Summary of Julie Chanler's From Gaslight to Dawn
New History Foundation, NY 1956

by Robert Stauffer

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Chapter 1

Glencove and Madison Avenue (1881 - 1889)

Julie Olin Chanler recounts her childhood until the year 1889. Born Oct. 21, 1882 at her wealthy grandfather’s summer home known as "Elsinore" (in honor of Julie’s mother) on the water at Glencove, Long Island, NY. Her mother, Alice Wadsworth Olin (b. Sept 17, 1853, d. Nov. 7, 1882) known as "Elsie" died shortly after Julie’s birth. At Elsinore lived her grandparents, wealthy financier S. L. M. Barlow, an invalid grandmother, her father Stephen H. Olin, older sister Alice and longtime family governess, Louise, a staunch French Catholic who raised Julie and her sister to speak French fluently. The family knew and visited the Roosevelts across the waters at Oyster Bay when Teddy Roosevelt was still young. Julie recounts the World’s Fair in Chicago in 1893 remarking how the African dancers looked to her then as "heathen". A family friend, Jenny, who was a close personal friend of Julie’s mother, was to marry a Britain and bore a son, Winston Churchill. Winters were spent in New York at No. 1 Madison Avenue. The grandparents both died in 1889 at which time Elsinore was sold in three parcels, one to J.P. Morgan who donated it as a park to the community of Glencove.

Chapter 2

Nineteenth Street and Glenburn (1889 - 1902)

The Olin family then moved to New York on 19th street and entertained themselves at the theatre, orchestras and opera, associating with Stanford White, builder of Madison Square Garden. Julie was privately tutored but only with French and Latin literature. The family attended the Calvary Church on Fourth Avenue, but not Julie’s father who never attended church, somewhat of a playboy. He was a lawyer with the firm of Olin & Rives. Her father was son to a preacher and his grandfather (Olin) had been President of Wesleyan College at Middleton, Connecticut where he grew up. It was also at his family’s estate "Glenburn" near Rhinebeck on the Hudson river where Julie describes her years growing up and where she invested much time reading classic books in English passed upon by her father. There Julie attended both Methodist and Episcopalian churches, again without her father. She notes the double standard of being told it is a sin to work on the Sabbath while the servants had to labor. Here she was accustomed to going to parties at nearby Hyde Park given for young Franklin Roosevelt. John Jacob Astor gave her rides in an automobile which he was the first to own in those parts. The family made two journeys to Europe and visited Canada and Maine. In New York her father became friends with the Dodge family. Mrs. W. Earl Dodge was to marry Julie’s father in 1900. At this time, Julie often attended the balls at the residence of neighbor John Jacob Astor on the Hudson where she was to meet Philip Benkard, a broker who had started in business with a loan from family friend, Cornelius Vanderbilt. Phil married Julie in 1902 in New York.

Chapter 3

Thirty First Street and Tuxedo (1902 - 1914)

After marriage to Phil, Julie gave birth to daughters Phyllis and Elsie and settled happily in New York on Thirty First Street. She comments how she dismissed religion from her consciousness at this time, surrounding herself with luxuries, no longer floundering in loneliness which had haunted her youth, discovering new friends such as Emily Post. Daughter Elsie at age two was stricken with polio and ended up having to wear a brace. Summers were spent at Tuxedo Park, a large restricted estate in the Ramapo Hills to which the high-class were admitted as members and where Julie was to meet the Chanlers, whose son Edward was an attorney and the Lieutenant Governor of New York under Governor Hughes became an acquaintance. The source of the Chanler’s wealth were their relatives, the Astors. Then, presumably in 1912, Julie writes :

"One day as I was strolling down Fifth Avenue, I noticed a most interesting drawing displayed in a show-case on street level. I approached and looked into the eyes of a prophetic personage with white beard billowing like that of Michael Angelo’s Moses. It almost was Moses, the majesty and the sorrow were to be seen, but there was also warmth and a kindness that were different. I went upstairs, made inquiries and learned that this was the face of a Persian teacher, and the artist, a lady named Soulé Campbell. When I saw Lewis Chanler again, I induced him to go to that studio and order a drawing of himself. His features were so striking. I felt that a wonder results would be obtained. He did as I wished but the portrait turned out to be nothing.

