chapter ix

. 1-6, "unto us a child is born, ... the Prince of Peace." Dealy says: "Many misguided people have referred this to Jesus Christ."[191] In verse 1, "Galilee of the nations," land of Zebulun and Naphtali, is made to mean Acca (Acre in Syria) where Baha lived in exile, and not the region of Christ's ministry, contradicting Matthew iv. 13-16. By a great stretch of imagination Acca[192] becomes Jerusalem, "the city of the great king" (Ps. xlviii. 12), and Mount Carmel becomes Mount Zion, and Isaiah ii. 3 refers to them, "for out of Zion shall go forth the law and the word of the Lord from Jerusalem." Even "the root out of Jesse"[193] and the millennial peace are only partially referred to Christ. They find the real fulfillment in Baha Ullah, whom they imagine to be descended from Abraham, through an imaginary descendant of his named Jesse.[194] The new covenant and the law written on the heart is again the Bahai dispensation, contrary to Hebrews viii. 8, 10, 16. When Baha as a prisoner in chains rode into Acca seated on an ass, he fulfilled Zechariah ix. 9.[195]

I attended a Bahai meeting in the Masonic Temple in Chicago. The leader read the following verses as all fulfilled in Bahaism.[196] The "son of man" (Dan. vii.) was Abdul Baha, and the "Ancient of Days," Baha. The question of Proverbs xxx. 3, "What is his name and what his son's name?" was answered, Baha and Abdul Baha; similarly in Psalms lxxii. and ii., "The King" and the "King's Son." The "Branch" (Zech. vi. 12-13) who shall build the temple was again Abdul Baha, and the latter is specially urgent that the Bahai Temple in Chicago should be built in his day, so that the prophecy may appear to be fulfilled. The dates in Daniel are juggled with. For example, Abdul Baha explains Daniel viii. by taking the _solar_ year. He calculates[197] that the 2,300 days were completed at the Bab's manifestation in 1844. In Daniel xii. 6 the _lunar_[198] year is resorted to, and the forty-two months (1,260 years) are dated from the hegira of Mohammed, but Daniel xii. 11 does not come exactly right, so the _terminus a quo_ is made to be the proclamation of the prophethood of Mohammed, three years after his mission, which was ten years before the hegira. By this means the date of Baha's manifestation (1863) is reached. In connection with Daniel xii. and Revelation xi. we have the startling information, so contradictory to history, that "in the beginning of the seventh century after Christ, when Jerusalem was conquered, the Holy of Holies was outwardly preserved, that is to say, the house which Solomon built. The Holy of Holies was preserved, guarded, and respected."[199] On this alleged fact Abdul Baha founds an argument.[200] Prophecies referring to the glory of God or of the Father are applied to Baha, because his title means "glory of God." The Bab, according to the custom in Persia, gave many high-sounding titles. Baha's rival was called "The Dawn of the Eternal." Voliva, the successor of Dowie, might assume some fitting title and claim to fulfill the prophecies. He has a good foundation for interpretation, he does really live in Zion City (Illinois). Our Bahais further tell us that the "New Jerusalem," the new heaven and the new earth, mean the new dispensation, the new laws of Baha. This is now "the day of God," "the day of judgment," "the kingdom of God," "the second resurrection."[201] The parable of the vineyard is a favourite proof text. It says that the Lord of the vineyard will come _himself_ and will utterly destroy the wicked husbandmen. This, they say, is a real coming of the Father, even as the Son came. In that case the destroying must be real, and we should expect that Baha would have destroyed the religious leaders of Mecca or Kerbela, Jerusalem or Rome. "No," says the Bahai, "the destroying is figurative, and means simply the abrogation of their authority." Well, if he escapes to a figurative interpretation, we too can interpret the coming of the Lord of the Vineyard as his visitation on Jerusalem in the time of Titus.

Baha Ullah's method of interpretation and adaptation of prophecies is best seen in his "Ikan." In it he interprets at length Matthew xxiv.[202] In brief it is as follows: "After the tribulation of those days" means times of difficulty in understanding God's word and attaining divine knowledge; "the sun shall be darkened and the moon cease to give light," that is the teachings and the ordinances of the preceding dispensation shall lose their influence and efficiency. "The stars shall fall," etc., means the divines shall fall from the knowledge of religion, and the powers of science and religion shall be shaken. Because of the absence of the Son of Divine Beauty, the moon of knowledge, and the stars of intuitive wisdom, "all the tribes of the earth shall mourn." "They shall see the Son of Man coming in the clouds of heaven," that is Baha Ullah shall appear from the heaven of the Supreme Will, outwardly from his mother's womb. "In the clouds" means in doubts which are caused by the human limitations of the Manifestation, eating, drinking, marrying, etc. "And he shall send his angels," the spiritual believers sent as preachers of Baha. The separation of the sheep from the goats, as we learn subsequently, means the schism at the death of Baha, when the violators, the brothers of Abdul Baha and their adherents, were exscinded.[203] Even granting an allegorical interpretation of Christ's words, only a stretch of imagination can find any reference to Baha.

It should be borne in mind that Oriental Bahai writers have read Keith on Prophecy in Persian and the publications of the Mission Press at Beirut. Abdul Baha said to Dr. H. H. Jessup, "I am familiar with the books of your press."[204] M. Abul Fazl refers to and quotes them. Writers in English (as Kheiralla, Remey, Dealy, and Brittingham) refer to Miller, Cummings, Seiss, Guinness, and others. Yet with all their familiarity with apocalyptic literature, they make an exceedingly weak presentation. Their claims are so baseless as to require no refutation. They are a mass of unfounded assertions and assumptions,--vain, bold, and brazen. We may admit the declarations of Baha and Abul Fazl, which are but trite principles of hermeneutics, that figurative and allegorical language abounds in the Scriptures, that many meanings are "sealed" till after their fulfillment, that the prophecies of the Old Testament were only partially fulfilled at Christ's first coming. But their inference does not follow. There is nothing to prove the assertions that the prophecies were fulfilled in the Bab and Baha. They furnish no scintilla of evidence. For example, "the government shall be upon his shoulders." Was this fulfilled in Baha? He came and went; the nations and their rulers from 1817 to 1892 were neither literally nor figuratively under his sway. He did not nor does he rule over the nations. He did not reign in Mount Zion nor in Jerusalem. Jerusalem did not cease to be trodden down of the Gentiles. Abundance of peace did not attend him, but great wars. The signs of Christ's Second Advent have not been fulfilled in Baha, either actually or metaphorically.[205] As well may Ahmad Quadiani or Dowie assert their pretensions. Baha's claim is antichristian. The day of Christ's power through the Holy Spirit has not passed. It is still His day. The knowledge of Christ is yet more covering the earth. Men of diverse races and religions in Asia, Africa, and the isles of the seas are being joined in the common faith and fellowship of Jesus Christ as Saviour of Men. There are more Christians in Korea than Bahais in Persia. More Jews have become Christian since Baha was born than have become Bahais from all races and religions outside of Persia. Christ still goes forth conquering and to conquer.

VI. Bahaism, in its treatment of Jesus Christ as a man in His earthly life, belittles Him by both its denials and its affirmations. Of His temptation it says, "the devil signifies the human nature of Christ, through which He was tempted." His miracles of healing are denied.[206] Baha and Abul Fazl admit the possibility of miracles, but deny their evidential value,[207] but Abdul Baha denies their reality. He says: "The miracles of Christ were spiritual teachings, not literal deeds."[208] The raising of the dead means that the dead (in sin) are blessed with spiritual life.[209] By blindness (John ix.) is meant ignorance and error; by sight, knowledge and guidance.[210] The spittle coming from Christ was the meaning of His words, the clay was the expression He used in accordance with their understanding.[211] At the crucifixion darkness did not prevail, nor the earthquake, nor was the vail of the temple rent in twain.[212] The crucifixion was not an atoning sacrifice; Christ quaffed the cup of martyrdom "to cultivate and educate us."[213] The washing away of sins by Christ was not by His blood, but was by the practice of His teachings."[214] Christ did not rise from the dead. "Resurrection of the body is an unintelligible matter contrary to natural laws."[215] The body, which signifies His word, arose when faith in His cause revived in the minds of the disciples after three days.[216] Christ's real resurrection was the coming of Mohammed. "Christ by saying that He would be three days in the heart of the earth meant that He would appear in the third cycle. The Christian was one, the Mohammedan the second, and that of Baha the third." "The ascension of Christ with an elemental body is contrary to science." He ascended in the same sense as Baha ascended, viz., departed to the other world. Thus Bahaism denies the miracles,[217] atonement, resurrection, and ascension of Christ.

A section of the "Tarikh-i-Jadid"[218] is devoted to the denial and refutation of miracles. A blind man in Teheran sent to Baha praying that his eyes might be opened. He received answer that it was for the glory of God that he remain blind. The Bab, at his examination in Tabriz, was asked to restore the sick Mohammed Shah to health. He replied: "It is not in my power, but I can write two thousand verses a day. Who else can do that?" He thus appealed not simply to the quality of his poetry but to its quantity as a proof of his manifestation. In like manner, Manes, in old times, painted pictures in his "revelations" and appealed to them as proof of his inspiration. While denying miracles, Bahais lay much stress, as we have seen, on minute fulfillments of prophecies.

Bahaism belittles the life and work of Jesus in instituting comparisons between Christ and Baha derogatory to the former. Baha says: "It is not meet ... to repeat the error of seeking help of ... the Son Jesus. Let thy satisfaction be in myself." Abdul Baha says: "The difference between Baha and Christ is that between the sun and moon. The light of the sun [Baha] subsists in itself while the moon gets light from the Sun." "All the teachings of Christ will not exceed ten pages.[219] Those of the Blessed Perfection exceed sixty or seventy volumes. Christ's instructions refer to individuals. Those of the Blessed Perfection are for all nations, although they apply as well to all individuals. The instructions of Christ were heard by but few persons; there were eleven who believed, although Christians say there were one hundred and twenty. The teachings of the Blessed Perfection were spread throughout the world during his lifetime. The reputation of Christ did not extend from Nazareth to Acca [22 miles]; the reputation of the Blessed Perfection extended throughout the world. Jesus Christ did not send a letter even to a village chief; the Blessed Perfection sent letters to all the kings of the earth."[220] Notice how he repeats _ad nauseam_ the title for Baha, but uses no title for the Lord Jesus Christ, though the Moslems invariably do use a title in speaking of the latter.

There is an evident effort on the part of Kheiralla and Abul Fazl to minimize the proofs regarding Christ from prophecy, miracles, and history, with the idea thereby of magnifying the proof for Baha in contrast. For example, "The Gospels contain only a few pages of the true Words of God. Christ's teachings were not written in the original language nor written in His day, His power was slow in proving effective, and many even denied His existence."[221] "Even Peter denied Him, but Baha Ullah has educated thousands of souls, faithful under the menace of the sword."[222] In explaining the progress of Bahaism among the Jews and Zoroastrians, Abul Fazl says: "Christians could not convert even one Jew or Zoroastrian except by force or compulsion." He ignores the fact that millions of Persians had been converted to Christ from Zoroaster before the sword of Islam smote Persia. This belittling of Christ--His life and work and influence--shows that a spirit antagonistic to Christ really animates the Bahai leaders, in spite of their professions to the contrary.

FOOTNOTES:

[134] In an interview with Rev. J. T. Bixby, who wrote on Bahaism in the _North American Review_, June, 1912, Abdul Baha says: "Baha Ullah has upraised the standard of Christ in the East in countries and among peoples where there was formerly no mention of Christ's name." Not true. Christ was known in Moslem lands, in India and Burmah.

[135] _S. W._, Sept. 8, 1913, p. 176.

[136] Sprague, "Story of the Bahai Movement," p. 21.

[137] Remey, "The Bahai Movement," p. 45.

[138] _The Christian Commonwealth_ (London), Sept. 13, 1911, p. 850.

[139] "Wisdom Talks," p. 21.

[140] Remey, "The Bahai Movement," p. 54.

[141] _Ibid._, p. 39.

[142] _Ibid._, p. 2.

[143] "The Story of the Bahai Movement," p. 17.

[144] So of Persia, _S. W._, April 28, 1914, p. 42.

[145] C. E. Maud, _Fortnightly Review_, April, 1912.

[146] Pages 68-158.

[147] "Table Talks with Abdul Baha," Dec. 2, 1900.

[148] "Answered Questions," pp. 22-29.

[149] _S. W._, Dec. 12, 1911, p. 7.

[150] Remey, "Tract on the Bahai Movement," p. 8.

[151] "Talks in Paris," p. 20.

[152] Remey, _S. W._, Dec. 31, 1913, pp. 267-271.

[153] In thus regarding the prophets as divine, Bahais are not setters forth of strange doctrine in Persia, for the Ali Allahis (Nusaireyeh), who number, possibly, twice as many as the Bahais in Persia, have the same doctrine, and, in addition, regard the Imam Ali and others as divine incarnations.

[154] Phelps, "Life of Abbas Effendi."

[155] Baha's "Words of Wisdom," p. 61. Notwithstanding these repudiations of Pantheism, nearly every investigator finds it at the basis of Bahai teaching.

[156] "Answered Questions," p. 23.

[157] Abdul Baha in Mrs. Grundy's "Ten Days in Acca."

[158] _Ibid._, p. 61: "The Blessed Perfection said in His Tablets that once He was Abraham, once Moses, once Jesus, once Mohammed and once the Bab. Baha Ullah is all the prophets, no matter by what name he chooses to call himself."

[159] "Bahai Proofs," p. 209.

[160] Pages 14-15.

[161] "Answered Questions," pp. 199-201. Mr. Sprague says: "The Bahai Faith teaches that the Universal Spirit, which is God, has manifested itself to every race at some time or other, and that it comes again and again, like the spring, to make all things new" ("A Year in India," p. viii).

[162] "Ikan," p. 175.

[163] "Bahai Proofs," pp. 156-160. At the time of Azal there was a whole "galaxy" of Manifestations. Baha wishes to stop the claimants, so he declares that none is to be expected "for a thousand or thousands of years." Persia has had numerous incarnations, so-called. They were found among the Ismielis, Assassins, Ali-Allahis and all the _Ghulat_. The veiled Prophet Mukanna, Babak and many pretenders have proclaimed themselves God. In truth Persia never lacks for an incarnation or two. One of these, of the Ali-Allahi sect, arrived in Tabriz some years ago, and made an appointment to visit me at three o'clock P. M. My somavar was set to boiling and I awaited his arrival. But he failed to keep his engagement because the Governor-General, the Amir-i-Nizam, heard of his presence in the city, and this God fled, forgetting to send me word not to expect him.

[164] "Answered Questions," pp. 129-131, 199-201.

[165] _Ibid._, p. 184.

[166] "Ikan," pp. 123-127.

[167] Asad Ullah, "The School of the Prophets," p. 109.

[168] Mrs. Brittingham, "The Revelation of Baha Ullah," p. 32.

[169] _S. W._, Jan. 19, 1914, p. 283.

[170] "The Revelation of Baha Ullah," p. 24. Similarly Gulam Ahmad Quadiani of India claimed to be Christ come again as well as Mohammed and the Mahdi and also, for the Hindus, a new avatar or incarnation.

[171] C. M. Remey's tract, "The Covenant," pp. 14-15; Kheiralla's "Baha Ullah," p. 533, and "Lawh-ul-Akdas," translated in _S. W._, Vol. IV, p. 15.

[172] _S. W._, March 21, 1913, p. 13.

[173] "Notes at Acca," p. 24.

[174] "A Message from Acca."

[175] "Before Abraham was, I am," p. 46.

[176] "The Revelation," etc., p. 25.

[177] "Daily Lessons," p. 61.

[178] "Flowers from Rose Garden," p. 5; also, Dealy, "Dawn of Knowledge," Chap. IV.

[179] Asad Ullah, "Sacred Mysteries," pp. 74, 85.

[180] "Bahai Proofs," p. 121; _S. W._, Jan. 19, 1914, p. 288.

[181] "A Heavenly Vista," p. 12.

[182] "Life of Abbas Effendi," p. 197.

[183] "Ikan," p. 113.

[184] "Answered Questions," p. 152.

[185] "The Bahai Movement," p. 39.

[186] Phelps, p. 99.

[187] "Ten Days in the Light of Acca."

[188] _S. W._, Dec. 31, 1913, p. 269.

[189] M. Asad Ullah in M. H. Dreyfus's "Universal Religion," p. 63.

[190] Mal. iii. 1; iv. 5-6. See Dealy, "The Dawn of Knowledge," pp. 13-15.

[191] _Ibid._, pp. 25, 30.

[192] Dealy says: "To quote all the passages of Scripture referring to Acca would necessitate reading a great portion of the Bible. They identify Accho with Acca (Acre). Even if this were so, Accho was not in the land of Naphtali and Zebulun, but in Asher. Napoleon's siege of Acre is called 'the abomination of desolation, standing in the holy place'" (p. 40).

[193] Isa. xi. 1-10.

[194] "Answered Questions," pp. 72-75.

[195] Kheiralla, p. 419.

[196] Dealy, pp. 31-32, 44.

[197] "Answered Questions," pp. 50-52.

[198] Kheiralla (pp. 412, 480-483) also skips from lunar to solar year and back, to make the dates tally.

[199] "Answered Questions," pp. 54-55. See Milman's "Gibbon," Vol. II, p. 433. "The Emperor Hadrian's plowshare levelled the temple area."

[200] "Answered Questions," pp. 54-55.

[201] "Bahai Proofs," p. 140. "All in their graves arose spiritually at his call, for service in his cause."

[202] Pages 17-67.

[203] Doctor Potter of Teheran says ("Missions and Modern Hist.," by R. E. Speer, p. 162): "Their fanciful interpretations of plain Scripture declarations renders it difficult to make any impression on them with proof texts from the Bible. They reply, 'Yes, but we must break open the word and extract its meaning.'" This, says Doctor Holmes, "is often directly at variance with its apparent meaning, but this only displays more clearly the divine insight of their teacher, that he is able to recognize words no one else can understand."

[204] _The Outlook_ (New York), 1901, June, p. 451.

[205] In one particular, no doubt, Baha has fulfilled prophecy. At least the Azalis say that he came "as a thief" and stole the succession from Azal.

[206] "New Hist.," p. 321.

[207] "Bahai Proofs," pp. 190, 204-207.

[208] Mrs. Grundy, p. 13.

[209] "Answered Questions," pp. 115-118.

[210] "Bahai Proofs," p. 232.

[211] M. L. Lucas, "My Visit to Acca," p. 20.

[212] "Answered Questions," p. 45.

[213] _S. W._, April 9, 1913, p. 40.

[214] Ibn Abhar. Thornton Chase says: "Christianity stands condemned because it refuses to reject miracles and the blood atonement and will not confine itself to the precepts of Jesus" ("Bahai Revelation," p. 158).

[215] "Bahai Proofs," p. 155.

[216] "Tablets of Abdul Baha," Vol. I, p. 192; "Answered Questions," pp. 120-121.

[217] Yet Baha informs us that "copper in seventy years becomes gold in its mine if it be protected from a superabundance of moisture" ("Ikan," p. 111).

[218] "New Hist."

[219] "Winterburn's Table Talks," pp. 19-20.

[220] "Bahai Proofs," p. 231.

[221] "Answered Questions," p. 42.

[222] "Bahai Proofs," p. 265.

V

Bahaism and Christianity (_Continued_)

Mrs. Goodall:--"Is it necessary to arise to say the midnight prayers and to make ablution before them?"

