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Louise Dixon Boyle

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Louise Dixon Boyle
Born
Louise Dixon

January 28, 1875
Princess Anne, Maryland
DiedMay 4, 1953 (aged 78)
Charlottesville, Virginia
NationalityAmerican
OccupationSocial activist and organizer in education and race issues
Known forNational Assembly member, Race Amity/Unity Committee and Race Amity Conventions, received a Tablet from ‘Abdu’l-Bahá in Miami, Fl, 1919
 Works

Louise Dixon Boyle was born January 28, 1875, in Princess Anne, Maryland, and died May 4, 1953, in Charlottesville, Virginia. Daughter of Charlotte Brittingham Dixon, founder of the Washington DC Bahá'í community, she went with her mother and sister on their first pilgrimage to see ‘Abdu’l-Bahá in 1900, following which they encountered and introduced the Faith to Agnes Alexander. Starting with a high school education and following a period of DC centric activity in society and associations, Boyle met with ‘Abdu’l-Bahá during the journeys in America three times and began to rise to wider circles of endeavor following His encouragement. She wrote a number of papers starting with one to Bahá'ís encouraging adaptation and awareness of different approaches to the Faith, participated in the organizational work of the Montessori movement in DC and holding up the resonances between the some ideas in the research of its founder and the Faith. Boyle went on to be elected to the precursor of, and its successor, the National Spiritual Assembly of the Bahá'ís of the United States and Canada, as well as being appointed to many national committees and initiatives most prominent of which was the Race Amity Conventions after being part of the DC community's processing of the stance of upholding racially integrated meeting. Boyle is credited with arranging the catalytic meeting that set the tone of the first meeting of the Race Amity Convention. Following this Boyle often worked on or with the national Race Amity Committee and successor committees and was endorsed by Louis Gregory in the same breath with Rhodes Scholar Alain Locke following her work traveling to the South for the Faith several times. She was in Miami Florida in early 1919, where she received a tablet from ‘Abdu’l-Bahá, and was visible at a public meeting of the religion, returned in the winter of 1925-6, and arranged for a interracial meeting in Charlottesville at which Louis Gregory arrived early in 1933. Boyle's husband consulted on many steps during the long construction of the House of Worship in Wilmette and did the construction of the national headquarters of the Red Cross as well as others. Her son went on to be a professor at the University of Virginia and both husband and son were among the kin that signed a 1919 open letter hoping for the return of ‘Abdu’l-Bahá to America. She died during the Holy Year of the centenary of the fundamental experience of Bahá'u'lláh in the Siyah-Chal, observed with the dedication of the House of Worship in Wilmette, and the announcement of the Ten Year Crusade.

Born and raised[edit]

Louise Dixon Boyle was born January 28, 1875, in Princess Anne, Maryland. Her father’s name was George Dixon and her mother was Charlotte Emma/Emily Brittingham Dixon.[1][2][3][4] Charlotte was born July 19, 1851[5] (or 1852),[6] also in/near Princess Anne, as were her parents.[2] George W. Dixon left a Will in 1875,[7] and died young at 27 years old in 1877.[8] He had attended Millerite meetings arranged by his father in his youth and left Charlotte with two daughters - Louise and George.[6] Louise graduated from Washington Academy,[9] the second generation public school of the county.[10]

Charlotte had a profound religious experience in 1896 and moved to Chicago circa 1897 in pursuit of it.[6] From there, starting with her mother, several kin of Louise and Louise herself, then living in Philadelphia, joined the Bahá'í Faith in just a few years,[6][11] foremost among them was an aunt of hers, later named a Disciple of ‘Abdu’l-Bahá, Isabella Dixon Brittingham who had married Louise' uncle James Francis Brittingham of Princess Anne,[12] with whom Charlotte and family lived in 1880.[13] Charlotte was in Washington DC circa 1898,[14] and was soon off on pilgrimage with her daughters. They introduced the Faith to Agnes Alexander on their return trip from Bahá'í pilgrimage in November 1900.[15][16][17] Charlotte (Emma) was employed as a stenographer living with Louise in DC,[2] after their return and in 1903 was the community secretary during the stay of Mírzá Abu'l-Fadl[18]

DC Society[edit]

Louise applied for a passport September 27, 1900, with witness E. R. Boyle, her soon to be husband, of Hyattsville, Maryland. Louise was a stenographer, 5'2", blue eyes, and had light brown hair. She (they?) was set to embark on a four month trip overseas.[3] The marriage of Louise Dixon and Eldridge R. Boyle was two years later, September 15, 1902.[19][20] His name was Eldridge Roger Boyle[21] and would most often go by his middle name. He was born January 12, 1876,[22] in Lexington, Virginia.[23] He was 6'1" 180 lbs, grey eyes and dark brown hair,[22] graduated from Randolph-Macon Academy and Randolph-Macon College and in 1900 was awarded a Masters Degree in Civil Engineering from George Washington University.[24] His father was born in Baltimore, died in 1895, and his mother was from Maryland too.[25]

Boyle was active in DC society and visiting in Maryland[26] while Eldridge worked in civil engineering.[27] However Boyle was already making compilations of the teachings of the Bahá'í Faith.[28] A son was born to them in May 1907.[29]

The Dixon-Boyle-Doyle family of mother and daughters returned from another pilgrimage in July 1909,[30] and were visible in the news.[31] Mother Charlotte applied for a passport 9 Oct 1909,[5] and was still living with them in April 1910 renting on Wisconsin Ave still earning her own income.[32] DC Bahá'ís held "Fete Day" of `Abdu’l-Bahá, today named the Day of the Covenant, November 26, 1910, and among the supporters of the event were the Boyle family including Louise Dixon Boyle, Emily Dixon, and Eleanor Dixon Doyle.[33] A daughter was born to the couple in June 1911.[34]

Encouraged[edit]

Boyle met with ‘Abdu’l-Bahá three times during the journey to America.[11] One of them was in Washington.[35] During a third meeting, in Philadelphia, ‘Abdu’l-Bahá gave her many instructions.[4] Boyle was deeply interested in social issues and in the progressive ideas that were current in society[4] and was encouraged to address Bahá'í themes as well with the first fruit being the article “Meeting the Capacity of the Seeker” which was reviewed and endorsed by `Abdu’l-Bahá and published in Star of the West dated 17 May 1913.[4][36] It emphasized the diversity of humanity and their expressions and how to address the individuals with Bahá'í teachings and the troubled position of religion in society.