About this time, Vahdah ["Vahdah" Anna Dodge McCullough, step-sister to Julie] spoke of an Eastern prophet of whom she knew little, yet her interest was greatly aroused. I did not ask any questions." [p. 73]

Then Phil, Julie and their two daughters left for France in 1914 for the summer suddenly returning to America earlier than plan when war broke out.

Chapter 4

Fifty Fourth Street and Newport (1914 - 1920)

Julie and family move to a new home on East 154th Street in New York and with the help of artist and friend Albert Sterner, redecorated. When acquaintance Lewis Chanler became deathly ill after a rough go of it at an army camp in Plattsburg, NY. Julie remarked:

"Yet through it all, I never said a prayer. Disbelieving in God when times were good, I could not lower myself to prayer blindly when times were bad." [p. 86]

As the war progressed Julie joined the American Protective League, a volunteer organization the government authorized to spy on citizens suspected of being German sympathizers. Her father retired to Middleton and was given an invitation to be honorary President of Wesleyan University, her step-mother having built a library there named Olin Library.

Julie remarks favorably about her maid Elizabeth who made up a false alibi to help the family butler to escape a serious charge during his trial, noting that she thought highly of those who risked their souls in this manner to help a friend.

Her husband Phil spent the summer of 1919 in the service in Europe and returned home at the end of the war.

The following year, after a summer in Newport, Rhode Island, Julie had a dream which she describes in detail:

"One night in a dream I found myself on a great plane. Throngs of people were gathered around a little mount on which stood a young man..... "He was entirely dressed in green... All were listening, hanging on every syllable...all of us were swept with ineffable love.

When I awoke, the room was alive with colored lights and the words were still in my mind. I lit the lamp and wrote them down. They covered three pages.

I lay awake for a long time. I could not relax for my body seemed to be connected with some electrical power and my blood was dancing. The colored lights were stamped on my eyes and I could not lose them. Finally I dropped off to sleep.

In the morning my body retained a vibrancy and a strange lightness, and I wondered about the love that I had felt. It was so real; I couldn’t say it hadn’t happened, yet what had these things, which I didn’t understand, to do with me? I read the pages written during the night. The words were rhythmical but made no sense to me. I put them away and tried to forget the whole thing. It took a few days." [ p. 97 - 98]

In 1920 Lewis Chanler’s wife divorced him in France. That same year Julie divorced a flirtatious Phil Benkard and left New York with daughter Elsie for Paris to be closer to Lewis who she married soon after. Daughter Phyllis remained at a boarding school in America until joining her mother and sister and new step-father in France that summer.

Chapter 5

Paris and Sixty Fifth Street (1920 - 1926)

After marrying Lewis, the family returned to New York and bought a new home at 132 East 65th Street, which it remained for the rest of her life and was to become the center for the Caravan for the East and West and the "Bahai Library" where Mirza Ahmad Sohrab lived in future years. The following years during the summers of the family returned to Europe. Once daughter Elsie took an opportunity to have an audience with the Pope at the invitation of former New York congressman, orator and notable Catholic, Bourke Cockran.

During the occasion of a ball held in New York for daughter Elsie, Julie invited Mrs. E. R. Matthews [Loulie Matthews] a former acquaintance. Julie recounts:

"Round bout this time as I was looking over some old letters, I came across the three pages I had written on coming out of a dream in Newport. I again read the words which had meant nothing to me a few years before and, as they still meant nothing, I tore up the pages.

Loulie Matthews didn’t come to the party, but the invitation had brought us into contact again. I saw her often and found in her more depths than in my other friends. She often referred to meetings which she held at her apartment every Friday afternoon, but did not suggest my going to them. I was glad of this as I would not have accepted, nevertheless as time went on and she still did not ask me, I began to wonder why. Then as the winter drew to an end, she proposed that I should come the next Friday, and I went. This was 1925.

