¹ Chunhe, Du 杜春和 and Laijin, Geng 耿來金, ‘Youguan Hu Shi tichang xinwenxue de jize shiliao 有關胡適提倡新文學的幾則史料 [Historical Records Pertaining to Hu Shi's Promotion of New Literature]’, Xinwenxue shiliao 新文學史料 [Historical Records of New Literature] no. 4 (1991)Google Scholar. We are grateful to Cai Degui 蔡德貴 for locating these and other materials, which have been reproduced in Degui, Cai et al. (eds), Bahayi wenxian jicheng 巴哈伊文獻集成 [Chinese Studies on the Bahá’í Faith: A Comprehensive Collection], Vol. 1 (Jinan: Shandong University Press, 2016)Google Scholar.

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³ Cf. Stockman, Robert H., ‘Abdu'l-Bahá in America (Wilmette, IL: Bahá’í Publishing Trust, 2012)Google Scholar; Egea, Amin, ‘The Travels of ‘Abdu'l-Bahá and their Impact on the Press’, in Lights of Irfan: Papers Presented at the ‘Irfán Colloquia and Seminars, Vol. 12 (Wilmette, IL: Bahá’í Publishing Trust, 2011), pp. 1–25Google Scholar. See, for example, ‘Persian Prophet Here’, New York Tribune, 12 April 1912.

⁴ See Smith, Peter, The Babi and Bahá’í Religions: From Messianic Shiism to a World Religion (Cambridge: Cambridge University Press, 1987)Google Scholar; Baháʼuʼlláh, The Kitáb-i-Iqán: The Book of Certitude (Willmette, IL: Bahá’í Publishing Trust, 2003)Google Scholar; ‘Abdu'l-Bahá, The Promulgation of Universal Peace (Wilmette, IL: Bahá’í Publishing Trust, 1982)Google Scholar.

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¹⁷ van der Veer, Peter, ‘Cosmopolitan Options’, Etnográfica VI, no. 1 (2002), p. 20Google Scholar.

¹⁸ On the Islamic social context of the emergence of the Bahá’í Faith and its critical engagement with Western notions of democracy, the nation-state, and cosmopolitanism in the late nineteenth century, see Cole, Juan R., Modernity and the Millennium: The Genesis of the Bahá’í Faith in the Nineteenth-Century Middle East (New York: Columbia University Press, 1998)Google Scholar.

¹⁹ Levenson, Joseph R., Revolution and Cosmopolitanism: The Western Stage and the Chinese Stages (Berkeley: University of California Press, 1971)Google Scholar; Ban Wang (ed.), Chinese Visions of World Order.

²⁰ At present, the Bahá’í faith is estimated to have some seven million adherents in around 221 sovereign countries and dependencies, making it one of the world's most globalized religious communities. Large concentrations of Bahá’ís can be found in India, Iran, the United States, Canada, Malaysia, Cambodia, the Congo, the Central African Republic, Columbia, Brazil, and Papua New Guinea, among other places. Cf. Johnson, Todd M. and Grim, Brian J., ‘Global Religious Populations, 1910–2010’, in The World's Religions in Figures: An Introduction to International Religious Demography (Chichester, UK: John Wiley and Sons), pp. 59–62Google Scholar as well as the official website of the Bahá’í Faith, www.bahai.org, [accessed 25 October 2019]. For sociological and comparative studies on the Bahá’í Faith, see Warburg, Margit, Citizens of the World: A History and Sociology of the Bahá’ís from a Globalization Perspective (Leiden: Brill, 2006)CrossRefGoogle Scholar; Warburg, M. et al. (eds), Bahá’í and Globalization (Aarhus: Aarhus University Press, 2005)Google Scholar.

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²⁵ Schwarcz, Vera, The Chinese Enlightenment: Intellectuals and the Legacy of the May Fourth Movement of 1919 (Berkeley: University of California Press, 1986)CrossRefGoogle Scholar.

²⁶ Bahá’ís from Iran are reported to have resided in Hong Kong and Shanghai as early as the 1860s and to have influenced the development of the Lingmingtang (靈明堂) Sufi order in Gansu. See Momen, Moojan, ‘Jamál Effendi and the Early Spread of the Bahá’í Faith in South Asia’, Bahá’í Studies Review 9, no. 1 (2000)Google Scholar. Wang, Jianping, ‘The Influence of Bábí Teachings on Ling Ming Tang and Nineteenth-Century China’, in Lights of Irfan: Papers Presented at the ‘Irfán Colloquia and Seminars, Vol. 3 (Evanston, IL: Bahá’í National Center, 2002), pp. 185–200Google Scholar.