"Around the significance of divinity there has accumulated a false atmosphere, due to our human association of it with the tangible. And it is inevitable, in the dawn of a new spiritual age, that many souls - possibly destined for a particular activity in it - should experience a reaction in turning from their old conceptions. It is this reaction, perhaps, rather than an essential incapacity or antagonism, which withholds many from a full acceptance of the Bahai (sic) teachings. Such should represent so large a proportion of the thinking people in the world today that is is impossible to confuse their spirit with that of the anti-christ; although, undoubtedly, many of them, in searching hither and thither for truth, will permit the brief span of their lives to pass unsatisfied.… (and out of the community, in the face of confusion, arose the need she quotes ‘Abdu’l-Bahá)"It is most difficult to administer to such heterogeneous elements. Wisdom and divine insight are necessary. Firmness and steadfastness are needed to such a crucial period of the Cause."… (and that) ‘Abdu’l-Bahá assumed the mantle of servitude … (and quotes again) "We must first teach the people about the Lord of the Covenant, who is His Holiness Baha'o'llah (sic)."[36]

Around this Boyle continued community services such as with the Ladies Auxiliary of a Woman's Clinic,[37] began to be visible in supporting the Montessori work in education,[38] and visiting.[39] In early 1914 the DC Bahá'í community was divided about the degree of racial integration.[40] Some favored renting a public hall that would not accept blacks which would be a venue to attract upper class white society. Others felt this was against the policy of integration and exampled by `Abdu’l-Bahá. A third position of not seeking a Center was held by Boyle who saw benefits for the community of giving up the old rental hall for meetings which encouraged meetings in homes and diverse places to which more diverse individuals would gather and be places people of true representation of the virtues of the Faith could shine - that the energy devoted to the influence of a Center or objectifying “the color question” were diversions from real personal action: “…in having the color element in meetings of strangers, to the evolved Bahai (sic) it is a sign of Truth, to the stranger it is an unintelligible sign.”[40] Ultimately the community did hear from `Abdu’l-Bahá who was grieved over the division and designated favored black only, white only, and integrated meetings, by May. The mix of meetings proved unstable and in stages through October and December the public stance of integration were affirmed and divided community was eschewed.

Meanwhile Boyle also chaired an arrangements committee for the Montessori Educational Association in May,[41][4] Though not present for a conference of the National Education Association in July, Boyle submitted a paper entitled "The Montessori message - true education the basis of a new Civilization”.[42]

Eldridge's company undertook the construction of the American Red Cross Building which was dedicated as a memorial to the women of the Civil War[24] begun 1915 and completed by 1917.[43] Meanwhile son Eldridge Jr. graduated from Sidwell Friends School[44] in 1916,[45] Boyle attended a debut of a soprano in DC society,[46] and was on the Capital Garden Club executive committee.[47]

As the World War expanded, in 1918 Eldridge Sr registered for the draft. He may have been assigned to the Div 43 of Massachusetts.[22] Boyle received a letter from `Abdu’l-Bahá while she was in Miami in 1919. She had send a letter to `Abdu’l-Bahá December 1918. `Abdu’l-Bahá's letter refers to the trials humanity goes through and suffers to turn towards God including mention of hurricanes. The letter was translated by Shoghi Rabbani February 1, 1919.[48][49] In April Boyle was at a publicized meeting of the religion with Charles Mason Remey in Miami,[50] who had been undertaken a tour of the South and written up a report about.[51] Meanwhile among those many signing the supplication in Star of the West for the return of ‘Abdu’l-Bahá to the US were Charlotte Emily Dixon, Susan Emily Doyle, Louise Dixon Boyle and (E) Roger Boyle.[52] But January 16, 1920, Eldridge applied for a passport to go to the British West Indies and Cuba for purpose of health and return via Key West or Miami.[23] Beatrice Irwin was a house guest and given a reception at the Boyle's home in DC in January as well.[53]

Though the date(s) of communication are unknown, Boyle was in communication with Margaret Wilson, eldest daughter of President Woodrow Wilson.[54]

National service[edit]

Mrs. Louise Dixon Boyle, 1920

Boyle was among the names of women considered for election to the Executive Board of the Baha’i Temple Unity in 1920 and was elected to the precursor of the National Spiritual Assembly of the Bahá'ís of the United States. And during the report of the Fund for the Bahá'í Temple it was reported the two Boyle children of DC had donated a $100 liberty bond from their Christmas savings.[55] Eldridge did an estimate of the Remey proposal of Temple.[56] Boyle acted as point of contact for contributions for the Tarbiat Bahá'í School in Persia at 2602 Wisconsin Ave,[57] which they owned.[25] Boyle led a summer camp for "Baha'i Juniors" with arts and crafts at the Willow Cote cottage at Green Acre,[58] with further work there in July/August.[59]

In early October Boyle attended a black New York church that was hosting Bahá'í meetings which was part of the series of articles about the Faith.[60] Boyle wrote a letter for the Executive Committee of the Bahá'í Temple Unity which announced the acceptance of the Bourgeois plan for the House of Worship and on its meeting in August at which Eldridge consulted and resulted in a reduced plan and estimated cost of $1.5 million.[61] A number of updates for the community were presented:

  • Contracts were signed for the beginning of the work and already trees had been removed to prepare for leveling of the land and digging deep borings to find and reach bedrock for the foundations of the building.
  • The Bahá'í supervising engineer was Allen McDaniel with support from Eldridge.
  • Updating architectural drawings began and plans about stages of the further work were announced.
  • A process of communication via the delegates to the national convention and the secretary of each Bahá'í community was initiated for correspondence on the work of raising the Temple and the funds needed.
  • A summary of coverage the planned Temple was presented reviewing various newspapers, magazines, and exhibitions and materials would be developed for presenting the reality of the Temple before the public.
  • It ended minding the "progressive thinkers who are ready for the vision we have to offer and eager to lend their support to such an effort."[61]

Boyle then wrote an update in November for the contributions for the Tarbiat school.[62] First, that with the demise of Joseph Hannen as lead treasurer for the Persian American Education Association, the channel of the scholarship to the school, Boyle herself was now lead treasurer and the contributions should be sent to her at the Hadleigh Hotel, Washington, DC. She also announced a memorial fund for Hannen had been established. About the same time She also began working as the secretary of the DC Scout Captains' Club[63] and fundraising for the Girl Scouts,[64] notice of which continued into early 1921.[65] Boyle was among those that spoke at the convention in April,[66] and in the May Ridvan event Boyle chaired the Tuesday evening program of the convention. She was also listed as a member of the Baha’i Temple Unity (with women Corinne True and May Maxwell.)[67] Boyle also read a prayer at the convention.[68]