Loulie’s drawing room was filled with women who were listening attentively to a lecture given by a little old lady named Mrs. Ford. The subject was a sort of unity amongst all peoples, and allusion was made to Eastern literature. Two names were mentioned repeatedly: Baha-O-Llah and Abdul Baha. I thought they sounded strange and funny and, in my corner, giggled a bit to myself. When it was over, I felt I hadn’t grasped the meaning of a single word, yet something there pleased me and I asked if I could return the next week.

I did not miss a Friday after that. I always arrived early and waited for the spell which I knew would descend on me. The lecture began to make sense, the Oriental names were no longer funny, and the words read and quoted carried a rhythm which vibrated in the room. I saw Loulie constantly between lectures. I was attracted to that house and went there as often as I thought permissible.

She told me about the Bahai Cause. It was apparent that she loved it for tears sometimes came to her eyes as she spoke.

When we sailed for Paris, Loulie had provided me with a package of books and these I read during the summer, only a little at a time as my eyes continued to trouble me. In the autumn I returned with my horizon greatly enlarged." [p. 119 - 120]

Julie goes on to describe her new found Faith and quotes some prose she says was published in the Baha'i News entitled "The City of Christendom".

She remarks:

"Of all the Bahai principles, the one that struck me the hardest was: Independent Investigation of Truth. No more were we to rely on others, of the past and of the present. No more were we to adhere to customs that didn’t click with our conscience. We were free to do what we thought was right...."

She decided to become a vegetarian and got rid of her furs.

Julie Chanler then describes her joining the Bahai organization:

"When Loulie was convinced that I had become a Bahai, she asked me to join the Organization. I couldn’t see any reason for this but was ready to comply, so I was escorted to the Bahai Centre at 119 West 57th Street, where I set down my name with due formality.

Loulie had warned me that the meetings at the Centre were not as sympathetic as her own. "They are a bit dreary" she admitted and then she went on to give me a listing of the requirements of a Bahai which she attributed to Mr. Roy Wilhelm, one of their most loyal and respected members. The requirements were as follows:

To believe in the Bab

To believe in Baha-O-Llah

To believe in Abdul Baha

To have met the Bahais, and still be a Bahai. [p. 127 - 128]

Julie concludes her dream in Newport was that of the Bab calling her to do his work, her first "spiritual experience", as she put it. A second in 1926 is then described"

I found myself in a garden which was bathed in light. The flowers were of such brilliant colors that they seemed incredible. A great Temple of a rosy iridescent tone stood before me. It was high and very new in design, yet something of the old was there too. The facade was supported by great black marble columns with gilded capitals......the beauty of the past is not discarded.

I approached the building, skirted it to the right and walked along the terrace at its side. A balustrade edged the terrace over which were hung rugs designed in miraculous colors...... I looked over the balustrade and saw the rugs stretching far down into space. In the dim distance lay the earth.

I continued along the flanks of the temple until I came to its rear. Here again were the black columns... while at one side a curve bulged out, looking like a proscenium box at a theatre. The box was occupied by a group of people dressed in black.

I stood a little distance looking upward at these people, and then a woman among them leaned forward, stretched out a black arm and pointed at me with a black finger. The arm seemed to cover the distance between us; the finger seemed to enter my heart, and the women asked:

"What have you given?"

I quailed at the question and said to myself:

"Oh, I haven’t given anything."

As I thought these words, the columns of the temple wavered and the building crashed.

When I awoke, the room was filled with colored lights and remained so for hours." [p. 128 - 129]

Chapter 6

The Holy Land (1926)

Julie Chanler describes her pilgrimage, traveling to the Holy Land via Naples and Egypt:

"From New York I had written to Shoghi Effendi, Abdul Baha’s grandson who was Guardian of the Cause, asking permission to visit him in Haifa, and giving our address in Cairo. I was watching the mails for an answer, but time passed and no answer came so I decided to wait no longer. I left Lewis and Elsie at the Mena House, the entrancing hotel alongside of the pyramids, and started off for Haifa with our maid Clara. As the train left the station and pushed over wide sandy expanses toward the setting sun, I felt as if I were on my way to heaven.