²⁷ The actual number of Bahá’ís in Iran was probably around 100,000 at that time, although many Christian missionaries’ reports in Iran noted the rapid growth of the new faith. See Smith, The Babi and Bahá’í Religions, p. 89.

²⁸ ‘Bahaism: A New Religion From Persia’, South China Morning Post, 11 October 1911, sec. 5. On the links between Campbell, the Christian Commonwealth, the Bahá’ís, and new spiritual movements in England, see Brendan McNamara, ‘Religious Reformers in Britain at the Turn of the Twentieth Century: The Visits of Abdul Bahá’, PhD thesis, University College Cork, 2017, pp. 97–116.

²⁹ Ralph R. Covell, ‘Gilbert Reid (1857–1927)’, Biographical Dictionary of Chinese Christianity, http://bdcconline.net/en/stories/reid-gilbert, [accessed 12 November 2019]. For a full biography of Gilbert Reid, see Degui, Cai, Xilai juru—Li Jiabai de Zhongguo xin 西来巨儒—李佳白的中国心 [The Great Confucian from the West: The Chinese Heart of Gilbert Reid] (Beijing: Renmin chubanshe, 2018)Google Scholar.

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³¹ Gilbert Reid, ‘International Institute: Director's Semi-Annual Report’, The North-China Herald and Supreme Court and Consular Gazette (1870–1941), 31 May 1913.

³² Mingteh, Tsou, ‘Christian Missionary as Confucian Intellectual: Gilbert Reid (1857–1927) and the Reform Movement in the Late Qing’, in Christianity in China: From the Eighteenth Century to the Present, (ed.) Bays, Daniel (Palo Alto: Stanford University Press, 1996), pp. 73–119Google Scholar.

³³ Qichao, Liang 梁啟超, ‘Ji Shangxian tang 記尚賢堂 [An Account of the International Institute]’, in Liang Qichao quanji 梁啟超全集 [Complete Works of Liang Qichao], (ed.) Pingxing, Zhang 張品興, Vol. 1 (Beijing: Beijing chubanshe, 1999), p. 112Google Scholar.

³⁴ Youwei, Kang 康有為, ‘Woshi 我史 [My history]’, in Kang Youwei quanji 康有為全集 [Collected Works of Kang Youwei], Vol. 5 (Beijing: Zhongguo renmin daxue chubanshe, 2007), p. 64Google Scholar; Kang Youwei 康有為, Datong shu 大同書 [Book of Great Unity] (Shanghai: Zhonghua shuju, 1935); Thompson, Laurence G., Ta T'ung Shu: The One-World Philosophy of K'ang Yu-Wei (London: George Allen and Unwin Ltd., 1958)Google Scholar.

³⁵ Covell, ‘Gilbert Reid (1857–1927)’.

³⁶ International Institute, ‘Benefits of the Bahai Movement’, The Shanghai Times (1914–1921), November 1914, p. 21.

³⁷ The proposed Congress of Religions in Shanghai did not materialize, due to the worsening situation brought about by the First World War.

³⁸ International Institute, ‘Benefits of the Bahai Movement’. We are grateful to Cai Degui, Allen Amrollah Hemmat, and Zhou Xiayi for the discovery of ‘Abdu'l-Bahá’s original letter in Persian to Gilbert Reid at Hamilton College.

³⁹ Gilbert Reid [李佳白], ‘Lun Bohaihui zhi jingshen yu zuoyong 論波海會之精神與作用 [On the Spirit and Benefits of the Bahá’í Society]’, Dongfang zazhi 東方雜志 [Eastern Miscellany] 12, no. 5 (1915), pp. 5–7.

⁴⁰ Yuanhua, Wang 王元化, ‘Du Yaquan he dongxi wenhua wenti lunzhan 杜亞泉與東西文化問題論戰 [Du Yaquan and the Debate on the Relationship between Eastern and Western Cultures]’, in Du Yaquan wencun 杜亞泉文存 [The Works of Du Yaquan], (eds) Tian Jianye 田建業 and Xu Jilin 許紀霖 (Shanghai: Shanghai jiaoyu chubanshe, 2003), pp. 1–20Google Scholar.

⁴¹ Du Yaquan 杜亞泉, ‘Zhanhou dongxi wenming zhi tiaohe 戰後東西文明之調和 [On the Complementarity between Eastern and Western Cultures]’, in Du Yaquan wencun, (eds) Tian Jianye and Xu Jilin, pp. 345–50. See also Wang Hui and Minghui Hu, ‘Why Culture? The Great War and Du Yaqian's Civilizational Discourse’, in Cosmopolitanism in China, (eds) Hu and Everskog, pp. 263–308.