Plans began to come together for the first Race Amity Convention placed under the charge of Agnes Parsons held May 19-21, 1921 at the First Congregational Church in DC.[69] Parsons credited Boyle with being the catalyst of advancing the planning because she arranged a meeting with ex-senator Moses E. Clapp, (though Boyle kept noting he was of Nebraska he was of Minnesota who had sympathies with the NAACP in DC though in the early days it was overrun with politicking of which Clapp distanced himself,)[70] and hosted a meeting of Parsons and Clapp in the Boyle home.[71] The ex-Senator suggested avoiding a protest or political platform and instead strike a positive approach while the Bahá'ís came towards it raising the emphasis of deeds over words and dissatisfaction with the rhetoric of political approaches.[72] She was ultimately on the arrangements committee with Martha Root and Agnes Parsons.[73] For 1921-2 Boyle was a vice-chair of the Bahá'í Temple Unity Executive Board.[74] The end of that summer, thieves stole several people's cars, including Eldridge, and were arrested.[75] The end of the year Eldridge was among plaintiffs against a bank.[76] The summer of 1922 Boyle bought the 2119 Connecticut Avenue home.[77] In spring 1923 Boyle wrote summarizing Bahá'í community activity in DC and thankfulness for the Guardianship as successor to ‘Abdu’l-Bahá.[78] The community was active enough to have meetings most nights and more than a few meetings week days. In January 1924 it was announced that contributions for the Tarbiat School could go to Boyle at 2119 Connecticut Ave.[79] In May Boyle was among those appointed to an Amity Convention Committee by the National Spiritual Assembly of the Bahá'ís of the United States (NSA) which managed the Race Amity Conventions.[80] Boyles handed off the Tarbiat School Fund to Genevieve L. Coy at an unknown date before 1926.[81] Boyle was part of a Bahá'í panel at along with Alfredo Warsaw and Alma Knobloch in February,[82] and was re-elected to the NSA in 1924.[83] Boyle supported Race Amity Convention in Philadelphia in October,[84] including working on publicity for the meeting.[85]

In January 1925 Boyle wrote an article "Education in the New Age".[86] She said in part:

"This new springtime is not confined to one country or one continent, … expresses itself … through an increased demand for education in general; through a growing realization of the dependence of true democracy upon right principles in education; and through a new consciousness of the need to set free in the child (italics in the original) those inner creative forces which must sustain and enrich the life of man.… fostered in large measure by the women of America, to introduce a Department of Education…. The American Association of University Women… have recently decided to devote from five to ten years' intensive study to the problems of elementary education and the pre-school child… the National Education Association of America… call a World Conference on Education… (mentions several anthropologists draws attention to Giuseppe Sergi's ideas of educational anthropology and Maria Montessori[87] focusing on) child-life - the environment of far greater freedom than the traditional school. The effort to provide opportunity for spontaneous activity and permit children to react, without dominations, to educative stimuli…. Education today is pregnant with a new psychology. It touches a new chord in man - a chord always latent in the heart, but awaiting the required stimulus to be quickened…. It has been well said that in the absolute gentleness and sweetness of the child we may read the infancy of that humanity which remains oppressed by every form of yoke and every injustice; while in the child's intense love of knowledge… we may read the truth that humanity carries deeply within itself the power and the passion which urges the minds of men to successive triumphs of thought, and to those spiritual victories which shall ultimately remove every injustice and every form of slavery.… Dare we not hope that the New Education thus regenerated from its foundation upon a basis of spiritual values may go far toward solving the great problem of human redemption?[86]

Boyle presented about the Faith in the South at the 1925 national convention held at Green Acre in July and presented a database of the known Baha’is.[88] Many cities or some states had one or two Bahá'ís but had sometimes taken too strident actions and been arrested before getting Gregory’s advise against such strident actions. One focus of the presentation was on Miami with seven Bahá'ís. Parsons resigned from the Regional Teaching Committee for the Southern States Region and Boyle was named chair the committee.[89] She gave a report at convention,[90][91] Gregory proceeded to Miami and the area for the winter of 1925-6.[88] See also Howard MacNutt. Boyle also spent the winter of 1925-6 in Miami.[92] Boyle has been in Miami and meetings had been held by the community in autumn 1925 to spring 1926.[93] In 1926 the NSA called a group together to consult on the status of the Race Amity efforts including Boyle whom Gregory singled out in the same breath with Alain Locke as “particularly well informed with regard to the inter-racial work in the Southern States”. Among the recommendations was appointment of a Race Amity Committee to which Boyle was also appointed.[94] Boyle had been at Green Acre in the north by later spring 1926.[95] In January 1927 Boyle gave a talk on the Faith in DC.[96] In early 1927 Boyle questioned the dynamics characterizing the Race Amity Committee.[97] She observed it being governed by a conservative paternalistic approach which strongly contrasted with the advances being done by others. Nevertheless she was named to the committee again,[98] and was back at Green Acre after the convention the same year Green Acre was put under the authority of the national assembly.[99] Boyle was also on the national Publicity Committee.[100]

In 1928 Boyle co-wrote a review of Green Acre with Horace Holley,[101][102] and was again named to the Inter-Racial Amity Committee,[103] which offered up its report in 1929.[104]

Boyle dropped from visibility from 1929 until 1931. As the work progressed on the Bahá'í Temple Eldridge contributed to consultation on architecture/engineering work.[105] Boyle returned to visibility with a talk at the Bahá'í Center in Baltimore in March 1931.[106] Their son Eldridge Jr. married Sarah Patton in November 1932.[107] The Boyles hosted visitors in 1933,[108] however before mid-spring 1933 Boyle was commented on by Australian C. A. Wragg and Louis Gregory amidst a tour among 11 cities of Virginia that in Charlottesville Boyle had arranged an interracial meeting ahead of their coming.[109]

Another couple years go by including Boyle and son living in Lexington while Eldridge was ill,[110] Boyle then contributed a talk among a series in DC,[111] Daughter Charlotte Elizabeth Boyle married in October,[112][9] and Boyle was named to the Contacts Committee of the National Assembly.[113] Boyle was also the contact for the DC Assembly living at 1915 Sixteenth, ST , NW, in later 1936.[114] Boyle was again a member of the Contacts Committee in 1937.[115] Eldridge was on a technical committee to resume Temple construction in 1937.[116] In later 1937 Boyle wrote an article "The laboratory of life" in World Order,[117] and also published separately.[118][119] The text was about the reconciliation of science and religion.