We arrived in the small town of Haifa at early morning and put up at a very primitive hotel where I changed into clean clothes. Then I walked uphill toward Mount Carmel. The atmosphere was extraordinarily clear and fresh; the sunlight was warm and encompassing; my feet hardly touched the ground. I passed through the gate leading to Abdul Baha’s house, now occupied by his grandson, crossed the garden and rang the bell at the entrance.

After a moment or two, the Japanese gardener, whom I later learned was named Fujita, opened the door.

"I have come to see Shoghi Effendi" I said.

The gardener answered that this was impossible as the Guardian was indisposed.

"Oh, but I must see him" I insisted. "I have come all the way from America."

The gardener told me to wait, and after a moment returned with a lady who greeted me very kindly and took me to the Pilgrim House across the way. She told me that she was Berthalin Osgood, from New York too, and that she would stay with me and show me the Holy Places. It was apparent this lady loved the Cause very deeply, and I was happy to be with her.

She took me to a terrace, partway up the slope of Mount Carmel where a building, large, low and most simple enclosed the Shrines of the Bab and Abdul Baha. From there we could see the Mediterranean, sweeping along the circled shore toward Acca which shone phosphorescent at the tip of the curve, while directly across the bay lay Bahjee, where the Shrine of Baha-O-Llah was set in broad green meadows.

We turned to the doorway, took off our shoes and entered the Shrine of the Bab. I saw a large expanse of floor entirely covered with beautiful Persian rugs, along the center of which a few very low lamps were burning. Here I paid my heart’s tribute, as far as I could formulate it, to the One who had risen alone against the forces of entrenched orthodoxy and launched a moral revolution in Iran. He was the Promised One of Islam and the Forerunner of the Prophet of all the World.

We passed to the adjoining room and into the Shrine of Abdul Baha. The same wide expanse, great rugs, low lighting. Here lay the body of the Master, the great son of Baha-O-Llah, who first saw the light of day in Teheran on May 23, 1844, while the Bab was announcing the birth of the New World in Shiraz. During a life-time of captivity he had absorbed the teachings of his father, had abridged them into ten principles, and extended and elucidated them through a vast amount of writing. On the overthrow of the Ottoman Empire when the political prisons were opened, he, at the age of sixty-five carried the Message to Europe and America where he won the respect and love of all who saw him. The Master was the first Bahai. Through his sagacity and illumination he became the builder of the New World, planned by his father and, before that, projected by the Bab.

Berthalin Osgood took me to lunch at the Pilgrim House where I met Ruhi Effendi, grandson of the Master and cousin to the Guardian. He was a handsome young man, with great eyes widely set apart and of very distinguishing bearing. Afterwards we set out by car to Bahjee, a beautiful spot placed at the disposal of Baha-O-Llah during his last years when restrictions of captivity had been ameliorated. The house at Bahjee is very beautiful; some call it a palace.

The front door was opened and, having removed our shoes, we crossed the court which was enclosed by the house but was open to the sky. Birds were singing in the bushes; the air was heavy with the scent of orange blossoms. At the end of the enclosure was a doorway, the threshold of which was bright with yellow petals. Within was a room of moderate size; the floor was covered with rugs; low lamps were burning. We knelt, and looked and loved at the shrine of Baha-O-Llah, and I carried away with me a new fragrance and a new joy.

Flanked by his great Predecessor and his great Successor, the figure of Baha-O-Llah became imprinted on our times as the Manifestation of God in this age. He assumed the responsibility of founding a new society all over the earth.

His station was a mystery, but his plan was most simple: One World of justice for everybody, in this age when the impossible can be accomplished.

Driving back to Haifa along the curving shore, I saw the beaches dotted with myriads of huge turtles lying helpless on their backs. I wanted to stop and turn some of them over, although I was afraid to do so, and was relieved when the driver said that the incoming tide would put them right. Just the same I went back to the hotel with sharp qualms of conscience and couldn’t forget the turtles.