⁴² Gao, Lao 勞高 [杜亞泉], ‘Bohai hui 波海會 [The Bahá’í Movement]’, Dongfang zazhi 12, no. 5 (1915), pp. 12–13Google Scholar.

⁴³ Yaquan, Du 杜亞泉, ‘Maodun zhi tiaohe 矛盾之調和 [The Conciliation of Conflicts]’, Dongfang zazhi 15, no. 2 (1918)Google Scholar.

⁴⁴ van der Veer, Peter, The Modern Spirit of Asia: The Spiritual and the Secular in China and India (Princeton: Princeton University Press, 2014)Google Scholar; for a review essay, see Palmer, David A., ‘Spirituality, Transcendence, and the Circulatory History of Modern Asian Religion’, Harvard Journal of Asiatic Studies 78, no. 1 (2018), pp. 171–80CrossRefGoogle Scholar.

⁴⁵ Roy Wilhelm, ‘[Letter to] My Dear Sisella’, 20 October 1916, US National Bahá’í Archives.

⁴⁶ Hai An Chen, ‘[Letter to] My Dear Earnest’, 4 May 1916, US National Bahá’í Archives.

⁴⁷ Hai An Chen, ‘Constitution and By-Laws of the Pan-Asiatic League [Chicago]’, circa 1916, US National Bahá’í Archives.

⁴⁸ Hai An Chen, ‘[Letter to] My Dear Earnest’, 4 May 1916. See also Figure 2.

⁴⁹ ‘Cosmopolitan Club, 1916’, University of Chicago Centennial Exhibition Catalogues, https://www.lib.uchicago.edu/projects/centcat/quad/quad_img50.html, [accessed 25 October 2019]; Hai An Chen, ‘[Letter to] My Dear Earnest’, 12 May 1916, US National Bahá’í Archives.

⁵⁰ Council, Alumni, Alumni Directory: The University of Chicago, 1919 (Chicago: The University of Chicago Press, 1920), p. 64Google Scholar.

⁵¹ Hai An Chen, ‘[Letter to] My Dear Earnest’, 2 September 1916, US National Bahá’í Archives.

⁵² We are grateful to Robert Stockman, Edward Sevcik, and Vargha Mazlum for helping to secure these and other primary materials concerning Chen Hai An.

⁵³ Hai An Chen, ‘[Letter to] My Dear Earnest’, undated, US National Bahá’í Archives.

⁵⁴ Alumni Council, Alumni Directory, p. 64.

⁵⁵ Bahá’í World Centre, ‘A Chronology of Some Major Events in the History of the Bahá’í Faith in China’, unpublished document, 1990, p. 2.

⁵⁶ Sims, Barbara R., The Taiwan Bahá’í Chronicle: A Historical Record of the Early Days of the Bahá’í Faith in Taiwan (Taipei: Bahá’í Publishing Trust of Taiwan, 1994), p. 4Google Scholar.

⁵⁷ The Chinese characters for the name of Chen Ting Mo have yet to be identified. Chen Ting Mo was referred to as a Chinese believer who became a Bahá’í in the United States before returning to Shanghai. As it was a common practice for educated Chinese men to have two names, one given and one literary, we may speculate that Chen Ting Mo was the same person as Chen Hai An.

⁵⁸ Bahá’í World Centre, ‘A Chronology’, p. 3. ‘Abdu'l-Bahá’s letter in Arabic is available in Eshraq-Khavari, Abdulhamid, Muhádirát, Vol. III, (ed.) Rafati, Vahid (Holfheim-Germany: Bahá’í-Verlag, 2009), p. 299Google Scholar. We are grateful to Allen Amrollah Hemmat for his provisional English translation of the letter.

⁵⁹ National Archives and Records Administration, Guide to the Scholarly Resources Microfilm Edition of the Shanghai Municipal Police Files, 1894–1949 (Wilmington, DL: Scholarly Resources Inc., 1984)Google Scholar.

⁶⁰ Smith, Peter, ‘Esperanto’, in A Concise Encyclopedia of the Bahá’í Faith (London: Oneworld, 2013)Google Scholar.

⁶¹ For a sociological account of the Esperanto Movement, see Forster, Peter G., The Esperanto Movement (The Hague: Mouton Publishers, 1982)CrossRefGoogle Scholar.