"There would seem no longer room for doubt concerning the reconciliation of religion and science in the view of the developments in science during the present century.… There was never an essential cleavage. Religion and science were always one - in the search for truth by faith. … in the contemplative life of the scholastic period the fountains of thought were fed from the source of true religion and gave rise eventually to Experimental Science, the spirit of "positive" research, so clearly the quest for fundamental truth.… Some years ago a group of the distinguished leaders in science and religion issued a brief outline "It is a sublime conception of God which is furnished by science, and one wholly consonant with the highest ideals of religion…" (she continues referencing new theories like relativity and quantum mechanics and quotes Max Plank extensively and others.) Surely, looking backward in the future, the present century must be seen as the beginning of the period described by ‘Abdu’l-Bahá and associated in His though with universal peace - the discovery of the "new and hidden sciences," to revolutionize all the conditions of existence. The new body of thought which attends the rising of the Prophet provides at once the proof of His validity and the interpretation of His Teaching. (She then ends with quotes Bahá'u'lláh about nature.)[118][120]

Boyle and friend Ethel Murray settled in Richmond, Virginia, some months of the Seven Year Plan (1937-1944) before 1942, circa 1937-9,[121] and continued in support of the work of the Race Unity Committee.[122] After another couple years of relative silence in coverage, and Boyle's mother Charlotte Dixon who died in February 1939,[123] Boyle then wrote another article for World Order "The Medial Man" which came out in April,[124] the idea of which was of interest to Montessori as well,[125] on the work of Adolphe Quetelet:

During the years marking the early manhood of Bahá'u'lláh, while illumined minds in Persia awaited the promised Advent, a philosopher and scientist of Europe evolved an arresting concept - the theory of the Medial Man, or type of human perfection, as the touchstone in a new approach to the study of man.… Quetelet declared the medial man in relation to his epoch "as the center of gravity to bodies," the one thing to be considered in order to understand the phenomena of equilibrium and movement.… The necessity of men of genius and the error committed in supposing them to spring up accidentally is demonstrated when we consider the immense time required for a great truth, after it has been shadowed forth, to diffuse itself and descend to the mass of people, producing its result. (She continues reviewing on through work of Giacinto Viola until she comes to Montessori taking up the topic) "The medial intellectual man is closely bound to the thoughts of his century; he incarnated the prevailing ideas of his time; he vibrates in response to the majority… Considered from the ideal side, the medial man ought to centralize in himself and keep in himself in equilibrium the movement of thought of his period, giving it harmonic form in works of art or science. And it is the capacity of accomplishing this work of synthesis that constitutes the inborn quality (italics in original) in the man of genius."… The medial intellectual man who has produced this result is a beneficent genius to humanity because he aids its upward progress by appealing to the better part of each individual.…While there has never existed a medial intellectual man who sums up all the thought of his time just there does not exist a living man so beautiful as to incarnate all the medial measurements, the man of genius, is he who does embody some part of such ideas…. One of the early objections to the theory of Quetelet was the presumption that there could not be any one perfect human model because of the diversity of races of mankind…. Upon this … Dr. Montessori provide(s) much illuminating thought (that there is mostly no "pure" race and that intermixtures are the norm and) "civilized men, who are the most hybrid of all the hybrids upon earth, have formed a new type which is almost unique, the civilized race, in which one and all resemble one another.…There is no intention of implying that humanity is tending toward the incarnation of perfectly beautiful beings,…but they will be harmonious in those skeletal proportions… (and) the soft tissues, the color of hair and eyes, may upon this foundation give an infinite variety of beauty.… A living man who … almost as though it were Christ himself whom humanity was striving to emulate, through a most intimate brotherhood of all the people on earth." (and then draws parallels to such ideas from Bahá'í Writings and sees in the model) …The archetypes of virtue.[124]

Later days[edit]

The Boyles' permanent address in their final years was on Mintwood Place, NW in DC dating back to April 1, 1935.[126] By 1940 Eldridge was an engineer in Public Works Administration earning $4000/yr.

The years passed quietly in terms of newspaper coverage. Boyle did write letters to the editor in 1944 reviewing Bahá'í teachings,[127] and Eldridge still contributed to the construction of the Temple.[128] In fact he died approaching two years later in May 1946.[24] Among Eldridge's other work was the DC Unitarian Universalist Church and others, Mount Vernon Seminary, medical and homes for the aged, DC railways and roads in Prince Georges County, Maryland and then opened an independent office for the PWA.

Boyle died May 4, 1953, in Charlottesville, Virginia, of metastasized colon cancer about 4am while under care from a doctor since November 1952,[1] while visiting her son University of Virginia professor Eldridge R Boyle Jr.[9] She was buried in Fort Lincoln Cemetery.[9][129][130]

References[edit]

