. Tatum’s HomeThe Diary of Juliet Thompson, p.288.
teddyRoosevelt, Theodore 1858-1919President of the U.S.A.04-25-1912Washington, D.C.Agnes Parsons239 Days, p.44.
smiley-croppedSmiley, Albert K. 1828-1912Founder & President Mohonk Peace Conference05-14-1912New Paltz, N.Y.Mohonk Mountain House‘Abdu’l-Bahá in New York The City of the Covenant, p.33.
a Artist’s Photo Not Yet FoundSpicer-Simson, Theodore 1871-1959Sculptor05-10-1912Washington, D.C.Agnes ParsonsAgnes Parson’s Diary, p.63.
sulzerSulzer, William 1863-1941
U.S. Congressman,
Ex-Governor
ca. 04-27-1912Washington, D.C. ‘Abdu’l-Bahá in Their Midst, p.105.
topkTopakyan, Haozoun HohannesPersian Counsul-General06-30-1912New York, N.Y.Topakyan ResidenceMahmud’s Diary, p. 128.
s_wiseWise, Stephen S. 1874-1949Co-Founder of N.A.A.C.P.05-13-1912New York, N.Y.Hotel AstorMahmud’s Diary, p. 99.
Working Draft compiled by dt 01-29-2012