⁶² Esslemont, John E., Baháʼu'lláh and the New Era (Wilmette, IL: Bahá’í Publishing Trust, 1980), pp. 165–66Google Scholar. For a general introduction on the Bahá’í Faith and Esperanto, see B. E. L., ‘The Bahá’í Faith and Esperanto’, The Bahá’í Esperanto League, http://www.bahaaeligo.bahai.de/angla/englisch.htm, [accessed 25 October 2019].

⁶³ Peter Smith, ‘Zemenhof, Lidia (1904–42)’, in A Concise Encyclopedia.

⁶⁴ On the spread of Esperanto and its intellectual impact in China and Japan, see Lins, Ulrich, ‘Esperanto as Language and Idea in China and Japan’, Language Problems and Language Planning 32, no. 1 (2008), pp. 47–60CrossRefGoogle Scholar; Benton, Gregor, Chinese Migrants and Internationalism: Forgotten Histories, 1917–1945 (London: Routledge, 2011; 1st edn), pp. 98–114Google Scholar.

⁶⁵ ‘Pan-Asianism’ is sometimes known as the ‘Pan-Asiatic League’ as well in English literature. For more on the subject, see Szpilman, Christopher W. A. and Saaler, Sven, ‘Pan-Asianism as an Ideal of Asian Identity and Solidarity, 1850–Present’, The Asia-Pacific Journal 9, no. 17 (2011), pp. 1–30Google Scholar.

⁶⁶ Peter Smith, ‘Alexander, Agnes Baldwin (1875–1971)’, in A Concise Encyclopedia.

⁶⁷ In 1912, Japan had 26 Esperanto groups, a number that would increase to 181 in 1926, second to none in Asia. See Forster, The Esperanto Movement, p. 22.

⁶⁸ For a recent and informed account of his life, see Julija Patlanj, ‘Vasilii Yakovlevich Eroshenko’, (trans.) David Pardue, 2005, https://zh.scribd.com/document/44318129/Vasilii-Yakovlevich-Eroshenko-1890-1952, [accessed 28 October 2019].

⁶⁹ Alexander, Agnes, History of the Bahá’í Faith in Japan, 1914–1938, (ed.) Sims, Barbara (Osaka: Bahá’í Publishing Trust of Japan, 1977), p. 20Google Scholar, http://bahai-library.com/alexander_history_bahai_japan, [accessed 25 October 2019].

⁷⁰ Ibid., p. 21; Ujaku, Akita 秋田雨雀, ‘Yi Ailuoxianke 憶愛羅先珂 [Recollections of Eroshenko]’, (trans.) Sheng, Qi 齊生, Mangzhong 芒種 [Bearded Grain] 2, no. 1 (1935), pp. 19–21Google Scholar.

⁷¹ Garis, Mabel, Martha Root: Lioness at the Threshold (Wilmette, IL: Bahá’í Publishing Trust, 1983), p. 165Google Scholar. Given this international context, it was probably due to suspicions of the same political nature that the Shanghai police investigated Chen Ting Mo's ‘Bahai Movement Esperanto’ mentioned earlier.

⁷² Zuoren, Zhou 周作人, ‘You Riben xincun ji 遊日本新村記 [On Visiting the Japanese New Village]’, Xinchao 新潮 [The Renaissance] 2, no. 76–80 (1920)Google Scholar.

⁷³ Kusakari, Zenzo, The Communes of Japan: The Kibbutz on the Other Side of the World (Hokkaido: Japanese Commune Movement, 1977), pp. 69–87Google Scholar; Stendardo, Luigi, Leo Tolstoy and the Baháʼı́ Faith (Oxford: George Ronald Publisher, 1985)Google Scholar.

⁷⁴ Qiaosheng, Huang 黃喬生, ‘Ailuoxianke yu Zhoushi xiongdi 愛羅先珂與周氏兄弟 [Eroshenko and the Zhou Brothers]’, Beijing jishi 北京纪事 [Beijing Documents] no. 02 (2013), pp. 97–99Google Scholar.

⁷⁵ For her biography, see Garis, Martha Root.

⁷⁶ ‘Abdu'l-Bahá, ‘China is the Country of the Future’, Star of the West 13, no. 3 (1917), p. 37Google Scholar.

⁷⁷ Garis, Martha Root, p. 165.

⁷⁸ Ibid., p. 170.

⁷⁹ Martha Root, ‘Circular Letter to Friends in the United States’, 20 May 1923, US National Bahá’í Archives.

⁸⁰ Garis, Martha Root, pp. 168, 171.

⁸¹ Ibid., pp. 98, 109, 124, 165–66.