  1. ↑ 1.0 1.1 "Louise Dixon Boyle Virginia, Death Certificates, 1912-1987". FamilySearch.org. May 5, 1953. Retrieved Dec 25, 2018.(registration required)
  2. ↑ 2.0 2.1 2.2 "Louise Dixon United States Census, 1900". FamilySearch.org. Jun 5, 1900. Retrieved Dec 25, 2018.(registration required)
  3. ↑ 3.0 3.1 "Louise Dixon United States Passport Applications, 1795-1925". FamilySearch.org. 23 Nov 1877. Retrieved Dec 25, 2018.(registration required)
  4. ↑ 4.0 4.1 4.2 4.3 4.4 Janet A. Khan (May 2006). "Louise Dixon Boyle and Maria Montessori" (PDF). Journal of Baha'i Studies. 16 (1): 61–87. Retrieved Dec 25, 2018.
  5. ↑ 5.0 5.1 "Emily C Dixon United States Passport Applications, 1795-1925". FamilySearch.org. 9 Oct 1909. Retrieved Dec 25, 2018.(registration required)
  6. ↑ 6.0 6.1 6.2 6.3 Robert H. Stockman (1985). Origins 1892-1900. The Baha'i Faith in America. Vol. 1. Bahá'í Publ. Trust. pp. 117–130, 178. ISBN 978-0-87743-199-2. OCLC 769259918.
  7. ↑ "George W Dixon Maryland Probate Estate and Guardianship Files, 1796-1940". FamilySearch.org. 23 Nov 1877. Retrieved Dec 25, 2018.(registration required)
  8. ↑ Corey & Douglas Marshall-Steele (27 Oct 2015). "George W. Dixon". Findagrave.com. Retrieved Dec 25, 2018.
  9. ↑ 9.0 9.1 9.2 9.3 "Mrs. Louise D. Boyle, 78, widow of contractor". Evening Star. Washington, DC. May 5, 1953. p. 10. Retrieved Dec 25, 2018.(subscription required)
  10. ↑ "Old Washington Academy (site) Princess Anne vicinity" (PDF). Maryland Historical Trust. Sep 19, 1986. Retrieved Dec 27, 2018.
  11. ↑ 11.0 11.1 Jan Teofil Jasion (2012). `Abdu’l-Baha in the West; a biographical guide of the people associated with his travels. Paris, FR: Librairie Baha'ié. pp. 66, 69, 405. ISBN 9782912155276. OCLC 849607591.
  12. ↑ Robert Stockman (1995). "Brittingham, Isabella". Bahai-Library.com. Retrieved Dec 25, 2018.
  13. ↑ "Emily C Dixon United States Census". FamilySearch.org. Jun 5, 1880. Retrieved Dec 28, 2018.
  14. ↑ "Episode 3: The Multiracial DC Women Who Created the First Integrated Baha'i Community in America". Lex Musta. The Other Tradition (3). 
  15. ↑ Agnes Baldwin Alexander (Aug 1997). Thomas Linard (ed.). "Autobiographical Materials of Agnes Alexander; "An Account Of How I Became A Baha'i And My Stays In Paris In 1901 And 1937"". Research Notes in Shaykhi, Babi and Baha’i Studies (6). Retrieved Dec 25, 2018.
  16. ↑ Deb Clark (1992). "The Bahá'ís of Baltimore, 1898-1990". In Richard Hollinger (ed.). Community Histories. Studies in the Bábí and Bahá'í Religions. Vol. 6. Los Angeles, CA: Kalimát Press. pp. 111–147. OCLC 610406574.
  17. ↑ "Early Baha'i pilgrimage to Akka and Haifa". Centenary 1844-1944. National spiritual assembly of the Bahá'ís of the United States and Canada. 1944. p. 141. OCLC 937944400.
  18. ↑ Robert H. Stockman (May 1995). Early Expansion 1900-1912. The Baha'i Faith in America. Vol. 2. George Ronald Publisher. pp. 135, 137, 158–9, 214, 222. ISBN 978-0-85398-387-3. OCLC 952168768.
  19. ↑ "Marriage licenses". Evening Star. Washington, DC. Sep 15, 1902. p. 4. Retrieved Dec 25, 2018.(subscription required)
  20. ↑ "Louise Dixon District of Columbia Marriages, 1830-1921". FemilySearch.org. Retrieved Dec 25, 2018.(registration required)
  21. ↑ KJC (10 Jun 2016). "Eldridge Roger Boyle". Findagrave.com. Retrieved Dec 25, 2018.
  22. ↑ 22.0 22.1 22.2 "Eldridge Roger Boyle United States World War I Draft Registration Cards, 1917-1918". FamilySearch.org. Sep 6, 1918. Retrieved Dec 25, 2018.(registration required)
  23. ↑ 23.0 23.1 "Eldridge Roger Boyle United States Passport Applications, 1795-1925". FamilySearch.org. Jan 20, 1920. Retrieved Dec 25, 2018.(registration required)
  24. ↑ 24.0 24.1 24.2 "Eldridge Roger Boyle, building engineer, dies at home here". Evening Star Tuesday. Washington, DC. May 28, 1946. p. 13. Retrieved Dec 25, 2018.(subscription required)
  25. ↑ 25.0 25.1 "Louise D Boyle United States Census". FamilySearch.org. 1920. Retrieved Dec 25, 2018.(registration required)
  26. ↑ * "Somerset County". Baltimore American. Baltimore, MD. Apr 10, 1904. p. 18. Retrieved Dec 28, 2018.(subscription required)
  27. ↑ "Will apply for road fund". The Washington Post. Washington, DC. 28 Feb 1905. p. 9. Retrieved Dec 25, 2018.
    • "Somerset County". Baltimore American. Baltimore, MD. Feb 11, 1906. p. 22. Retrieved Dec 28, 2018.(subscription required)
  28. ↑ "International Progressive Thought League of Buffalo, a mental clearing house". The Buffalo Times. Buffalo, NY. 19 Aug 1906. p. 38. Retrieved Dec 28, 2018.
  29. ↑ "Births reported". Evening Star. Washington, DC. 15 May 1907. p. 5. Retrieved Dec 25, 2018.
  30. ↑ "From the "adherents"…". Evening Star. Washington, DC. 11 Jul 1909. p. 47. Retrieved Dec 28, 2018.
  31. ↑ James Hugh Keeley (11 Jul 1909). "Baha'is teach new faith in Washington". Evening Star. Washington, DC. p. 47. Retrieved Dec 28, 2018.
  32. ↑ "Louise D Boyle United States Census". FamilySearch.org. 1910. Retrieved Dec 25, 2018.(registration required)