Abdul Baha:--"Ablution is only for obligatory prayers three times a day."--"_Daily Lessons_," p. 74.

Abdul Baha restores man to his state a little lower than the angels.... On this occasion we newcomers were presented with a Bahai stone marked with Baha Ullah's name. Such objects contain a spiritual influence ... actually retain and set free something of the holy man's personality.... At my request, Abdul Baha graciously took back the stone I had received and returned it with a blessing for my baby girl, who thus, as it were, accompanied us on our pilgrimage and received its benefit.--_Horace Holley at Thonon. His "The Modern Social Religion," p. 216._

VII. Bahaism teaches another way of salvation. Man's origin and destiny were formerly points of doubt in Bahai teaching, but the muddy mixture has settled enough to give us a clearer view, at least as regards Western Bahaism, though pantheistic notions still prevail. Abdul Baha teaches that matter is eternal, self-existent, and fills all space.[223] "God always had a creation; the universe has neither beginning nor end."[224] "Creation out of nothing is unthinkable. Separate entities come into being through the operation of God--are the perceptible manifestations of Him." "There are four degrees of spirit concerned with evolutionary growth: The mineral spirit, the vegetable, the animal, and the human. The mineral spirit contains the latent principle of life."[225] Yet man's origin is not from the animals.[226] "Species is fixed; man was developed gradually as a distinct species."[227] The spirit of man emanates from God as an action from an actor, a writing from a writer--a manifestation of the Divine but not a division from it. Sin arises from the physical qualities, from the physical nature which we derive from Adam. Evil is really non-existent; it is simply lack of good qualities. There is no Satan.[228] The "Genii" (jins) of the Koran are evil passions in man; demons are the spirits of bad men.

As to the doctrine of personal immortality, there has been much confusion of thought. Some have understood the doctrine of "rijat" or "Return" as teaching transmigration of souls. Others have understood their allegorizing about heaven as a rejection of the future life. Others, as Phelps,[229] affirm the absorption of the soul in the Infinite. My language teacher in Persia, a fervent Behai, said: "We believe in a future state so unthinkably ecstatic that if its joys were now revealed to men, they would commit suicide to hasten their entrance into it." Baha Ullah wrote a "Tablet of the Spiritual World," of which it is said:[230] "All who read it are filled with an anxious desire to leave this world and enter the next condition, so wonderful are the glories of the spiritual kingdom. In Persia one man who read the tablet killed himself. He could not wait for the happiness it promised him. Another, a youth of Ispahan, could not stand it and lost his reason."

Mrs. Grundy[231] and Mr. Phelps[232] understood Abdul Baha to teach the annihilation of the wicked, but he denied this[233] and affirms their conscious existence.[234] Heaven and hell are affirmed in some places, denied in others.

Sin is little dwelt upon in Bahai literature, and the word repentance is seldom used. In the "New History" and "Traveller's Narrative" sin, transgression, forgiveness, expiation and such words find no place in the indexes. The Moslem appeal for mercy is rarely made. In the chapter on prayer, in the "Sacred Mysteries," there are no directions for the confession of sins, no petition like, "forgive us our trespasses," no cry of the prodigal--"Father, I have sinned." There is no atonement. The daily sacrifice of the Book of Numbers is explained to mean "Divine bounty." "The blood of Christ cleanses us" is interpreted "His spiritual teaching and love which saved His disciples from the ruin of ignorance and heedlessness." The stages of travel to God, the "Seven Valleys," are (1) research, (2) love, (3) knowledge, (4) union, (5) content, (6) perplexity or astonishment, (7) poverty and annihilation. There is no mention of hatred of sin, turning from it and apprehending the mercy of God. The plan of salvation has neither the Christian idea of atonement by a mediator, nor the Mohammedan one of expiation by works of merit or an equivalent. Its plan of salvation is simple, viz., to believe in and follow Mirza Husain Ali, Baha Ullah, as the supreme and final manifestation in this universal cycle which began in Adam and culminated in Baha Ullah, who was God the Father in the flesh. Later Bahais put Abdul Baha in the place of Christ as Son of God and Divine Mediator. Remey's chapter on Eternal Life[235] is orthodoxy with Baha as "Word of God." The doctrines of faith, regeneration, and sanctification are Christian with the historic Christ eliminated. Error has clothed itself as in garments of light. Antichrist would steal the livery of Heaven and lead Christians to forget that there is no other name under Heaven given among men, whereby we must be saved (Acts iv. 12), and that if Abdul Baha or an angel from Heaven pervert the Gospel of Christ or preach any other Gospel, he is to be rejected (Gal. i. 7-9).

VIII. Bahaism abrogates the New Testament.

It is indeed honoured, but as the Revelation of a past dispensation. Abdul Baha wrote in the Bible in the City Temple, London: "This book is the Holy Book of God, of celestial inspiration. It is the Bible of salvation, the noble Gospel. It is the mystery of the Kingdom of God and its light. It is the Divine bounty, sign of the guidance of God." But Harold Johnson, a friend of Bahaism, wrote, with true discernment:[236] "In the same spirit he would have written the same words upon the _Koran_ or the _Vedas_." Baha certifies the _Koran_ times without number in the "Ikan." He wrote:[237] "Whoso hath not acknowledged the _Koran_ hath not in reality accepted the books which preceded it." By the same reasoning, whoso does not acknowledge Baha's writings as "revealed" rejects the former books also.

Bahais, even Persian Bahais, are familiar with the Bible. They quote largely from the prophets, the Gospels, and the Book of Revelation. They use them for apologetic purposes, to dispute with Christians and to find proofs for their perverted teachings. As the real Scriptures for the present age, they present the writings of Baha Ullah and Abdul Baha. These are read at their meetings and in their devotions and are chanted at their shrines. These _only_ are to be read in the _Mashrak-ul-Azhar_, the Bahai Temples.[238] The authority of all other Scriptures is abrogated, even the "Bayan" of the Bab.[239] The "Kitab-ul-Akdas," the Most Holy Book, consists of laws, exhortations, and warnings. The "Ikan," written by Baha before he set up his own claim, is an attempt to show from previous books the truth of the Bab's claims. The "Hidden Words," "Surat al Haykal" (The human temple), the "Seven Valleys," the "Effulgences," the "Glad Tidings," etc., contain principles, precepts, and rhapsodies. There are also the Epistles to the Kings and numerous tablets (letters) to individual believers. Besides all these, the discourses and letters of Abdul Baha, containing interpretations and commands, are regarded as revealed and inspired Words of God. These are collected in "Tablets of Abdul Baha," "Addresses in Paris," "Addresses in London," "Some Answered Questions," and in the _Star of the West_, newspaper.

IX. Bahaism abolishes the Christian institutions--the Church, its sacraments, and its polity.

The Church must soon cease to have any meaning for those who look for grace and strength to another than "the head, even Christ" (Eph. iv. 15). Bahais in America have already organized separate meetings for worship in all places where they have a score or more members. In Chicago, which is the chief seat of the sect in America, they have 150 or more members. I attended their regular Sunday service, in a room which they have rented in the Masonic Temple. About sixty were present, one-half of whom were visitors like myself. The service was modelled somewhat after the Protestant week-day meeting, but without any prayer. Several hymns were sung in praise and worship of Baha, from a book specially written for his adoration. The leader, a woman, read selections from the "Tablets of Abdul Baha" and gave an exposition of Bahai teachings and an invitation to faith in Baha and Abdul Baha, as specially the fulfillment of the prophecies of the Bible. Another woman read from the "Hidden Words." The editor of the _Star_, one of six Bahai men present, gave the announcements and said that the meetings during the summer would be on the ground, at Wilmette, where they expect to build the temple (_Mashrak-ul-Azkar_). This temple is a darling project of Abdul Baha. He dedicated the ground when he was in America and urges all believers to build it quickly. He says: "The temple is the greatest matter today for the upbuilding of the cause."[240] It will fulfill prophecy!

The government of Bahaism is to be by "Houses of Justice." Each will be composed of nine or more Bahai men elected by the people. Bahaism will be the state religion. Kings will exist, but the politico-religious hierarchy will perform many of the functions of the state, even to settling international disputes. Churches, assemblies, and conferences, bishops and popes--all will be dispensed with. The Bahai "houses" will conduct and control religion for the world. The first universal vicegerent of God is Abdul Baha. After him the supreme power will be vested in the "house." Already signs of Bahai tyranny are manifest. Abdul Baha declared that no believer "must vary one hair's breadth from his word." No Bahai may publish anything on religion without first submitting it to him for censorship. Such a command is made applicable to all Bahais.[241] In the good time coming there will be a graduated hierarchy--local, national, universal--who will bring "all secular affairs under spiritual guidance."

With the Church and its ministry the "new revelation" abolishes also the sacraments. Baptism is no longer necessary, for "baptism by water," says Abdul Baha, "was a symbol of repentance and of seeking forgiveness of sins. In the cycle of Baha there is no longer need of this symbol, for its reality, which is to be baptized with the Spirit and love of God, is established."[242] Yet a substitute is at hand:[243] "Thou hast asked regarding the naming of children. Prepare a meeting, chant verses, supplicate guidance for the babe; then give the name and enjoy beverages and sweetmeats. This is spiritual baptism." So Remey did. "I will make mention of a Bahai christening [?] in Ferouzay [Persia]. We were asked to name the baby. On the fifth day after the child's birth a feast was spread. The baby was brought out. Mr. Sprague gave the name Ruhullah; prayers, tablets, and a hymn in praise of Baha Ullah were chanted."[244] Such is the substitute for baptism in the name of the Father, Son, and Holy Spirit.

The Lord's Supper as a remembrance of the sacrifice of Christ is abolished. Instead of it there is introduced an imitation, called the Unity Feast, with traces of the Lord's Supper and of the _Agape_. Of it Abdul Baha[245] says: "It must be inaugurated in such a way as to resurrect the feast of the ancients, namely, the Lord's Supper." We have descriptions of it as celebrated by Abdul Baha in America and at Acca.[246] Sprague says: "The Master [at Acca] did not sit down with us, but served us, going from one to another, heaping rice on our plates, bringing home to us the words: 'Let him that is greatest among you be your servant.' The Orientals could hardly bear that their Master should wait on them. They felt as Peter did when Christ washed his feet. After the supper a tablet of Baha was chanted in Persian. The supper was truly the Lord's Supper in all its spiritual significance." Abdul Baha said that the prophecy was fulfilled which said, "They shall come from the east and the west and sit down in the kingdom of God." In America Abdul Baha celebrated the supper with each group of his followers. In his absence a vacant seat is left at the head of the table for the "master" and passages from the "Hidden Words" are read as food is passed.

Other imitations of Christ's works and words are repeated to keep up the pretense that He is the Saviour. In Chicago and other places "the children were on hand to receive the spiritual blessing of Abdul Baha. He called each child to him and took him in his lap. He blessed them all, laying his hand in blessing on each little head." At a Unity Feast he said: "Abdul Baha is standing and waiting upon you." What is this but a copying of the words: "I am among you as one that doth serve." Palpable imitations of Christ's words abound in the so-called Revelations. In the "Lawh-ul-Akdas "there is a series of beatitudes as: "Blessed is the lowly one who holds to the rope of my might. Blessed is the hungry one who hastens away from desire. Blessed is the thirsty one who seeks the nectar of my benediction. Blessed is the spirit who was stirred by my breath. Blessed is he who has suffered tribulation for my name's sake," etc. Baha Ullah doubles the number of Christ's Beatitudes! In the "Kitab-ul-Akdas," written many years before his death, Baha imitates the parting words of Christ:

Christ in the Gospel says: Baha Ullah says:

"Let not your hearts be "Be not troubled." troubled."

"Let not your heart be "Let not your trouble take troubled; neither let possession of you." it be afraid."

"I am with you always." "We are with you under all conditions."

"If any man love me, he "Whoso knoweth me, will will keep my words." rise up to serve me."

"It is expedient for you "Verily there is in my occulation that I go away." a reason."

"I will see you again." "We shall see you."

What palpable imitations of words so dear to the Christian heart! Words which were in the mouth of Christ Jesus the expression of deep and sincere emotion are used for effect!

X. Bahaism is antichristian in its rites and ceremonies.

These regulations are, for the most part, copied from the Moslem law and are prescribed in the "Kitab-ul-Akdas." Ablution is commanded as a religious rite, to be followed by sitting with one's face towards the _Kibla_ (Acca) and repeating _Alla hu Abha_ ninety-five times (5x19). As a Fast, Bahaism substitutes the last month of their year, named Ala for Ramazan. As Christians have Carnival week before Lent, followed by Easter rejoicings, and as Moslems have the Oruj Bayram, so Bahais have five days of feasting before the Fast. This extends through a Bahai month of nineteen days, March 2-20, and is followed by the Noruz or Vernal Equinox. Noruz is consecrated and its ceremonies prescribed with religious sanctions as among the Nusaireyah. The ordinance of fasting says: "Thus ordaineth the Lord of men; abstain from eating and drinking from dawn to sundown." This abstinence includes smoking as among Moslems. The same exceptions are made as in the Koran--that the traveller, the sick, and pregnant and nursing women are excused. Fasting is obligatory after the age of fifteen. The Bab put the age limit at forty-two, but Baha enjoined it as long as strength permits.[247] The question naturally arises if obligatory fasting is good, why reduce the time from thirty to nineteen days: if reform is the watchword, why not have the liberty of the Gospel?

As in fasting, so in prayer Bahaism follows the Moslem ceremonial law. Baha laid down a ritual on the same lines. There are modifications, but no essential difference, from Islam. In Islam devotion is a strong point, formalism is its weakness. Bahaism lessens the amount of devotion, without getting rid of the prescribed formalism. Ablutions are a necessary preliminary to the obligatory prayers, at least three times a day, but if one wishes to make other prayers at night, he need not get out of bed to perform the ablutions.[248] "He who doth not find water, must say five times, 'In the name of God,'" etc. ("Akdas"). During the ablutions certain petitions are prescribed as "while washing the hands, say," etc.; "while washing the face, say," etc. Then the worshipper must "stand facing the Holy Place" (Acca) and say a portion of the prayers; then "bowing down with hands on knees," say another portion; then "standing with hands outstretched forward and upward," another; then "sitting down," another portion. Each prayer has three prostrations (_rika_). Prayer times are morning, afternoon, and evening. Congregational prayer or at funerals was abolished by Baha, but Abdul Baha permits it for Americans.[249] Prayer is directed to Baha Ullah. When the terms "God," "Lord," "Thy Greatest Name" are used, Mirza Husain Ali is intended: "He, Baha," says Abdul Baha[250] "is the dawning place of Divinity and the manifestation of Divinity. He is the ultimate goal, the adored one of all, and the worshipped one of all." The editors add (the capitals are theirs): "_Further than this_ MAN HAS NO OTHER POINT FOR CONCENTRATION. HE (BAHA) IS GOD, _the worshipped one of all_." Prayer, therefore, is no longer to be in the name nor for the sake of Jesus Christ but in the "Greatest Name," _i. e._, Baha Ullah's, "at the mention of which the people before the Houris fall down," "the Name of Him who is Ruler over what was and is."[251] This name is graven on the breastpins of Bahais, and as a monogram on rings, with two stars alongside it, one of which represents the Bab and the other Abdul Baha. This charm is to be buried with the body. A rosary of ninety-five beads is used daily by the worshipper in saying the "Greatest name" 5x19 times. Allahu Abha is also to be said at the beginning of a meal or of any business, or as a greeting, just as the Moslems say, "Bism ullah" (In the name of God) or "Peace be to you." The figure 9, the sum of the letters of Baha, is also a talisman.

Pilgrimage is considered meritorious and has been popular among American as well as Persian Bahais, though Baha says:[252] "Visiting the tombs of the dead is not necessary, it is better to give the money to the House of Justice." The chief shrine is the tomb of Baha Ullah and of the Bab[253] at Acca. There have been published accounts of a score of American women and of some men who have obtained permission and entered, as it were, through "the gate of heaven" and "paid their vows unto the Most High." But not the least attraction was Abdul Baha, "the king in his beauty." The pilgrim first does obeisance to him. This is an ecstatic, hysteric event. Mrs. True, "perfectly intoxicated with the realization," kissed his hand.[254] Another lady sat at his feet with her head on his knee. Another, when she entered his presence, held out her arms, crying: "My Lord, my Lord,"[255] and rushing forward, fell on her knees, sobbing.[256] Another narrative says[257] that Abbas greeted them, "clasped each one in a loving embrace," anointed each one with the attar of roses. "Some of the believers kissed his hand." Of her good-bye this lady says, "I held his hand a long time." Even Mr. Horace Holley, author of "The Modern Social Religion," writes,[258] "This was he. My whole body underwent a shock. My heart leaped, my knees weakened, a thrill of acute receptive feeling flowed from head to foot.... From sheer happiness I wanted to cry." Another man, L. G. Gregory, a negro, writes: "My knee bent reverently before him." When Abdul Baha says: "I am glad to see you," the pilgrims thrill at such wondrous words! "His heavenly smile" gives them happiness! His trite platitudes are written down beside the midnight lamp, for the delectation of similar dupes.

Next the pilgrims visit the Palace of Bahja and the beautiful pleasure grounds where Baha resided during most of his confinement at Acca, enjoying much freedom and even luxury as a "prisoner." The tomb of the Bab draws them, but more sacred do they deem the tomb of Baha Ullah, "the culmination of our pilgrimage." This shrine is in the Garden of Bahja. Its outer court is adorned with beautiful rugs, vases, chandeliers, and flowers. Here they chant verses from the Tablets. Each pilgrim, taking off his shoes, enters the "holy precincts" alone. In this "holy of holies," "the heavenly silence of that centre of peace," he "kneels and prays at the throne of grace for pardon and help," "remembering the friends far away before the presence." He counts it a "glorious experience at once solemn and joyful." Coming out he is "served with tea and given some beautiful roses which are carefully preserved." Mrs. Grundy says that "they remained all night at the tomb, chanting and praying without intermission, and standing throughout the ceremonies ... communing with the glorified spirit of Baha Ullah." Under the arbour was a chair where Baha Ullah used to sit. No one sits in it any longer. She knelt at the foot of the chair whilst one of the daughters of Baha chanted a prayer.[259]

A shrine, deemed even more sacred, yet remains. The pilgrims are conducted to it in an inner room of the residence of Abdul Baha. Here are the images "of the Glorious Ones of God." "We were all impelled to remove our shoes before crossing the threshold. Approaching in reverent awe, we were anointed with a fragrant perfume, and as we knelt before the majestic likeness[260] of the Blessed Perfection, Baha Ullah and that of the Bab, we were unable to speak."[261] "Here is seen the expression of gentleness, meekness, wisdom, light, love, majesty, power, holiness, in short, every attribute of God."[262]

How far from the Christian position the Bahais have wandered is seen in the narratives of these pilgrims who take little interest

In those holy fields, Over whose acres walked those blessed feet Which, nineteen hundred years ago, were nail'd For our advantage to the blessed cross.

To them not Jerusalem but Acca is the Holy City. Not Nazareth and the Sea of Galilee, but Haifa and its bay, not the Garden of Gethsemane but the Rizwan, not Calvary but the Turkish prison barracks, not Mount Olivet but Mount Carmel, attract their interest and engage their love.

