• Mrs. Edith Burr of Florence, made her home a centre for many years.
• Signora Maria Forni, who lived at Crevenna near Lake Como. was an ardent exponent from the time of her acceptance of the Teachings in 1899, and her social work among children was testimony of her sincere faith. [BN #43 Aug1930 p.8]

"Soon. shipping silken carpet from Baha'u'llah's Shrine as crowning gift on altar of Bahá'í sacrifice."--Cablegram, April 28, 1929.

"Moved by an impulse that I could not resist, I have felt impelled to forego what may be regarded as the most valuable and sacred possession in the Holy Land for the furthering of that noble enterprise which you have set your hearts to achieve. With the hearty concurrence of our dear Bahá'í brother, Ziaoullah Asgarzadeh, who years ago donated it to the Most Holy Shrine, this precious ornament of the Tomb of Bahá'u'lláh has been already shipped to your shores, with our fondest hope that the proceeds from its sale may at once ennoble and reinforce the unnumbered offerings of the American believers already accumulated on the altar of Bahá'í sacrifice." Letter, October 25, 1929.

"Shoghi Effendi informs you that the rug can be offered for sale among Baha'is and nonBahá'í alike."-Soheil A/nan, December 12, 1929. [BN No 38 February 1930 insert]

As the result of being mistaken for a secret political society, the members of the Spiritual Assemblies of Constantinople and Smyrna were seized and imprisoned at the police station overnight. After cross–examination for eight consecutive hours by high state officials, they were acquitted and released the following day. The result was that all newspapers carried the story with front page headlines, and the population was made thoroughly aware of the Cause of Bahá'u'lláh. [BW3 p121; Bahá'í Administration> p151-152; Bahá'í Administration p167-169]

"His letters to Bahá'í institutions and to Bahá'ís in general began almost at once, and many will be found in Bahá'í Administration, beginning January 21, 1922. Early or late, his communications were not merely writings, they were the dynamic that moved the Bahá'í world. These letters in effect built the Administrative Order, its most vital features being found there. They taught the Bahá'í Assemblies how to be, how to consult, what their duties were. The book also contains the Declaration of Trust and By-Laws drawn up by the international lawyer Mountfort Mills, carefully reviewed by Shoghi Effendi, and adopted in 1926 by the National Spiritual Assembly of the United States and Canada, at this time under one jurisdiction. (Khan, back in America by then. Shoghi Effendi wished all National Spiritual Assemblies to adopt, with necessary local adaptations, this Declaration of Trust and ByLaws, which set forth the character and objectives of Bahá'í communities worldwide." [Cited from AY304]

Around 1911–1912, Gibran met with ʻAbdu'l-Bahá to draw His portrait when He visited the United States The meeting made a strong impression on Gibran. One of Gibran's acquaintances later in life, Juliet Thompson reported that Gibran was unable to sleep the night before meeting him. This encounter with ʻAbdu'l-Bahá later inspired Gibran to write Jesus the Son of Man that portrayed Jesus through the "words of seventy-seven contemporaries who knew him – enemies and friends: Syrians, Romans, Jews, priests, and poets." After the passing of ʻAbdu'l-Bahá, Gibran gave a talk on religion with Baháʼís and at another event with a viewing of a movie of ʻAbdu'l-Bahá, Gibran would rise to talk and proclaim in tears an exalted station of ʻAbdu'l-Bahá and leave the event weeping. [Wikipedia]

*The Free City of Danzig (German: Freie Stadt Danzig; Polish: Wolne Miasto Gdańsk; Kashubian: Wòlny Gard Gduńsk) was a semi-autonomous city-state that existed between 1920 and 1939, consisting of the Baltic Sea port of Danzig (now Gdańsk, Poland) and nearly 200 towns and villages in the surrounding areas. It was created on 15 November 1920 in accordance with the terms of Article 100 (Section XI of Part III) of the 1919 Treaty of Versailles after the end of World War I. [Wikipedia]