  33. ↑ Joseph H Hannen (Dec 31, 1910). Albert R Windust; Gertrude Buikema (eds.). "News from the Occident; Washington DC". Star of the West. Vol. 11, no. 16. p. 7. Retrieved Dec 25, 2018.
  34. ↑ "Births reported". Evening Star. Washington, DC. Jun 14, 1911. p. 7. Retrieved Dec 25, 2018.(subscription required)
  35. ↑ "The reception and musicale…". The Washington Herald. Washington, DC. 28 Apr 1912. p. 15. Retrieved Dec 28, 2018.
  36. ↑ 36.0 36.1 Louise Dixon Boyle (May 17, 1913). Albert R Windust; Gertrude Buikema (eds.). "Meeting the capacity of the seeker". Star of the West. Vol. 4, no. 4. p. 70-1. Retrieved Dec 25, 2018.
  37. ↑ "Woman's clinic plans work for the future". Evening Star. Washington, DC. 6 Jan 1914. p. 18. Retrieved Dec 25, 2018.
  38. ↑ "Miss George Director". Evening Star. Washington, DC. May 21, 1915. p. 7. Retrieved Dec 28, 2018.(subscription required)
  39. ↑ "Princess Anne". The Baltimore Sun. Baltimore, MD. 1 Aug 1915. p. 23. Retrieved Dec 25, 2018.
  40. ↑ 40.0 40.1 Morrison, Gayle (1982). To move the world : Louis G. Gregory and the advancement of racial unity in America. Wilmette, Ill: Bahá'í Publishing Trust. pp. 74–7. ISBN 0-87743-188-4.
  41. ↑ "The Montessori Educational Association…". The Washington Post. Washington, DC. 17 May 1914. p. 6. Retrieved Dec 25, 2018.
  42. ↑ W. E. Taylor (July 10, 1914). "Fourth Session - Friday Forenoon". Journal of the Proceedings and Addresses of the 52nd annual meeting National Education Association. St. Paul, MN: National Education Association; Department of special education: 828. Retrieved Dec 25, 2018.
  43. ↑ "Historical Vignette 095 - Memorial to Women of the Civil War". US Army Corps of Engineers. February 2005. Retrieved Dec 30, 2018.
  44. ↑ Bart Barnes (April 3, 1993). "E. ROGER BOYLE JR". The Washington Post. Washington, DC. Retrieved Dec 30, 2018.
  45. ↑ "Friends' School holds its closing exercises". Evening Star. Washington, DC. Jun 3, 1916. p. 12. Retrieved Dec 25, 2018.(subscription required)
  46. ↑ "The convert given by Miss Rosalie Miller…". The Washington Herald. Washington, DC. 16 Nov 1916. p. 8. Retrieved Dec 25, 2018.
  47. ↑ "The annual meeting…". Evening Star. Washington, DC. 7 Feb 1918. p. 8. Retrieved Dec 25, 2018.
  48. ↑ Albert R Windust; Gertrude Buikema, eds. (May 17, 1919). "Louise D. Boyle". Star of the West. Vol. 10, no. 4. p. 79. Retrieved Dec 25, 2018.
  49. ↑ Christopher Buck (Oct 7, 2018). "Building the Moral Force that Sustains Society". BahaiTeachings.org. Retrieved Dec 27, 2018.
  50. ↑ "Miss Harris will entertain Bahai (sic) movement enthusiasts". The Miami News. Miami, FL. 18 Apr 1919. p. 9. Retrieved Dec 28, 2018.
  51. ↑ Charles Mason Remey (June 7, 1919). "A Report to Abdul Baha of the Bahai Activities in the States of North Carolina, South Carolina, Georgia and Florida". 14-16. Bahai-Library.com. Retrieved Dec 28, 2018.
  52. ↑ Albert R Windust; Gertrude Buikema, eds. (Aug 1, 1919). "Supplication to Abdul-Baha from the American friends; Southern States; Washington DC". Star of the West. Vol. 10, no. 8. p. 158-9. Retrieved Dec 25, 2018.
  53. ↑ "Mrs. Eldridge Roger Boyle…". The Washington Post. Washington, DC. 30 Jan 1920. p. 7. Retrieved Dec 28, 2018.
  54. ↑ Gregory C. Dahl (2007). One World, One People: How Globalization Is Shaping Our Future. Baha'i Publishing Trust. p. 360. ISBN 978-1-931847-35-3.
  55. ↑ Albert R Windust; Gertrude Buikema, eds. (Sep 27, 1920). "Wednesday morning session, Apr 28, 1920". Star of the West. Vol. 11, no. 11. p. 189-92. Retrieved Dec 25, 2018.
  56. ↑ Albert R Windust; Gertrude Buikema, eds. (Sep 27, 1920). "Monday afternoon session". Star of the West. Vol. 11, no. 11. p. 177. Retrieved Dec 25, 2018.
  57. ↑ Louis G. Gregory (May 17, 1920). Albert R Windust; Gertrude Buikema (eds.). "Third session of the convention". Star of the West. Vol. 11, no. 4. p. 72-3. Retrieved Dec 25, 2018.
  58. ↑ Albert Vail (Jun 5, 1920). Albert R Windust; Gertrude Buikema (eds.). "Green Acre in 1920". Star of the West. Vol. 11, no. 5. p. 92. Retrieved Dec 25, 2018.
  59. ↑ "Green Acre conferences". The Portsmouth Herald. Portsmouth, NH. 31 Aug 1920. p. 3. Retrieved Dec 28, 2018.
  60. ↑ "News of the Churches; First Emmanuel Church". The New York Age. New York, NY. 2 Oct 1920. p. 2. Retrieved Dec 28, 2018.
  61. ↑ 61.0 61.1 Louise D. Boyle (Oct 16, 1920). Albert R Windust; Gertrude Buikema (eds.). "Letter from the Bahai Temple Unity". Star of the West. Vol. 11, no. 12. p. 203-6. Retrieved Dec 25, 2018.
  62. ↑ Albert R Windust; Gertrude Buikema, eds. (Nov 4, 1920). "Scholarship fund for the Tarbiat School". Star of the West. Vol. 11, no. 13. p. 226. Retrieved Dec 25, 2018.
  63. ↑ "Girl Scouts open week's campaign". Evening Star. Washington, DC. 8 Nov 1920. p. 3. Retrieved Dec 25, 2018.
  64. ↑ * "Notice the look of interest …". The Washington Times. Washington, DC. 14 Nov 1920. p. 18. Retrieved Dec 25, 2018.
  65. ↑ "To benefit Girl Scouts". Evening Star. Washington, DC. 10 Feb 1921. p. 9. Retrieved Dec 25, 2018.