XI. Bahaism in its festivals abandons the Christian year. In the "Akdas," besides _Noruz_, New Year, there are two sacred days: (1) The anniversary of the declaration of the Bab, May 23, 1844; and (2) the birthday of Baha Ullah, November 12, 1817. To these have been added: (3) The feast of _Rizwan_, April 21-May 2, commemorating the declaration of Baha Ullah in Bagdad; (4) the death of Baha Ullah, May 28, 1892, at Acca; and still later (5) the birthday of Abdul Baha, May 24, 1844; and (6) his appointment as "Centre of the Covenant," November 26. The four or five intercalary days, February 26-March 2, corresponding in a measure to Carnival, are a feasting time before the annual fast.

The weekly holy days of the three monotheistic religions are abolished. Instead of a Sabbath, every nineteenth day, the first of each month, is a sacred day; even the week is abolished. The ninth day of each month has been made sacred by Abdul Baha.

The era is also changed. The world and its events are to be reckoned from the Bahai cycle. Just what this is seems to be doubtful, for some date from the Declaration of the Bab and write 1914 as the year 70. The _Star of the West_ is so dated. Some date from the birth of Baha Ullah and count this as the year 97, as on the title page of "The Bahai Movement," by Remey. Even the year of Abdul Baha's accession (1892) is used as a date.[263] Thus Bahaism has no Christian era, no Christian Sabbath, no Easter, no Christmas, no Trinitarian formula in benediction, doxology, or sacrament, no symbol of the cross, no hymns to Christ, no Apostles' Creed, no Lord's Prayer. Yet it claims to be Christian!

XII. In conclusion, Bahaism is antichristian in its aim and propaganda. Whenever it comes in contact with Christian missions, in Persia, Syria, Egypt, India, or Burmah, it is the opposer of the messenger of Christ and His Gospel. A hope cherished thirty years ago, by some missionaries and others, that it might be a stepping stone for Moslems to Christ has not been fulfilled; albeit some of the best converts from Islam have first sought the broken cisterns of Bahaism.[264] Bahaism is plainly antichristian. It is a new and a different, an inferior and a false religion. Its claims are contradictory to the claims of Christ. It would draw men's allegiance to another person, to other Scriptures, to a system of doctrine and way of salvation inconsistent with the Gospel, to forms of worship, ceremonies, and festivals at variance with those of Christianity. It declares that Christianity is abrogated and superseded. Its erroneous dictum is that "the revelation of Jesus is no longer the point of guidance for the world." Why cannot Christian people see that its claims annul faith and loyalty to Christ? Surely giving Bahaism countenance, assistance, and encouragement or opportunity for its propaganda is to wound Christ in the house of His friends.

FOOTNOTES:

[223] Phelps' "Life of Abbas Effendi," p. 69.

[224] "Answered Questions," pp. 209, 238, 317; _S. W._, June 5, 1913, p. 90.

[225] Phelps, p. 116.

[226] "Answered Questions," p. 209.

[227] _Ibid._, p. 213.

[228] Phelps, p. 137.

[229] Page 173.

[230] Mrs. Grundy, p. 6.

[231] "Ten Days in the Light of Acca," p. 23.

[232] Pages 121-127, 173.

[233] "Tablets of Abdul Baha," Vol. I, p. iv.

[234] _S. W._, March 2, 1914, p. 321.

[235] "The Bahai Movement," p. 80.

[236] _Contemporary Review_, March, 1912.

[237] Page 145, Chicago Edition.

[238] Goodall, "Daily Lessons," p. 17.

[239] Dreyfus, "The Bahai Revelation," p. 59.

[240] "Table Talks," by True, p. 21; "Tablets of Abdul Baha," Vol. I, p. 17.

[241] _Star_, July 13, 1913, p. 121; "Tablets of Abdul Baha," Vol. I, pp. 118, 124.

[242] "Answered Questions," p. 106.

[243] "Tablets of Abdul Baha," Vol. I, pp. 149, 150.

[244] "Observations of a Bahai Traveller," p. 40.

[245] "Tablets," p. 149.

[246] "Daily Lessons," Goodall, p. 18; Sprague's "A Year Among Bahais," p. 8; _Star_, 1913, pp. 121, 159, 203.

[247] _Star_, Feb. 7, 1914, p. 306.

[248] "Daily Lessons," Goodall, p. 74.

[249] "Tablets," Vol. I, p. 15.

[250] _Star_, Feb. 7, 1914, p. 304.

[251] _Star_, Feb. 7, 1914, p. 298.

[252] "Glad Tidings," Tablets, p. 90.

[253] The Bab's body, at the time of his martyrdom at Tabriz, was thrown to the dogs. It was rescued, taken to Teheran and interred. After many years it was secretly transferred to Acca. The Bab's house in Shiraz was first of all a shrine, and pilgrimage to it is enjoined in the "Akdas." Another is the mausoleum over the grave of the martyrs at Teheran. Similarly at Ispahan ("A Year Among the Persians," p. 13). Abdul Baha seems to desire to increase reverence for shrines and inculcates such honour for the martyrs as will soon develop into superstition. In the "Visiting Tablets for Martyrs," he says (pp. 9-12): "Blessed is the one who attains to visit thy grave. Blessed is the forehead that is set against thy tomb. Blessed is the person who lights a lamp at thy resting-place." "I beg God to make thy sepulchre a mine of mercy, a depository of gifts, and to encompass it with manifold signs." A chant for the pilgrim begins: "O peerless martyr! Verily I salute thy pure dust and thy holy blessed tomb. The everlasting abode is for such as visit thy tomb."

[254] "Table Talks," pp. 13, 17.

[255] Rev. H. H. Jessup, D. D., refers to this incident as published in the _Literary Digest_ (_Outlook, Ibid._, and "Fifty-three Years in Syria," p. 687). He said to Abbas Effendi, "An American woman has stated that she came to Haifa and when she entered your room she felt that she was in the presence of the very Son of God, the Christ, and that she held out her arms, crying, 'My Lord, my Lord,' and rushed to you, kneeling at your blessed feet sobbing like a child. Can this be right to accept worship?" "I left Abbas Effendi with the painful feeling that he was accepting divine honour from simple-minded women from America and receiving their gifts of gold without protest or rebuke."

[256] New York _Outlook_, June, 1901, pp. 45, 46.

[257] Mrs. Grundy, _Ibid._, p. 73.

[258] Page 212.

[259] See "Ten Days in the Light at Acca," pp. 71-73; "My Visit to Acca," p. 21; "In Galilee," p. 69; "Heavenly Vista," p. 22; "Daily Lessons," p. 80; "Flowers from Acca," p. 36; "Table Talks," p. 14.

[260] Baha, in the "Akdas," forbids women from going on pilgrimage, the adoration of pictures and the kissing of hands. Why does Abdul Baha encourage them? Ignorant devotion has so soon degenerated into superstition and iconolatry. Others are trading on the superstitious. Abdul Baha writes: "I have received news that some one in Persia has imitated the picture of the Manifestation and sold it for $200 to a believer. The real picture is not in the possession of any one but me."

[261] "Flowers from Acca," p. 34.

[262] "A Heavenly Vista," p. 22; and above references.

[263] _Star_, March 2,1914, p. 321.

[264] Doctor Jessup, _Outlook, Ibid._, says, "An old Persian Sheikh, in 1897, came to the American Press in Beirut, with a large sheet of paste board on which was written the motto 'Ya Baha ul Abha' and wished to have a map mounted on the face of it. In reply to inquiry why he thus would use it, he said: 'I have had it hanging on my wall for twelve years and prayed to it, and found it to be vanity and worthless. I now prefer to read the Bible.'"

VI

Bahaism and the State

Bahaism certainly does contemplate an earthly dominion which shall eventually subvert all existing governments.--_Doctor Holmes in Speer's "Missions and Modern History," Vol. I, p. 129._

The supreme manifestation of social morality is always government and in formulating a politic, Baha Ullah most clearly earned our reverence as the prophet of modern society.... Democracy alone tends to vulgarize personal values, as the United States proves. By uniting the aristocratic spirit with the democratic form of Government, he insured a politic at once equable and effective.--_H. Holley, "The Modern Social Religion" p. 203._

In calling Babi-Bahaism a worse cult than Mormonism, I do so deliberately.--_S. K. Vatralsky in "Amer. Jour. of Theology," 1902, p. 73._

There can be little doubt from the intolerance they show to those who recant, that should they gain power enough they would be as ready to persecute Christians as was Mohammed to put to death the Jews of Medina.--_Dr. G. W. Holmes in Speer's ibid., p. 130._

Bahaism, as a new religion bidding for popular favour, should be considered in its relation to the State, for this is an important factor in forming our judgment of it. As it historically sprang from Babism, it is well to review, first of all, the political relations of Babism.

I. Babism in Persia was a form of Mahdiism. Mirza Ali Mohammed, the Bab, claimed to be the Mahdi, the Kaim, the twelfth Imam returned. According to Shiah doctrine, the rulership of the State by divine law belongs to the Imam. The Kajar Shahs had the right to kingship only in the absence of the Imam. Their authority would cease with his appearance. This is so universally recognized that the constitution of Persia drawn up by the Parliament in 1906-1907 contains in the preamble the provision that it shall continue only till the manifestation of the Imam.

In accordance with this principle the Babis looked upon Mohammed Shah and Nasr-ud-Din Shah as no longer the rightful rulers. They were, _ipso facto_, supplanted by the Bab, the Sahib-i-Zaman or Lord of the Age. The Kajars were called by them "unlawful kings." Hazrat-Kuddus says,[265] "We are the rightful rulers; know that Nasr-ud-Din is no true king and that such as support him shall be tormented in hell-fire." Disloyalty was an essential corollary of Babism and not a consequence of the repression and persecution which it met. The measures of the Persian Government were caused by this knowledge. The rebellions of the Babis were justified in their eyes by self-preservation as well as by the desire to remove, if possible, the Shah and make way for the reign of the Bab. Professor Browne's opinion on these points is conclusive. He says:[266]--

"The Babis looked for their immediate triumph over all existing powers, culminating in the universal establishment of the true faith and the reign of God's saints on earth.... They intended to inherit the earth; they held those who rejected the Bab as unclean and worthy of death, and they held the Kajar Shahs in a detestation which they were at no pains to hide.... They did not make any profession of loyalty to or love for the reigning dynasty.... Unbelievers were flouted with scorn because they supposed that the Promised Deliverer would confirm the authority of the Shahs."

The "Bayan," the chief book of the Bab, anticipates the time when the Shah's government shall be superseded by a Babi state, which shall prevail in Persia. It gives the laws for this Babi state as well as regulations for the distribution of the spoils of war and for the Jahad,[267] showing that the Bab anticipated religious wars. The kings of the Bayanic dispensation are directed what they should do. In the five chief provinces of Persia, no unbelievers are to be allowed to live, except some foreign Christian merchants. They are not to be killed, but to be driven out and their property confiscated.[268] Directions are given as to the use of their property. The strongly intolerant doctrine is set forth[269] that "unbelievers have no right to anything, not even to a believing wife. All that thou seest in the hands of unbelievers is not theirs by right. If the manifestation has power, he would even forbid their breathing."

Babism, therefore, was a political as well as a religious movement. As such it fought and with some prospect of success, for, as Browne says, "it seemed at one time to menace the supremacy alike of the Kajar dynasty and of the Mohammedan faith in Persia."[270]

The Bab was executed in 1850. The Babi insurrections were suppressed. Terrible reprisals followed the attempt on the life of Nasr-ud-Din Shah. The leaders fled into exile to Turkey. Babism, repressed and forced into concealment, entered upon a new phase. It emerged somewhat changed as Bahaism (1867).

II. Bahaism should be considered in its political aspects in relation to the Government of Persia.

(a) In Persia, the issue of the sword had declared against the Babis. Baha Ullah adopted a policy aptly called "political opportunism."[271] He proclaimed the loyalty of himself and his followers to the Shah, denounced the attempted assassinations, wrote prayers to be said for the Shah,[272] and pleaded for the toleration of the sect as one without political aspirations. Bahai apologists condemned the Bab and the conduct of the Babis, declaring it contrary to the principles of the Bab.[273] Mirza Abul Fazl, on trial before the Persian Government, repudiated the Babis, denounced their actions as unseemly and bad,[274] and declared with emphasis that Bahaism was an entirely different religion. He pronounced the Shah free from blame regarding the death of the Bab[275] and the persecutions of the Babis, casting the responsibility and reproach on the mullahs and the Ministers of State.[276] He even made a show of blaming the attendants for the death of Badi, the messenger who bore Baha's epistle to the Shah, and made as though the Shah regretted it. The "New History" and the "Traveller's Narrative" are both tendency writings, following out the same purpose, glossing over the facts as given in the contemporary narrative of Mirza Jani, putting the odium on the mullahs and asserting "that no particular blame attaches to His Most Sacred Majesty the Shah";[277] though other writings of Baha show a spirit of hostility to the Shah.[278] Following the policy of conciliation the Bahais made petition to the Shah stating that[279] "this sect has no worldly object nor any concern with political matters, it has nothing to do with affairs of Government neither has it any concern with the powers of the throne." They stated that[280] "they have made no disturbance, or rebellions, or any sign of sedition." So Baha[281] enjoined that "in every country they must behave towards the Government with faithfulness, trustfulness, and truthfulness." The Persian Government responded to this policy and ceased to persecute as before. During the past fifty years the Bahais have not been much molested. Their persecutions have been few and generally due to local causes. The number of Bahais who have lost their lives in the course of their history (after they cease to be Babis) is probably not more than 300, more than half of whom were killed in riots at Ispahan and Yezd in 1903. The Bahai historian[282] states that "on rare occasions certain Ulema, for their own personal and private advantage, molest one or two individuals of the sect." But the Shah's Government has tolerated them.[283] Not counting the present Holy War against the Christians, more have been killed in Persia in the half century than Bahais.[284] The Government has shown liberality towards Bahais by allowing them to occupy positions in the civil service, as clerks in the post, telegraph, customs, courts, and consulates, and has not discriminated against them.

(_b_) Coming to the period of the agitation for a constitution and the revolution, it is plain that the Bahais had little to do with the struggle. Neither they nor their teachings were the cause of it. The causes were the same, in general, as those which influenced Turkey and China towards constitutional reform. The occasions in local circumstances and politics had nothing to do with Bahaism. The leaders were enlightened Moslems, and even mullahs of the Shiahs. They were not Bahais. These held aloof from the propaganda and the struggle for popular liberties, took little part in the elections or in parliament, and joined neither the army of the constitutionalists nor that of the reactionaries. They displayed no love of country by striving for the cause of the people, nor any real love or loyalty to the autocratic Shah. Yet the influence of Abdul-Baha Abbas was thrown in favour of Mohammed Ali Shah, and after he had scattered parliament at the cannon's mouth and annulled the constitution, Bahais were granted appointments in the civil service and rejoiced in the reactionary regime. A tablet of Abdul Baha was circulated prophesying a long and prosperous reign for Mohammed Ali Shah, who before many months was driven from his throne into exile.

My personal knowledge of these circumstances is supported by abundant printed evidence. First of all there is Abdul Baha's own statement. He said in America,[285] "In Persia the Bahais have no part in the movements which have terminated in corruption. They must have nothing to do with seditious movements." Excerpts from his letters[286] show that they were constantly enjoined "from the very beginning of the revolution to stand aside from the struggle and war." To the same effect are the words of the Bahai Remey,[287] "The Bahais had remained neutral in the struggle for constitutional liberty and the renewal of Persia." So Dreyfus, another Bahai,[288] "He (Abdul Baha) dissuaded them from mixing themselves up in the political struggle. This explains the apparently passive role played by the Bahais in contemporary events in Persia." Because of this attitude, Professor Browne accuses them of lack of patriotism and laments their inaction. But this attitude of neutrality was only maintained by them as far as taking up arms and public action were concerned. Their secret influence was on the side of the reactionary party. It is plain that the constitutionalists regarded the Bahais as their opponents, and Mohammed Ali Shah counted them as his supporters. Abdul Baha said in New York,[289] "The Bahais have taken no part whatever in political questions and disturbances. Their clamorous persecutors were the revolutionists. These discontents wanted constitutional rights and privileges. They were politicians, not religionists." Certainly the hostile animus of these words is unmistakable. There is indubitable proof, too, that Abdul Baha carried on correspondence with Mohammed Ali Shah. M. H. Ford, a Bahai writer,[290] states the fact in detail. Its purport was such that, when the Constitutionalists knew it, Abdul Baha feared violence. This was commonly reported in Persia. In Chicago the first Bahai missionary to America confirmed this fact which he had heard from Acca. He said, "The authorities intercepted Abbas's letter intriguing with Mohammed Ali Shah, and therefore the revolutionists threatened him." Remey shows the affiliation of the Bahais with the Shah, and his satisfaction with them. He arrived at Teheran just when the Shah had scattered the parliament and hanged the editors. He says, "We found the Bahais in the utmost peace and happiness. They were in good esteem and respect of the [reactionary] Government, and were now enjoying _unusual_ privileges.... Several of the Bahais had been appointed to high governmental positions." In accord with all these facts is the statement of J. D. Frame, M. D., of Resht:

"The political influence of the Bahais has been grossly exaggerated. They were forbidden to accept seats in the first parliament and professed to maintain strict neutrality, but in the spring of 1908 a 'tablet' was circulated among them, promising that Mohammed Ali Shah would rule for the remainder of his life; and the writer possesses a copy of another 'tablet' promising him speedy peace and prosperity. The subsequent forced abdication of the king cost the Bahais considerable prestige and some followers."[291]

We thus see a double failure on the part of this movement. As Babism it failed in 1848-1852 in its rebellion and wars against the Kajars; as Bahaism it failed to enter into and assist the modern movement, which, aiming at reform and progress, inaugurated a constitution. The cause of the latter is not far to seek; Bahaism has a political scheme of its own. We will now consider it.

III. Bahaism has set forth a system of civil government. Claiming to be a revelation from God, it has enunciated the laws and regulations of the future State. It approves of constitutional monarchy as the best form of government, and permits republics.[292] But this monarchy will be limited not so much by its constitution as by the law of Bahaism and its hierarchy. Baha, in the "Kitab-ul-Akdas," the Book of Laws, directs that Bet-Adl, houses of justice, be established in every place, with nine or more members, all Bahai men, who shall be Trustees of the Merciful, Administrators for God. In the thirteenth of the "Glad Tidings"[293] he says:

"The affairs of the people are placed in charge of the men of the House of Justice. They are daysprings of command (divine agents, representatives of God). They may execute what they deem advisable. It is incumbent upon all to obey them. Their souls will be inspired with divine aspiration. God will inspire them with what He willeth."

With them will lie the interpretation of points of doctrine. They must decree and judge according to Bahai revelation. "They must gaze day and night towards that which hath been revealed from the horizon of the Supreme Pen." They shall rule by divine right. Their authority shall be absolute. Abdul Baha restates the words of Baha:[294] "The House of Justice must be obeyed in all things." "It is the centre of true government." "The Law of God will be invested in them, and they will render decisions." "All judgment will be from the standpoint of God's laws." "Its decisions and commands will be guarded from mistake. It will have conferred upon it infallibility." The House of Justice will have local councils, national ones, and an international one.[295] Of the latter, Abdul Baha said in an address in New York:

"A universal or world House of Justice shall be organized. That which it orders shall be the Truth in explaining the commands of Baha Ullah and shall be obeyed by all. _All men shall be under its supervision._"[296]

Its functions are not confined to matters of faith, for Abdul Baha continues: "The House of Justice is endowed with a political as well as a religious aspect. It embodies both aspects, and is protected by the preserving power of Baha Ullah himself." _In the political aspect it will be supreme._ "The separation of the Religion and the State can only be temporary," says Dreyfus,[297] "a momentary stage. For the present the two spheres are separate. When Bahaism triumphs they will be united." "The House of Justice[298] will have under its control almost the whole administration, and naturally will take the place of our municipal councils. Such has been Baha Ullah's intention. Further he clearly aims not only at a municipal House of Justice, but also at a legislative one, sitting as a national parliament and as an international tribunal." Remember that all the members are to be Bahais. So Remey says, "There will be a union of Religion and the State--the governments of the nations. The material laws of men will be founded and enforced according to Bahaism."[299] In this politico-religious regime, the political will be subject to the religious. "The kings and rulers of the world," says Abdul Baha,[300] "will find their true authority under the rulings of the House of Justice. It will decide between kings and kings." Baha addressed letters[301] to kings with arrogant assumption of authority to control the civil powers.

