September 1. On this date in 1921, the first Bahá'í public meeting was held in Seoul, with Agnes Alexander speaking. According to "Raising the Banner in Korea", "She was very surprised at the size of the audience, about 900 men and women sitting cross-legged on the matted floor listening intently."

 

September 1. On this date in 1921, the first Bahá'í public meeting was held in Seoul, with Agnes Alexander speaking. According to "Raising the Banner in Korea", "She was very surprised at the size of the audience, about 900 men and women sitting cross-legged on the matted floor listening intently."

On July 21, 1875, Agnes Baldwin Alexander, born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."

She became a Bahá’í in 1900 while visiting Italy.

After returning in 1901, she remained in Hawaii for 12 years, and of her experiences there wrote Personal Recollections of a Bahai Life in the Hawaiian Islands. Upon 'Abdu’l-Baha's request, Agnes Baldwin Alexander moved to Japan in 1914. In 1921 she became the first to introduce the religion to Korea. Except for extended vacations in Hawaii, Alexander spent over thirty years in Japan.

Also at the request of 'Abdu’l-Baha, Alexander became an early advocate of Esperanto and used that new international language to spread the Bahá’í teachings at meetings and conferences. At Shoghi Effendi's request, Alexander wrote two histories: Forty Years of the Bahá’í Cause in Hawaii: 1902-1942 and History of the Bahá’í Faith in Japan: 1914-1938. Both of these volumes were published posthumously. In 1957, Shoghi Effendi appointed her a Hand of the Cause of God.

In 1964, Alexander represented the Universal House of Justice, at the election of Hawaii’s first National Spiritual Assembly, which is distinct from the National Spiritual Assembly of the United States.

After suffering a broken hip in 1965, and spending two years in a Tokyo hospital, Alexander returned home to Honolulu in 1967. On January 1, 1971, Alexander died. She was buried behind Kawaiahao Church with her missionary forebears.

July 21. On this date in 1875, Agnes Baldwin Alexander, born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."

July 21. On this date in 1875, Agnes Baldwin Alexander, born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."

She became a Bahá’í in 1900 while visiting Italy.

After returning in 1901, she remained in Hawaii for 12 years, and of her experiences there wrote Personal Recollections of a Bahai Life in the Hawaiian Islands. Upon 'Abdu’l-Baha's request, Agnes Baldwin Alexander moved to Japan in 1914. In 1921 she became the first to introduce the religion to Korea. Except for extended vacations in Hawaii, Alexander spent over thirty years in Japan. 

Also at the request of 'Abdu’l-Baha, Alexander became an early advocate of Esperanto and used that new international language to spread the Bahá’í teachings at meetings and conferences. At Shoghi Effendi's request, Alexander wrote two histories: Forty Years of the Bahá’í Cause in Hawaii: 1902-1942 and History of the Bahá’í Faith in Japan: 1914-1938. Both of these volumes were published posthumously. In 1957, Shoghi Effendi appointed her a Hand of the Cause of God. In 1964, Alexander represented the Universal House of Justice, at the election of Hawaii’s first National Spiritual Assembly, which is distinct from the National Spiritual Assembly of the United States. After suffering a broken hip in 1965, and spending two years in a Tokyo hospital, Alexander returned home to Honolulu in 1967. 

On January 1, 1971, Alexander died. She was buried behind Kawaiahao Church with her missionary forebears.

June 14. On this date in 1952, Agnes Alexander received a letter from J.E. Bolles quoting Amatu'l-Bahá Rúhíyyih Khánum as stating "There seems to be something about the urgency of this particular time in history that there is just no time left. And if you could have heard the Guardian speak to us at the Western Pilgrim House tonight (we have no pilgrims now) you would have felt that there was not a moment to spare."

 

 

 

June 14. On this date in 1952, Agnes Alexander received a letter from J.E. Bolles quoting Amatu'l-Bahá Rúhíyyih Khánum as stating "There seems to be something about the urgency of this particular time in history that there is just no time left. And if you could have heard the Guardian speak to us at the Western Pilgrim House tonight (we have no pilgrims now) you would have felt that there was not a moment to spare."

Quote from Ruhiyyih Khanum to Mrs. J.E. Bolles
by Ruhiyyih (Mary Maxwell) Khanum
1953
Washington, Conn., Received June 14, 1953
"There seems to be something about the urgency of this particular time in history that there is just no time left. And if you could have heard the Guardian speak to us at the Western Pilgrim House tonight (we have no pilgrims now) you would have felt that there was not a moment to spare. He was so surprised because 20 people from Uganda, newly opened Negro-populated Uganda, have volunteered to go out as pioneers, and yet, aside from the report of the conference of the number that volunteered in Chicago he has no news, either any names from people themselves, or committees, except Kenneth Christian! Isn't that wonderful that K. Christian has volunteered with his family? Just after spending God knows how many years getting established where he is. This is, if only one example, the spirit he is waiting for. He says, we Americans will regret the day and suffer fir it if we don't go out now when there is this call. He says this is applicable to every one as I see this is something quite new. We, poor humans can't see any further than the end of our noses, but the guidance of God is for our own good, we are getting our chance, the appeal is addressed to the conscience of each single one, with no exceptions, take it or leave it. I think you would be stunned if you could hear him talk, the tone has changed so much this last year and I cannot believe it is because of the great war, or whatever it is that is coming, is coming fast. It is a race against time now. As he says, the friends will be far safer if they can go out to these distant virgin fields than to stay at home in the U.S., the target. We were all quite shaken by the way he spoke."
Dearest Lucy: Mrs. Bolles sent me this and asked me to share it.
Agnes B. Alexander

March 27. On this day in 1957, Shoghi Effendi appointed Agnes Baldwin Alexander as a Hand of the Cause of God, replacing Hand of the Cause of God Gorge Townshend who had passed away two days previously in Dublin.

March 27. On this day in 1957, Shoghi Effendi appointed Agnes Baldwin Alexander as a Hand of the Cause of God, replacing Hand of the Cause of God Gorge Townshend who had passed away two days previously in Dublin.

George Townshend was an Irish Anglican clergyman who had renounced his orders to the Anglican Church in 1947, at the age of 70. Shoghi Effendi designated him a Hand of the Cause of God in 1951 and once said of George Townshend that he feels "Mr. Townshend's services to the Faith can best be rendered by his writing about it, as he obviously has an outstanding ability in this direction..." Of the books that Townshend wrote, Christ and Bahá’u’lláh is notable for the changes made from the original publication to subsequent editions published after the passing of Shoghi Effendi. For example, a statement about the "first and present Guardian" has been removed and a section discussing "the lineage of succeeding Guardians" has been replaced with a section discussing "divinely guided institutions" in general.

Agnes Baldwin Alexander had been born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."
She became a Bahá’í in 1900 while visiting Italy.