• He died as a result of injuries sustained from a collision with a motorcycle while walking to a meeting in the Coloured section of the city. There was speculation that the traffic mishap was not accidental. See the newspaper article written by Beatrice Cannnady.
• See AY321-323 for an account of his death and his funeral.
• He had lost his beloved wife Mary about one month earlier. He had been a student of Ibrahim George Kheiralla in New York and became a Bahá'í in 1898. He had learned both Persian and Arabic to better understand the Writings. Howard MacNutt was elected to the Bahá'í Board of Counsel for New York when it was established on December 7th 1900 and served on the body for many years. [SEBW42]
• In 1905 Howard and his wife went on pilgrimage and attended a Nineteen Day Feast held by 'Abdu'l-Bahá, Who encouraged him to establish the practice in America. MacNutt consulted with the New York Board of Counsel after returning and a Feast was held in New York on May 23, 1905.
• Howard wrote a booklet consisting of what he learned while on Pilgrimage titled Unity Through Love.
• MacNutt also edited Mírzá Abu'l-Fadl's Bahá'í Proofs before it was first published in 1902 and revised Ali Kuli Khan's manuscript translation of the Kitáb-i-Íqán for publication in 1904.
• He held a belief that `Abdu'l-Bahá had no extraordinary spiritual station and he did not regard Him as being different in Spirit from other men, that through works and service and overcoming all He attained to His station. This opinion resulted in MacNutt failing to appreciate the Bahá'í teaching that Covenant-breaking is a spiritual disease. When `Abdu'l-Bahá came to the United States in 1912 He assigned to MacNutt the task of meeting with a group of potential Covenant-breakers in Chicago and warning them. He also ordered MacNutt to break all communication with Ibrahim Kheiralla and other Covenant-breakers. When MacNutt failed to do as directed, `Abdu'l-Bahá advised him that he had violated the Covenant himself and commanded him to repent before a group of New York Bahá'ís, which he did on 18 November 1912.

  The matter was not resolved; `Abdu'l-Bahá cabled Ali Kuli Khan on 16 April 1913, "MACNUTT REPENTED FROM VIOLATION OF COVENANT BUT WAS NOT AWAKENED." After several months of correspondence between MacNutt and `Abdu'l-Bahá via Ali Kuli Khan, MacNutt satisfied `Abdu'l-Bahá that he had come to understand and had repented for his earlier errors. Even though `Abdu'l-Bahá recognized MacNutt as a Bahá'í his reputation in the Bahá'í community remained tarnished. To redeem himself he took on the task of compiling `Abdu'l-Bahá's talks in the United States and Canada and editing them. It was published as The Promulgation of Universal Peace, the name chosen by 'Abdu'l-Bahá himself, in 1922. MacNutt's preface contains a long and important statement about `Abdu'l-Bahá's station. His redemption was complete. [PUPxx]

• See his "A Statement of Belief" written January 4, 1926 and published in Star of the West Vol 16 No 11 February 1926.
• His obituary was published in Star of the West Vol 17 No 10 January 1927 p301.
• For further details of his life and his brush with Covenant-breaking see SEBW35–42.
• Also see "In Memoriam: Arthur Pillsbury Dodge, 1849-1915", SoW, Vol. 6, No. 19 (2 March 1916) p165 as well as BFA1p125, 168-17, DJT369-372, AOY111-133 and FMH35.
• See BW2p218 for a photo.
• HIs crowning achievement was the publication of The Promulgation of Universal Peace (1922) which was a compilation of the public talks given by 'Abdu'l-Bahá while in America.
• See Bahaipedia.
• He was posthumously appointed as a Disciple of 'Abdu'l-Bahá.

See Martha Root: Herald of the Kingdom compiled by Kay Zinky p105-115. This meeting is dated as 30 January 1926 (p105-106)

See as well Martha Root Lioness at the Threshold by M R Garis p240-247. This meeting is dated as 30 January 1926 (p242)

In the spring of 1927 she went to Sofia, Bulgaria.where Martha Root had visited for 12 days in February.