The Houses of Justice will have _large financial powers_. They shall inherit all property of those dying without heirs, and one-third of that of those dying childless.[302] One-third of all fines for crimes shall go to them. For example, in case of murder, two-thirds of the blood money shall go to the family of the murdered and one-third to the House of Justice. A tithe of nineteen-hundredths shall be given into their hands. They shall act as trustees for minors and incapables, and as a Poor Board.

They shall have _civil_ jurisdiction, "to settle material difficulties between believers,"[303] for the protection of men, for the preservation of human honour.[304] "If any man refuses to educate his children, the House of Justice shall do it at his expense," and "shall order all the negligent to pay" and use police powers to enforce it.

They must also interpret and administer _criminal_ law, for Baha has "revealed" a code of laws and regulations concerning material as well as spiritual things.[305] Abdul Baha says, "The revelations of Baha Ullah contain all the great laws of social government." "The laws cover all points and questions of national administration."[306] For example, in the "Kitab-ul-Akdas," the punishment for theft is prescribed: for the first offense, exile; for the second, imprisonment; for the third, branding "thief" on the forehead, "lest other countries accept him." For adultery a fine is to be paid to the House of Justice, and for the second offense, double of the fine. Arson is made punishable by burning, etc. This fiat legislation of Baha Ullah is to be imposed upon the parliaments of all nations. "All legislative and administrative functions," says Dreyfus,[307] "shall assume a sacred character" under the control of the Bahai House of Justice.

In brief, Bahaism would set up in each town, in every country, ruling councils, and a central one universal in its sway, composed entirely of Bahais, clothed with supreme authority, because God-given, over kings, parliaments, and peoples; councils infallible and absolute, superior to appeal or protest; deciding and exacting obedience in every department of the life of humanity--religious, domestic, social, educational, financial, judicial, and political. It would be not an _imperium in imperio_, but an Empire over all. It would be a priestcraft[308] such as the world has not yet seen--a religious-political regime in which kings and presidents will go not to Canossa but to Acca, and alike hold the stirrups of Bahai justices, and laws of parliaments will be subject to revision and veto by the Bahai House. In it is the certainty of priestly oppression when fallible men set up their judgment as God's. The Bahais claim to have no priests and no _hierarchy_. It is a question of names. Their system and laws contain the real thing, full-fledged, men mediating God's will. We may call it a _bahaiarchy_, if they prefer.

Abdul Baha, recognizing the objections that will be made to the political functions of the Bahai justices, and foreseeing difficulty with Governments, has, for the time being, directed that in America and Europe the name "House of Spirituality" or "House of Consultation" be used.[309] But change of name does not alter the reality or change the "revelation" of Baha. The House of Justice (central) is to be set up when Abdul Baha dies, and it will assume its functions gradually as opportunity and expediency demand. Already orders have gone forth prohibiting the interpretation of the words of Baha or personal expositions of them.[310] Already the fiat has interdicted the publication, by a Bahai, of a tract, book, or translation on the Bahai religion without submitting it to the censor at Acca.[311]

The effect of the working of the Bahai system may be realized by imagining it as set up in Persia. Suppose, for example, that the small minority of Bahais now in Persia should become a majority, with a Bahai Shah, Bahaism would become the established religion. "Houses of Justice" would come into operation. What of those who remain Moslems and Christians? Fortunately Baha has abolished the law of the Bab that required their expulsion from the chief provinces of Persia and the confiscation of their property. But either the other religions must be judged by Bahai courts, or separate courts must be set up for them. This would perpetuate the double system of courts, the _urfi_ or civil and the _shari_ or religio-civil courts. The latter would be entirely Bahai and either lording it over or in conflict with the civil administration. This would be a continuation of the present confusion of Persian conditions, only with the Bahais in control. What might the minority expect? The oppressions and anathemas received by the old Bahais from the followers of Abdul Baha Abbas give the answer.[312] Fortunately for the world, the universal reign of Bahaism is not to be realized, neither is the prophecy of Abdul Baha to be fulfilled which says[313] "that the flag of Baha Ullah will overcome every other flag and all rulers will do homage to it."

FOOTNOTES:

[265] "New Hist.," p. 362.

[266] _Ibid._, p. xvi.

[267] "Trav.'s Narr.," p. 287.

[268] "Bayan," VI, 4.

[269] "Beyan Persan," Vol. IV, p. 118.

[270] Browne, "New Hist.," p. vii.

[271] Browne, "New Hist.," p. vii.

[272] _Ibid._, p. 316.

[273] "Trav.'s Narr.," p. 65.

[274] "Bahai Proofs," pp. 51, 63, 77.

[275] _Ibid._, p. 38.

[276] "New Hist.," pp. 172, 180.

[277] "Trav.'s Narr.," p. 189.

[278] See "Surat-ul-Muluk," and _S. W._, Sept. 27, 1913, pp. 9, 10. See Chap. VIII, p. 186, 191.

[279] "Trav.'s Narr.," p. 156.

[280] _Ibid._, p. 160.

[281] "Words of Paradise."

[282] "Trav.'s Narr.," p. 166.

[283] Browne, "A Year Among the Persians," p. 101. M. A. Ford in "The Oriental Rose," p. 74, says, "For many years before the death of Baha Ullah, there was no persecution of the friends."

[284] See "Missions and Modern History," R. E. Speer, p. 130, Note 2.

[285] _S. W._, July 13, 1913.

[286] Browne's "Persian Revolution," pp. 424-429.

[287] "Observations of a Bahai Traveller," p. 53.

[288] _Ibid._, p. 172.

[289] _S. W._, August 1, 1912.

[290] "The Oriental Rose," pp. 185-186, 197.

[291] _The Moslem World_, 1912, p. 238.

[292] "Glad Tidings," p. 91.

[293] Chicago Edition, p. 89.

[294] Grundy's "Ten Days in Acca."

[295] "Answered Questions," by Abdul Baha, Barney, pp. 198-199.

[296] _S. W._, Dec. 12, 1913; April 9, 1914, p. 21.

[297] "The Bahai Revelation," p. 123.

[298] _Ibid._, p. 144.

[299] "Bahai Movement," p. 69.

[300] Grundy, _Ibid._

[301] Mohammed wrote to the rulers of Constantinople, Persia, Egypt, and Syria. That which was a bold and striking act on the part of Mohammed is a weak imitation on the part of Baha.

[302] They become what they accused the Shiah Mullahs of being; "Dead men's heirs, consumers of endowments, and collectors of tithes and 'thirds.'"

[303] Dreyfus, p. 131.

[304] "Ishrakat," p. 33.

[305] Remey, p. 61.

[306] Kheiralla, p. 433.

[307] "The Bahai Revelation," p. 32.

[308] The word "priest" is used loosely for an officer of religion. Bahais use no special term. Abdul Baha says ("Universal Principles," p. 38): "The making of specific laws is apportioned to the House of Justice. The members will not form laws and statutes according to their own opinions and thoughts, but by the power of inspiration."

[309] "Tablets," Vol. I, pp. 1 and 6.

[310] "Brilliant Proof," p. 26.

[311] _S. W._, July 13, 1913, p. 121.

[312] Abdul Baha justified Mohammed's use of the sword, saying, "Mohammed commanded his followers to carry the religion of God by the sword. It is right to inflict injury to save a man's life," therefore to save his soul by force.

[313] "Daily Lessons at Acca" (Goodall and Cooper), p. 72.

VII

Bahaism and Woman

Baha Ullah in a letter to one of his wives:--This writing is to the Exalted Leaf, who hath tasted My Most Holy and Wonderful Saliva. We have given thee to drink from My Sweetest Mouth, O thou blessed and sparkling leaf. We have bestowed upon thee such a station as no woman had who preceded thee.--_In Prayers, Tablets and Instructions, 1900._

There is a touch of oriental luxury of admiration in some estimates of Kurrat-ul-Ayn, who in important moral characteristics did not rise above the level of her time and place. And in its results Babism has not exalted woman.--_R. E. Speer, "Missions and Modern History" Vol. I, p. 150._

Abdul Baha while in Europe and America had much to say about the relation of man and woman. In New York City, after referring the audience to various books of the Bahai religion, he said: "Similarly all the other tablets of Baha Ullah contain _new_ teachings, which have not been revealed in any books of the past Prophets. The sixth new teaching is the equality between men and women. This is peculiar to the teachings of Baha Ullah, for all other religions placed men above women."[314] In the exposition of Bahai teachings at Clifton, England, he declared: "His Highness, Baha Ullah, established certain precepts or principles."[315] "The sixth principle of Baha Ullah regards the equality of the sexes. God has created the man and the woman equal. In the animal kingdom the male and the female enjoy suffrage [laughter]; in the vegetable kingdom the plants all enjoy equal suffrage [laughter and applause]. The male and the female of the human kingdom are equal before God. Divine justice demands that men and women have equal rights."

My first thought on reading these statements was one of surprise, for they contradict my observations during thirty years' residence in Persia, in close touch with Bahais. I decided to make a thorough investigation of the teachings and practice of Baha Ullah bearing on the relation of the sexes, to determine definitely whether these claims of the "inspired interpreter" were valid or not. A considerable body of Bahai literature and "revelation" is accessible. Examination of the chief books, the "Kitab-ul-Akdas," the "Ikan" and the "Surat-ul-Haykal" disclose no such teaching. Neither the 155 paragraphs of the "Hidden Words," nor the "Seven Valleys" have any such delectable thoughts for Oriental women. Neither the six "Ornaments"[316] of the faith nor the four "Rays,"[317] nor the nine "Effulgences,"[318] nor the eleven "Leaves of the Words of Paradise," nor the nine precepts of the "Tablet of the World," nor the fifteen "Glad Tidings"--though they announce many blessings, from freedom to cut the beard as you please to constitutional monarchy as the best form of government--give the teaching of the equality of woman with man. Neither Mirza Abul Fazl in his "Bahai Proofs," representing the new Bahais of Abdul Baha, nor Doctor Kheiralla in his ponderous volume on Beha Ullah, representing the old Behais, in this bitter and rancorous schism; nor Myron Phelps in his "Life of Abbas Effendi," nor Professor Browne of Cambridge University in his learned and impartial investigations regarding the religion makes the statement that Baha Ullah teaches the equality of man and woman. On the contrary, investigation confirmed my previous conviction that the position of woman under Bahai laws and customs is inferior to that she holds in Western lands and that her lot is far less desirable and less blest than in Christian civilization. I reached the conclusion that this doctrine as enunciated by the "Interpreter" is a late addition to Bahaism, intended to attract the attention and tickle the ears of audiences in Europe and America.

Of the two or three thousand Americans who are following the cult of Bahaism, most are women. Concerning this Abdul Baha says in a tablet: "Today the women of the West lead the men in the service of the cause (Bahaism) and loosen their tongues in eloquent lectures."[319] The editor adds, "Nine-tenths of the active workers in the cause are women."[320] Hence it is timely to consider the teaching and practice of Baha Ullah with regard to women.

I. I will first take up the _subject of education_, for in regard to it the law of Bahaism justifies, theoretically, their boast of maintaining the equality of the sexes. In this it is, however, simply imitating the law of enlightened Christian lands, nor does their practice at all keep pace with their precepts. In the seventh Ishrak (Effulgence) it is "enjoined upon all to instruct and educate their children."[321] The "Kitab-ul-Akdas" decrees "that every father must educate his sons and daughters in learning and in writing" and also in the Bahai religion. Education is to be compulsory and if neglected by the parents must be attended to by the "House of Justice." But, notwithstanding this law, most Persian Bahais have allowed their girls to grow up in ignorance, while educating many of their boys. Even at Acca,[322] Syria, the headquarters of the sect, where Baha had a school for boys, no like opportunity was furnished to the girls for an education. The fact that modern schools for girls could not be opened in Persia is no adequate excuse, for private tutors could have been employed, as is the custom in many Persian Shiah families, or the fathers could at least have taught their daughters to read. Lately American Bahais have begun to stir them up. They have organized the Persian-American or Orient-Occident Educational Society. It raises funds in America for Bahai schools and hospitals. With exceeding lack of candour, it poses as simply a philanthropic enterprise and conceals its primary and ulterior object, which is the propagation of Bahaism. Its missionaries make their reports of their work in the _Bahai News_ or _Star of the West_, of Chicago. They have one or more schools for girls in Persia and several scores of girls in attendance. The American Bahai missionaries are residing in Teheran and Tabriz,[323] directing the propaganda and working for the elevation of the girls and women through the Bahai religion.

II. I pass to the consideration of _the civil and domestic rights of woman under Bahaism_, and will review the customs and regulations regarding marriage--so fundamental in the constitution of human society.

(_a_) Marriage seems to be obligatory, according to the "Kitab-ul-Akdas." It says: "A solitary life does not meet God's approval; adhere unto what the trustworthy Counsellor commands. Deprive not yourselves of that which is created for you."[324] Monks and nuns are called upon to marry that they may have children "to celebrate the praise of God." A tablet says: "Nor must they refrain from marriage which causes procreation and multiplication of the servants of God."[325] Mirza Abul Fazl, the learned philosopher of the dispensation, interprets the law to mean: "He has enjoined upon the people of Baha abstinence from monkhood as well as from ascetic discipline. He has commanded them to marry."[326] Professor Browne says: "Marriage is enjoined upon all." In like manner the "Bayan" of the Bab previously made marriage obligatory, but unlawful with an unbeliever.

(_b_) Marriage is declared to be conditioned on the consent of both

## parties and of the parents. But in practice the matter of consent is

still one-sided. Take, for example, an incident in the life of Abbas Effendi.[327] The mother and sister were very desirous that he should marry and looked about and found a girl of whom they approved. The sister narrates that "without consulting my brother, I invited the girl to visit us. After a wearisome journey, she and her brother reached Haifa. We commenced quietly to make preparations for the marriage without making known to my brother the arrival of the girl. My brother saw that there was something unusual afoot, so he demanded of us with considerable energy, 'What is this? What are all the people smiling about? Are you again planning to get me a wife? If you are, give it up; I will not marry.' We pleaded and reasoned with him. At length we said, 'She has come, what shall we do?' He hesitated and finally said: 'Well, since you have brought her here, she belongs to me, and I will give her in marriage to some one else.' At length my brother brought about her marriage to a husband of his own selection." The "consent" of the girl in this case seems to have been considered about as much as in ordinary Oriental usage.

(_c_) Baha Ullah advised against child-marriages, yet, strange to say, seems to have tolerated child-betrothals. Among Persians it is a common custom to betroth children. Abbas was after this manner betrothed to his cousin in infancy. When the household of Baha thought the time had come for the marriage, Abbas thought differently and refused to agree to it. This incident[328] occurred before the one narrated above and is concerning a different girl. Curiously it was a girl named Moneera, who had been betrothed to another in infancy who finally became the wife of Abbas Effendi. She had been promised to her cousin Mohammed Tagi, and after she had reached the age of maturity, the youth urged on the marriage. The wedding was celebrated and the bride brought to the groom's house. Then, so the story goes, the husband refused to see his bride and continued in stubborn neglect and denial of marital rights till his death--six months afterwards. Later Baha Ullah persuaded Abbas to take the "sweet and amiable" virgin-widow for his wife and he is said to have attained to "a warm affection and regard" for the woman he was asked to marry.[329] Did I wish to assume the role of higher critic, I might suggest that the latter incident, like that in "When Knighthood was in Flower," is apocryphal, and intended to create a legend of her virginity up to the time she became the "leaf" of the "Greatest Branch of God."

Another account I have gathered from a Syrian disciple of Baha. He reports that Abbas Effendi would not marry the girl his parents had betrothed him to, because he had a love affair with Moneera, the wife of Mohammed Tagi. The speedy demise of the husband was attributed to poison administered by his wife, who thereupon became the wife of Abbas Effendi. Her title among Bahais is "Holy Mother."

(_d_) Another part of the marriage law gives directions as to the number of wives a man may take. The "Kitab-ul-Akdas" says: "God hath decreed you to marry. Beware of marrying more than two, and whosoever is content with one, attaineth peace for himself and her."[330]

Mr. Phelps[331] calls attention to this fact that the Book of Laws permits of taking two wives. This limitation of the man to bigamy is deemed an improvement on the law of Islam allowing polygamy.

But Bahai law does not permit a wife to have two husbands. This absolutely invalidates the claim and declaration of Bahaism concerning the equality of the sexes. It proclaims the woman the inferior, not the equal. No equality can exist in a household under such a license. Where is the boast of progress and superiority, when the most essential unit of human society is nullified? "Twain shall be one," says the Gospel of Christ. Can we believe that the "Incarnated Father of all" has revealed a new "Most Holy Book" in which bigamy is permitted? _Akstag fur Allah!_ God forbid!

I will now give some details from the history of the Babi and Bahai "Manifestations" to show their practice in regard to marriage.

After the execution of the Bab, 1850, the rival claimants to prophethood were Mirza Yahya, surnamed Subh-i-Azal, and Mirza Husain Ali, surnamed Baha Ullah. They were sons of Mirza Abbas of Nur,[332] called Mirza Buzurk. He had a wife and a concubine. Yahya was the son of the wife and Husain Ali of the concubine. This was under the law of Islam. The subsequent enmity of the half-brothers exhibits one of the evil results of polygamy.