After returning in 1901, she remained in Hawaii for 12 years, and of her experiences there wrote Personal Recollections of a Bahai Life in the Hawaiian Islands. Upon 'Abdu’l-Baha's request, Agnes Baldwin Alexander moved to Japan in 1914. In 1921 she became the first to introduce the religion to Korea. Except for extended vacations in Hawaii, Alexander spent over thirty years in Japan. Also at the request of 'Abdu’l-Baha, Alexander became an early advocate of Esperanto and used that new international language to spread the Bahá’í teachings at meetings and conferences. At Shoghi Effendi's request, Alexander wrote two histories: Forty Years of the Bahá’í Cause in Hawaii: 1902-1942 and History of the Bahá’í Faith in Japan: 1914-1938. Both of these volumes were published posthumously. In 1957, Shoghi Effendi appointed her a Hand of the Cause of God. In 1964, Alexander represented the Universal House of Justice, at the election of Hawaii’s first National Spiritual Assembly, which is distinct from the National Spiritual Assembly of the United States. After suffering a broken hip in 1965, and spending two years in a Tokyo hospital, Alexander returned home to Honolulu in 1967. On January 1, 1971, Alexander died. She was buried behind Kawaiahao Church with her missionary forebears.

February 4. On this date in 1915, Agnes Alexander attended her first Esperanto meeting in Japan. She would later write "God used this language, which came into the world through the Revelation of Bahá'u'lláh, to spread His Message in Japan."

February 4. On this date in 1915, Agnes Alexander attended her first Esperanto meeting in Japan. She would later write "God used this language, which came into the world through the Revelation of Bahá'u'lláh, to spread His Message in Japan."

From the "Life of Agnes Alexander" by Duane Troxel...

Ms. Alexander attended her first Esperanto meeting in Japan on February 4, 1915. She took along a copy of the Bahá'í Revelation in Esperanto. She later wrote of Esperanto:

God used this language, which came into the world through the Revelation of Bahá'u'lláh, to spread His Message in Japan. That night, two weeks after I had reached Tokyo, when I attended the first Esperanto meeting in Japan, was the beginning of my work in making the Bahá'í teachings known among the Esperantists of Japan. From the northern island of Hokkaido to Nagasaki in Kyushu, as well as Korea, the Message of Bahá'u'lláh was heard, for Esperanto was more widely spread in Japan than in any country outside of Russia.

On April 25, 1912, 'Abdu'l-Bahá gave a talk to Esperantists in Washington, D.C., stating "We must endeavor with all our powers to establish this international auxiliary language throughout the world. It is my hope that it may be perfected through the bounties of God and that intelligent men may be selected from the various countries of the world to organize an international congress whose chief aim will be the promotion of this universal medium of speech."

Today the greatest need of the world of humanity is discontinuance of the existing misunderstandings among nations. This can be accomplished through the unity of language. Unless the unity of languages is realized, the Most Great Peace and the oneness of the human world cannot be effectively organized and established because the function of language is to portray the mysteries and secrets of human hearts. The heart is like a box, and language is the key. Only by using the key can we open the box and observe the gems it contains. Therefore, the question of an auxiliary international tongue has the utmost importance. Through this means international education and training become possible; the evidence and history of the past can be acquired. The spread of the known facts of the human world depends upon language. The explanation of divine teachings can only be through this medium. As long as diversity of tongues and lack of comprehension of other languages continue, these glorious aims cannot be realized. Therefore, the very first service to the world of man is to establish this auxiliary international means of communication. It will become the cause of the tranquillity of the human commonwealth. Through it sciences and arts will be spread among the nations, and it will prove to be the means of the progress and development of all races. We must endeavor with all our powers to establish this international auxiliary language throughout the world. It is my hope that it may be perfected through the bounties of God and that intelligent men may be selected from the various countries of the world to organize an international congress whose chief aim will be the promotion of this universal medium of speech.

One year later, on February 12, 1913, 'Abdu'l-Bahá' addressed the Paris Esperanto Society, as reported in the "Star of the West" magazine..

Praise be to God, that Dr Zamenhof has created the Esperanto language. It has all the potential qualities of universal adoption. All of us must be grateful and thankful to him for his noble effort, for in this matter he has served his fellowmen well. He has constructed a language which will bestow divine benefits on all peoples. With untiring efforts and self-sacrifice on the part of its devotees it gives promise of universal acceptation. Therefore everyone of us must study this language and make every effort to spread it so that each day it may receive a wider recognition, be accepted by all nations and governments of the world and become a part of the curriculum in all the public schools. I hope that the business of the future conferences and congresses will be carried on in Esperanto. In the future two languages will be taught in the schools, one the native tongue, the other the international auxiliary language. Consider today how difficult is human communication. One may study 50 languages and yet travel through a country and still be at a loss. I, myself, know several of the Oriental languages, but know no Western tongue. Had this universal language pervaded the globe, I should have studied it and you would have been directly informed of my thoughts and I of yours and a special friendship would have been established between us. Please send some teachers to Persia, if you can, so that they may teach Esperanto to the young people. I have written asking some of them to come here to study it. I hope that it will be promulgated very rapidly - then the world of humanity will find eternal peace; all the nations will associate with one another like mothers and sisters, fathers and brothers, and each individual member of the body politic will be fully informed of the thoughts of all

This talk was also covered in J.E. Esselmont's book Bahá'u'lláh and the New Era quotes 'Abdu’l-Bahá in the chapter entitled Universal Language:

At an Esperanto banquet given in Paris in February 1913, 'Abdu’l-Bahá said:—
Today one of the chief causes of the differences in Europe is the diversity of languages. We say this man is a German, the other is an Italian, then we meet an Englishman and then again a Frenchman. Although they belong to the same race, yet language is the greatest barrier between them. Were a universal auxiliary language in operation they would all be considered as one.
His Holiness Bahá’u’lláh wrote about this international language more than forty years ago. He says that as long as an international language is not adopted, complete union between the various sections of the world will be unrealized, for we observe that misunderstandings keep people from mutual association, and these misunderstandings will not be dispelled except through an international auxiliary language.
Generally speaking, the whole people of the Orient are not fully informed of events in the West, neither can the Westerners put themselves in sympathetic touch with the Easterners; their thoughts are enclosed in a casket—the international language will be the master key to open it. Were we in possession of a universal language, the Western books could easily be translated into that language, and the Eastern peoples be informed of their contents. In the same way the books of the East could be translated into that language for the benefit of the people in the West. The greatest means of progress towards the union of East and West will be a common language. It will make the whole world one home and become the strongest impulse for human advancement. It will upraise the standard of the oneness of humanity. It will make the earth one universal commonwealth. It will be the cause of love between the children of men. It will cause good fellowship between the various races.
Now, praise be to God that Dr. Zamenhof has invented the Esperanto language. It has all the potential qualities of becoming the international means of communication. All of us must be grateful and thankful to him for this noble effort; for in this way he has served his fellowmen well. With untiring effort and self-sacrifice on the part of its devotees Esperanto will become universal. Therefore every one of us must study this language and spread it as far as possible so that day by day it may receive a broader recognition, be accepted by all nations and governments of the world, and become a part of the curriculum in all the public schools. I hope that Esperanto will be adopted as the language of all the future international conferences and congresses, so that all people need acquire only two languages—one their own tongue and the other the international language. Then perfect union will be established between all the people of the world. Consider how difficult it is today to communicate with various nations. If one studies fifty languages one may yet travel through a country and not know the language. Therefore I hope that you will make the utmost effort, so that this language of Esperanto may be widely spread.