Early the next morning I was received by the ladies of the household. Berthalin Osgood, who was stopping at the Pilgrim House, had arranged the meeting. A large semi-circle of chairs stood in the drawing room and we waited. Then the Greatest Holy Leaf, daughter of Baha-O-Llah, entered on the arm of Monireh Khanoum, wife of Abdul Baha. Behind them came three of Abdul Baha’s daughters, Touba Khanoum, Ruha Khanoum and Monavvar Khanoum. All were dressed in black with veils, either white or black. I approached the Greatest Holy Leaf, and she shook my hands and led me to the central chair where she sat, placing me beside her. Then we talked, Ruha Khanoum and Monavvar Khanoum acting as interpreters. I was asked many questions and the conversation did not lag, although the interview lasted about an hour.

We spoke much of Abdul Baha and I noticed that the eyes of Ruha Khanoum and Monavvar Khanoum filled with tears every time his name was mentioned. There was nothing in that room but vibrant love. The Greatest Holy Leaf held my hand all the time. The awe which I had expected to feel had been substituted by ease and happiness. Once she left the room and came back with a large colored handkerchief which she gave me, and later on she put her hand into her pocket and brought out her own little white handkerchief which she gave me also. I felt that I knew her very well.

I was taken to the bedroom of Abdul Baha. I took off my shoes and entered. I saw his bed where he had slept and where he had died from this world, and then, in that same room I was shown the photograph of Baha-O-Llah which is brought out occasionally for those who want to see it. It was a shock to look upon his face, almost to much for me to bear. Of this photograph there are only a very few copies in the world. It was taken during the years of exile in Adrianople.

The ladies were worried because I had been at the hotel and wanted me to move to the Pilgrim House. They said that Shoghi Effendi would receive me the next day. However, I did not wish to remain. I could hold only so much of joy, and my cup was brimming over. I wanted to run away.

My maid Clara and I were motoring to Jerusalem that morning. The ladies asked me how much I was paying for the trip and were shocked at the amount. Their interest and kindness were extraordinary. I was very grateful when I left, as I knew that we were friends.

Clara had urged me to take my camera to Haifa, but I had refused to do this. I felt that I couldn’t on my first visit. Other visits, yes, but not the first one. Clara said that I would regret it all my life, but I never regretted it.

We drove through Nazareth where Jesus spent his childhood and along the Galilean countryside to Tiberias."

"There we had a picnic lunch on the verandah of the little hotel where the Master used to stop. We proceeded on a long cold drive to Jerusalem and I reached the spot where the spots of the Christian world have turned for centuries." [p. 133-138]

Julie then visits with Sir Ronald Storrs, Governor of Jerusalem before returning to New York. By chance she meets up with Berthalin Osgood on board the steamer "Esperia" bound for Sicily. In Porto Fino, Italy they visit Loulie Matthews at her European home where Mrs. Ford is a visiting.

Here Julie notices a copy of the New York World dated July 11, 1926 with a colored illustration of a mystical temple by architect and painter Frank Zimmerman. It was the same temple Julie had seen in her dream, except Zimmerman’s figures wore white, not black robes.

Chapter 7

Back and Forth Across the Atlantic (1926 - 1928)

The Chanlers buy a home in Paris. Julie begins to translate into English Baha’u’llah’s "Epistle to the Son of the Wolf" from the French translation by Hippolyte Dreyfus at the request of Loulie Matthews. Returning to New York, Julie continues to attend meetings at Loulie Matthews and makes friends with Mr. and Mrs Kinney, May Maxwell, Juliet Thompson, Frances Fales, Horace Holley, Mountfort Mills and Alfred Lunt. She describes there being "much affection in the Bahai community." Brother-in-law Robert Chanler is very sympathetic to the Faith and along with Julie helps remodel the platform at the Baha'i Centre. Husband Lewis "was mildly interested in the Cause."

It’s at this time that Ahmad Sohrab enters into Julie’s life. Ms. Valeska Surratt, a vaudeville actress and Baha'i had commissioned Sohrab, then living in Los Angeles, to prepare a scenario on Mary Magdalene as a vehicle for her talents. Surratt had shown the scenario to Cecil DeMille who returned it only after producing a movie "The King of Kings", which Surratt felt convinced was based on her script. Julie helps Surratt by introducing her to Governor Alfred E. Smith of New York who writes a letter of recommendation that DeMille should pay Ms. Surratt a quarter of the movie’s profits. This was carried much in the Hollywood papers. Sohrab is sought to side with Ms. Surratt during his visit to New York as litigation opens, but he declines. Through it all, Julie and husband are much taken by Sohrab’s charm and flamboyant nature. Julie noted:

