Chicago

Tales from the Past

The first historic mention of Chicago, although that name was not yet attached to the southwestern edge of a lake now known as Lake Michigan, was by the Jesuit annalist Charlevoix. At its first appearance in records by explorers, the Chicago area was inhabited by a number of Algonquian peoples, including the Mascouten and Miami. The first known reference to the site of the current city of Chicago as "Checagou" was by Robert de LaSalle around 1679 in a memoir written about the time. The name "Chicago" is derived from a French rendering of the Native American word shikaakwa, translated as "wild onion" or "wild garlic", from the Miami-Illinois language. During the mid-18th century, the area was inhabited by a Native American tribe known as the Potawatomi, who had taken the place of the Miami and Sauk and Fox peoples.

The 1780s saw the arrival of the first known non-indigenous permanent settler in Chicago, Jean Baptiste Point du Sable, who was of African and European (French) descent. In 1795, following the Northwest Indian War, an area that was to be part of Chicago was turned over to the United States for a military post by native tribes in accordance with the Treaty of Greenville. In 1803, the United States Army built Fort Dearborn, which was destroyed and later rebuilt. The city of Chicago was built around this fort. On August 12, 1833, the Town of Chicago was organized with a population of around 200. Within seven years it would grow to a population of over 4,000. On June 15, 1835, the first public land sales commenced with Edmund Dick Taylor as U.S. receiver of public moneys. The city emerged as an important transportation hub between the eastern and western United States. Chicago's first railway, Galena and Chicago Union Railroad, opened in 1848, which also marked the opening of the Illinois and Michigan Canal. The canal allowed steamboats and sailing ships on the Great Lakes to connect to the Mississippi River.

The city experienced an unparalleled, phenomenal growth through the 1840s,50s, and 60s only to be outdone by cities on the Pacific seaboard like San Francisco. The population reached 100, 000 by the end of the 1860s. People of Irish, Swedish, and Norwegian descent, as well as immigrants of other nationalities converged in Chicago making it a very cosmopolitan city. By the end of the sixties, over 50% of the population had been born outside of the United States.

The time between the early seventies and 1893 was very significant in the history of Chicago, for it rose like the proverbial Phoenix from the ashes of the "Great Chicago Fire" of 1871 to become the splendid host of the World's Columbian Exposition of 1893. The fire devoured more than 17,000 buildings, swept through three square miles of the most densely populated area of the city, destroyed millions of dollars worth of property, and left 90,000 people homeless and nearly 300 dead.

Within five years the city was completely rebuilt. Architects made Chicago the birthplace of modern architecture; the world has been copying her buildings ever since. Within the two decades after the fire Chicago's population grew to a little over a million. The Chicago Stock Exchange opened, the Palmer House Hotel was constructed; the first telephone exchange in the city was established; wholesale and retail merchandising business flourished.

The early nineties brought further growth and sprosperity. In April of 1890 the United States Congress selected Chicago as the site of teh World's Columbian Exposition commemorating the 400th anniversary of Christopher Columbus' arrival on the American shores. The year 1893 found Chicago, like the rest of the country, in the grip of a financial panic known as the "Panic of 1893". Nevertheless Chicago responded to the problem and through the decade various people and organizations sought to remedy it by their services to the less fortunate. In an odd way Chicago had many of the traits we associate with our main subject Swami Vivekananda. It was young, energetic, heroic, visionary, and embodiment of the spirit to conquer the world. At this particular juncture, while "it was the best of times, it was the worst of times" for the city, Swami Vivekananda arrived in Chicago to represent Hinduism at the Parliament of Religions to be held in September, 1893 as a part of the World's Columbian Exposition.

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Vivekananda Arrives

The First Visit

Swami Vivekananda had first heard about the Parliament of Religions towards the end of 1891 or 1892 while traveling through India. His friends and followers urged him to attend it and to represent Hinduism, offering to raise money for his fare and expenses. His final decision to undertake the trip, however, was not made until April of 1893 when, having prayed for guidance, he received, as he later told, "a Divine Command." On May 31, 1893, he set sail from Bombay for America aboard the SS. Peninsular.