In the past, Bahá'ís were more active in learning and encouraging the learning of Esperanto, and the links between Esperanto and the Bahá'í Faith are numerous. Ehsan Yarshater, the ex-Bahá'í founder and editor of Encyclopedia Iranica, notes how as a child in Iran he learned and taught Esperanto and that when his mother was visiting Haifa he wrote her a letter in Persian as well as Esperanto. L.L. Zamenhof's daughter, Lidia Zamenhof was a convert to the Bahá'í Faith. At the request of 'Abdu’l-Baha, Agnes Baldwin Alexander became an early advocate of Esperanto and used it to spread the Bahá’í teachings at meetings and conferences in Japan.

Due to the failure of Esperanto to gain significant traction, however, 'Abdu’l-Bahá's statements have been backtracked, such that Shoghi Effendi said

Regarding the subject of Esperanto; it should be made clear to the believers that while the teaching of that language has been repeatedly encouraged by 'Abdu’l-Bahá, there is no reference either from Him or from Bahá’u’lláh that can make us believe that it will necessarily develop into the international auxiliary language of the future. Bahá’u’lláh has specified in His Writings that such a language will either have to be chosen from one of the existing languages, or an entirely new one should be created to serve as a medium of exchange between the nations and peoples of the world. Pending this final choice, the Bahá’ís are advised to study Esperanto only in consideration of the fact that the learning of this language can considerably facilitate intercommunication between individuals, groups and Assemblies throughout the Bahá’í world in the present stage of the evolution of the Faith. 

On August 3, 1935, a letter read "Shoghi Effendi, as you know, has been invariably encouraging the believers, both in the East and in the West, to make an intensive study of [Esperanto], and to consider it as an important medium for the spread of the Cause in international circles." The letter continued "Neither Bahá'u'lláh, nor even `Abdu'l-Bahá, ever stated that Esperanto will be the international auxiliary language. The Master simply expressed the hope that it may, provided certain conditions were fulfilled, develop into such a medium."

3 August 1935
He wishes me particularly to convey to you his most genuine appreciation of your services in connection with the publication of "La Nova Tago" which he hopes will, through your efforts and those of the Esperanto-speaking Bahá'ís both in Germany and abroad, develop gradually into a leading Esperanto review, and thus become an effective medium for the spread of Teachings in Esperantist circles throughout the world. It is in view of the far-reaching possibilities which this publication can have as a teaching organ, that he has urged the German N.S.A. to resume its publication when, a few months ago, they had almost decided to discontinue printing it.
With regard to your request for a special article from the Guardian which you wish to have published in the forthcoming issue of your magazine. He would suggest that you should translate his general letter addressed to the friends a few years ago, entitled "The Goal of a New World Order", as this, he feels, is a very suitable material for publication in that review, and is by far better than anything he can write at present.
As to your suggestion regarding a more widespread use of the Esperanto among the Bahá'ís as a medium of correspondence. Shoghi Effendi, as you know, has been invariably encouraging the believers, both in the East and in the West, to make an intensive study of that language, and to consider it as an important medium for the spread of the Cause in international circles. He has been specially urging the friends to have the Cause well represented in all Esperanto Congresses and associations, and by this means cultivate greater friendship and cooperation between them and the Esperantists.
But in this connection, he feels, he must make it clear that although the Cause views with much sympathy and appreciation the activities which the Esperantists are increasingly initiating for the spread of their language, yet it considers that the adoption of the Esperanto by the entire world is by no means an inevitable fact. Neither Bahá'u'lláh, nor even `Abdu'l-Bahá, ever stated that Esperanto will be the international auxiliary language. The Master simply expressed the hope that it may, provided certain conditions were fulfilled, develop into such a medium. 

January 8. On this date in 1901, May Ellis Bolles, the future wife of Hand of the Cause of God William Sutherland Maxwell and mother of 'Amatu’l-Bahá Rúhíyyih Khánum, wrote Agnes Baldwin Alexander a letter stating "Praise be God that He has enlightened your heart in these wonderful days of the Coming of His Kingdom, and that He has in His Mercy guided you to the Truth...My Lord appeared to me in a vision twice, two years before I heard the Great Message...I feel by your beautiful letter that God has chosen you to be a servant in His blessed Vineyard, and that you will be greatly blessed...I am longing with great love to see you, to greet you in, the Truth that you may enter with your brothers and sisters in this city into the full joy and peace."

 

January 8. On this date in 1901, May Ellis Bolles, the future wife of Hand of the Cause of God William Sutherland Maxwell and mother of 'Amatu’l-Bahá Rúhíyyih Khánum, wrote Agnes Baldwin Alexander a letter stating "Praise be God that He has enlightened your heart in these wonderful days of the Coming of His Kingdom, and that He has in His Mercy guided you to the Truth...My Lord appeared to me in a vision twice, two years before I heard the Great Message...I feel by your beautiful letter that God has chosen you to be a servant in His blessed Vineyard, and that you will be greatly blessed...I am longing with great love to see you, to greet you in, the Truth that you may enter with your brothers and sisters in this city into the full joy and peace."