"Mr. Sohrab had much to say and I was fascinated by his knowledge of the Cause. He seemed impregnated with it, yet took it as casually as part of his life. He was funny too and made many little jests, and I thought: That is the way to treat the Cause — just naturally, as one treats one’s best beloved." [p. 154]

"We needed this man in New York. With his background and evident ability, it was certain that he could bring spirit into the rather listless affairs of the Cause." [p. 155]

Julie and Lewis are so impressed, they commission Sohrab to return to New York the next winter to do a series of twelve lectures in their home on Persian poets to which Julie invited many of her non-Baha'i friends for a fee. The lectures proved successful and opened a few doors to his speaking about the Baha’i Faith.

Chapter 8

Clouds on the Horizon (1928 - 1929)

Having settled in New York, Sohrab’s position in the community is described by Julie:

"Sohrab’s position in the Bahai community was a strange one. Some loved him; many mistrusted him; others were definitely opposed to him, and all were very conscious of him. It was impossible for me to understand these different attitudes and Sohrab did not enlighten me. I had to take him at my own evaluation, as far as he was concerned. My friends, on the other hand, were less discreet. They insinuated all kinds of things, but never came out openly with any facts. The result was that in regard to our work I was pretty much alone, with fitful support on the part of the Bahais. Lewis and I saw nothing but good in Ahmad, so we went ahead, trusting to our own judgement." [p. 161]

In this regard, in an attempt to ameliorate the rift a rift between Horace Holley and Sohrab, Julie arranged a luncheon meeting between the two to settle their differences hours prior to a Christmas eve party for the Baha’is in 1928. During the lengthy meeting Sohrab speaks critically of the Baha’i Administration and "its congealed methods." Julie is caught between the two, though had given Sohrab her word "not to sell him down the river." She sums it up:

"It was evident the difference was basic, the one being absorbed in administrative procedure, the other believing that tight organization in spiritual matters was completely inappropriate." [ p. 162]

The rift continued though. Undaunted, Sohrab began lecturing at the Baha’i Centre to the delight of many Baha’is, advertising in the paper which wasn’t customary. The meetings became more crowded. Julie summoned a news reporter to one meeting resulting in a news story twisting out of context a flip remark my Sohrab embarrassing some of the Baha’is, who jumped at the chance to close the lectures down.

At his time Julie’s experience several heart-breaking deaths: daughter Phyllis, ex-husband Phil, her pet dog and several dear friends in Paris and New York. She also began to experience dreams which she records coming more frequently "showing in symbols things that were and were coming." [p. 167] One dream taught her that she should "go clear against the current...to renounce all luxuries and frivolities of life... and gain courage to meet the tests ahead." [p. 169]

Sohrab and Julie decided to go "public, engaging a room in the Park Lane Hotel and advertising a series of non-Baha’i course lectures for which admission was charged. The success of the lectures prompted Julie to propose to Sohrab they also go public with lectures on the Baha’i Faith. Declining that night, Sohrab changes his mind the next day after experiencing a dream in which ‘Abdul-Baha gives him permission. Julie experiences a similar encouraging dream that same night.

Julie describes what happened next:

"The lectures began and many Bahais attended them. Of course there was no charge as they were on the Cause. We advertised in the papers, sent out notices.......Bahai books were sold at a table by the librarian of the Centre, and everything was most satisfactory on the outside. The inside was different.

The Bahai authorities in New York wrote to me demanding that our teaching work be placed under their surveillance, which meant that every word of Ahmad, written or spoken, should be passed on by them. I was informed that my voting rights as a member of the Bahai community depended on my acceptance of this ultimatum.