After going through Colombo, Penang, Singapore, Hong Kong, Nagasaki, Osaka, Kyoto, Tokyo, Kobe and Yokohoma, the ship arrived in Vancouver on July 25. From there, he took the Canadian Pacific Railway train and arrived at Chicago on July 30th. The World's Columbian Exposition had been underway for three months when he arrived and to his shock found that the authorities of the Parliament of Religions required all delegates to produce credentials. Moreover, he was, he found, too late to register as a delegate even if he had had credentials. Thus his hope of speaking before the Parliament vanished almost at once and there remained no chance of his gaining a hearing in America until the late fall when the "lecture season" would begin. The cost of living in Chicago being exorbitant, he decided to go to Boston.

During the twelve days or so that Swamiji spent in Chicago, he visited the Fair almost every day, for it was a huge and spectacular exhibition of the modern wonders of steam and electricity, and, as he wrote, "one must take at least ten days to go through it.". Thus it was in something like despair that he left Chicago for Boston, where, as he had been told, the cost of living was lower.

Providence

It was on the train to Boston that he met an old lady who invited him to live at her farm in Massachusetts. It was through this providential woman that Swamiji was to meet Professor John Henry Wright of Harvard University. Professor Wright was at once appreciative of Swamiji's genius and persuaded him of the importance of attending the Parliament of Religions. He gave him all the ncessary assistance; he introduced him by letter to all the proper authorities as a superbly well-qualified delegate, one "who is more learned than all our learned professors put together" and who, as he said, was like the sun, with no need of credentials in order to shine; he brought his train ticket back to Chicago, gave him some money, and saw to it that his housing would be arranged for. And so, on September 8, he left Saratoga Springs for Chicago.

The Return

So, on September 9, probably around mid-day, Swamiji reached Chicago for the second time. This time, in spite of having the credentials, he had lost the address of the Parliament's office. A merchant on the train had promised to give him directions, but on his arrival at the station Swamiji could not find the merchant. Unsuccessful in locating the Parliament's office, or the organizing President Rev. John Henry Barrows' Presbyterian Church, he decided to spend the night of September 9th in a freight car at the Chicago & North Western Station.

On the morning of Septmeber 10, the day before the Parliament was to begin, Swami Vivekananda was out on the street. Hungry and tired, he begged for food and directions as he plodded through the streets of what is now the Gold Coast. The people and butlers had no time or sympathy for a strange looking monk, in rumpled clothes & with a travel worn appearance, and slammed the doors in His face. People turned away, servants slammed doors in his face. He walked on. Finally exhausted, weary, and hungry he sat down on the curb of Dearborn street — in front of where St. Chrysostom's Church is now located -- and resigned himself to God's will.

In a few moments, the front door of the house opposite opened, and out came a dignfied, well-dressed woman — Mrs. George W. Hale who went up to him and ventured, "Sir, are you a delegate to the Parliament of Religions?" Learning that he was, she at once took him into her house, gave him breakfast, saw to it that his every need was attended to, and herself took him to the offices of the Parliament. Thus Swami Vivekananda not only was cared for, he was led to the Hale family at the very beginning of his American work. The Hale family was to become more dear to him than any other he would know in the West.

The news report in the Chicago Record of September 11, 1893 contains the first known mention of Swamiji as a delegate to the Parliament. The report reads Four leaders of religious thought were sitting in Dr Barrow's parlor -- the Jain, George Condin...Swami Vivekananda, the learned Brahman Hindoo, and Dr. John H. Barrows, the Chicago Presbyterian. The Hindoo is of smooth countenance. His rather fleshy face is bright and intelligent. He wears an orange turban and a robe of the same color. His English is very good. 'I have no home,' said he. 'It is very gratifying to us to be recognized in this Parliament, which may have such an important bearing on the religious history of the world."

To read more about the people and places associated with Swami Vivekananda's time in Chicago, click here

The 1893 World's Fair

The Fair

The World's Columbian Exposition of 1893 was held to celebrate the 400th anniversary of Christopher Columbus' discovery of America in 1492 and to showcase the fruits of man's material progress and the achievements of Western civilization.