⁸² See Zhiping, Hou 候志平, Shijieyu zai zhongguo 世界語運動在中國 [Esperanto Movement in China] (Beijing: Zhongguo shijieyu chubanshe, 1985), pp. 1–20Google Scholar; Forster, The Esperanto Movement, p. 24.

⁸³ Hou, Shijieyu zai zhongguo, p. 4.

⁸⁴ Cf. Lins, ‘Esperanto as Language and Idea’.

⁸⁵ Seow, Jimmy, The Pure in Heart: The Historical Development of the Baháʼi Faith in China, Southeast Asia and Far East (Mona Vale: Bahá’í Publications Australia, 1991), p. 32Google Scholar; see also Alexander, The Bahá’í Faith in Japan, p. 59.

⁸⁶ PSJ, ‘News from Central China’, The China Weekly Review, 22 March 1924; cf. Hou, Shijieyu zai zhongguo, p. 31.

⁸⁷ Cf. reports in Shen Bao 申報 [Shanghai News], 20 August 1912, 3 March 1917, 17 March 1920, and 14 April 1920.

⁸⁸ Chang Zhi 暢之, ‘Tongyi shijie tongjiao zhi dayundong 同一世界宗教之大運動 [The Great Movement to Unite all Religions]’, Shen Bao, 17 December 1922, sec. 19.

⁸⁹ Broomhall, Marshall, Marshall Feng: A Good Soldier of Christ Jesus (London: China Inland Mission, 1924; 6th edn), p. 68Google Scholar; Sheridan, James E., Chinese Warlord: The Career of Feng Yü-Hsiang (Stanford, CA: Stanford University Press, 1966), p. 122Google Scholar.

⁹⁰ Alexander, The Bahá’í Faith in Japan, p. 59.

⁹¹ Ibid., p. 55.

⁹² Ibid., p. 59; cf. Garis, Martha Root, p. 172.

⁹³ Alexander, The Bahá'í Faith in Japan, p. 59.

⁹⁴ ‘Bahajiao zhi xuanchuanzhe 巴哈教之宣傳者 [The Advocate of the Bahá’í Movement]’, Guoji gongbao 國際公報 [The International Journal] 2, no. 7 (1924), pp. 42–43Google Scholar.

⁹⁵ Tianmin, Guo 郭天民, ‘Jinri gexin shijie jixu zongjiao 今日革新世界亟需宗教 [Religion Needed for a New World]’, Guoji gongbao 2, no. 7 (1924), pp. 43–45Google Scholar.

⁹⁶ Daily, Swastika (卍字報), ‘Shijie zongjiao datonghui chengli zhi sheng 世界宗教大同會成立誌’, Guoji gongbao 2, no. 28 (1923), pp. 51–52Google Scholar.

⁹⁷ We are grateful to Dr Chen Jinguo 陳進國 of the Chinese Academy of Social Sciences for identifying the Chinese characters of Deng's name.

⁹⁸ Qin, Qiu 丘琴, ‘Deng Jiemin shengping shilue 鄧潔民生平事略 [A Brief Sketch of Deng Jiemin's Life]’, in Harbin wenshi ziliao 哈爾濱文史資料 [Historical Materials of Harbin], Vol. X (Harbin: Harbin chubanshe, 1986), pp. 26–27Google Scholar.

⁹⁹ Yuying, Deng 鄧育英, ‘Xianyan Dengxiaozhang Jiemin shilue 先嚴鄧校長潔民事略 [A Sketch of the Life of My Late Father Deng Jiemin]’, in Zhen Yesu jiaohui sa'nian jinian zhuankan 真耶穌教會卅年紀念專刊 [Collection in Celebration of the 30^th Anniversary of the True Jesus Church] (Nanjing: Zhen Yesu jiaohui, 1947), M23–24Google Scholar; cf. Tang Hongbiao 唐紅飚, Zhen Yesu jiaohui lishi shiji kao 真耶穌教會歷史史考 [An Investigation into the History of the True Jesus Church] (Self-published, 2006), https://1917-1951.cw.center/第二编/第十章/第三节/, [accessed 25 October 2019].

¹⁰⁰ Martha Root, ‘Circular Letter to Friends in the United States’, 19 March 1924, p. 5, US National Bahá’í Archives.

¹⁰¹ Ibid., p. 5; Garis, Martha Root, pp. 176, 185; Seow, The Pure in Heart, p. 33.

¹⁰² Qiu, ‘Deng Jiemin shengping’, pp. 26–27, Deng, ‘Xianyan Deng Jiemin shilue’, M23–24.