  66. ↑ * "Chicago plans Bahai(sic) Temple". The Republic. Columbus, IN. 23 Apr 1921. p. 4. Retrieved Dec 28, 2018.
  67. ↑ Louis G. Gregory (May 17, 1921). Albert R Windust; Gertrude Buikema (eds.). "The Thirteenth Mashreq'ul-Azkar Convention and Bahai Congress; Congress Program". Star of the West. Vol. 12, no. 4. p. 75. Retrieved Dec 25, 2018.
  68. ↑ Louis G Gregory (May 17, 1921). Albert R Windust; Gertrude Buikema (eds.). "The Thirteenth Mashreq'ul-Azkar Convention (continued from page 79); Tuesday evening". Star of the West. Vol. 12, no. 4. p. 88-9. Retrieved Dec 25, 2018.
  69. ↑ Louis G. Gregory (Jun 24, 1921). Albert R Windust; Gertrude Buikema (eds.). "Convention for Amity between the Colored and White races". Star of the West. Vol. 12, no. 6. pp. 115-. Retrieved Dec 25, 2018.
  70. ↑ Bernard, Rachel Deborah (2012). These Separate Schools: Black Politics and Education in Washington, D.C., 1900-1930 (PDF) (PhD). Department of History in the Graduate Division of the University of California, Berkeley. pp. 77–8. OCLC 810064784. Retrieved Dec 27, 2018.
  71. ↑ Gayle Morrison (1980). Firuz Kazemzadeh; Betty J. Fisher; Howard Garey; Robert Hayden; Glenford E. Mitchel (eds.). "To Move the World - promoting racial amity, 1920-1927". World Order. National Spiritual Assembly of the Bahá'ís of the United States. 14 (2): 16. ISSN 0043-8804. OCLC 1585724. Retrieved Dec 27, 2018.
  72. ↑ Morrison, Gayle (1982). To move the world : Louis G. Gregory and the advancement of racial unity in America. Wilmette, Ill: Bahá'í Publishing Trust. pp. 137–140. ISBN 0-87743-188-4.
  73. ↑ * Louis G Gregory (Jun 24, 1921). Albert R Windust; Gertrude Buikema (eds.). "(page 4 of program); Committee of arrangements". Star of the West. Vol. 12, no. 6. p. 117. Retrieved Dec 25, 2018.
  74. ↑ Alfred Lunt (Feb 24, 1922). Zia Bagdadi (ed.). "The Memorial services of 'Abdu'l-Bahá on Mount Carmel, Palestine". Retrieved Dec 27, 2018.
  75. ↑ "Two held for theft of three automobiles". Washington Times. Washington, DC. Sep 6, 1921. p. 3. Retrieved Dec 25, 2018.(subscription required)
  76. ↑ "Charge violation of law on usury". Evening Star. Washington, DC. Dec 24, 1921. p. 2. Retrieved Dec 25, 2018.(subscription required)
  77. ↑ "Other recent sales". Evening Star. Washington, DC. Jul 15, 1922. p. 17. Retrieved Dec 25, 2018.
  78. ↑ Louise D. Boyle (May 1923). Albert R Windust; Gertrude Buikema (eds.). "Bahai News and Notes; From Washington, DC". Star of the West. Vol. 14, no. 2. p. 58. Retrieved Dec 25, 2018.
  79. ↑ Albert R Windust; Gertrude Buikema, eds. (Jan 1924). "The ideal sage in Chicago". Star of the West. Vol. 14, no. 10. p. 314. Retrieved Dec 25, 2018.
  80. ↑ Morrison, Gayle (1982). To move the world : Louis G. Gregory and the advancement of racial unity in America. Wilmette, Ill: Bahá'í Publishing Trust. p. 147. ISBN 0-87743-188-4.
  81. ↑ "Tarbiat School tuition fund - the Lillian F. Kappes Memorial Fund". Baha'i News. No. 14. Nov 1926. p. 6. Retrieved Dec 25, 2018.
  82. ↑ "The Bahai (sic) Assembly…". Evening Star. Washington, DC. Feb 20, 1924. p. 7. Retrieved Dec 25, 2018.(subscription required)
  83. ↑ Louis G. Gregory (May 1924). Albert R Windust; Gertrude Buikema (eds.). "Annual Baha'i convention (brief report)". Star of the West. Vol. 15, no. 2. p. 49. Retrieved Dec 25, 2018.
  84. ↑ Louis G. Gregory (1939). "Race Amity in America; Philadelphia". Bahá'í World. Vol. 7. New York, NY: Bahá’í Publishing Committee. p. 657.
  85. ↑ Morrison, Gayle (1982). To move the world : Louis G. Gregory and the advancement of racial unity in America. Wilmette, Ill: Bahá'í Publishing Trust. p. 148. ISBN 0-87743-188-4.
  86. ↑ 86.0 86.1 Louise D. Boyle (Jan 1925). Albert R Windust; Gertrude Buikema (eds.). "Education in the New Age". Star of the West. Vol. 15, no. 10. pp. 291–4. Retrieved Dec 25, 2018.
  87. ↑ See Alessandro Sergi (2016). "The scientific method in Giuseppe Sergi's pedagogy". History of Education and Children's Literature. 11 (2): 151–165. ISSN 1971-1093. OCLC 6905762817. Retrieved Dec 27, 2018.
  88. ↑ 88.0 88.1 Morrison, Gayle (1982). To move the world : Louis G. Gregory and the advancement of racial unity in America. Wilmette, Ill: Bahá'í Publishing Trust. pp. 123–5. ISBN 0-87743-188-4.
  89. ↑ "Work of National Committees; Following the resignation…". Baha'i News. No. 5. Jun 1925. p. 6. Retrieved Dec 25, 2018.
  90. ↑ "The Convention; Mrs. Louise D. Boyle…". Baha'i News. No. 6. Aug 1925. p. 4. Retrieved Dec 25, 2018.
  91. ↑ "News of the Cause; North America; Those present…". Baha'i News. No. 9. Jan 1926. p. 5. Retrieved Dec 25, 2018.
  92. ↑ "News of the Cause; Space is lacking…". Baha'i News. No. 10. Feb 1926. p. 6. Retrieved Dec 25, 2018.
  93. ↑ "News of the Cause; Altogether inadequate has been…". Baha'i News. No. 13. Sep 1926. p. 6. Retrieved Dec 25, 2018.
  94. ↑ Morrison, Gayle (1982). To move the world : Louis G. Gregory and the advancement of racial unity in America. Wilmette, Ill: Bahá'í Publishing Trust. pp. 164–6. ISBN 0-87743-188-4.