Subh-i-Azal was the "Lord of two wives," whose names and condition are recorded in the pension records[333] of the Turkish and British Governments in Cyprus. The first was named Fatima and her companion wife was Rukayya. They had fourteen children. Besides the two, who were with Azal in Cyprus, it seems there were two others. Of the third wife he says[334] in his personal narrative: "My wife, who was taken captive and was released, has now grown old in Persia without an interview being possible." The fourth quarrelled with her lord and accompanied the Bahais to Acca.[335] After several of the Azalis, with whom she was living, were murdered by the Bahais,[336] she was sent on to Constantinople with a surviving Azali.[337]

Baha Ullah, like Mohammed, surpassed his own law. He had three wives, or two wives and a concubine. Bahai writers generally omit this information in describing his life and character. Kheiralla has a chapter on his household and gives the names and titles of his children, twelve in all, but fails to mention the fact that he had two wives, though he says: "Like Abraham, by establishing his household, Baha Ullah perfected the laws of man, and fulfilled the prophecies of scripture."[338] C. M. Remey passes over the subject with the remark: "As a man he lived a life in harmony with his Oriental environment."[339] Abbas Effendi in his "Traveller's Narrative," Abul Fazl, Dreyfus, Sprague, Thornton and others fail to inform their readers of the truth and this omission is evidently with definite purpose. Phelps is more candid. He says that "Baha Ullah had two wives; that the Book of Laws permits it."[340] Professor Browne refers to the three, giving the honorary titles conferred upon two of them. He makes a quotation[341] from Hasht Behasht which reads: "Among the titles conferred by Baha Ullah are the following:--on his wives, Madh-i-Ulya, 'the Supreme Cradle,' and Varaka-i-Ulya, 'the Supreme Leaf.'" And in the "New History," he says: "The title of Varaka-i-Ulya was conferred by Baha Ullah on one of his wives."[342] The name of the first wife was Aseyeh or Nowab. She was the mother of Abbas Effendi and six other children.[343] According to Subh-i-Azal's narrative[344] she was a niece of the Shah's vizier. She survived Baha and suffered much from the children of the other wife, according to Abbas Effendi.[345] The first marriage was in Teheran in 1835. He took a "companion for her" in 1850. Her title was Madh-Ulya. She was the mother of Mirza Mohammed Ali, Mirza Badi Ullah and other sons and daughters. The manuscript, "Life of Baha Ullah," continues: "In the last year at Bagdad (1867-68) before the exiling of our Lord to Constantinople, the sister of Mirza Mahdi of Kashan was honoured to be His wife." It appears that she was sent by a rich believer from Persia to be a maid-servant in Baha's household. The Persian Consul in Bagdad, Mirza Buzurk Khan Kasvini[346] desired to take her as his wife or concubine. Baha himself took her as a concubine. Because he was thwarted, the Consul showed special enmity to Baha and his followers. The only child of this wife, a girl, was born at Acca in 1873. The three wives survived Baha. After his death one of them suffered gross indignities at the hands of Abbas Effendi, being furiously attacked by him in his own house, so that she fled precipitately. This, at least, is the report of Khadim Ullah, the lifelong amanuensis of Baha Ullah.[347]

It should be noted that all of Baha's wives[348] had children, and that the first wife had a living son (Abbas) when he took the second wife, so that the usual excuses cannot be pleaded in palliation. For it is common for Bahais in Persia to quote their law, in speaking to a Christian, as meaning that a man may take an additional wife if the first one is childless. Mr. Phelps pleads[349] in extenuation for Baha Ullah that "his second marriage occurred early in his life and under peculiar circumstances, the exact nature of which I do not know." Such an excuse might be accepted for a man like Mullah Mohammed Ali, the Babi leader of the Zenjan insurrection, for, as far as is known, he entered upon his polygamous life while he was a Mohammedan. Two of his wives[350] were shot by a cannon ball and were buried with him in a room of his house, while his third wife, with children, escaped and lived at Shiraz. But for Baha Ullah the excuse of Mr. Phelps is inadmissible, for he was no longer a Moslem when he took the second wife, and was thirty-three years old, and he was fifty when he took the third wife in Bagdad, having been born in 1817. At that time Baha had been for many years a leader in the Babi religion, had written the "Ikan," and announced his mission. Nor was this polygamous union a passing phase of his life, but one continued through thirty or forty years. It would have concerned us little to know the private life of Baha Ullah so long as the religion presented itself merely as aiming at a reformation of Islam, for it may readily be admitted that it is somewhat less of an evil to have two wives and one concubine than the four wives and unlimited concubines that the Koran allows, or the nine to thirteen wives that Mohammed took, and that if Bahaism should cut off the temporary concubines, which disgrace Islam, it would be doing a good thing--so far forth--but when the "Interpreter, the centre of the Covenant," Abdul Baha, comes and stands in Christian churches in London and New York and proclaims Bahaism as a new and superior gospel, it is expedient that Baha's real life should be made known to the women of Christian lands.

It is well to note the sentiment of Oriental Bahais with regard to plural marriage. The opinion of those at Acca can be understood from Mr. Phelps' narrative.[351] Abbas Effendi (Abdul Baha) had two sons and six daughters. The sons died. After this, as his sister Behiah Khanum narrates, "Many influences and those of the very strongest character have been brought to induce my brother (Abdul Baha) to take another wife. Believers have urged it strongly for several reasons. _Very many of them wish to take a second wife_ themselves. Then there is a general wish that the Master might have a son to succeed him. The pressure brought to bear upon him has been very great, greater than you can imagine." Baha desired that Abbas should take a second wife, but he refused to do so unless Baha should command it. There is deep pathos in the words of Abbas[352] welling from his sorrow-stricken heart. "If it had been God's will that I should have a son, the two that were born to me would not have been taken away." Albeit he was forgetful of his theology which proclaims Baha as "God the Father incarnate." Why did not Baha preserve alive one of the sons rather than wish him to marry a companion-wife in order to have another? Mr. Phelps[353] attributes Abbas Effendi's refusal to adopt polygamy, notwithstanding these "very powerful influences which have urged him to do so" to "his appreciation of the sufferings and discontent which it causes among women."[354] Certainly the animosity and bitter quarrellings between the wives of Baha and their respective children, resulting in a permanent split in the family and a schism[355] in the Bahai community, were sufficient to impress Abbas and his followers with the evil effects of plural marriage. The narrative shows, however, that public sentiment among the believers at Acca strongly favoured taking more than one wife. They evidently had no desire to give up the license granted to them by the "Kitab-ul-Akdas." They inclined to follow it and the example of Baha Ullah rather than the example of Abdul Baha.

In conclusion, it is evident that the law and example of Baha Ullah both sanction polygamy. By this the social _inequality_ of the sexes is fixed. Any claim that Bahaism teaches and establishes equal rights for man and woman is vain and groundless boasting.

III. _The regulation of divorce_ is another matter that vitally affects the relation of man and woman. The divorce law of Baha, as prescribed in the "Kitab-ul-Akdas," is a loose one. I again quote from Professor Browne's translation.[356] It will be noticed that the conditions of the law are set forth from the standpoint of the man. "If quarrels arise between a man and his wife, he may put her away. He may not give her absolute divorce at once, but must wait a year that perhaps he may become reconciled to her. At the end of this period, if he still wishes to put her away, he is at liberty to do so. Even after this he may take her back at the end of any month so long as she has not become the wife of another man." "The practice of requiring a divorced woman to cohabit with another man before her former husband can take her back is prohibited." (This abolishes one of the vile laws of Mohammedanism.) "If a man is travelling with his wife and they quarrel, he must give her a sufficient sum of money to take her back to the place they started from and send her with a trustworthy escort." From these quotations it is evident that the wife is dependent on the good pleasure and whim[357] of the man. He may put away; he may take back. The law says nothing of her right to divorce him. It does not appear that she has the right to divorce her husband even in case he is guilty of adultery. The penalty for adultery is slight. A fine of nineteen miscals of gold, equal to fifty to sixty dollars, is imposed for the first offense and this is doubled for the second offense. The fines are to be paid to the "House of Justice." According to the "Bayan" of the Bab the husband must pay the divorced wife a dowry of ninety-five miscals of gold ($300) if they are city folks, and ninety-five miscals of silver ($10) if they are villagers. These are paltry sums even on the basis of Persian poverty. I may say, in passing, that the Laws of Inheritance give to the father a greater portion than to a mother, to a brother greater than to a sister, and gives the family residence to a male heir.

Freedom from the marriage bond is made easy by desertion. "Married men who travel must fix a definite time for their return and endeavour to return at that time. If their wives have no news from them for nine months, after the fixed period, they can go to another husband. But if they are patient it is better, since God _loves those_ who are patient."

How the husband who is away from his wife can act, we may judge by the example of a celebrated Bahai,[358] Maskin Kalam, who was agent for Baha to watch over and spy upon Azal and the Azalis in Cyprus. His wife was in Persia; he simply took another in Cyprus.

The ease with which desertion may be practiced under Bahai law is seen in the conduct of Doctor Kheiralla, one of the first apostles of Bahaism to America, and founder of the Chicago Assembly. Dr. H. H. Jessup wrote: "A cousin of Doctor Kheiralla, who is clerk in the American Press in Beirut, gave me the following statement: 'Doctor Kheiralla, after the death of his first wife in Egypt, in 1882, married first a Coptic widow in El Fayum, whom he abandoned, and then married a Greek girl, whom he also abandoned, and who was still living in 1897 in Cairo. He then married an English wife, who abandoned him when his matrimonial relations became known to her.'"[359]

According to the claims of Bahais these loose and imperfect divorce and marriage laws are to be accepted and administered universally under the future kingdom of Baha in its world-wide triumph!

It may be remarked in passing that Bahaism encourages the mixture of races by marriage. Already several American Bahais have married Persian women, and Persian men American women. One American Bahai woman has married a Japanese. Abdul Baha illustrates the relation of the races by a reference to animals. "Consider the kingdom of the animals. A pigeon of white plumage would not shun one of black or brown." In a tablet sent to America, he directs: "Gather together these two races, black and white, into one assembly and put such love into their hearts that they shall even _intermarry_."[360] Again he says:[361] "The coloured people must attend all the unity meetings. There must be no distinctions. All are equal. If you have any influence to get the races to intermarry, it will be very valuable. Such unions will beget very strong and beautiful children." Mr. Gregory, an American negro, followed this advice by marrying an English woman, Miss L. A. M. Mathew.

IV. _The social position of women under Bahaism._ Professor Browne says: "Their (the Bahais) efforts to improve the social position of women have been much exaggerated."[362] It may be added that the success of their efforts has been small. It is plain that the Bab recognized the deplorable condition of women under Islam and desired to improve it. His laws gave woman some liberties. She was permitted to put off the veil. The Bab interpreted the prohibition of the Koran to mean that "only the wives of the prophet had received the order to hide the face,"[363] so "he relieved believers from the painful restraint of the veil." Women might appear in society, hold conversation with men,[364] and go to the mosques at night. Baha renewed these rules of the Bab. Still he seems to have some distrust, for the "Kitab-ul-Akdas" says that "men are forbidden to enter any man's house without his permission or in his absence." Thus Bahai precepts tend in some degree to the liberation of woman, though they fall much behind high Christian ideals and customs.

There is observable a wide-spread and influential movement among Moslems for the amelioration of the condition of woman. This movement does not have its source and inspiration in, nor is it peculiar to nor confined to Bahaism. On the contrary, an oriental writer in a review of this remarkable tendency says: "Its birth in Moslem lands undoubtedly is due to the impact of the Occident upon the Orient, the missionary influence playing a large part in it."[365] The new Moslems of India, under the leadership of Justice Sayid Ali, as well as the Young Turks, Egyptians and others, advocate freedom and education for women and have gone much beyond the Bahais in practice. The Turkish women in Constantinople, who aided in the establishment of the constitution and are aspiring to enlarged liberty under its aegis, know Bahaism, if at all, simply as a Persian heretical sect. The Persian women, described so graphically by Mr. Shuster in "The Strangling of Persia,"[366] who formed clubs and took such an active and heroic part in the constitutional agitation, were not Bahai women. The Bahai women, as well as the men, were forbidden by Abdul Baha to take part in the struggle for constitutional liberty.[367] Professor Browne laments the lack of patriotism shown in their conduct. Still the Bahais deserve some credit for the movement for the uplift of Persian womanhood. They might have done much more, notwithstanding the limitations to their liberty of action, had they followed out the first ideals of the Bab. These were exemplified in the celebrated Kurrat-ul-Ayn. This beautiful woman of genius--poet, scholar and theologian, was a pupil at Kerbela, of Haji Kazim, the chief of the Sheikhis. On his death she accepted the Bab, so that though a product of the Sheikhi sect, her fame accrues to the honour of the Babis. At Kerbela, she gave lectures on theology to the people from behind a curtain, and at times, borne away by her enthusiasm and eloquence, would allow her veil to slip off in the presence of men. Her preaching and freedom of conduct was objected to even by Babis, but the Bab answered them, commending her and giving her the title of Janab-i-Tahira, "Her Excellency the Pure," and made her one of his nineteen "Letters of the Living," or apostles. She is said to have claimed to be a remanifestation of Fatima, the daughter of Mohammed. The Turkish government at Bagdad began prosecution against her. She returned to Persia and taught Babism even from the pulpit, at Kasvin, and also by means of poetry. What were the social results of her breaking through the restrictions of Islam? Her husband was Mullah Mohammed of Kasvin, who was opposed to the Bab. On account of this she refused to live with him. "In reply to all proposals of reconciliation, she answered: 'He, in that he rejects God's religion is unclean, while I am 'Pure'; between us there can be nothing in common.' So she refused to be reconciled to her husband,"[368] and regarded herself as divorced.[369] Afterwards "she set out secretly to join herself to Hazret-i-Kuddus (Lord, the Most Holy)," that is, Mullah Mohammed Ali of Barfurush. Together they attended, with Baha Ullah also, the celebrated conference at Badasht, at which "the abrogation of the laws of the previous dispensation was announced." There a sermon was preached by Hazret-i-Kuddus, which, says Professor Browne, lends some colour to the accusation that the Babis advocated communism and community of wives."[370] This learned investigator further says: "The extraordinary proceedings at Badasht seem to have scandalized not only the Mohammedans but even a section of the Babis."[371] Mirza Jani, their first historian and a martyr, avers that not all "have understood the secret of what passed between Hazret-i-Kuddus and Kurrat-ul-Ayn at Badasht, and their real nature and what they meant."[372] The Mohammedan historians openly accuse them of immorality. The Sheikh of Kum, a Bahai, told Professor Browne, "After the Bab had declared the law of Islam abrogated and before he had promulgated new ordinances, there ensued a period of transition which we call _fitrat_ (the interval), during which all things were lawful. So long as this continued, Kurrat-ul-Ayn may very possibly have consorted, for example, with Hazret-i-Kuddus, as though he had been her husband."[373]

It may be that the scandals that followed Kurrat-ul-Ayn's venture into public life and her tragic death in the cruel reprisals that followed the attempt of several Babis to assassinate the Shah, gave a backset to the efforts to liberate women in Persia. Certain it is that during the sixty years succeeding she has had no imitator or successor. Bahai women have continued to wear the veil and have remained secluded from the society of men, not only in Persia but at Acca, the headquarters of Bahaism. The force of the new faith was not strong enough to free the women. Rather they have compromised with their environment. Only in the Caucasus and Trans-Caspia under Russian protection, have they partly unveiled. Not even their women of the second and third generation have been trained to act up to their precepts, but in Acca, as in Persia, they are secluded from the society of even brethren in the faith. They are more backward than some other sects and races of Moslems. I have been entertained in the households of Kurds and Ali Allahis and have dined and conversed with the host and his wife. I have, of course, conversed with the families of Christian converts from Islam, but the wife of a Bahai has never been introduced to me, even though I have known the husband intimately and visited him in his home a score of times in the course of as many years. In a few instances I have heard of Bahai women, in company of their husbands, receiving gentleman visitors, but these wives had resided in Russia. An Osmanli official, at times, receives and makes visits in company with his wife.[374] But the ladies of the household of Baha Ullah and Abdul Baha at Acca do not receive gentlemen as visitors even when they are faithful and honoured American believers. Mr. Myron Phelps, when preparing materials for his "Life of Abbas Effendi," spent a month at Acca. He wished to embody in his book the interesting narrative of Bahiah Khanum, the sister of Abbas. She, though more than half a century had passed over her head, did not grant him personal interviews.[375] Instead she told her narrative in installments day by day to Madame Canavarro, who then came out and repeated what she had heard to Mr. Phelps, who recorded it. He says: "Social custom prevented me from meeting this lady," and again, "Social custom prevented me from meeting the women."[376]

Now that the way is opened by the Revolution and by the Constitutionalists (who were not Bahais), liberal-minded men of all sects in Persia, Sufis, Sheikhis, Arifs, and even Mutasharis, as well as Bahais, are showing considerable zeal for the elevation of women, and for female education.

V. What does Bahaism teach as to the _political equality of man and woman_? The future Bahai State and community is to be under the administration of Boards--called Houses of Justice, local, national, and universal. These are to be "divine agents," "representatives of God." They are to have absolute authority and to be infallible in their decisions. They will adjudicate questions of property, tithes, inheritance, divorce, and of war and peace. They will have charge of schools and of wives, children and servants as well as of religion. The number of members in each Board is to be at least nine, "according to the number of Baha."[377] The members are to be all _men_. No women are to be admitted to these Boards or "Houses of Justice." This law evidently did not suit the notion of some of the American Bahai sisters, so they made bold to inquire about it. The "Infallible Interpreter," Abdul Baha, laid down the law plainly--which cannot be altered for 1,000 years at least. "From a _spiritual_ point of view, there is no difference between women and men. The House of Justice, however, according to the positive commandments of the Doctrine of God, has been specialized to the _men_ for a specific reason or exercise of wisdom on the part of God."[378] "As to you other maid-servants, give up your will and choose that of God." "The maid-servants of the merciful should not interfere with the affairs which have regard to the Board of Consultation, or House of Justice."[379]

To sum up, it has been demonstrated that Bahaism does not, by its laws, give woman equality with the man, either in the family or the state, either as to domestic rights or political rights; that in the matter of education it has not tried to give equal opportunities to girls; that it conforms to the social life of its environment without transforming it; that the claims of Abdul Baha before his audiences in Europe and America were without foundation, disproved both by the teaching and by the practice by Baha Ullah.

FOOTNOTES:

[314] _S. W._ (Bahai), Dec. 12, 1913, p. 254.

[315] _S. W._ (Bahai), March 21, 1913, p. 5.

[316] Tablet of Tarazat.

[317] Tablet of Tajalliyat.

[318] Ishrakat.

[319] _Bahai News_, Aug. 20, 1911.

[320] Mr. Remey writes: "In most places the work is carried on by the women almost entirely. There is an absence of many men.... Men are most in need of being reached.... To-day I had a letter from a good maid-servant, saying that the only man in _her_ assembly had refused to come to meetings, because he was the only man present. I mention this because it is typical of most assemblies in America.... In most places the men are doing but little." (_Bahai News_, Aug. 20, 1910, p. 3).

[321] "Tablet of Ishrakat," p. 36.

[322] Phelps, pp. 110, 229.

[323] Afterwards withdrawn from Tabriz.

[324] "Principles of the Bahai Movement," p. 16.

[325] Mirza Abul Fazl's "Bahai Proofs," p. 105.

[326] _Ibid._, pp. 95-96.

[327] Phelps, _Ibid._, pp. 86-87.

[328] Phelps, _Ibid._, p. 85.

[329] _Ibid._, pp. 88-90.

[330] See also Professor Browne in the _Jour. Roy. As. Soc._, 1892.

[331] "Life of Abbas Effendi," p. 139.

[332] "New Hist.," pp. 374-375.

[333] "Trav.'s Narr.," p. 384.

[334] "New Hist.," p. 415.

[335] Phelps, p. 73.

[336] "New Hist.," p. xxiii; "Trav.'s Narr.," p. 361. Compare "A Year Among the Persians."

[337] Phelps, p. 79.

[338] "Baha Ullah," by Kheiralla, pp. 491-492.

[339] "The Bahai Movement," by C. M. Remey, p. 24.

[340] Phelps, p. 139.

[341] "Trav.'s Narr.," p. 361.

[342] "New Hist.," p. 273, Note 2.

[343] "Tablets of Abdul Baha," Vol. I, pp. 209, 218.

[344] "New Hist.," p. 415 and Note 1.

[345] "Tablets," Vol. I, p. 107.

[346] "Trav.'s Narr.," p. 84.

[347] "Facts for Behaists," p. 59.

[348] _The Family of Baha Ullah (1817-1892)_

First wife, named Nawab, or Aseyeh, entitled Veraka-ulya, "the Supreme Leaf," married at Teheran, 1251 A. H., _i. e._, 1835 A. D.