The fair had a profound effect on architecture, sanitation, the arts, Chicago's self-image, and American industrial optimism. The exposition covered more than 600 acres (2.4 km2), featuring nearly 200 new (but purposely temporary) buildings of predominantly neoclassical architecture, canals and lagoons, and people and cultures from around the world. More than 27 million people attended the exposition during its six-month run.

The World's Columbian Exposition was the first world's fair with an area for amusements that was strictly separated from the exhibition halls. The Fair bore testimony to several firsts -- the Ferris Wheel made its first appearance, the United States Post Office produced its first picture postcards, phosphorescent lamps (the predecessor of fluoroscent lamps) were introduced, Cracker Jack and Quaker Oats were introduced for the first time, the first fully electrical kitchen including an automatic dishwasher was demonstrated, among others.

The Greatest Themes

The Exposition would not have been complete without a representation of the world's thought. Neely's History of the Parliament of Religions tells us that the idea of a series of congresses for the consideration of "the greatest themes in which mankind is interested, and so comprehensive as to include representatives from all parts of the earth originated with Charles Carroll Bonney in the summer of 1889". A committee was formed, and on October 30, 1890, the World's Congress Auxiliary of the Columbian Exposition was organized. Over the next two and half years elaborate plans were made involving an untold number of letters to and from all corners of the earth. The congresses, which finally met between May 15 and October 28, 1893 were twenty in all and embraced diverse things as woman's progress, the public press, medicine and surgery, temperance, commerce and finance, music, and -- "since faith in a Divine Power ... has been like the sun, a light-giving and fructifying potency in man's intellectual and moral development" -- religion. Of these congresses the Parliament of Religions was by far the most famed and widely heralded.

The Parliament of Religions

The Parliament was a unique phenomenon in the history of religions. Never before had representatives of the world's great religions been brought together in one place, where they might without fear tell of their respective beliefs to thousands of people. The proposed objectives were (Ref. World's Parliament of Religons, ed. John Henry Barrows, 1893)

1. To bring together in coference, for the first time in history, the leading representatives of the great Historic Religions of the world. 2. To show to men, in the most impressive way, what and how many important truths the various Religions hold and teach in common...4. To set forth, by those most competent to speak, what are deemed the most important distinctive truths held and taught by each Religion and by the various chief branches of Christendom...7. To inquire what light each Religion has afforded, or may afford, to the other Religions of the world...9. To discover from competent men what light light Religion has to throw on the great problems of the present age, especially the important questions conncected with Temperance, Labor, Education, Wealth and Poverty. 10. To bring the nations of the earth into a more friendly fellowship in the hope of securing permanent international peace."

September 11, 1893

The Parliament of Religions opened on the morning of September 11, 1893 at the newly constructed Art Institute of Chicago (before it had started housing the art exhibits for which it is now famous). The delegates for the Parliament gathered at the Hall of Columbus which could accommodate 3000 people with standing room for at least a thousand more.

At ten o'clock, ten solemn strokes of the New Liberty Bell which was inscribed "A new commandment I give unto you, that ye love one another", proclaimed the opening of the Parliament -- each stroke of the bell representing one of the ten chief religions — Theism, Judaism, Mohammedanism, Hinduism, Buddhism, Taoism, Confucianism, Shintoism, Zoroastrianism, Catholicism, the Greek Church, and Protestantism.

Four thousand had crowded onto the floor and into the gallery of the Hall of Columbus waiting for the delegates to appear. At ten, the group of delegates in a procession entered the back of the auditorium, the crowd making way for it. Then beneath the flags of many nations and amid wave upon wave of cheers it marched down the center aisle and ascended the platform. In the midst of this array sat Swami Vivekananda, conspicuous, according to all accounts, for his "orange turban and robe," or, as put by another delegate, for his "gorgeous red apparel, his bronze face surmounted with a turban of yellow."

The first day, September 11, was devoted to speeches of welcome from the officials and responses by the delegates. Through it all, Swami Vivekananda remained seated, meditative, and prayerful, letting his turn to speak go by time and again. It was not until the afternoon session, and after four other delegates had read their prepared papers, that he arose to address the congress.