¹⁰³ For a detailed early report on Tagore and his university, see Lu, Hua 化魯, ‘Taigeer de Dongxi wenhua lianhe yundong 臺莪爾東西文化聯閤運動 [Tagore's Movement to Unify Eastern and Western Civilizations]’, Dongfang Zazhi 20, no. 2 (1923)Google Scholar.

¹⁰⁴ Qiu, ‘Deng Jiemin shengping’. Chen Jinguo is currently investigating further links between Li Dazhao, the Bahá’ís, and the International University.

¹⁰⁵ Deng, ‘Xianyan Deng Jiemin shilue’; Tang, Zhen Yesu jiaohui lishi shiji kao.

¹⁰⁶ Jinguo, Chen, ‘Bahayi jiao (Datong jiao) zai Taiwan zaoqi de chuanjiao huodong 巴哈伊教(大同教)在臺灣早期的傳教活動 [The Early Teaching Activities of the Bahá’í Faith in Taiwan]’, Taiwan zongjiaoxuehui tongxun 臺灣宗教學會通訊 [Journal of the Taiwan Society for Religious Studies] no. 8 (2001), pp. 55–69Google Scholar.

¹⁰⁷ Alexander, The Bahá’í Faith in Japan, p. 60.

¹⁰⁸ For more on Kong, see Shichun, Wang 汪士淳, Ruzhe xing: Kong Decheng xiansheng zhuan 儒者行：孔德成先生傳 [The Journey of a Confucian: A Biography of Kong Decheng] (Taibei: Linking Publishing, 2013), pp. 42–43Google Scholar.

¹⁰⁹ Alexander, The Bahá’í Faith in Japan, p. 60.

¹¹⁰ Martha Root, ‘Letter to Roy Wilhelm, Etc.’, 11 January 1924, US National Bahá’í Archives.

¹¹¹ ‘Bahaijiao xuanchuanzhe Rute nüshi dao hu 巴海敎宣傳者儒特女士到滬 [Bahá’í Teacher Miss Root Arrived in Shanghai]’, Shen Bao, 23 December 1923, sec. 13.

¹¹² ‘Shijieyu tongzhi huanying rute nüshi 世界語同志歡迎儒特女士 [Esperantists Welcomed Miss Root]’, Shen Bao, 11 January 1924, sec. 14; Root, ‘Letter to Roy Wilhelm’.

¹¹³ Root, ‘Letter to Roy Wilhelm’.

¹¹⁴ For a historical account of its early history, see Editors of Magazine, Theosophy, The Theosophical Movement 1875–1950 (Los Angeles: The Cunningham Press, 1951), pp. 75, 44Google Scholar.

¹¹⁵ See Garis, Martha Root, pp. 66, 99–101, 106, 124, 140, 163.

¹¹⁶ Besant, Annie, The Theosophist: Oct 1921–Sep 1922, Vol. 43 (Madras: Theosophical Publishing House, 1922), pp. 279–80Google Scholar.

¹¹⁷ Ibid., p. 557.

¹¹⁸ For a good introduction to Wu Tingfang and Theosophy in China, see Zhong Shaner 鐘山兒, ‘Wu Tingfang yu Zhengdaoxue 伍廷芳與證道學在中國的歷史 [Wu Tingfang and the History of Theosophy in China]’, http://theosophyasia.net/pdf/dr_wu_ting_fang_and_a_history_of_the_ts_in_china.pdf, [accessed 12 November 2019].

¹¹⁹ Laura Clifford Dreyfus-Barney, ‘The Way Reopens’, unpublished memoir conserved at the National Bahá’í Archives of France, 1922, p. 156.

¹²⁰ Root, ‘Letter to Roy Wilhelm’.

¹²¹ Kang Youwei, ‘Kongjiaohui xu 孔教會序 [Introduction to the Confucian Association]’, in Kang Youwei quanji, Vol. 9, pp. 343–46; Chen, Huan-Chang, The Economic Principles of Confucius and his School (New York: Longmans, Green and Co., 1911), pp. 3–47Google Scholar; Zhaoyuan Wan, ‘The Relationship between Science and Religion in Kang Youwei's Confucianism’, PhD thesis, University of Oxford, 2019, pp. 106–51.

¹²² On redemptive societies and the Daoyuan, see Duara, ‘The Discourse of Civilization’, pp. 117–26; DuBois, Thomas, ‘The Salvation of Religion? Public Charity and the New Religions of the Early Republic’, Minsu quyi 172 (2011)Google Scholar.