January 8, 1901
My precious Sister:
Praise be God that He has enlightened your heart in these wonderful days of the Coming of His Kingdom, and that He has in His Mercy guided you to the Truth.
Please God we may soon welcome you in our midst in Paris and that you may then receive the full Revelation, and much help and instruction. In the meantime, I send you the enclosed pamphlets, Tablets and prayers, which by the Grace of God will illumine your understanding and fill you with the Breath of Life. I also enclose my photograph of our Great and Glorious Lord, which was given to me when I made the pilgrimage to Acca, at the foot of Mount Carmel, the New Holy Jerusalem.
My Lord appeared to me in a vision twice, two years before I heard the Great Message, and when, by the great bounty of God, and without regard to my unworthiness, I was permitted to be among the first Americans to visit Acca -- I beheld my dear Lord, I knew Him by my visions.
The picture I send you of Him was taken about twenty years ago and does not give any adequate idea of His Greatness, Majesty and Power, which are beyond any words to describe -- while His wonderful unspeakable love and kindness to everyone is unlike anything we have ever known or dreamed of: Since that time my whole life has been devoted to His service, to teaching and spreading the Cause of God.
I feel by your beautiful letter that God has chosen you to be a servant in His blessed Vineyard, and that you will be greatly blessed.
I am longing with great love to see you, to greet you in, the Truth that you may enter with your brothers and sisters in this city into the full joy and peace.
As to the writings concerning this great religion, they are now being translated slowly from the Arabic and Persian, and each year diffuses more widely the teachings and knowledge, for we are the pioneers and are believers in the most wonderful time of His Appearance.
... Read Isaiah which contains wonderful prophecies of these the "latter days", "the end of the world" which means the end of the power of evil - for this is the dawn of Most Great Peace, the "Day of God" which is not followed by the night, and already the Sun of Truth has risen and is shining from the zenith.
One thing dearest spiritual sister, I would say to you. Although the fire of the love of God is burning in your heart, and you are longing to spread the glad tidings, be very careful - for every soul is not ripe - and our dear Lord has told us never to give to drink of this pure water of Life, but to the thirsty. I know just how you feel, for I was just so myself - but I quickly learned that the Truth is a Spirit which only God can impart, and when it is in us then it is imparted thro [sic] us, for we are nothing - God is all - the Wonderful, the Mighty. He is sufficient for everything.
I do not know if dear Mrs. D. gave you the prayers. We should learn them by heart, and say them 2 or 3 times daily, then we grow spiritually with great power and rapidity, for these prayers are unlike any others, they are from God Himself.
May God shower upon you like His greatest blessings and confirm you in the Glorious Truth.
I am your loving and devoted Sister in the love and service of our Lord.
May Ellis Bolles
100, rue du Bac, Paris.

January 1. On this date in 1971, Hand of the Cause of God Agnes Baldwin Alexander died.

January 1. On this date in 1971, Hand of the Cause of God Agnes Baldwin Alexander died.

Agnes Baldwin Alexander was born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."

She became a Bahá’í in 1900 while visiting Italy.

After returning in 1901, she remained in Hawaii for 12 years, and of her experiences there wrote Personal Recollections of a Bahai Life in the Hawaiian Islands. Upon 'Abdu’l-Baha's request, Alexander moved to Japan in 1914. In 1921 she became the first to introduce the religion to Korea.

Except for extended vacations in Hawaii, Alexander spent over thirty years in Japan.

Also at the request of 'Abdu’l-Baha, Alexander became an early advocate of Esperanto and used that new international language to spread the Bahá’í teachings at meetings and conferences. At Shoghi Effendi's request, Alexander wrote two histories: Forty Years of the Bahá’í Cause in Hawaii: 1902-1942 and History of the Bahá’í Faith in Japan: 1914-1938. Both of these volumes were published posthumously. In 1957, Shoghi Effendi appointed her a Hand of the Cause of God. In 1964, Alexander represented the Universal House of Justice, at the election of Hawaii’s first National Spiritual Assembly, which is distinct from the National Spiritual Assembly of the United States.

After suffering a broken hip in 1965, and spending two years in a Tokyo hospital, Alexander returned home to Honolulu in 1967.

On January 1, 1971, Alexander died. She was buried behind Kawaiahao Church with her missionary forebears.

December 26. On this date in 1901, Agnes Baldwin Alexander arrived in Hawaii to "open" the islands to the Bahai Faith. She had been born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."

December 26. On this date in 1901, Agnes Baldwin Alexander arrived in Hawaii to "open" the islands to the Bahai Faith. She had been born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."

She became a Bahá’í in 1900 while visiting Italy.

She remained in Hawaii for 12 years, and of her experiences there wrote Personal Recollections of a Bahai Life in the Hawaiian Islands. Upon 'Abdu’l-Baha's request, Alexander pioneered the Bahá’í Faith in Japan in 1914. In 1921 she became the first to introduce the religion to Korea. Except for extended vacations in Hawaii, Agnes spent over thirty years in Japan.

Also at the request of 'Abdu’l-Baha, Alexander became an early advocate of Esperanto and used that new international language to spread the Bahá’í teachings at meetings and conferences.

At Shoghi Effendi's request, Agnes Alexander wrote two histories: "Forty Years of the Bahá’í Cause in Hawaii: 1902-1942" and "History of the Bahá’í Faith in Japan: 1914-1938". Both of these volumes were published posthumously.

In 1957, Shoghi Effendi Rabbani, appointed Agnes Alexander a Hand of the Cause of God.
In 1964, Alexander represented the Universal House of Justice, at the election of Hawaii’s first National Spiritual Assembly, which is distinct from the National Spiritual Assembly of the United States.

After suffering a broken hip in 1965, and spending two years in a Tokyo hospital, Agnes Alexander returned home to Honolulu in 1967.

On January 1, 1971, Alexander died. She was buried behind Kawaiahao Church with her missionary forebears.

November 1. On this date in 1914, Agnes Baldwin Alexander, later named a Hand of the Cause God, reached Japan. Between the time of her arrival and 1967, when she left for the last time, she spent a total of about 31 years in Japan.

November 1. On this date in 1914, Agnes Baldwin Alexander, later named a Hand of the Cause God, reached Japan. Between the time of her arrival and 1967, when she left for the last time, she spent a total of about 31 years in Japan.

On July 21, 1875, Agnes Baldwin Alexander was born in Honolulu to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."
She became a Bahá’í in 1900 while visiting Italy.

After returning in 1901, she remained in Hawaii for 12 years, and of her experiences there wrote Personal Recollections of a Bahai Life in the Hawaiian Islands. Upon 'Abdu’l-Baha's request, Agnes Baldwin Alexander moved to Japan, arriving there on November 1, 1914. In 1921 she became the first to introduce the religion to Korea. Except for extended vacations in Hawaii, Alexander spent over thirty years in Japan.

Also at the request of 'Abdu’l-Baha, Alexander became an early advocate of Esperanto and used that new international language to spread the Bahá’í teachings at meetings and conferences. At Shoghi Effendi's request, Alexander wrote two histories: Forty Years of the Bahá’í Cause in Hawaii: 1902-1942 and History of the Bahá’í Faith in Japan: 1914-1938. Both of these volumes were published posthumously.

In 1957, Shoghi Effendi appointed her a Hand of the Cause of God.

In 1964, Alexander represented the Universal House of Justice, at the election of Hawaii’s first National Spiritual Assembly, which is distinct from the National Spiritual Assembly of the United States. After suffering a broken hip in 1965, and spending two years in a Tokyo hospital, Alexander returned home to Honolulu in 1967.

On January 1, 1971, Alexander died. She was buried behind Kawaiahao Church with her missionary forebears.

October 8. On this date in 1931, Ruhi Afnan wrote Agnes Alexander to which Shoghi Effendi addended "I am eagerly awaiting the news of the publication in Japanese of that prized book which Dr. Esslemont has so wonderfully laboured to produce. When received it will adorn the newly-restored mansion of Bahá'u'lláh adjoining His Shrine at Bahjí."