  95. ↑ "Green Acre". Baha'i News. No. 14. Nov 1926. p. 7. Retrieved Dec 25, 2018.
  96. ↑ "Baha'i services". Evening Star. Washington, DC. Jan 15, 1927. p. 11. Retrieved Dec 25, 2018.(subscription required)
  97. ↑ Morrison, Gayle (1982). To move the world : Louis G. Gregory and the advancement of racial unity in America. Wilmette, Ill: Bahá'í Publishing Trust. pp. 168–9. ISBN 0-87743-188-4.
  98. ↑ * "National committee on Racial Amity appointed". Baha'i News. No. 16. Mar 1927. p. 5. Retrieved Dec 25, 2018.
  99. ↑ "Report of Green Acre executive Committee". Baha'i News. No. 17. Apr 1927. p. 14. Retrieved Dec 25, 2018.
  100. ↑ "Publicity committee". Baha'i News. No. 20. Nov 1927. p. 5. Retrieved Dec 25, 2018.
  101. ↑ Horace Holley; Louise Boyle (Apr 1928). "Green Acre and the ideal of world unity". Baha'i World. Vol. 2. Bahá’í Publishing Committee. pp. 151–7.
  102. ↑ H. T. D. Rost (Mar 1983). "Monsalvat: the Mount of Peace". Baha'i News. No. 624. p. 8-9. Retrieved Dec 25, 2018.
  103. ↑ "Committees of the National Spiritual Assembly 1928-9". Baha'i News. No. 26. Sep 1928. p. 2. Retrieved Dec 25, 2018.
  104. ↑ "From the Amity Committee". Baha'i News. No. 30. Mar 1929. p. 6-7. Retrieved Dec 25, 2018.
  105. ↑ "Convention minutes; extracts from the minutes of the 1929 convention; Mr. McDaniel's report on Temple construction plans". Baha'i News. No. 34. Oct 1929. p. 3-4. Retrieved Dec 25, 2018.
  106. ↑ "Bahai (sic) lecture". The Evening Sun. Baltimore, MD. 28 Mar 1931. p. 5. Retrieved Dec 25, 2018.
  107. ↑ "Eldridge Roger Boyle Virginia Marriages, 1785-1940". FamilySearch.org. Retrieved Dec 25, 2018.(registration required)
  108. ↑ * "Mrs. Theodore Hardeen, Jr". The Baltimore Sun. Baltimore, MD. 16 Jan 1933. p. 4. Retrieved Dec 25, 2018.
  109. ↑ "A journey that resulted…". Baha'i News. No. 74. May 1933. p. 14. Retrieved Dec 25, 2018.
  110. ↑ "Mrs. Roger Boyle…". Lexington Herald. Lexington, KY. Feb 21, 1935. p. 2. Retrieved Dec 28, 2018.(subscription required)
  111. ↑ "News of the Cause; The Washington Assembly…". Baha'i News. No. 94. Aug 1935. p. 2. Retrieved Dec 25, 2018.
  112. ↑ "Cromwell-Boyle". Virginian-Pilot. Norfolk, VA. Oct 6, 1935. p. 20. Retrieved Dec 28, 2018.(subscription required)
  113. ↑ "National Committees 1936-7; Contacts". Baha'i News. No. 101. July 1936. Retrieved Dec 25, 2018.
  114. ↑ "Spiritual Assemblies of the United States and Canada 1946-1937". Baha'i News. No. 103. Oct 1936. p. 8. Retrieved Dec 25, 2018.
  115. ↑ Sophie Loeding; Mrs M B Trotman; Louise Boyle; Doris McKay; Mrs. Stanley Kemp; Marion Little; Mrs. G A Kent, Jr; Bahiyyih Lindstrom; Alfred R. Lunt; Marion Holley (Apr 1937). "Contacts". Baha'i News. No. 107. p. 6. Retrieved Dec 25, 2018.
  116. ↑ "Temple construction resumed". Baha'i News. No. 110. Sep 1937. p. 2. Retrieved Dec 25, 2018.
  117. ↑ Louise D. Boyle (Nov 1937). Stanwood Cobb; Marjory Morten; Horace Holley (eds.). "The laboratory of life". World Order. National Spiritual Assembly of the Bahá'ís of the United States. 3 (8): 283–91. ISSN 0043-8804. OCLC 1585724. Retrieved Dec 27, 2018.
  118. ↑ 118.0 118.1 Louise Boyle (1937). The Laboratory of Life. Bahá'í Publications Committee. OCLC 81157202.
  119. ↑ "Baha'i Group". The Circleville Herald. Circleville, OH. 22 Mar 1939. p. 5. Retrieved Dec 25, 2018.
    • "Baha'i Group". The Circleville Herald. Circleville, OH. 10 Apr 1939. p. 5. Retrieved Dec 25, 2018.
  120. ↑ See also "Science and religion". Bulletin of the American Association of University Professors. American Association of University Professors. 9 (5): 46–49. May 1923.
  121. ↑ Marion Holley (1981) [1942]. "Current Baha'i activities, Pioneer teachers in the Seven Year Plan". Bahá'í World. Vol. 8. Bahá'í Publication Committee. p. 57.
  122. ↑ The Bahá’í Centenary 1844-1944. WIlmette, IL: Baha'i Publishing Committee. 1944. p. 203.
  123. ↑ "Dixon, Emily Charlotte". Evening Star. Washington, DC. Feb 9, 1939. p. 15. Retrieved Dec 28, 2018.(subscription required)
  124. ↑ 124.0 124.1 Louise D. Boyle (Apr 1939). Stanwood Cobbs; Horace Holley (eds.). "The Medial Man". World Order. National Spiritual Assembly of the Bahá'ís of the United States. 5 (1): 3–10. ISSN 0043-8804. OCLC 1585724. Retrieved Dec 27, 2018.
  125. ↑ Maria Montessori (1913). "The application of biometry to anthropology for the purpose of determining the Medial Man". Pedagogical Anthropology. Frederick A. Stokes Company. pp. 454–.
  126. ↑ "Louise D Boyle United States Census". FamilySearch.org. 1940. Retrieved Dec 25, 2018.(registration required)
  127. ↑ Louise D. Boyle (May 18, 1944). "States Baha'i ideals". Evening Star. Washington, DC. p. 10. Retrieved Dec 25, 2018.(subscription required)
  128. ↑ "Ornamentation of Baha'i Temple; Final report of supervising engineer". Baha'i News. No. 171. Nov 1944. p. 11. Retrieved Dec 25, 2018.
  129. ↑ "In memoriam". Baha'i News. Jul 1953. p. 1. Retrieved Dec 25, 2018.2
  130. ↑ KJC (10 Jun 2016). "Louise Dixon Boyle". Findagrave.com. Retrieved Dec 25, 2018.
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