¹²³ Zhongwei, Lu 陸仲偉, Minguo huidaomen 民國會道門 [Sects and Secret Societies in the Republican Era] (Fuzhou: Fujian renmin chubanshe, 2002), pp. 109, 131Google Scholar.

¹²⁴ Root, Martha 儒特, ‘Bahaijiao xuanchuanshi Rute nüshi zhi Hou Sushang shu 巴海教宣傳使儒特女士致侯素爽書 [Letter to Hou Sushuang from the Bahá’í Teacher Ms. Root]’, Zhebao 哲報 [Spiritual Records] 3, no. 2 (1924), p. 2Google Scholar. See, for example, ‘Bahai de Tianqi 巴海的天啓 [The Bahá’í Revelation]’, Zhebao 3, no. 6 (1924), pp. 7–18Google Scholar.

¹²⁵ Effendi, Shoghi, God Passes By (Wilmette, IL: Bahá’í Pub. Committee, 1944), p. 289Google Scholar.

¹²⁶ ‘World Peace: Lecture at Hong Kong University’, South China Morning Post, 25 April 1924.

¹²⁷ Liang Guanting 梁冠霆, Liumei qingnian de xinyang zhuixun: Beimei Zhongguo Jidujiao xuesheng yundong yanjiu 留美青年的信仰追尋：北美中國基督教學生運動研究 1909–1951 [The Search for Faith of Chinese Students in America: A Study of the Chinese Christian Student Movement in North America, 1909–1951] (Shanghai: Shanghai renmin chubanshe, 2010), p. 43.

¹²⁸ Alexander, The Bahá’í Faith in Japan, p. 59.

¹²⁹ For his biography, see Degui, Cai, Qinghua zhifu Cao Yunxiang: Zhuanjipian 清華之父曹雲祥：傳記篇 [The Life of Cao Yunxiang, Founding Father of Tsinghua University] (Xi'an: Shaanxi shifan daxue chubanshe, 2011)Google Scholar.

¹³⁰ Ransom-Kehler, Keith, ‘In the Footsteps of the Pioneers’, The Bahá’í World (1932–1934) V (1936), p. 520Google Scholar; Alexander, The Bahá’í Faith in Japan, p. 59.

¹³¹ Cited in Alexander, The Bahá’í Faith in Japan, p. 62.

¹³² Cai, Qinghua zhifu, p. 247.

¹³³ Yunxiang, Cao, Datong jiao zhi zai zhongguo 大同教之在中國 [The Bahá’í Cause in China] (Shanghai: Datong Press, 1932), p. 5Google Scholar.

¹³⁴ Tsao, Y. S. [Cao Yunxiang], ‘The Unity of Civilization’, The Bahá’í Year Book (1925–1926) I (1926), pp. 141–47Google Scholar.

¹³⁵ Yunxiang, Cao, ‘Datong zhuyi yu xinzhongguo 大同主義與新中國 [Universalism and New China]’, Gexin 革心 [Renewing the Heart] no. 4 (1933), pp. 1–6Google Scholar; cf. Tsao, Y. S., ‘The Bahá’í Cause in China’, The Bahá’í World (1930–1932) IV (1933), pp. 420–24Google Scholar.

¹³⁶ Gilbert Reid had coined this name in 1917. Following the controversy over the proposal to install Confucianism as China's state religion, which was fiercely opposed by Christians and secularists, Reid proposed instead that the common principles of all religions could be inscribed into China's constitution, without showing partiality to any sect, and that these common teachings be called Datong jiao. See Jiabai, Li [Gilbert Reid], ‘Xianfa shang zongjiao wenti zhi shangque 憲法上宗教問題之商榷 [A Discussion on the Constitutional Question of Religion]’, Shangxiantang jishi 尚賢堂紀事 [The Institute Record] no. 1 (1917), pp. 10–12Google Scholar, quoted in Cai Degui, ‘Datong jiao kaolüe 大同教考略 [An Examination of the Datongjiao Name]’, paper presented at the international conference on Bahá’í principles, discourses, and practices on world peace and social development, Shanghai Academy of Social Sciences, 14–15 November 2015.

¹³⁷ Research Department of the Universal House of Justice, ‘Extracts from the Communications Written by and on Behalf of Shoghi Effendi Regarding Dr. Tsao’, unpublished document communicated to the authors, 25 January 2016, p. 3.

¹³⁸ Cf. Cao, Datong jiao.

¹³⁹ Bahá’í World Centre, ‘A Chronology’, p. 6.