October 8. On this date in 1931, Ruhi Afnan wrote Agnes Alexander to which Shoghi Effendi addended "I am eagerly awaiting the news of the publication in Japanese of that prized book which Dr. Esslemont has so wonderfully laboured to produce. When received it will adorn the newly-restored mansion of Bahá'u'lláh adjoining His Shrine at Bahjí."

Esslemont Book Translated Into Japanese
In December, 1931, I received a letter from the beloved Guardian dated, Haifa, October 8, 1931 as follows:

Dear Miss Alexander,
Shoghi Effendi wishes me to acknowledge the receipt of your letter written from Mr. Torii's father's home. He sincerely hopes that the translation of Dr. Esslemont's book will proceed at a rapid pace, because no real advance can be made in the teaching work without proper literature, and this book is undoubtedly the most comprehensive exposition of the teachings yet written. The language should, however, be worthy of the theme otherwise it would not make the necessary appeal to the educated classes.
Shoghi Effendi was very pleased to hear that Keith has achieved some success in Japan. The explicit promise of Bahá'u'lláh is that God's spirit will assist all those who, with a sincere and detached heart, arise to spread the teachings. There is no reason for astonishment therefore if the teachers of the Cause find success in their work. May God's spirit continue to sustain them.
Shoghi Effendi wishes to extend a hearty welcome to Mr. Torii to visit the Holy Land whenever circumstances will permit him. Please extend to him as well as to Mr. Inouye Shoghi Effendi's loving greetings.
May I in closing assure you of Shoghi Effendi's prayers and kindest regards.
Yours ever sincerely,
Ruhi Afnan
Dear and valued co-worker: I am eagerly awaiting the news of the publication in Japanese of that prized book which Dr. Esslemont has so wonderfully laboured to produce . When received it will adorn the newly-restored mansion of Bahá'u'lláh adjoining His Shrine at Bahjí. May the Beloved sustain and bless your magnificent efforts. Your true brother, Shoghi

John Esslemont's book Bahá'u'lláh and the New Era remains an important text that has been used in Bahá'í missionary activity. However, from its initial publication to later editions, Bahá'u'lláh and the New Era has been significantly edited, with references to Avarih removed in subsequent editions published after Avarih's apostasy from the Bahá'í Faith.

 

Other significant edits include...

Perhaps the most important change in Bahá'u'lláh and the New Era was made on page 212 of the 1923 edition. Recorded as a Bahá'í prophecy (59) concerning the "Coming of the Kingdom of God," Esslemont cited Abdu'l-Bahá's interpretation of the last two verses of the Book of Daniel from the Bible. He stated that the 1335 days spoken of by Daniel represented 1335 solar years from Muhammad's flight to Medina in 622 A.D., which would equal 1957 A.D.. When asked "'What shall we see at the end of the 1335 days?'," Abdu'l-Bahá's reply was: "'Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Bahá'í Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious!'" (60) In editions published after his death, Esslemont's words have been changed to say that Abdu'l-Bahá "reckoned the fulfillment of Daniel's prophecy from the date of the beginning of the Muhammadan era " (61) and one of Abdu'l-Bahá's Tablets is quoted on the same subject in which he writes, "'For according to this calculation a century will have elapsed from the dawn of the Sun of Truth....'" Esslemont appears to conclude that Abdu'l-Bahá was referring to the year 1963 and the one hundredth anniversary of Bahá'u'lláh's public claim to be a Manifestation of God. (62) These words, however, were never written by the author, but were added posthumously. And, it should be noted that the phrase "'the dawn of the Sun of Truth'" is not a reference to a particular year, in this case 1863, but to a period of years when the Bab and his followers were preparing the way for the Manifestation of Bahá'u'lláh. Hence, they are commonly referred to as the "Dawn-Breakers." (63) Further, in another quotation which originally appeared on the same page, but was also removed from later editions, Abdu'l-Bahá plainly stated, "' This is the Century of the Sun of Truth. This is the Century of the establishment of the Kingdom of God upon the earth.'" (64) Esslemont recorded Abdu'l-Bahá as declaring explicitly that the prophecy was to be computed from the Hijra or 622 A.D. and that specific conditions would exist in the world upon it's fulfillment in 1957. When it became apparent that this Bahá'í prophecy would not be fulfilled, it was replaced with the ambiguous material which has remained in the text to the present. This is evident from the fact that, although Esslemont's other eyewitness accounts were removed in the 1937 revision, the record of Abdu'l-Bahá's prophecy was left intact by the American National Spiritual Assembly and Shoghi Effendi. It was not changed until after 1957. (65) Also, Abdu'l-Bahá's conviction that all of these events would take place in this century have been expressed in other writings and it is evident that Shoghi Effendi shared his optimism as well. (66)

September 1. On this date in 1921, the first Bahá'í public meeting was held in Seoul, with Agnes Alexander speaking. According to "Raising the Banner in Korea", "She was very surprised at the size of the audience, about 900 men and women sitting cross-legged on the matted floor listening intently."

September 1. On this date in 1921, the first Bahá'í public meeting was held in Seoul, with Agnes Alexander speaking. According to "Raising the Banner in Korea", "She was very surprised at the size of the audience, about 900 men and women sitting cross-legged on the matted floor listening intently."

On July 21, 1875, Agnes Baldwin Alexander, born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."

She became a Bahá’í in 1900 while visiting Italy.

After returning in 1901, she remained in Hawaii for 12 years, and of her experiences there wrote Personal Recollections of a Bahai Life in the Hawaiian Islands. Upon 'Abdu’l-Baha's request, Agnes Baldwin Alexander moved to Japan in 1914. 

In 1921 she became the first to introduce the religion to Korea. Except for extended vacations in Hawaii, Alexander spent over thirty years in Japan. Also at the request of 'Abdu’l-Baha, Alexander became an early advocate of Esperanto and used that new international language to spread the Bahá’í teachings at meetings and conferences. At Shoghi Effendi's request, Alexander wrote two histories: Forty Years of the Bahá’í Cause in Hawaii: 1902-1942 and History of the Bahá’í Faith in Japan: 1914-1938. Both of these volumes were published posthumously. In 1957, Shoghi Effendi appointed her a Hand of the Cause of God.

In 1964, Alexander represented the Universal House of Justice, at the election of Hawaii’s first National Spiritual Assembly, which is distinct from the National Spiritual Assembly of the United States. After suffering a broken hip in 1965, and spending two years in a Tokyo hospital, Alexander returned home to Honolulu in 1967. 

On January 1, 1971, Alexander died. She was buried behind Kawaiahao Church with her missionary forebears.

July 21. On this date in 1875, Agnes Baldwin Alexander was born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."

July 21. On this date in 1875, Agnes Baldwin Alexander was born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."

She became a Bahá’í in 1900 while visiting Italy.