Julie refused the ultimatum and was then denied her voting rights. She does not indicate if Sohrab lost his rights too. It was then, with the help of a few attendees of their meetings that The New History Society was formed, a name thought up by Julie Chanler and consented to after Sohrab dropped his idea of calling the group "Soldiers of Light". Ahmad Sohrab drafted the "Ideals of the New History Society" and their first meeting was held April 5, 1929 attended by 28 with several Baha'is among them including Juliet Thompson and O. J. Hanko. Julie notes that not all joined. Afterward she describes corresponding with Shoghi Effendi, describing the meeting and appealing for support. A series of exchanges with the Guardian followed, though none of these letters is quoted. Julie reports:

"The burden of the communications was that my efforts were commendable; that the formation of a new society was not very acceptable, and that whatever was done should be with the sanction of the National and Local Assemblies." [p. 176]

She continues:

"Correspondance continued between New York and Haifa, many Bahais taking part. These Bahais saw in the New History Society reason for hope that the Cause might gain a new impetus. They assured the Guardian of our good motives and begged him to look on us with favor. On the other hand the National Assembly was uncompromisingly severe. Shoghi Effendi had to deal with both sides...."

Julie quotes briefly from letters from Ruhi Effendi and Rouha Khanum words of support, and a the telegram from Bahiyyih Khanum which simply said "Loving appreciation." [ p. 176-7]

During all this, Chanlers continued to support Sohrab’s public lectures on the Baha’i Faith in New York through the New History Society.

Chapter 9

The Storm Breaks (1929-1930)

The New History Society continues its lectured at the Ritz-Carlton in New York, inviting prominent speakers. In January 1930, Rabindranath Tagore spoke; the New York Times carries a news item the next day stating "more than two thousand persons crowded the ballroom....", reporting the room became too crowded, and "...several hundred persons...were turned away." Tagore spoke on the "first and the Last Prophets of Persia:

"We are here to offer our homage to Baha-O-Llah. He is the latest Prophet to come out of Asia. His life is certainly a glorious record of unflinching human search after truth, and his message is of great importance for the progress of civilization. It makes me happy indeed to see that the New History Society is doing such splendid work for the propagation of the Message of Baha-O-Llah." Helen Keller spoke similar sentiments through her interpreter at the same meeting. [page 181]

A week later on Sunday, Albert Einstein, who rarely spoke in public, agreed to speak and attracted the full attention of the national media [news film exists of this occasion]. Einstein’s anti-war speech indicated that "if only 2% of the people refused to carry arms, there will not be enough jails to hold them." Within days thousands began wearing "2%" buttons. Shortly thereafter, the New History Society sponsored a talk by John Dewey on the subject of "The Third Party" at New York’s Community Church. The son of Tolstoy, Ilya Tolstoy, and the uncle of the last Czar, Grand Duke Alexander, spoke on another occasion. Baha’is also spoke at New History talks: Beulah Lewis of California and Solon Fieldman.

Julie indicates there was quite a bit of publicity for New History Society events. In one interview given to the Sun she was reported to have said their goal was "to make God fashionable." Indignant Baha’is thought Sohrab made her say this, but she made reply she said it willingly. [p. 184]

Sohrab then ventured again to speak at the Baha’i Centre induced by requests by Baha’i . Julie wrote to Ruhi Effendi:

"Ahmad has proved himself a power of inestimable value to the Cause, as I saw in the beginning without need for proof, and now we are looking to the future full of promise with a rapt hope.

It is needless to dwell on how much we have suffered.

Our nerves are nearly broken and some of us are ill. Our darling Juliet Thompson couldn’t be present last night as her health has been affected, following the long strain. The tension has been very great.

The Cause can spread in New York. It is not so very difficult, and we can do it so much better if we are happy." [p. 186]

At this time Sohrab had been talking about the need for a "Club House" which could house classrooms on various topics with friend and New York World reporter, Alphonse Tonietti. The concept was reported as an actual plan in the April 6th edition indicating Chanlers would be the financial backers to the "Club" to the tune of $25 million. The same article announced the Baha’is were also building a Temple in Chicago for which $400,000 was raised. Julie writes of this: "So much space allowed to an idea with nothing to back it up, and so little to an actual sum of money, raised at great sacrifice." [p. 187]

Sohrab’s lectures at the New York Baha’i Centre were coincidentally ending at the time of the article, and a request from Julie to have them continue was met with a negative response from the "Local Board" owing to the inaccurate article attributed by them to Sohrab.