¹⁴⁰ Tsao, ‘The Bahá’í Cause in China’, p. 424; cf. Cao, Datong jiao, pp. 13–15.

¹⁴¹ Yunxiang, Cao, ‘Datong jiao yu renxin de gaizao 大同教與人心的改造 [The Bahá’í Cause and the Transformation of Human Hearts]’, Ziyou yanlun 自由言論 [Free Speech] no. 6 (1933), pp. 16–17Google Scholar.

¹⁴² Liao Chongzhen 廖崇真, ‘Jieshao Luode Nüshi 介紹羅德女士 [Introduction to Miss Root]’, Guangzhou Shizheng Ribao 广州市政日报 [Canton Municipal Daily News], 23 September 1930, sec. 11.

¹⁴³ Root, Martha, ‘Chinese culture and Bahaism’, Star of the West 21, no. 9 (1930), p. 262Google Scholar.

¹⁴⁴ ‘Meiguo nüjizhe zhi youyue 美國女記者之遊粵 [An American Female Journalist Visited Canton]’, Guangzhou guomin ribao 廣州國民日報 [Canton People's Daily], 4 April 1924.

¹⁴⁵ Root, ‘Bahaijiao xuanchuanshi’, p. 1.

¹⁴⁶ Bahá’í World Centre, ‘A Chronology’, p. 3. For newspaper coverage on her lectures on the Bahá'í Faith in Shanghai, see, for example, ‘Lady Lectures on Esperanto, Bahá’í Movement’, The China Press, 28 September 1930; ‘Esperanto and Bahaism’, The North-China Herald and Supreme Court and Consular Gazette, 30 September 1930.

¹⁴⁷ Root, ‘Chinese culture’, p. 266; see also Garis, Martha Root, p. 362.

¹⁴⁸ Root, ‘Chinese culture’, pp. 262–65.

¹⁴⁹ Bahá’í World Centre, ‘A Chronology’, p. 5.

¹⁵⁰ ‘Zongjiao Heping Dahui 宗教和平大會 [Universal Religious Peace Conference]’, Yunnan Qingzhen Duobao 云南清真铎报 [An Islamic Monthly of Yunnan] no. 7 (1929), pp. 21–22Google Scholar.

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¹⁵³ ‘Peace Depends on Religion, Bahá’ís Told by Hilda Yen’, Grosse Pointe News, 6 August 1945, cited in Gully, Sisters of Heaven, p. 88.

¹⁵⁴ Cf. Mottahedeh, Mildred, ‘In Memoriam: Hilda Yank Sing Yen 1905–1970’, The Bahá’í World (1968–1973) XV (1974), pp. 476–78Google Scholar; Remer, Annie, ‘Divine Plan Unfolds, Convention Report—1948’, Bahá’í News no. 208 (June 1948), pp. 2–5Google Scholar; ‘Timeline’, Bahá’í International Community, https://www.bic.org/about/about-us, [accessed 25 October 2019].

¹⁵⁵ Gully, Sisters of Heaven, p. 90.

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¹⁶⁵ Smith, The Babi and Bahá’í Religions, pp. 100–57.

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¹⁶⁹ Gerard Delanty, ‘Introduction: The Emerging Field of Cosmopolitanism Studies’, in Routledge Handbook of Cosmopolitan Studies, (ed.) Delanty, p. 4. See also Dunch, Ryan, ‘Beyond Cultural Imperialism: Cultural Theory, Christian Missions, and Global Modernity’, History and Theory 41, no. 3 (2001), pp. 301–25CrossRefGoogle Scholar.

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¹⁷³ Godwin, Joscelyn, The Theosophical Enlightenment (Albany: SUNY Press, 1994)Google Scholar.

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¹⁷⁶ R. and Suleimani, S. A., ‘In Memoriam: Husayn Uskuli 1875–1956’, The Bahá’í World XIII (1970), pp. 871–73Google Scholar.

¹⁷⁷ Cf. Sims, Barbara R., The Taiwan Bahá’í Chronicle: A Historical Record of the Early Days of the Bahá’í Faith in Taiwan; The Bahá’í Faith: 50 Years in Singapore 1950–2000 (Singapore: The Spiritual Assembly of the Bahá’ís of Singapore, 2000)Google Scholar; Sims, B. R., Macau Bahá’í Community in the Early Years (Tokyo: Bahá’í Publishing Trust, 1991)Google Scholar; Sundram, Shantha, Mystic Connections: Stories of Some Early Bahá’ís of Malaysia (Kuala Lumpur: Bahá’í Publishing Trust Malaysia, 2003)Google Scholar.

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