After returning in 1901, she remained in Hawaii for 12 years, and of her experiences there wrote Personal Recollections of a Bahai Life in the Hawaiian Islands.

Upon 'Abdu’l-Baha's request, Agnes Baldwin Alexander moved to Japan in 1914. In 1921 she became the first to introduce the religion to Korea. Except for extended vacations in Hawaii, Alexander spent over thirty years in Japan.

Also at the request of 'Abdu’l-Baha, Alexander became an early advocate of Esperanto and used that new international language to spread the Bahá’í teachings at meetings and conferences. At Shoghi Effendi's request, Alexander wrote two histories: Forty Years of the Bahá’í Cause in Hawaii: 1902-1942 and History of the Bahá’í Faith in Japan: 1914-1938. Both of these volumes were published posthumously. In 1957, Shoghi Effendi appointed her a Hand of the Cause of God. In 1964, Alexander represented the Universal House of Justice, at the election of Hawaii’s first National Spiritual Assembly, which is distinct from the National Spiritual Assembly of the United States. After suffering a broken hip in 1965, and spending two years in a Tokyo hospital, Alexander returned home to Honolulu in 1967.

On January 1, 1971, Alexander died. She was buried behind Kawaiahao Church with her missionary forebears.

June 14. On this date in 1952, Agnes Alexander received a letter from J.E. Bolles quoting Amatu'l-Bahá Rúhíyyih Khánum as stating "There seems to be something about the urgency of this particular time in history that there is just no time left. And if you could have heard the Guardian speak to us at the Western Pilgrim House tonight (we have no pilgrims now) you would have felt that there was not a moment to spare."

June 14. On this date in 1952, Agnes Alexander received a letter from J.E. Bolles quoting Amatu'l-Bahá Rúhíyyih Khánum as stating "There seems to be something about the urgency of this particular time in history that there is just no time left. And if you could have heard the Guardian speak to us at the Western Pilgrim House tonight (we have no pilgrims now) you would have felt that there was not a moment to spare."

Quote from Ruhiyyih Khanum to Mrs. J.E. Bolles
by Ruhiyyih (Mary Maxwell) Khanum
1953
Washington, Conn., Received June 14, 1953
"There seems to be something about the urgency of this particular time in history that there is just no time left. And if you could have heard the Guardian speak to us at the Western Pilgrim House tonight (we have no pilgrims now) you would have felt that there was not a moment to spare. He was so surprised because 20 people from Uganda, newly opened Negro-populated Uganda, have volunteered to go out as pioneers, and yet, aside from the report of the conference of the number that volunteered in Chicago he has no news, either any names from people themselves, or committees, except Kenneth Christian! Isn't that wonderful that K. Christian has volunteered with his family? Just after spending God knows how many years getting established where he is. This is, if only one example, the spirit he is waiting for. He says, we Americans will regret the day and suffer fir it if we don't go out now when there is this call. He says this is applicable to every one as I see this is something quite new. We, poor humans can't see any further than the end of our noses, but the guidance of God is for our own good, we are getting our chance, the appeal is addressed to the conscience of each single one, with no exceptions, take it or leave it. I think you would be stunned if you could hear him talk, the tone has changed so much this last year and I cannot believe it is because of the great war, or whatever it is that is coming, is coming fast. It is a race against time now. As he says, the friends will be far safer if they can go out to these distant virgin fields than to stay at home in the U.S., the target. We were all quite shaken by the way he spoke."
Dearest Lucy: Mrs. Bolles sent me this and asked me to share it.
Agnes B. Alexander

April 18. On this date in 1930, a letter from Ruhi Afnan and Shoghi Afnan to Agnes Alexander expressed "hopes that the translation of Dr. Esslemont's book will proceed at a rapid pace...this book is undoubtedly the most comprehensive exposition of the Teachings yet written."

April 18. On this date in 1930, a letter from Ruhi Afnan and Shoghi Afnan to Agnes Alexander expressed "hopes that the translation of Dr. Esslemont's book will proceed at a rapid pace...this book is undoubtedly the most comprehensive exposition of the Teachings yet written."

(April 18, 1930)
He (the Guardian) sincerely hopes that the translation of Dr. Esslemont's book will proceed at a rapid pace, because no real advance can be made in the teaching work without proper literature, and this book is undoubtedly the most comprehensive exposition of the Teachings yet written. The language should, however, be worthy of the theme otherwise it would not make the necessary appeal to the educated classes.
Shoghi Effendi was very pleased to hear that Keith (Ransom-Kehler) has achieved some success in Japan. The explicit promise of Bahá'u'lláh is that God's spirit will assist all those who, with a sincere and detached heart, arise to spread the teachings. There is no reason for astonishment therefore if the teachers of the Cause find success in their work. May God's spirit continue to sustain them.
(signed by Ruhi Afnan)
(in the Guardian's handwriting)
Dear and valued co-worker:
I am eagerly awaiting the news of the publication in Japanese of that prized book which Dr. Esslemont has so wonderfully laboured to produce.
When received it will adorn the newly-restored mansion of Bahá'u'lláh adjoining His Shrine at Bahji. May the Beloved sustain and bless your magnificent efforts.
Your true brother, Shoghi

John Esslemont's book Bahá'u'lláh and the New Era remains an important text that has been used in Bahá'í missionary activity. However, from in its initial publication to later editions, Bahá'u'lláh and the New Era has been significantly edited, with references to Avarih removed in subsequent editions published after Avarih's apostasy from the Bahá'í Faith.

Other significant edits include...

Perhaps the most important change in Bahá'u'lláh and the New Era was made on page 212 of the 1923 edition. Recorded as a Bahá'í prophecy (59) concerning the "Coming of the Kingdom of God," Esslemont cited Abdu'l-Bahá's interpretation of the last two verses of the Book of Daniel from the Bible. He stated that the 1335 days spoken of by Daniel represented 1335 solar years from Muhammad's flight to Medina in 622 A.D., which would equal 1957 A.D.. When asked "'What shall we see at the end of the 1335 days?'," Abdu'l-Bahá's reply was: "'Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Bahá'í Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious!'" (60) In editions published after his death, Esslemont's words have been changed to say that Abdu'l-Bahá "reckoned the fulfillment of Daniel's prophecy from the date of the beginning of the Muhammadan era " (61) and one of Abdu'l-Bahá's Tablets is quoted on the same subject in which he writes, "'For according to this calculation a century will have elapsed from the dawn of the Sun of Truth....'" Esslemont appears to conclude that Abdu'l-Bahá was referring to the year 1963 and the one hundredth anniversary of Bahá'u'lláh's public claim to be a Manifestation of God. (62) These words, however, were never written by the author, but were added posthumously. And, it should be noted that the phrase "'the dawn of the Sun of Truth'" is not a reference to a particular year, in this case 1863, but to a period of years when the Bab and his followers were preparing the way for the Manifestation of Bahá'u'lláh. Hence, they are commonly referred to as the "Dawn-Breakers." (63) Further, in another quotation which originally appeared on the same page, but was also removed from later editions, Abdu'l-Bahá plainly stated, "' This is the Century of the Sun of Truth. This is the Century of the establishment of the Kingdom of God upon the earth.'" (64) Esslemont recorded Abdu'l-Bahá as declaring explicitly that the prophecy was to be computed from the Hijra or 622 A.D. and that specific conditions would exist in the world upon it's fulfillment in 1957. When it became apparent that this Bahá'í prophecy would not be fulfilled, it was replaced with the ambiguous material which has remained in the text to the present. This is evident from the fact that, although Esslemont's other eyewitness accounts were removed in the 1937 revision, the record of Abdu'l-Bahá's prophecy was left intact by the American National Spiritual Assembly and Shoghi Effendi. It was not changed until after 1957. (65) Also, Abdu'l-Bahá's conviction that all of these events would take place in this century have been expressed in other writings and it is evident that Shoghi Effendi shared his optimism as well. (66)

