Chapter XI

.

The testimony of Professor Browne as to their habits is borne out, in a general way, without his personal experience, by others who have had long residence in Persia. Rev. W. A. Shedd, D. D., of Urumia writes, "Does the religion bring about a change of life and character? The reports given by Bahai travellers are glowing, but long residents in Persia have no such a tale to tell. The Bahais are not noticeably more honest, more truthful, more sober nor more reliable than others" (_Missionary Review_, Oct. 1911). J. D. Frame, M. D., of Resht says (_Moslem World_, July, 1912), "The real test of a religion is its influence upon life. Repeatedly we have challenged the Bahais, 'Show us from your personal lives a power to regenerate the lives of men.'" Rev. S. M. Jordan of Teheran writes ("The Mohammedan World," p. 179), "By neither Moslems, Jews, nor Christians are they considered morally superior to the Moslems, while in some respects they rightly are judged less so." The Rev. J. H. Shedd, D. D., writes, "The Bahai freedom runs to license, and hence as a reform leaves men worse rather than better. Mr. Browne found himself in the meshes of the opium habit in Kirman by yielding too freely to their influence. There is undoubtedly a generous fellowship in the Bahai community, but there is no moral principle.... There are no high and strong characters developed to lead the world in true reform, no high motives to virtue are developed. The seeds of its own destruction are in the system and the best argument against it will soon be its fruits" (R. E. Speer's "Missions and Modern History," p. 182).

[493] "Bahai Proofs," p. 82.

X

Religious Assassination

The religion now entered upon the phase of intestinal dissensions, bitter animosities, schisms, and internecine strife. The pages of its history are henceforth filled with tales of dissension and disruption; of anathemas and accusations; of heresy and apostacy reiterated and reciprocated with increasing bitterness; of fratricidal assassinations and persecutions.--_Professor Browne in "New History," p. x._

Subh-i-Azal is the Khalifa of the Bab and the Bahais are in bad faith when they deny it.--_Nicolas, p. 20._

When inspiration and revelation failed, Baha did not disdain to benefit by the pointed argument of the dagger and the subtle persuasion of poison.--_Vatralsky in "Amer. Jour. of Theology."_

We cannot tolerate iniquity in God nor in one claiming to be God and we cannot conceive of God incarnate subject to the limitations of racial moral ideals.--_R. E. Speer, p. 146._

In general Bahais claim that they and their leaders have been exemplars of love and harmony. Specific declarations of their excellence in this regard have been quoted. M. Abul Fazl[494] writes: "During the long years from the arrival of Baha Ullah in Bagdad to the present day they have not committed that which would disturb a single soul. They have been killed but they have killed no one." Mr. Horace Holley[495] says: "For forty years no judge has had to settle a dispute between them." It behooves us to inquire how the conduct of Baha and his adherents shows up in this regard during the first period of their exile. It is evident that in Persia Baha had no sincere love for his brother Azal, for he planned to secure safety for himself by putting Azal's life in jeopardy. (See