Her children, (1) Aga Mirza Sadik, born at Teheran, died at 4 years. (2) Abbas Effendi, born at Teheran, 1841. (3) Bahiah Khanum, born at Teheran, 1844. N. B.: Some reverse the order of (2) and (3). (4) Ali Mohammed, born at Teheran, died at 7 years. (5) Aga Mahdi, born at Teheran, died at Acca, 1871. (6) Ali Mohammed, born at Bagdad, died at 2 years.

Companion wife, Ayesha, title Mahd Ulya, "the Supreme Cradle," married A. H. 1266, 1850 A. D.

Her children, (1) Mohammed Ali, born at Bagdad, 1854. (2) Samadiah, Bagdad, 1857, died Acca, 1904. (3) Ali Mohammed, Bagdad, died at 2 years. (4) Saz-Habbieh, Bagdad, died Constantinople. (5) Zia Ullah, Adrianople, 1867, Haifa, 1898. (6) Badi Ullah, Adrianople.

Concubine, a sister of Mirza Mahdi Kashani, taken at Bagdad.

Her child, (1) One daughter, born 1873, at Acca, name Shuruk.

The wives and concubine of Baha Ullah all survived him.

[349] Phelps, p. 139.

[350] "New Hist.," pp. 160-162, 164.

[351] "Life of Abbas Effendi," p. 92.

[352] Phelps, p. 94.

[353] Phelps, p. 105.

[354] A Chicago Bahai told me that Baha took several wives, that his experience of the evils of polygamy, the quarrels of his wives and children might be a warning to us not to follow his example!

[355] See Professor Browne's Introduction to Mirza Jani's "History." Also Abul Fazl's "Bahai Proofs," pp. 113-119, and Kheiralla's "Facts for Behaists."

[356] _Jour. Roy. As. Soc._, 1892.

[357] "The wife is still in a helpless state; her fate remains entirely in the power of her husband's caprice "(Vatralsky in _Amer. Jour. of Theology_, 1902, p. 72).

[358] "Trav.'s Narr.," pp. 378-379.

[359] _Outlook_, of New York, quoted in _The Missionary Review_, October, 1901, p. 773.

[360] "A Heavenly Vista," by L. G. Gregory, p. 31.

[361] Page 15.

[362] "Encyc. Britt.," article, "Babism."

[363] Dreyfus, _Ibid._, p. 128.

[364] But if they limit themselves to twenty-eight words, it was better for them, says the "Bayan."

[365] _American Rev. of Rev._, 1912, p. 719.

[366] Pages 191-198.

[367] "Observations of a Bahai Traveller," by Remey, pp. 53, 67; also Dreyfus, _Ibid._, p. 172.

[368] "New Hist.," pp. 274, 441.

[369] Her spirit of intolerance is condemned by Professor Browne.

[370] "New Hist.," p. 357.

[371] Mirza Jani's "History," Introduction, p. xlii.

[372] "New Hist.," p. 365.

[373] "A Year Among the Persians," p. 523.

[374] "Mohammedan young men will no longer consent to marry girls they have not seen, but now in Beirut visit them and drive out with them on the public highways with the mothers as chaperones" (Jessup's "Fifty-three Years in Syria," p. 640).

[375] Phelps, p. xxxix.

[376] _Ibid._, p. 109; Chase, "In Galilee," p. 63; Goodall, "Daily Lessons," p. 19. Abdul Baha did not break through oriental custom nor serve the lady guests before himself. The lady pilgrim writes, "The first day at lunch, after Baha had partaken of the honey, he passed it to us" ("Daily Lessons," p. 16). Like the ordinary Moslem he was well pleased to sit down to eat with the foreign ladies but never arranged that the American Bahai men should sit down to meals with his ladies. Mr. C. M. Remey tells, in "Observations of a Bahai Traveller," of meeting Persian Bahai women but rarely in Persia (pp. 75-76). In Kasvin, in the garden of Kurrat-ul-Ayn, one woman partly raised her veil and gave him a greeting of welcome. In Teheran a lady, unveiled, and her husband entertained the Bahais. The husband and wife received the twenty men in one room and the wife received the dozen women in another room. They were separated by a curtain, through which Sprague and Remey spoke, telling of the liberty of women in the West. The lady of the house used her best persuasion to induce the other women to mix with the men. Finally "the women arose and drawing aside their veils with one accord entered the room. The men made place for the ladies by retreating to the other side of the room, while the newcomers found seats. When the women had arisen to the situation, they were quite equal to it. Then it was the men who were ill at ease. In fact their embarrassment was contagious, for even I began to be uneasy and scarcely dared to take a look at the faces opposite. Sherbets and other refreshments were served and chanting continued. Bit by bit the men gained their ease, but, as their embarrassment passed, the women seemed to lose courage. Little by little the veils were drawn over their faces. Then one moved as if to leave, where upon all arose and like a flock of affrighted birds fluttered from the room." This incident shows how little change has been affected in the social habits of Bahai women in sixty years after Kurrat-ul-Ayn.

[377] B = 2, a = 1, h = 5, a = 1, total 9 in Persian Abjad counting.

[378] "Tablets of Abdul Baha," Vol. I, p. 50.

[379] _Ibid._, p. 27.

VIII

Its Record as to Morals

The Bahais are ignorant of the dogmas of Babism and of its history and its book. The "Traveller's Narrative," a work of Abbas Effendi, is a bad romance, composed solely for the purpose of proving that the Bab is simply a precursor and announcer of Baha Ullah. With extreme bias, he misconceives in every instance the true history, and the author has not even searched, as I have, in the immense works of the Bab for the autobiographical notes which are so plentiful. He is satisfied with the legends which fall in best with the end he is pursuing. It is regrettable that a man like Abbas Effendi should show himself ignorant of the life of the Bab.--_"Beyan Persan," A. L. M. Nicolas, Vol. I, p. xvi._

To represent him (the Bab) as simply the forerunner of Baha is an historic falsehood. It is another to pretend that the religion of the Bab was universalized by Baha Ullah.--_Ibid., Vol. III, p. v._

The Bab did not consider himself as the herald or forerunner of another dispensation, as a John the Baptist to Christ. This is devoid of historic foundation. In his own eyes as in those of his followers, M. Ali Mohammed inaugurated a new prophetic cycle and brought a new revelation which abrogated the Koran. He declared that he is not the last Manifestation. There would be a greater, whom he calls "Him whom God would manifest," but the Bab expected that the next manifestation would be separated from his own by an interval such as had separated previous dispensations. Possibly the "Bayan" indicates 1511 or 2001 years as the interval.--_Professor Browne, "Introduction to Mirza Jani's History."_

The moral conduct of the founders of a religion, especially one that requires trust in the person of its author, is a necessary subject of investigation. The conduct of the immediate followers is not to the same degree a subject of criticism. From one point of view it is no argument against the truth of Bahaism that Bahais fail to live up to its precepts and principles, for this can be said of all religions. But the claims of Bahai writers make it necessary to consider their conduct. They boast of superior exemplary character and make this a proof of Bahaism. Hence it is necessary to show the groundlessness of their assertions. In the following review, which covers several chapters, the conduct of Baha, Abdul Baha and their early followers is treated together. The claim made for the founders is nothing short of blessed perfection. For the disciples, it is one of superlative excellence. Myron Phelps says:[380] "This faith does not expend itself on beautiful and unfruitful theories, but has a vital and effective power to mould life towards the very highest ideals of human character--as exemplified in the life of Abbas and the salient characteristics of his followers." The Bahai historians say:[381] "They are remarkable only for their charity, kindliness, purity, godliness, rectitude, sincerity, integrity, generosity, chastity and strict avoidance of all forbidden things." "In their conduct,

## action, morality and demeanour was no place for objection.... People

have confidence in their trustworthiness, faithfulness and godliness." Abul Fazl[382] speaks of the supernatural character and morals of the followers of Baha, who became universally celebrated for their just characters, good conduct and excellent morals. So Remey:[383] "The effect of this cause upon the lives of the peoples of every race and religion leaves no doubt as to the divine source of its teachings." Mirza Jani, speaking of the proofs the Babis gave to the Moslems, says:[384] "We say, 'We have witnessed miracles on the part of this man.' They retort, 'He is a sorcerer.' We say, 'Come, let us invoke God's curse on whomsoever is in error, leaving to Him the decision.' They reply, 'This is not permitted by our law.' We say, 'Let us kindle a fire and enter into the midst together.' They answer, 'You are mad.' We further say, 'Consider the godliness, piety and self-renunciation of those who believe.' They return us no answer." I propose to return the answer.

1. One characteristic of the Bahai leaders is _dishonesty in dealing with their history_. This sometimes takes the form of the suppression and concealment of documents, sometimes of the omission or perversion of essential facts or their presentation in such a way as to falsify history. In the writing of political history and in scheming for the triumph of a political party, we may expect crookedness in dealing with facts, but in the propagating of a new religion designed to supersede Christianity and Islam, and purporting to be an improvement on them, we do not expect to find dishonesty and misrepresentation. Yet this is exactly what we find, namely, "a readiness to ignore or suppress facts, writings or views (undoubtedly historical), which they regard as useless or hurtful to their aims."[385]

When Mirza Husain Ali (Baha Ullah) started out as a "Manifestation," it was necessary to get rid of certain facts and beliefs held by Babis. He must reduce the Bab from his position as the Point of Divinity--the Lord of a new Dispensation, as well as supplant and supersede the Bab's successor, Subh-i-Azal.[386] Thoroughly to accomplish this object (after the Babis leaders had been put out of the way), the history was rewritten. While claiming that the Bab gave testimony to Baha and taking to themselves the glory of Babi heroism and martyrdoms, the Bahais relegated the "Bayan" and other "revelations" of the Bab, not yet a score of years old, to dust-covered oblivion.[387] Subh-i-Azal avers that they wilfully destroyed them. He writes[388] that thirty or more bound books of the Bab were given in trust by him to his relatives (Baha and his family) as trustees. "They carried off the trust," and "making strenuous efforts, got into their hands such of the books of the Point as were obtainable, with the idea of destroying them and rendering their own works attractive." Professor Browne[389] informs us that it was very difficult to obtain a Babi book from Persian Bahais and next to impossible to get a glimpse of one at Acca, where the Bahais had them concealed. The "holy, divine books" were shelved from motives of policy.

A primitive Babi work of first importance was the "History," by Mirza Jani. This was an original narrative of events, at first hand, prepared in sincerity by one who shortly suffered martyrdom for the cause (1852). But its facts did not suit the Bahais. So it was superseded, first by the "New History"[390] (1880), and secondly by the "Traveller's Narrative" (1886). Both these histories purport to be written by European travellers. We might excuse their being anonymous, to avoid possible persecution, but to make pretense that the authors are travellers who have come from afar ostensibly to investigate, and into whose mouths are put praises of the religion, is but part of the insincerity noticeable in other things.[391] Mirza Jani's "History" passed out of sight, and it was only because a copy had been deposited by Count Gobineau in the Bibliotheque Nationale at Paris that it has reached our hands.[392]

Of the "New History" little need be said, except that it perverted the history and "carefully omitted every fact, doctrine and expression,"[393] not in accord with the policy of Baha.

Let us examine somewhat in detail how Abbas Abdul Baha treats facts in his "Traveller's Narrative." He is undoubtedly the principal author of this work.[394] The Persian Bahai, who sent Professor Browne the lithographed (Bombay) copy of it, wrote, "It contains the observations of His Holiness, the Lord, Mystery of God (May my personality be his sacrifice)." Professor Browne was also presented with a copy of it at Acca, which he published in Persian with an English translation. Of it he says,[395] "It was written to discredit the perfectly legitimate claims and to disparage the blameless character of his less successful rival" (Azal). "There is good ground for suspecting a _deliberate misstatement_[396] of facts and dates." He specifies[397] various points in which Abbas Effendi perverted the facts. Undoubtedly one of the aims of Abbas was to eliminate Azal. The latter had been regularly appointed by the Bab as his successor,[398] but he refused to make way for Baha. The Bahais tried to get rid of the question by suppressing all mention of him, even of his name, and "of all documents tending to prove the position which he undoubtedly held."[399] They would have consigned him to oblivion.[400] The "New History" makes but one doubtful reference to Azal.[401] Professor Browne says, "Abbas Effendi,[402] in order to curtail the duration and extent of Subh-i-Azal's authority and to give colour to their assertion that it was but temporary and nominal, _deliberately and purposely antedated_ the Manifestation of Baha." And he continues to the present to misrepresent the facts. In "Answered Questions"[403] Baha is presented as the chief influence in Persia immediately after the Bab. Other Bahai writers repeat this error.[404]

2. Another practice of the founders of Bahaism is _falsifying and changing the documents and texts of their Sacred Writings_, namely, those of the Bab and Baha, according to the exigency of circumstances. Subh-i-Azal made the accusation "that the Bahais had tampered with the Bab's writings to give colour to their own doctrines and views."[405] I pass this by, to notice how they have tampered with their own "Revelations." For example, take Baha's "Epistle to the Shah of Persia." Its original text was published by Baron Rosen.[406] It is embodied by Abbas Effendi in the "Traveller's Narrative."[407] The two do not agree. "Very considerable alterations and suppressions were made in the text by the author of 'Traveller's Narrative.'"[408] "The text has evidently been toned down to suit a wider audience and to avoid giving offense to non-believers."[409]

There is also another "Epistle to the Shah" which is contained in the "Surat-ul-Maluk." Its tone is strikingly different. The first is a careful diplomatic document which acknowledges the faults of the Babis, pleads pardon for the past and for religious toleration. It is monotheistic, representing Baha as a humble suffering servant, with no pretense to Divinity. The other "adopts a tone of fierce recrimination towards the Shah, and upbraids him for the Bab's death, saying, 'Would you had slain him as men slay one another, but ye slew him in such a way as the eyes of men have not seen the like thereof and heaven wept over him, and by God, the eye of existence hath not beheld the like of you; you slay the son of your prophet and then are of those who are joyful.'" He excuses the attempt on the life of the Shah, and threatens vengeance[410] on him. These two Epistles to the Shah have been a puzzle to the critics. This threatening, fierce letter seems so contrary to the policy of Baha. An adequate and not improbable explanation[411] would be that one letter was prepared for the perusal of his Majesty and the other for the Bahais, to impress them with the boldness of their prophet.

Another example of this is seen in the suppression[412] of part of the "Lawh-i-Basharat" ("Glad Tidings"). Its fifteenth section commands Constitutional Government. When the Tablet was sent to Russia, this section was suppressed by Bahais. The Tablet was published in its mutilated form by Baron Rosen. Expediency, which rules Bahai practice, required that an incomplete "Divine Revelation" should reach Russia.

Playing fast and loose with the "Revelations" prevailed still more at the time of the bitter quarrel and schism on the death of Baha. Though Baha's Tablets are regarded as "Holy Books" in the highest sense, yet the Bahais commit the grave offense of changing them so as to misrepresent facts. Mirza Mohammed Ali and Badi Ullah, younger sons of Baha, in refuting the claim of Abbas Effendi to be Baha's successor, say, "Has Abbas dared to change the texts uttered by Baha Ullah? Most certainly, Yes. We have in our possession _many_ texts of Baha Ullah which have been changed[413] by Abbas Effendi." Further, "he and his party have stolen the first paragraph of a sacred Tablet and have perverted its meaning, with deception."

Khadim-Ullah,[414] the lifelong amanuensis of Baha, asserts that Abbas actually rejected a "Sacred Tablet," written in the handwriting of Baha Ullah. Other Tablets are repudiated. For in "Hidden Words"[415] Baha Ullah refers to the "Fifth Tablet of Paradise" and the "Ruby Tablet." Abbas Effendi warns against accepting any such Tablets if they should be brought to light. What other reason for this can we imagine than fear that their contents would be against his claim. Enough has been said to show the truth of the charge that the Bahais deal dishonestly with the documents of their alleged revelation.

A peculiar instance of forgery occurs in the writings of Baha Ullah. In his Epistle to the Shah Baha quotes certain verses as from the "Hidden Book of Fatima." This book, the Shiahs believe, was revealed by Gabriel to Fatima, the daughter of Mohammed, disappeared with the twelfth Imam, and will be brought back by the Mahdi at his coming. Professor Browne[416] wrote to Acca making inquiry about this "Book of Fatima" and the quotations from it. The authoritative reply which he received was, "That naught is known of such a book but the name, but Baha Ullah mentioned it in this manner to make known the appearance of the Kaim" (Mahdi). In other words, Baha was making a false pretense of quoting from the "Book of Fatima," as if he, as Mahdi, had brought it with him.

3. Bahais make _false representation of facts in political history_. The "Traveller's Narrative" perverts the truth for "political opportunism."[417] Contrary to the contemporary historian, Mirza Jani, and the European chroniclers, the Shah is represented as ignorant and innocent of and averse to the repressive measures taken by his government against the Babis. Let me give specific proofs of this.

At the first trial of the Bab, at Tabriz, according to Mirza Jani,[418] Nasr-ud-Din, then Crown Prince, whom he dubs "bastard," treated the Bab disrespectfully by rolling a globe towards him and taunting him with ignorance of it and by ordering him to be bastinadoed. The "Traveller's Narrative,"[419] per contra, says, "The heavenly-cradled Crown Prince pronounced no sentence with regard to the Bab, but the Mullahs ordered a bastinado." The former history states that the Prime Minister consulted, about the execution of the Bab, with the Shah,[420] who gave him full authority to act in the matter," and that he then communicated with Prince Hamza Mirza, Governor of Azerbaijan, who proceeded to make plans for it. Abbas' Narrative[421] states that "the Minister, without the Royal command and without his cognizance and entirely on his own authority, issued commands to put the Bab to death"; "that Prince Hamza utterly refused to have part in the trial and execution." Gobineau[422] confirms the original account, and states that Prince Hamza "took a leading part in the condemnation of the Bab." It is certain that contemporary Babis[423] held the Shah responsible for their persecution and were bitter against him. Mirza Jani records the death of Mohammed Shah, by saying that "he went to hell"; the "New History" affirms "that he passed to the mansions of Paradise." Nasr-ud-Din was no puppet king, he was fully cognizant of the affairs of state. Regarding the imprisonment of Baha, the "Traveller's Narrative"[424] says, "His Majesty, moved by his own kindly spirit, ordered investigation and the release of Baha Ullah." He had just ordered the execution of twenty-eight Babis, with horrid cruelties, after the attempt on his life. Regarding the torture and execution of Badi, who bore the Epistle to the Shah, it says:[425] "It was contrary to the desire of the Shah, and he manifested regret for it." This and much in that Epistle is written with the idea of conciliating the Shah and obtaining toleration. It is a sensible attitude, did they not maintain it with so much misrepresentation and hypocrisy. The real spirit of Bahais towards Nasr-ud-Din is seen in Baha's "Surat-ul-Maluk," and is one of "fierce recrimination." Confirmation of this comes from conversations with Bahais.

Another misrepresentation of history, which is universal among Bahais, is in belittling the plot to assassinate Nasr-ud-Din Shah in 1852. Abbas Effendi says,[426] "It was done by a certain Babi, by sheer madness, one other person being his accomplice." His sister, Bahiah Khanum, says,[427] It was "by a young Babi who had lost his reason." Kheiralla,[428] says, It was "by a weak-minded, insane believer." Similarly all their writers propagate a tradition that one irresponsible man made the attempt. It is permitted to doubt the Shiah historian, who gives a circumstantial account of how twelve Babis, including one high leader, laid the plot. But Count Gobineau[429] is entitled to credence when he says that there were a number of Babis in the plot and three took part in the attempt. A nephew of one of the accomplices told Professor Browne[430] that there were seven in the plot and three of them went out to commit the act. Why will not Bahai writers give the facts straight?