March 27. On this day in 1957, Shoghi Effendi appointed Agnes Baldwin Alexander as a Hand of the Cause of God, replacing Hand of the Cause of God Gorge Townshend who had died two days previously in Dublin.

March 27. On this day in 1957, Shoghi Effendi appointed Agnes Baldwin Alexander as a Hand of the Cause of God, replacing Hand of the Cause of God Gorge Townshend who had died two days previously in Dublin.

George Townshend was an Irish Anglican clergyman who had renounced his orders to the Anglican Church in 1947, at the age of 70. Shoghi Effendi designated him a Hand of the Cause of God in 1951 and once said of George Townshend that he feels "Mr. Townshend's services to the Faith can best be rendered by his writing about it, as he obviously has an outstanding ability in this direction..." Of the books that Townshend wrote, Christ and Bahá’u’lláh is notable for the changes made from the original publication to subsequent editions published after the passing of Shoghi Effendi. For example, a statement about the "first and present Guardian" has been removed and a section discussing "the lineage of succeeding Guardians" has been replaced with a section discussing "divinely guided institutions" in general.

Agnes Baldwin Alexander had been born in Honolulu on July 21, 1875, to descendants of Christian missionary families, the Baldwins and the Alexanders, who were among the families of whom James A. Michener said, "They came to the islands to do good, and they did right well."
She became a Bahá’í in 1900 while visiting Italy.

After returning in 1901, she remained in Hawaii for 12 years, and of her experiences there wrote Personal Recollections of a Bahai Life in the Hawaiian Islands. Upon 'Abdu’l-Baha's request, Agnes Baldwin Alexander moved to Japan in 1914. In 1921 she became the first to introduce the religion to Korea. Except for extended vacations in Hawaii, Alexander spent over thirty years in Japan. Also at the request of 'Abdu’l-Baha, Alexander became an early advocate of Esperanto and used that new international language to spread the Bahá’í teachings at meetings and conferences. At Shoghi Effendi's request, Alexander wrote two histories: Forty Years of the Bahá’í Cause in Hawaii: 1902-1942 and History of the Bahá’í Faith in Japan: 1914-1938. Both of these volumes were published posthumously. In 1957, Shoghi Effendi appointed her a Hand of the Cause of God. In 1964, Alexander represented the Universal House of Justice, at the election of Hawaii’s first National Spiritual Assembly, which is distinct from the National Spiritual Assembly of the United States. After suffering a broken hip in 1965, and spending two years in a Tokyo hospital, Alexander returned home to Honolulu in 1967. On January 1, 1971, Alexander died. She was buried behind Kawaiahao Church with her missionary forebears.

February 4. On this date in 1915, Agnes Alexander attended her first Esperanto meeting in Japan. She would later write "God used this language, which came into the world through the Revelation of Bahá'u'lláh, to spread His Message in Japan."

February 4. On this date in 1915, Agnes Alexander attended her first Esperanto meeting in Japan. She would later write "God used this language, which came into the world through the Revelation of Bahá'u'lláh, to spread His Message in Japan."

From the "Life of Agnes Alexander" by Duane Troxel...

Ms. Alexander attended her first Esperanto meeting in Japan on February 4, 1915. She took along a copy of the Bahá'í Revelation in Esperanto. She later wrote of Esperanto:

God used this language, which came into the world through the Revelation of Bahá'u'lláh, to spread His Message in Japan. That night, two weeks after I had reached Tokyo, when I attended the first Esperanto meeting in Japan, was the beginning of my work in making the Bahá'í teachings known among the Esperantists of Japan. From the northern island of Hokkaido to Nagasaki in Kyushu, as well as Korea, the Message of Bahá'u'lláh was heard, for Esperanto was more widely spread in Japan than in any country outside of Russia.

On April 25, 1912, 'Abdu'l-Bahá gave a talk to Esperantists in Washington, D.C., stating "We must endeavor with all our powers to establish this international auxiliary language throughout the world. It is my hope that it may be perfected through the bounties of God and that intelligent men may be selected from the various countries of the world to organize an international congress whose chief aim will be the promotion of this universal medium of speech."

Today the greatest need of the world of humanity is discontinuance of the existing misunderstandings among nations. This can be accomplished through the unity of language. Unless the unity of languages is realized, the Most Great Peace and the oneness of the human world cannot be effectively organized and established because the function of language is to portray the mysteries and secrets of human hearts. The heart is like a box, and language is the key. Only by using the key can we open the box and observe the gems it contains. Therefore, the question of an auxiliary international tongue has the utmost importance. Through this means international education and training become possible; the evidence and history of the past can be acquired. The spread of the known facts of the human world depends upon language. The explanation of divine teachings can only be through this medium. As long as diversity of tongues and lack of comprehension of other languages continue, these glorious aims cannot be realized. Therefore, the very first service to the world of man is to establish this auxiliary international means of communication. It will become the cause of the tranquillity of the human commonwealth. Through it sciences and arts will be spread among the nations, and it will prove to be the means of the progress and development of all races. We must endeavor with all our powers to establish this international auxiliary language throughout the world. It is my hope that it may be perfected through the bounties of God and that intelligent men may be selected from the various countries of the world to organize an international congress whose chief aim will be the promotion of this universal medium of speech.

One year later, on February 12, 1913, 'Abdu'l-Bahá' addressed the Paris Esperanto Society, as reported in the "Star of the West" magazine..