The electric effect on the audience of the first words Swami Vivekananda spoke is well known. Neely's History comments that when Mr Vivekananda addressed the audience as 'Sisters and Brothers of America,' there arose a peal of applause that lasted for several minutes. Mrs. S.K. Blodgett, who much later became Swamiji's hostess in Los Angeles, recalled I was at the Parliament ...When that young man got up and said, 'Sisters and Brothers of America,' seven thousand people rose to their feet as a tribute to something they knew not what." The applause that had punctuated Swamiji's talk thundered at its close. The people had recognized their hero and had taken him to their hearts; thenceforth he was the star of the Parliament. The full text of his speech at the opening of the Parliament can be read here.

Vivekananda at the Parliament of Religions

One description of Swami Vivekananda at the Parliament comes from the Chicago Advocate, a journal that was not entirely favorable to him. In certain respects, the most fascinating personality was the Brahmin monk, Suami [sic] Vivekananda with his flowing orange robe, safforn turban, smooth-shaven, shapely handsome face, large, dark subtle penetrating eyes, and with the air of one being inly-pleased with the consciousness of being easily master of his situation. His knowledge of English is as though it were his mother tongue. In addition to the plenary sessions at the Parliament, Vivekananda addressed the Scientifc Section several times. Unfortunately the talks were not taken down and hence are missing from the reports. Nevertheless, Dr. Barrows' book lists the dates:

September 22, Friday morning: Conference on Orthodox Hinduism and the Vedanta Philosophy

September 22, Friday afternoon: with Mr. Merwin-Marie Snell conducted a Conference on the Modern Religions of India

September 23: Conference on the subject of the Rinzai Zen on Japanese Buddhism

September 25: The Essence of the Hindu Religion

The Chicago Inter Ocean of September 23 contains the following report: In the Scientific Section yesterday morning, Swami Vivekananda spoke on Orthodox Hinudism. Hall 3 was crowded to overflowing and hundred of questions were asked by auditors and answered by the great Sannyasi with wonderful skill and lucidity. At the close of the session he was thronged with eager questioners who begged him to give a semi-public lecture somewhere on the subject of his religion. He said that he already had the project under consideration.

After the opening day, Swamiji again spoke on September 15. His talk Why We Disagree can be found in the Complete Works of Swami Vivekananda Vol. 1. On September 19, he presented his now-famous "Paper on Hinduism". The Chicago Herald called his speech one of the most interesting features of the day. It was in this speech that he laid out his idea of a universal religion.

It will be a religion which will have no place for persecution or intolerance in its polity, which will recognize divinity in every man and woman, and whose whole scope, whose whole force, will be created in aididing humanity to realise its own true, divine nature.

On September 20, he spoke again at the end on Religion not the crying need of India On September 26, he gave a talk on Buddhism, the fulfilment of Hinduism According to Life, he spoke on at least three other occasions. On September 22, in Hall VII, he spoke at a special session organized by Mrs. Potter Palmer of the Woman's Branch of the Auxiliary, on Women in Oriental Religion. On September 23, he spoke before a session of the Universal Religious Unity Congress. On September 24, he spoke on "Love of God" at the Third Unitarian Church at the southeast corner of Monroe and Laflin.

Assimilation and not Destruction

On September 27, the final day of the Parliament, Swami Vivekananda gave his final address concuding it with the rousing call

... upon the banner of every religion will soon be written, in spite of resistance: ‘Help and not Fight,’ ‘Assimilation and not Destruction,’ ‘Harmony and Peace and not Dissension.’

If that call for assimilation and not destruction was relevant then, it is all the more relevant today, and it is incumbent upon us to take the message of assimilation, harmony and peace to heart. In this year of Swami Vivekananda's 150th birth anniversary, the Vivekananda Vedanta Society of Chicago invites you to join us in a special program celebrating that call.

Credits:
Swami Vivekananda in the West, New Discoveries Vol.1, by Marie Louise Burke
Swami Vivekananda in Chicago, New Findings, by Asim Chaudhuri
Neely's History of The Parliament of Religions
Life of Swami Vivekananda, by his Eastern and Western disciples.