Another misrepresentation fostered by them is that of calling the Babi martyrs Bahais. Thus Abdul Baha says,[431] "When they brought Kurrat-ul-Ayn the terrible news of the martyrdom of the Bahais, she did not waver." Again he says,[432] "Thousands of His (_i. e._, Baha Ullah's) followers have given their lives, and while under the sword shedding their blood they have proclaimed, 'Ya Baha-ul-Abha.'" He said[433] in Doctor Cadman's church, "The King of Persia killed 20,000 Bahais." Again,[434] "In all parts of Persia his enemies rose against Baha Ullah, imprisoning and killing _his_ converts, razing thousands of dwellings." These are gross misstatements. In Kurrat-ul-Ayn's time there were no Bahais, only Babis. No such efforts as those described were ever made to crush Bahaism. The thousands who gave their lives were Babis. Perhaps some one remarks, "What's the difference?" Foreign writers may not know the difference, and an American audience certainly does not. But Abdul Baha, from whom I have quoted, makes a great difference. It arouses one's indignation to read Bahai literature, in which they claim credit for all that is noble in Babi annals, such as the martyrdoms, and yet they disparage and deny the Babis.

Read Abul Fazl's "Bahai Proofs." He said[435] to Prince Naibus-Sultaneh, "The unseemly actions of the Babis cannot be denied nor excused, but to arrest Bahais for them is oppression, for these unfortunates have _no connection with the Babis_, who took up arms, _nor are they of the same religion or creed_." In another place he writes[436] repudiating the wars and disorders of the Babis, and affirming that they were guilty of many censurable actions, such as taking men's property and pillaging the dead, and engaging in conflict and bloodshed. If then the Bahais repudiate them, they must not appropriate their glory, for the old Babis, with all their faults, were at least heroic. Bahaism has, on the contrary, the spirit of _tagiya_.

I pass on to consider Abdul Baha's representations regarding Sultan Abdul Hamid. I present two quotations from Tablets addressed to American believers. The first says,[437] "Here one witnesses the fairness and impartiality of H. I. Majesty the Padishah of the Ottomans, who has dealt with the utmost justice and equity. In reality to-day, in the Asiatic world, the Padishah of the Ottoman Empire and the Shah of Persia, Muzaffar-ud-Din, are peerless and have no equals. These two kings have treated us with mildness--both are just. Therefore, pray ye and beseech for their confirmation in the threshold of the Almighty, especially for Abdul Hamid, who has dealt at all times in justice with these exiled ones." Abdul Hamid--a peerless, just one! Surely this would have remained among the _hidden things_ had not one "Servant of God" (Abd-ul-Baha) revealed it to us about that other "Servant of God" (Abd-ul-Hamid). This "revelation" is dated 1906. After Abdul Hamid was deposed, Abdul Baha speaks[438] of "his oppression and tyranny," for the Sultan sent "an oppressive, august commission, that with all kinds of wiles, simulations, slander and fabrication of false stories, they might fasten guilt upon Abdul Baha. But soon fetters and manacles were placed around the _unblessed_ neck of Abdul Hamid." Did the "Infallible Pen" err in the former character sketch? No, but Abdul Baha's oppression[439] of his brothers, in retaining their patrimony, resulted in a bitter quarrel and complaints, followed by an investigating Commission and Abdul Baha's imprisonment. On this account the whitewash scaled off from Abdul Hamid.

Another form of misstatement is their habitual way of speaking of the imprisonment of Baha and Abdul Baha. Abdul Baha says of Baha,[440] "His blessed days ended in the cruel prison and _dark dungeon_." "He passed his days in the Most Great Prison."[441] Abdul Baha continually speaks of himself in such words as the following, "Forty years I was a prisoner; I was young when I was put in prison, and my hair was white when the prison doors opened."[442] "After all these long years of prison life." "My body can endure anything; my body has endured forty years of imprisonment."[443] Now, what are the facts?

In Phelps' Life, Bahiah Khanum[444] says, "We were imprisoned in the barracks at Acca two years (1868-70)." Then[445] "we were given a comfortable house[446] with three rooms and a court." After nine years of such restriction Baha Ullah moved to a beautiful garden outside the city and built there a Palace, called Bahja. He had the freedom of the surrounding country, visited Mount Carmel, and later spent a part of each year at Haifa.[447] Baha Ullah died in this Palace, not in a _dungeon_.[448]

As to Abbas Effendi, during the first brief period only he was restricted to the barracks. He was even temporarily put in chains in the dungeon[449] when accused of participation in the assassination of the Azalis. After that, for a period of _thirty years_, "he was permitted to go about at his pleasure, beyond the walls of Acca."[450] He built a fine residence[451] at Haifa, which I have seen. He journeyed to Tiberias and as far as Beirut. Only after his quarrel with his brothers and on their accusation was he ordered back to Acca, and even then he had the freedom of the city (1905).[452] Such are the facts about Abbas Effendi, whom Canon Wilberforce introduced in his church as "for forty years _a prisoner for_ the cause of _brotherhood and love_." In truth it was the quarrelling of the brothers, Azal and Baha, that led to the banishment from Adrianople to Acca, the murder of Azalis by Bahais increased its severity, the bitter hatred of the younger generation against each other brought back the restraint.

4. Another immoral practice of Bahais is _tagiya_ or _ketman_, religious dissimulation. This is taught and practiced by Shiah Moslems,[453] and it is continued with all its offensiveness against good morals by Bahais. In it concealment, denial or misrepresentation by word or act is allowed for self-protection or for the good of the faith. It was formally permitted by Baha Ullah. In accordance with this practice Abdul Baha and his followers at Acca keep the Fast of Ramazan[454] in addition to the Bahai Fast at Noruz. Dr. H. H. Jessup[455] wrote, "He is now

## acting what seems to be a double part--a Moslem in the Mosque, and a

Christ in his own house. He prays with the Moslems, 'there is no God but God,' and expounds the Gospels as the incarnate Son of God." Mirza Abul Fazl, a Bahai missionary, lately died in Egypt. At his public funeral[456] the Moslem _taziah_, with reading of the Koran, was held, though he was a strenuous worker for the abrogation of Islam. Most Bahais in Persia live in habitual _tagiya_. Fear of persecution is some palliation for this, but it is a great defect. Very far from the truth is the statement of Lord Curzon[457] that "No Babi (or Bahai) has ever recanted under pressure." Mr. Nicolas,[458] the French Consul at Tabriz, shows from the Bab's own writings that he himself denied his Manifestation at his examination at Shiraz and signed a recantation. At the execution[459] of the Bab in Tabriz (1850) two of his intimate disciples denied the faith. The explanation of the fact is remarkable and instructive. They were enjoined to do so by the Bab in order that they might convey certain documents to a safe place. In other words, they were to lie for the faith, by divine injunction. In another notable instance,[460] seven Babis stood firm and were executed at Teheran, while thirty recanted, being told by their leader to judge whether they were justified by family ties, etc., in renouncing the faith. "They determined to adopt a course of concealment, _tagiya_." Some years ago a Bahai was called before the Governor of Tabriz and questioned, "Are you a Bahai?" "I am a Mussulman." "Will you curse Baha?" "It is written in the Koran not to curse, I am not a Bahai." By payment of a peshkesk this answer was made acceptable. And no offense was recognized in conscience, for Baha had said, "If your heart is right with me, nothing matters." It were scarcely necessary to note that some Babis and Bahais have denied their faith, except to correct the mistake of travellers, but the fact that denial is permitted and approved is important. For _tagiya_ is a deeply-rooted seed which bears evil fruits in their characters and conduct.

Even their propaganda is carried on in the same deceitful spirit. The Bahai conceals from the one he approaches his status and beliefs, insinuates himself into his confidence, suits the substance of his message to the preconceptions and prejudices of his hearer and leads him on, perhaps omitting to mention the real essentials of Bahaism.[461] One of their methods is to worm themselves into the employ of Christian Missions and clandestinely carry on their propaganda while they undermine the work of the Mission. Perhaps the Mission wishes a language teacher or a mirza. A Bahai presents himself. He talks well. In the course of conversation the missionary inquires his religious views. He appears liberal minded. Direct inquiry is made, "Are you a Bahai?" He replies, "No, _I am not_, but I am tired of Islam; I am a truth-seeker." The missionary employs him. After a time, maybe, he professes to be a Christian, and is baptized. Such were a certain Mirza Hasan and a Mirza Husain, who deceived the Swedish Mission and received salaries as Christian evangelists, but had been and continued to be Bahais and propagandists. I have heard that in a certain Station (not American) Bahais, without revealing their faith, accepted positions as cook, language-teacher, financial agent, etc., and so surrounded the new Mission that it was a Bahai more than a Christian establishment. Doctor Shedd[462] tells of an assistant he had with him in school work--a Persian, with whom he discussed religious topics freely. For years the man disavowed belief in Bahaism, but finally threw off the mask and became an active propagandist. After his dismissal he instigated the Persian pupils, whom he had previously secretly beguiled, and they complained to the Persian Government that "they, as good (?) Mohammedans, were offended by having to study the Christian Scriptures." Great is _tagiya_!

What else can we expect, since Abdul Baha instructs his disciples in pretense. A certain Madame Canavarro,[463] staying at Acca, expressed her desire to assist in spreading Bahaism among the Buddhists, and spoke of the difficulty of introducing it as a new religion. Abdul Baha replied, "At first teach it as truths of their own religion, afterwards tell them of me." She replied that she herself was imbued with the spirit of Buddhism. He answered, "What you call yourself is of no consequence." To a certain American lady who was afraid her friends would be repelled by the idea of a new religion, Abdul Baha advised, "Remain in the Church and teach Bahaism as the true teaching of Christ."

A striking instance of this religious dissimulation is seen in Hamadan.[464] There about two-and-a-half per cent. of the Jews have accepted Baha as the Messiah. But many of these continue in the outward forms and associations of the Jews.[465] Others professed to be Christians, and were protected as such by the Shah's government. After a decade or two it became evident that they were hypocrites, cloaking their Bahaism under the Christian name.

This Oriental dissimulation takes on a different phase in Western Bahaism. The principle of the latter is stated thus, "Adhere to any religious faith with which you are associated."[466] "No religious relation[467] should be severed, but these relations should become as avenues for giving forth the message of the Bahai faith." This idea is delusive; it is self-deception, ignorance, or worse. No Christian can give allegiance to Baha as incarnate God and accept, as he then must, Islam,[468] Babism and Bahaism as successively true, and as higher revelations abrogating Christianity, and still be loyal to Christ. Bahaism is not a philosophy like Tolstoism, nor a theory of economics like the "single tax"; it is a religion as much as Mormonism is.

A plain example of Bahai _tagiya_ is in connection with the organization known as the "Persian-American Educational Society." This was organized at Washington, D. C., under the patronage of Mirza Ali Kuli Khan, Persian Charge d' Affaires. Its organizing body, committee to draft its constitution, its executive, are Bahais, yet its circular sets forth seventeen purposes for its existence without naming the propagation of Bahaism as one of them. It appealed for funds on general philanthropic and educational grounds, never mentioning its religious motive. It introduced the names of President Taft, Secretary Root, and other prominent men in such a way as to lead the public to understand that the movement had their intelligent endorsement. To its real purpose, viz.: aiding existing and establishing new Bahai schools in Persia and the Orient,[469] I am making no objection. It is the _concealment_ of this purpose which is objectionable when contributions are asked from the general public. It claims to be _unsectarian_, because its schools take in pupils of all sects and religions. So do the schools of Christian Missions, but they are none the less Christian schools, and the "Orient-Occident" schools are distinctively Bahai. They _disclaim proselytizing_. The claim is simply false. Bahai schools are hotbeds of proselytizing, and must be so by their nature. Their law[470] says, "Schools must first train the children in the principles of the religion." Dreyfus[471] adds, "There is no fear of a prescription, emanating from such authority, ever being disregarded." The Bahai school in Teheran worked under cover for some years. Remey says,[472] "This institution is not generally known as a Bahai School. However, it is in the hands of the Bahais. From the directors down through the teachers and students, the majority were of our faith." Similarly in Bombay,[473] the Bahai teacher concealed his faith. "The Zoroastrian parents of his pupils suspected him of Bahaism and so took their children out."

But to find the supreme example of Bahai _tagiya_ we have to go to the fountainhead. Abdul Baha himself, oblivious to its moral obliquity, lays bare the fact in his "Traveller's Narrative."[474] We have seen that Subh-i-Azal, the half-brother of Baha Ullah, was appointed by the Bab as his successor. According to Abdul Baha, this appointment was a dishonest subterfuge on the part of Baha, arranged by him through secret correspondence with the Bab, in order that Baha might be relieved of danger and persecution and be protected from interference. So "out of regard for certain considerations and as a matter of expediency, Azal's name was made notorious on the tongues of friends and foes even to jeopardizing his life, while Baha remained safe and secure, and no one fathomed the matter." Abul Fazl[475] states the position of the "Traveller's Narrative" as follows, "The Bab and Baha Ullah, after consulting together, made Azal _appear_ as the Bab's successor. In this manner they preserved Baha Ullah from interference." This account shows the low ideas of honour and truthfulness in the minds of Baha and Abdul Baha. And although their explanation is not true (but an invention of their _tagiya_--_corrupted_ minds), it shows to what straits[476] they were put to explain away the succession of Azal, the legitimacy of which Azal still, in his ripe old age, maintains. Abdul Baha published to the world Baha's deceitfulness, but only made the matter worse for him.

Of a piece with this was the action of Baha's trusted agent, Maskin Kalam, in Cyprus. This Bahai was sent by the Turkish Government with Azal. "He set up a coffee-house at the port where travellers must arrive, and when he saw a Persian land he would invite him in, give him tea or coffee and a pipe, and gradually worm out of him the business that had brought him there. If his object were to see Subh-i-Azal, off went Maskin Kalam[477] to the authorities, and the pilgrim soon found himself packed out of the Island." This account is given by a faithful Bahai. Afterwards Maskin Kalam retired to Acca and spent his old age as an honoured guest of Baha.

FOOTNOTES:

[380] "Life of Abbas Effendi," p. xxxvii.

[381] "New Hist.," p. 236; "Trav.'s Narr.," p. 82.

[382] "Bahai Proofs," pp. 63, 77.

[383] "The Bahai Religion," p. 111.

[384] Quoted in "New Hist.," p. 373; comp. p. 61.

[385] Professor Browne's Introduction to Phelps, p. xxi.

[386] "New Hist.," p. 426.

[387] _Ibid._, p. xxvii.

[388] "Trav.'s Narr.," pp. 342-343.

[389] Browne's "A Year Among the Persians," p. 530. "If, instead of talking in this violent and unreasonable manner, you would produce the 'Bayan,' of which ever since I came to Persia I have been vainly endeavouring to obtain a copy."

[390] Its authors were Mirza Husain of Hamadan, M. Abul Fazl, and Manakji.

[391] Numerous magazine articles, and even the "Life of Abbas Effendi" have been written by Bahais, as if they were outsiders making observations.

[392] In his Introduction (pp. xxxii.-v.) to Mirza Jani, which he has had printed in Persian, Professor Browne says, "But for Count Gobineau it would have perished utterly. This fact is very instructive, that so important a work could be successfully suppressed," and "that the adherents of a religion could connive at such an act of suppression and falsification of evidence." "This fact is established by the clearest evidence."

[393] "New Hist.," p. xxix.

[394] _Ibid._, pp. xiv., xxxi.

[395] _Ibid._, p. xiv.

[396] "Encyc. Brit.," article, Babism.

[397] "Trav.'s Narr.," p. xlv. It (1) belittles the Bab and glorifies Baha--making the former simply a forerunner; (2) belittles the sufferings and deeds of Babis, passing over remarkable events almost unnoticed and magnifies inferior deeds of Bahais; (3) debases Azal, disregards his position as successor, disparages and scorns him as lacking in courage and wisdom; (4) tries to curry the favour of the Shah of Persia and excuses his persecutions, putting the blame on Mullahs and Viziers, deprecating the resistance and wars of the early Babis.

[398] Count Gobineau (p. 277) says, "There was some little hesitation about the successor of the Bab, but finally he was recognized as divinely designated, a young man of sixteen, named M. Yahya (Azal). The election was recognized by all the Babis."

[399] "Mirza Jani," p. xxxii.

[400] _Ibid._, p. xxxv. Professor Browne says, "When I was in Persia in 1887-1888, the Babis (Bahais) whom I met _feigned_ complete ignorance of the very name and existence of Subh-i-Azal."

[401] Page 64, note.

[402] "Abbas Effendi _suppressed_ all incidents and expressions not in accordance with later Bahai sentiment." "Of this I am certain that the more the Bahai doctrine spreads, especially outside of Persia, the more the true history is obscured and distorted" (Professor Browne in his introduction to "Mirza Jani," p. xxxvi.).

[403] Pages 36-38.

[404] One need not be surprised at this falsifying of claims and historical facts, for it is the testimony of the Bahai historian himself ("New Hist.," p. 5) that "the principal vice of the Persians is falsehood--so universal and customary and so familiar that truthfulness is entirely abandoned and ignored." "In matters relating to religion the Mullahs have shown themselves to be ready liars and shameless forgers." The degree of reliability of this History may be judged from the following sentence, "When the people of Italy had proved the extent of the Pope's hypocrisy, guile and deceit, they so effectually deposed him and his children and his grandchildren that naught remained of him but the appearance" (referring to 1870-1871). I have received a pamphlet by A. J. Stenstrand, of Chicago, called "Third Call to Behaists." He writes (p. 27), "The Babi history as well as their sacred scriptures prove that a terrible corruption, changing and transposing of its meanings, has been going on in the hands of the Behaists." Again (p. 28), "We have plenty of proofs that there has been continual corruption, interpolation, changing, transposing and stealing away the sacred scriptures of the Babi religion in the hands of the Bahais."

[405] Cf. _Jour. Roy. As. Soc._, 1892, p. 447.

[406] "The Alwah-i-Salatin," in Collections Scientifiques, St. Petersburg, 1877.

[407] "Trav.'s Narr.," pp. 108-164.

[408] _Jour. Roy. As. Soc._, 1892, p. 313.

[409] _Ibid._, p. 286.

[410] _S. W._, Sept. 27, 1913, pp. 9, 10, "If thou dost not obey God, the foundations of thy government shall be razed, and thou shalt become evanescent--become as nothing. If no attention is paid to this book, thou shalt become non-existent."

[411] The same explanation will account for the opposite narratives of the trial of Baha before the Turkish Court at Acca. Mr. Laurence Oliphant reports that the Court put the question to Baha, "Will you tell the Court who and what you are?" "I will begin," he replied, "by telling you who I am not. I am not a camel-driver (alluding to Mohammed), nor am I a carpenter."

[412] "New Hist.," p. xxv.

[413] "Facts for Behaists," p. 27. We mention a few of the important ones. (1) The so-called Tablet of Beirut, which confirmed the claim of Abbas, and was said to be transcribed by Khadim Ullah. The latter declared it to be a forgery by Abbas Effendi. (2) Abbas omitted the middle part of the "Tablet of Command" to make it certify his claims. A complete copy in Baha's own handwriting showed the subterfuge. (3) He combined parts of two different Tablets, called it the "Treasure Tablet," and claimed that it certified his succession. The two Tablets were produced and proved the falsity of the claim.