Praise be to God, that Dr Zamenhof has created the Esperanto language. It has all the potential qualities of universal adoption. All of us must be grateful and thankful to him for his noble effort, for in this matter he has served his fellowmen well. He has constructed a language which will bestow divine benefits on all peoples. With untiring efforts and self-sacrifice on the part of its devotees it gives promise of universal acceptation. Therefore everyone of us must study this language and make every effort to spread it so that each day it may receive a wider recognition, be accepted by all nations and governments of the world and become a part of the curriculum in all the public schools. I hope that the business of the future conferences and congresses will be carried on in Esperanto. In the future two languages will be taught in the schools, one the native tongue, the other the international auxiliary language. Consider today how difficult is human communication. One may study 50 languages and yet travel through a country and still be at a loss. I, myself, know several of the Oriental languages, but know no Western tongue. Had this universal language pervaded the globe, I should have studied it and you would have been directly informed of my thoughts and I of yours and a special friendship would have been established between us. Please send some teachers to Persia, if you can, so that they may teach Esperanto to the young people. I have written asking some of them to come here to study it. I hope that it will be promulgated very rapidly - then the world of humanity will find eternal peace; all the nations will associate with one another like mothers and sisters, fathers and brothers, and each individual member of the body politic will be fully informed of the thoughts of all

This talk was also covered in J.E. Esselmont's book Bahá'u'lláh and the New Era quotes 'Abdu’l-Bahá in the chapter entitled Universal Language:

At an Esperanto banquet given in Paris in February 1913, 'Abdu’l-Bahá said:—
Today one of the chief causes of the differences in Europe is the diversity of languages. We say this man is a German, the other is an Italian, then we meet an Englishman and then again a Frenchman. Although they belong to the same race, yet language is the greatest barrier between them. Were a universal auxiliary language in operation they would all be considered as one.
His Holiness Bahá’u’lláh wrote about this international language more than forty years ago. He says that as long as an international language is not adopted, complete union between the various sections of the world will be unrealized, for we observe that misunderstandings keep people from mutual association, and these misunderstandings will not be dispelled except through an international auxiliary language.
Generally speaking, the whole people of the Orient are not fully informed of events in the West, neither can the Westerners put themselves in sympathetic touch with the Easterners; their thoughts are enclosed in a casket—the international language will be the master key to open it. Were we in possession of a universal language, the Western books could easily be translated into that language, and the Eastern peoples be informed of their contents. In the same way the books of the East could be translated into that language for the benefit of the people in the West. The greatest means of progress towards the union of East and West will be a common language. It will make the whole world one home and become the strongest impulse for human advancement. It will upraise the standard of the oneness of humanity. It will make the earth one universal commonwealth. It will be the cause of love between the children of men. It will cause good fellowship between the various races.
Now, praise be to God that Dr. Zamenhof has invented the Esperanto language. It has all the potential qualities of becoming the international means of communication. All of us must be grateful and thankful to him for this noble effort; for in this way he has served his fellowmen well. With untiring effort and self-sacrifice on the part of its devotees Esperanto will become universal. Therefore every one of us must study this language and spread it as far as possible so that day by day it may receive a broader recognition, be accepted by all nations and governments of the world, and become a part of the curriculum in all the public schools. I hope that Esperanto will be adopted as the language of all the future international conferences and congresses, so that all people need acquire only two languages—one their own tongue and the other the international language. Then perfect union will be established between all the people of the world. Consider how difficult it is today to communicate with various nations. If one studies fifty languages one may yet travel through a country and not know the language. Therefore I hope that you will make the utmost effort, so that this language of Esperanto may be widely spread.

In the past, Bahá'ís were more active in learning and encouraging the learning of Esperanto, and the links between Esperanto and the Bahá'í Faith are numerous. Ehsan Yarshater, the ex-Bahá'í founder and editor of Encyclopedia Iranica, notes how as a child in Iran he learned and taught Esperanto and that when his mother was visiting Haifa he wrote her a letter in Persian as well as Esperanto. L.L. Zamenhof's daughter, Lidia Zamenhof was a convert to the Bahá'í Faith. At the request of 'Abdu’l-Baha, Agnes Baldwin Alexander became an early advocate of Esperanto and used it to spread the Bahá’í teachings at meetings and conferences in Japan.
Due to the failure of Esperanto to gain significant traction, however, 'Abdu’l-Bahá's statements have been backtracked, such that Shoghi Effendi said

Regarding the subject of Esperanto; it should be made clear to the believers that while the teaching of that language has been repeatedly encouraged by 'Abdu’l-Bahá, there is no reference either from Him or from Bahá’u’lláh that can make us believe that it will necessarily develop into the international auxiliary language of the future. Bahá’u’lláh has specified in His Writings that such a language will either have to be chosen from one of the existing languages, or an entirely new one should be created to serve as a medium of exchange between the nations and peoples of the world. Pending this final choice, the Bahá’ís are advised to study Esperanto only in consideration of the fact that the learning of this language can considerably facilitate intercommunication between individuals, groups and Assemblies throughout the Bahá’í world in the present stage of the evolution of the Faith.

On August 3, 1935, a letter read "Shoghi Effendi, as you know, has been invariably encouraging the believers, both in the East and in the West, to make an intensive study of [Esperanto], and to consider it as an important medium for the spread of the Cause in international circles." The letter continued "Neither Bahá'u'lláh, nor even `Abdu'l-Bahá, ever stated that Esperanto will be the international auxiliary language. The Master simply expressed the hope that it may, provided certain conditions were fulfilled, develop into such a medium."

3 August 1935
He wishes me particularly to convey to you his most genuine appreciation of your services in connection with the publication of "La Nova Tago" which he hopes will, through your efforts and those of the Esperanto-speaking Bahá'ís both in Germany and abroad, develop gradually into a leading Esperanto review, and thus become an effective medium for the spread of Teachings in Esperantist circles throughout the world. It is in view of the far-reaching possibilities which this publication can have as a teaching organ, that he has urged the German N.S.A. to resume its publication when, a few months ago, they had almost decided to discontinue printing it.
With regard to your request for a special article from the Guardian which you wish to have published in the forthcoming issue of your magazine. He would suggest that you should translate his general letter addressed to the friends a few years ago, entitled "The Goal of a New World Order", as this, he feels, is a very suitable material for publication in that review, and is by far better than anything he can write at present.
As to your suggestion regarding a more widespread use of the Esperanto among the Bahá'ís as a medium of correspondence. Shoghi Effendi, as you know, has been invariably encouraging the believers, both in the East and in the West, to make an intensive study of that language, and to consider it as an important medium for the spread of the Cause in international circles. He has been specially urging the friends to have the Cause well represented in all Esperanto Congresses and associations, and by this means cultivate greater friendship and cooperation between them and the Esperantists.
But in this connection, he feels, he must make it clear that although the Cause views with much sympathy and appreciation the activities which the Esperantists are increasingly initiating for the spread of their language, yet it considers that the adoption of the Esperanto by the entire world is by no means an inevitable fact. Neither Bahá'u'lláh, nor even `Abdu'l-Bahá, ever stated that Esperanto will be the international auxiliary language. The Master simply expressed the hope that it may, provided certain conditions were fulfilled, develop into such a medium.