At a New History Society meeting on April 2, 1930 Sohrab founded the youth group known as "The Young Caravan", or "Caravan of the East and West" to attract young people into their fold. His leaflet, "Ideals of the Young Caravan" read on the occasion, soon finds its way to Wellington, New Zealand where the response is such as to set the focus the group as an international correspondence club between youth.

The New History Society meetings continued to grow in numbers. Julie reports:

"The meetings at the house continued weekly, with membership meetings coming around once a month, at which those who so wished signed their names before the picture of Abdul Baha. Thus our numbers increased steadily. From among these members, a group numbering 85, declared itself as ready to go to the official Centre to be registered as Bahais. This gave me the greatest happiness as my object had always been to bring new life and strength to the organization. I didn’t approve the methods of this body, but felt that it had to be supported, good or bad, for the sake of Abdul Baha who had warned his followers to allow no split to separate them. Consequently I was greatly shocked when I was informed that the applicants from the New History Society had been rejected at the Bahai Centre." [p. 188 - 189]

Julie goes on to explain:

"A year or two, and our group would probably have run away with the Cause, electing entirely new representatives. Ahmad Sohrab himself was likely to be chosen for a key position, although such a compliment would have been most unwelcome to him. That was what the Bahais feared, with good reason, no doubt. So the doors of the Centre were closed to our members and we were left with a large and increasing number of people on our hands whom we didn’t know what to do with. The idea of forming a movement of our own had never entered our heads. We just wanted to bring in the people and let the Bahai Centre handle them after that.

Some of the most esteemed Bahais were our collaborators, Mr. and Mrs. Kinney, May Maxwell and others. With them we organized study groups, placing their experience and knowledge of the teachings at the disposal of our budding Bahais. Our activities were so successful and promising that many of us kept on hoping that Shoghi Effendi the Guardian of the Cause, would take our part and allow us to keep on serving him." [p. 188 - 189]

In the spring of 1930 the National Spiritual Assembly of the Baha’is of the United States instructs Sohrab to appear before the New York "Local Board" of Baha’is, to answer questions about the nature and purpose of the New History Society but his refusal to do so against the wishes of many Baha'is including Julie Chanler and her husband, Lewis. In the end, though, Julie stood by Sohrab. Then, finally the N.S.A. sent their decision to Shoghi Effendi [presumably to seeking to announce Chanler and Sohrab as "Covenant breakers", though Julie never uses those words]. The Guardian cabled back;

"Approve action regarding History Society". [p. 195]

Julie notes;

"In a letter to Juliet Thompson, Ruhi Effendi’s comment was:

"Thank God that the die is cast and the final decision is taken."

Lewis and I were in Paris when the blow fell on Ahmad in New York. When news that we were finally ostracized reached us, I expressed interest but little concern. Some how or other, I felt extremely light-hearted. I cabled to Ahmad as follows:

"Received national statement. Have no regrets. Confident. Happy."

One letter had to be written, a farewell to Ruha Khanoum. In it I expressed my love for her and my hope in the future. A very kind answer was received.

Lewis sent a cablegram to Ahmad, saying that he would be by his side during the coming winter and share the weekly talks, himself speaking on the Bahai Principles. [p. 195]

She continues:

"The summer passed and I returned to New York, leaving Lewis in Paris for a few weeks. A letter from the National Assembly greeted me almost on my arrival. It was signed by Alfred E. Lunt who had consistently been our friend. The Assembly wished to meet with Lewis and me., "for the welding of acquaintance and friendship". The object was evident — one more attempt to disassociate us from Ahmad. It took me just a few minutes to write an answer of refusal..." [p. 196]

Julie replied in part, "After nearly two years, the question of the New History Society has passed out of your hands and out of ours. The Guardian has confirmed your actions and there the matter must rest." [p. 197]

Describing the loss of Baha’i contacts, Julie notes that "...there were two who disobeyed and associated themselves openly with the New History Society. They were O. J. Hanko....and Berthalin Osgood...." [p. 197]

Julie’s daughter Elsie is then married in a Baha’i marriage ceremony by conducted by Ahmad Sohrab.