In June of 1927 Louise returned to New York in the United States from Boulongne-sur-Mer, France. During this trip she had visited Liverpool, York and London in England, Brussels in Belgium, Graz and Vienna in Austria, Budapest, Hungary and Sofia in Bulgaria. [SYH140-145, 240]

Browne was a British orientalist who published numerous articles and books of academic value in the areas of Persian history and literature. He had a number of private interviews with Bahá'u'lláh at Bahjí in 1890. He was the only Westerner to have met Bahá'u'lláh and to have left a description of the experience (see Scholar Meets Prophet: Edward Granville Browne and Bahá'u'lláh).
In 1912-13, while `Abdu'l-Bahá was in Europe, Browne visited him in London and Paris. These visits were supplemented by some correspondence between the two. Other Bahá'ís, including Montford Mills, also visited and corresponded with Browne from time to time. When `Abdu'l-Bahá passed away in 1921, Browne penned a sympathetic obituary. He also wrote a pen-portrait of Àbdu'l-Bahá. [Bahá'í Tributes]

During the period of the later Qajar shahs, namely Muzaffar al-Din (r. 1896–1907) , Muhammad-'Ali (r. 1907–9) and Ahmad (r. 1909–25) , the Iranian state became steadily weaker and sank into anarchy as a result of years of revolution, war, corruption, injustice, insecurity, and foreign intervention and occupation, all of which took a heavy toll on the local population. The country was thoroughly disappointed with the outcome of its hard-won freedom, the incompetence of successive cabinets, the inefficiency of the shahs, and the corruption of the bureaucracy. The continuous interference of foreign powers in Iran's affairs, especially Britain and Russia, combined with their excessive consular rights were a constant source of national humiliation and impotent dissension, which by 1921 had turned into loud, nationalistic protests throughout the country. The people looked for a strong government that would overcome these weaknesses. [The Forgotten Schools: The Bahá'ís and Modern Education in Iran, 1899–1934 p107]

After a stay of three weeks she travelled to Wiesbaden in Germany to visit a contact and spent five days at the home of the Schweitzers in Suffenhausen. She visited friends in Esslingen and stayed one night in Frankfurt before sailing from Antwerp on the 17th of June for the United States. During this trip she visited Liverpool in England, Luxembourg, Vienna and Graz in Austria, Budapest in Hungary, Zuffenhausen, Esslingen, Frankfurt, Wiesbaden and Nuremberg in Germany as well as Spa and Brussels in Belgium. [SYH132-134, 240]

The first session was attended by some 600 people, and, thanks to the excellent press coverage, 900 were present the second day.

The following day, on the 24th of October, the Bahá'í supported a Conference on Inter-racial Justice organized by the Quakers. Followup meetings were held on the 25th and the 26th of October. [SYD147-149]

In the 19 February 1925 issue of the Baha'i News in Persian, Akhbar-i-Amri, there is an item indicating that the Central Assembly in Tehran had "recently" sent a circular letter to localities in Iran and abroad and appointed a committee to compile the history of the Faith.

In September she travelled to Luxembourg where she stayed six months finding accommodations again in the old city centre in the Place d'Armes. She was disappointed that her teaching efforts did not meet with more success. In April of 1925 she travelled to Austria. [SYH123, 130]

The treaty was significant because it prescribed for a population exchange between Turkey and Greece. It resulted in the forced relocation of around 1.5 million Greek Orthodox Christians from Turkey to Greece and about 500,000 Muslim Turks from Greece to Turkey. This exchange was intended to create ethnically homogeneous nation-states and minimize tensions between these groups.

Another provision of the treaty is that it established the international status of the Turkish Straits, including the Bosporus and the Dardanelles. It guaranteed their neutral status and regulated the passage of ships through these strategically important waterways. This arrangement sought to prevent the militarization of the Straits and maintain freedom of navigation. [Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu´l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p6]