[414] "Facts for Behaists," p. 55. Afterwards Badi Ullah, who had accused the party of Abbas of making additions to the writings, with a purpose changed sides in the quarrel and accused Mohammed Ali of the same things--"interpolating," "erasing," "transposing," "replacing," "clipping and joining fragments," of the Tablets of Baha Ullah, besides issuing "a false writing in his name." Mohammed Ali is also accused of "carrying away by way of the window" two trunks full of the "blessed writings." See "Epistle to the Bahai World," by Mirza Badi Ullah, pp. 3, 5, 12-17.

[415] "Hidden Words," numbers 20, 37, 48.

[416] "Trav.'s Narr.," p. 123.

[417] "New Hist.," p. vii.

[418] _Ibid._, p. 353.

[419] "Trav.'s Narr.," p. 20.

[420] "New Hist.," p. 292.

[421] "Trav.'s Narr.," pp. 40, 41. Abul Fazl also is apologetic for the Shah, and says ("Bahai Proofs," p. 38), "Without seeking permission from the Shah, the Minister issued the order for his death."

[422] "Trav.'s Narr.," p. 259.

[423] In "New Hist.," p. xvii., Professor Browne says, "The Babis made no profession of loyalty, nor did they attempt to exonerate the Shah from the responsibility of the persecutions. To the Shahs, such terms as tyrant, scoundrel, unrightful king, are freely applied. The battle cry, 'Ya Nasr-ud-Din Shah,' is described as 'a foul watchword.'"

[424] "Trav.'s Narr.," p. 52.

[425] _Ibid._, pp. 104-106.

[426] _Ibid._, pp. 49, 50.

[427] Phelps, p. 13.

[428] "Beha Ullah," p. 411.

[429] "Trav.'s Narr.," p. 53.

[430] _Ibid._, p. 323.

[431] _S. W._, Oct. 16, 1913, p. 210.

[432] _Ibid._, July 13, 1913, p. 118.

[433] _Ibid._, Sept. 18, 1912.

[434] "Some Answered Questions," p. 37.

[435] Pages 77, 78.

[436] Page 63.

[437] "Tablets of Abdul Baha," Vol. I, p. 46.

[438] _S. W._, May 17, 1911, p. 6.

[439] Mrs. Templeton (previously Mrs. Laurence Oliphant), in "Facts for Behaists," tells of the unrighteousness of Abbas Effendi (Abdul Baha) in keeping from his brothers and stepmothers the pension money of the Turkish Government and the revenue of Baha's villages, and of his ostentatious charity in giving away part of these funds by distributing coins to a mixed crowd of beggars every Friday.

[440] _S. W._, May 17, 1913, p. 74.

[441] "Tablets of Abdul Baha," Vol. I, p. 44.

[442] _S. W._, _Ibid._, p. 67.

[443] _Ibid._, Sept. 8, 1912, p. 5.

[444] Phelps, p. 66.

[445] _Ibid._, p. 70.

[446] This house was purchased by an American Bahai lady, that it might remain in Bahai hands.

[447] "Bahai Proofs," by Abul Fazl, p. 66. Remey, p. 23.

[448] Mrs. Grundy, p. 73 ff., "Ten Days," etc., speaks of the Palace of Joy as a very large white mansion. Professor Browne was received here (1890). He was conducted through a spacious hall, paved with a mosaic of marble, into a great antechamber, and entered through a lifted curtain into a large Audience Room.

Of the Garden of Baha, Sprague ("A Year in India," etc., p. 1) says, "It is a veritable garden of Eden, with luxuriant foliage and every fruit. Baha Ullah used to sit under the large spreading tree and teach his disciples." Mrs. Grundy says, "The Rizwan is filled with palm trees, oranges, lemons and wonderful flowers. A river, the Nahr Naaman, runs through it, in two streams, on which ducks and other fowls swim. On an island is an arbour under two large mulberry trees. A fountain plays in the midst. Under the arbour is a chair where Baha used to sit. No one sits in it any more. (Mrs. Grundy knelt at the foot of the chair.) The garden has a cottage, where Baha spent his summers." A Palace and a luxurious summer place were Baha's "Most Great Prison" during most of his years at Acca. Compare Laurence Oliphant's "Haifa," etc., p. 103, for a fine description of his "pleasure ground." How unfounded are such statements as Bernard Temple's (_S. W._, p. 39, April 28, 1914). "All this while the founders were behind prison walls."

[449] Phelps, p. 75.

[450] _Ibid._, p. 80.

[451] Dr. H. H. Jessup, who visited him in 1900, writes (New York _Outlook_, June, 1901), "Abbas Effendi has two houses in Haifa, one for his family, in which he entertains the American lady pilgrims, and one down town where his Persian followers meet him."

[452] Abbas Effendi in Acca at this time visited Mr. Remey ("Bahai Movement," p. 108). He received American pilgrims. Mrs. Goodall ("Daily Lessons," p. 6) speaks of "His bountifully spread table," the laughter and good cheer, and (p. 13) remarks, "One would never realize he was visiting a Turkish prison."

[453] Doctor Shedd says, "Concealment of religious faith is a common practice in Persia, and it is approved and recommended by Bahais."

[454] Phelps, p. 101.

[455] New York _Outlook_.

[456] _S. W._, March 2, 1914.

[457] Phelps, p. xxxi.

[458] "Le Beyan Persan" (Paris), Introduction xvi.-xxiv., by A. L. M. Nicolas.

[459] "New Hist.," p. 252.

[460] "Trav.'s Narr.," p. 252.

[461] S. M. Jordan, of Teheran, says ("The Mohammedan World," Cairo, p. 130), "We are honestly open in our methods, while they are the reverse." Doctor Shedd says, "Christian Mission work is openly Christian, that of Persian Bahais is professedly Mohammedan." "Bahaism, as offered to a Jew, a Christian or a Mohammedan, varies greatly."

[462] _Missionary Review_, October, 1911.

[463] Phelps, p. 154.

[464] Miss A. Montgomery, in _Woman's Work_, 1913, p. 270, says of these Bahais, "This sect of Moslems, thirty years ago, were afraid to appear to be what they really were, they exercised the privilege of falsehood their deceitful faith grants them, and called themselves Christians."

[465] A European Jew reports as follows (1914), "The Jewish Bahais in Hamadan are few in number (exactly fifty-nine besides children). They have not yet broken with Judaism. They go to the Synagogue and follow outwardly our religious practices. They deny _in public_ that they are Bahais from fear of the Mussulmans, who detest the new religion. But the continual attacks of the Bahais against the Jews will exasperate our co-religionists, who will cast them out finally. At present the practical result is hatred and disdain, and bitter dissensions between fathers and sons, sisters and brothers, husband and wife."

[466] Phelps, p. 96. The Report of the Bahais to the United States Census Board says, "One may be a Bahai and still retain active membership in another religious body."

[467] Remey's "The Bahai Movement," p. 97.

[468] Bahaism says, "Christians who do not believe in the Koran have not believed Christ."

[469] The name of the Society has been changed to the "Orient Occident Unity," and a commercial department added. Its contributions are acknowledged, and its work reported through the _Star of the West_ as Bahai work. An American, who imported a machine flour-mill to Persia, under its auspices, told the Consul that the object of his coming was not the mill but propagating Bahaism. In the _Jam-i-Jamsied_, Calcutta, March 28, 1914, Dr. E. C. Getsinger boasts to the Parsees, "The American Bahais have established schools in Persia, and have sent American teachers to those schools."

[470] "Words of Paradise," p. 53.

[471] "The Universal Religion," p. 139.

[472] "Observations of a Bahai Traveller," 1908, p. 77.

[473] Sprague's "A Year in India," p. 16.

[474] Pages 62, 63, 95, 96.

[475] "Bahai Proofs," p. 52. See also Browne's "Mirza Jani's History," pp. xxxiii.-vi.

[476] The Bahais are impaled on the other horn of the dilemma also, for, as Professor Browne says ("Mirza Jani," p. xxxiii.), "The difficulty lies in the fact that Subh-i-Azal consistently refused to recognize Baha's claim, so that the Bahai is driven to make the assumption that the Bab, who is acknowledged to be divinely inspired and gifted with divine knowledge and prescience, deliberately chose to succeed him one who was destined to be the 'Point of darkness,' or chief opponent, of 'Him whom God should manifest.'"

[477] "A Year Among the Persians," p. 517.

IX

Its Record as to Morals (_Continued_)

In their teachings they speak constantly of knowing the truth, but never of speaking the truth. In his book Kheiralla never mentions veracity among the virtues nor lying among the vices. Religious duplicity, _tagiya_, is a Persian peculiarity and some Mohammedan sects among which are our "truth-knowing" Bahais have raised _tagiya_ to a pious privilege. Baha, the crafty chief, requires policy in consideration of expediency, often at the expense of good faith. Until the final triumph of the religion he has sanctioned feigned conformity. They have divine authority for duplicity. This is to them a pious means to a pious end. Since Baha's influence has become paramount, they have adopted the plan of secret propaganda which does not hesitate, in case of need, at denying their faith under oath. Among Mohammedans they are primitive Islamites, among Christians they claim to be primitive Christians. If I had not taken their "private lessons," the supposition of such astounding duplicity would have appeared incredible or beyond even the Oriental proverbial duplicity.--_S. K. Vatralsky, "Amer. Jour. of Theology," 1902, pp. 73, 74, 76._

Bahais particularly boast of love as one of their characteristics. They often quote the words of Baha "to consort with all religions with spirituality and fragrance." Phelps claims for them[478] "a peculiar spirit, which marks them off from other men,--whose essence is expressed in one word, Love. These men are Lovers; lovers of God, of their Master and teachers, of all mankind." Dreyfus, with a forgetfulness or ignoring of facts that is astounding, says, "Their conduct is so perfect, their harmony so complete that although they have been there at Acca for forty years, no judge had yet to intervene for them in any dispute." Chase says "Bahaism removes religious rancour."[479] Let facts speak. Let me array them first by showing the relation of the Bahais to the Moslems, and then to the Azalis (see chapter on "Religious Assassination") and finally to each other (see chapter on "The Quarrel over the Succession").

The Babis and Bahais show great hatred and animosity against the Shiahs of Persia, abuse and revile them and heap maledictions and curses upon them. These evil feelings are shown specially against the Mullahs and the rulers. The Babi and Bahai historians indulge so much in diatribes and maledictions that Professor Browne wearies of translating them and omits pages of abuse.[480] More than enough is at hand to show the rancorous spirit of the new religion.

First take a short backward glance at the Babis. Professor Browne says:[481] "The Babis entertained for the Kajar rulers a hatred equal to that for the Mullahs." Mohammed Shah and Nasr-ud-Din Shah are called "bastard" and "scoundrel" and Mohammed Shah is consigned to hell at his death. The Shiahs are called "foul Guebres" and the Mullahs heaped with abuse. "They hated the Mohammedan clergy with an intense and bitter hatred" and anticipated the fulfillment of the prophecy "when the Kaim or Mahdi should behead 70,000 mullahs like dogs." The Bab called Haji Kazim Khan, chief of the Sheikhis, "the Quintessence of Hell Fire and the infernal tree of Zakkum." He even at times emphasized his words with blows.[482] "When a prisoner in the household of Anti-Christ--that accursed one (_i. e._, the Shah), the Mullah of Maku showed him some discourtesy, whereupon the Ocean of Divine Wrath was stirred and He (the Bab) brought down his staff with such vigour on the unclean form of that foul creature that the august staff broke in two. He then ordered Aga Sayid Hasan (his scribe) to drive out that dog from the room, though the accursed fellow was a person of great consideration." "The Bab took leave of his jailer, Ali Khan, with the words, 'Ay maalun' ('Accursed One')."[483] It is unnecessary further to enlarge on the feelings of the Babis towards the Shiahs, for the sanguinary wars and persecutions explain them and they made no secret of their feelings of hatred.

I pass on to the Bahais, whom Abul Fazl claims were reformed and transformed by Baha. Baha himself it is, who in the "Ikan" calls the Shiahs "a foul, erring sect," who said of his Turkish guards, "Shame upon them! God shall consume their livers with fire, and verily he is the fiercest of avengers" (Lawh-i-Rais) and who exultingly celebrated, in a hymn of triumph, the death of Fuad Pasha,[484] the vizier who had exiled him, and consigned him to hell "where the heart boils and the tormenting angel melts him." Baha's winsome words about the mullahs are, in the "Ikan," "1278 years have passed and all these worthless wretches have read the Koran every morning and have not yet attained to a single letter of the purport of it."

The spirit of _love_ (?) is shown by Mirza Abul Fazl, the preacher and apologist for Bahaism, in his discussion (1873) as recorded in the "New History."[485] His abusive language runs on page after page. The mullahs of Persia are called mischief-makers, dolts, a pack of scoundrels, tyrants, fools, plunderers of men's properties and wives, sectarian zealots steeped in prejudice and thinly disguising their greed of worldly lucre under a veil of sanctity, sprung from the rustic population and the scum of the towns, ignorant of the decencies of society and neglectful of good breeding, with wickedness, worldliness, rapacity and selfishness which are incurable and folly that exceeds all bounds and surpasses all conception, with stupidity, overweening arrogance and presumption absolutely unparallelled, hiding the truth in falsehood, circulating false reports, possessing malignant hatred, malice, spite and great injustice, and notoriously eager to shed blood, yet with cowardice like a timid girl.

He avers further that they are lacking in patriotism, nullify sovereign authority, encroach upon and usurp the power of kings, dismiss viziers, invite the people to rebel, cause national decay, set their feet upon the necks of all mankind, menace the order and well-being of the government, devour public wealth and substitute treason for service. "Perish their homes of folly whose learning is all pretense, their colleges which never yielded a man of sense." This is a condensation of the Bahai philosopher's amiable (!) description of the chiefs of his national religion. The author of the "New History" almost surpasses him in abuse.[486] He compares the mullahs to a "host of foul reptiles who befoul and pollute the pure water of life so that it waxeth loathsome and abominable.... They are fraudulent and sophistical hypocrites ... inwardly reprobate and outwardly devout, clothing themselves in the garb of spurious asceticism and simulated piety: fabricators of 'authentic' traditions." Later Haji M. Haidar Ali,[487] writing by command of Abdul Baha, says of Persia, "The old religious sects ... degenerated into ferocious wolves and mad dogs, even surpassing the ravenous man-eating beasts." Apropos of the martyrdom of Aga Sayid Jafar of Abargoo, "Our Great Lord and Master Abdul Baha revealed the following in a Visiting Tablet" to be _chanted at the tomb_: "Hell is for such as rejected thee, fire for such as sentenced thee to death, infernal flame for such as betrayed thee, and the hellish gulf for such as shed thy blood."[488] These quotations show the vindictive spirit of the Bahai leaders. Any one who is acquainted with Bahais in Persia knows that this is the spirit that animates them, that they revile the Mutasharis and Sheikhis and especially their mullahs. They are brotherly and helpful to their own particular sect of Bahais, vindictive to all who have opposed them. Doctor Frame quotes a Persian as saying this of the attitude of Abdul Baha, "He is very kind towards his friends and bitter towards his enemies." In view of all that has been brought forward, how can Mr. Phelps aver "that they have no trace of bitterness or resentment for their sufferings." The habit of Bahais in denying that they have animosity against other religions reminds me of one of their own stories. A certain mullah said to his friend, "If you notice in me any objectionable habit please inform me." "I perceive no fault in you," answered his friend, "save a habit of using abusive language." "Abusive language!" cried the mullah. "What rascally knave calls me abusive? What shameless ruffian have I abused that he should dare accuse me?"

In the statements of Bahais which I quoted above, they laid claim to superior chastity and sobriety. In the chapter on "Bahaism and Woman" I have noticed their defects in regard to the treatment of women. In regard to sexual immorality, they are neither better nor worse than Persians of the middle class to which they mostly belong. Bahai law follows the Moslem law in prohibiting the use of alcohol as a beverage, as did the law of the Bab. The Bab prohibited opium and tobacco. Azal follows the Bab in these restrictions, while Baha exempts tobacco from the prohibition. A good many Moslems, especially of the cities and upper classes, are addicted to alcohol, and have been through the centuries of Islam. My observation leads me to believe that Bahais are more addicted to the use of intoxicants than Moslems are. Regarding the relation of Bahais to wine and opium, we have an impartial witness who writes his experience without prejudice or motive. Professor Browne, in his "A Year Among the Persians," tells of his social intercourse with the Babis, Azalis and Bahais. His prolonged stay in Kirman was largely spent among the Bahais. He became so intimate with them as to be considered one of them by many in the city. He joined in their convivialities and he gives us a simple narrative of everyday events and experiences. Read the volume from page 475 to 540 and see how many of the Bahais lived in the habitual use of wine and opium. It is shocking and shows what goes on behind their doors. No other one has had opportunity to see and reveal their hidden life. One and another and another of the Bahais is referred to by name and occupation as addicted to intoxicants.[489] Sheikh Ibrahim "is a drunkard and a libertine"; Usta Akbar, the pea-parcher, "returned in a state of boastful intoxication, talking blasphemous nonsense"; the son of the Bahai postmaster "wants money to get drunk and play the libertine"; Haji Shirazi is "a drinker and a libertine" and a reviler; another is a victim of copious libations of beer; another a drunkard and blasphemous in his cups.

Regarding the use of opium they appear to be worse. It seems to be a common habit among them. See pages 499, 500, 505, 520, 524, 525, 540. Of certain dinners Professor Browne says, "All present were Babis (Bahais) and we sat sipping our tea and whiffing opium." "We sat talking late and smoking opium." "The wildest ascriptions of Deity to Baha were made when intoxicated with wine and opium: then they praised the 'Beloved.'" "The poor lad, the son of the telegrapher whom I had seen smoking opium, was dead." "A Bahai dervish was engaged in smoking an opium pipe." The Prince secretary, an Azali Babi, "was a confirmed opium smoker." Browne even joined the Bahais in the use of opium and almost became a victim of the habit. On one occasion[490] they secretly filled his pipe with hashish (Bhang). He recognized the taste and refused it. Why did they do so? Would they possibly have shown him visions with the hope of persuading him of the truth of Bahaism? Maybe some such incidents are the basis of the Moslem accusations against the Bahais of using hashish on neophytes. The point of the above citations is plain. Bahaism does not exercise the transforming power that is claimed for it. The Persian Bahais are yet in the bonds of iniquity. The boasts of Bahais are ungrounded. What of Abul Fazl's question,[491] "Have you ever heard of a Bahai accused[492] of drinking wine?[493] None are accused of evil deeds or bad morals." Again Sprague says, "The conditions of the Millennium are already visible among these people," and Thornton Chase declares, "It brings men to a higher conception of duty and life than has been the heritage of the churches." How blind to facts is such faith!

FOOTNOTES:

[478] Page 112.

[479] Yet Phelps, p. 158, and Chase themselves inveigh against orthodox Christianity with bitterness and scorn.

[480] "New Hist.," pp. 320 f, 281, 289.

[481] "_Ibid._, pp. xvii. and 354.

[482] "Mirza Jani," pp. 131-132.

[483] "New Hist.," p. 352.

[484] _Jour. Roy. As. Soc._, 1892, p. 271.

[485] Pages 173-190.

[486] Pages 4-5, written 1880.

[487] "Martyrs of 1903," p. 3.

[488] "Visiting Tablets," p. 12, N. Y. Bahai Board of Counsel.

[489] Pages 436, 517, 524, 540.

[490] Pages 520-521.

[491] "Bahai Proofs," p. 79.

[492] The testimony of Mr. Getsinger that he saw the son of Baha Ullah under the influence of liquor is given in