Chapter VIII

.) It is further plain that early in the exile jealousy, envy and hate manifested themselves, even while Baha was outwardly obedient to Azal. In Bagdad, says Bahiah Khanum, "disharmony and misunderstanding arose among the believers--discord--strife--contention."[496] Therefore Baha went off to Kurdistan. He refers in the "Ikan" to the dissensions,[497] "Such an odour of jealousy was diffused, banners of discord hoisted, enemies endeavoured to destroy this servant,--hardships, calamities and sufferings inflicted by Moslems were as nothing compared with what hath been inflicted by the believers." His opponents say that he wished to introduce innovations, relax the law and put forward on his own account a claim to be a Manifestation and being resisted in this, he "got angry."[498] After they were removed to Adrianople the quarrel waxed hotter. Abul Fazl describes it as one of "interior fires of dissension and jealousy between the rival leaders, far exceeding the jealousy of outsiders.[499] Mohammed Jawad Kasvini says[500] there were "all manner of intrigues, falsehoods and untruths." I have received from a Moslem convert to Christianity an interesting account of conditions then and there. He was at that time a _peesh-khidmat_ to the Persian Minister at Constantinople. He was at Samsun when Azal and Baha and their parties embarked and was introduced to them by Haji Rajab Ali Khan, brother-in-law of my informant. He saw them day by day and became a serious inquirer. Afterwards he went to Adrianople bearing presents to Baha. He found Baha and Azal living in separate rooms of the same house under guards. The two brothers were in dispute over the supremacy, and the _murids_ had been won over by Baha. He narrates, "I entered one day. I heard words of angry disputation and revilings. Yahya said, "Ay! Husain Ali, you are vile! Do you not remember your sodomies? You are defiled. Your wife is a bad one!" Husain Ali answered, "Ay, cursed one! Your son Nur Ullah is not your son but son of Sayid----. You yourself are a sodomite, an adulterer." Such like revilings they hurled at each other. I called Maskin Kalam and said to him, "What are these words and doings? If Baha is true why does he talk so? Why do these brothers revile each other? What a fool I am to come so many miles to hear such revilings from a divinity!" We then went to the room of Ishan. My companion said to Ishan, "Why do they curse so?" I said, "I wish to ask a question." He said, "What is it?" I said, "You say they do not work miracles, but must there not be personal power and influence in words?""[501]

The condition at Adrianople culminated in a series of crimes, which now come before us for examination.

Charges have been made, in detail, against the companions of Baha Ullah of assassinating the Azalis, the followers of his rival Subh-i-Azal. Most of the information regarding the matter is to be found in the books and translations of Professor Browne, the great authority on Bahaism in the Anglo-Saxon world. I wish to present and weigh the evidence in hand regarding these accusations.

1. The first charge is _that Baha Ullah attempted to poison Subh-i-Azal, his half-brother_ and predecessor. This charge is found in the "Hasht Behesht," a history of Babism, by Aga Sayid Javad,[502] a prominent Mullah of Kirman and a leading disciple of the Bab. The occurrence took place when Azal and Baha were both at Adrianople under surveillance of the Turkish authorities. Baha, so it narrates,[503] ordered that there should be placed before him and "Azal a dish of plain food, with one side of which he had mixed some poison, intending to poison Azal. For hitherto the apportioned breakfast and supper had been from the house of Mirza Husain Ali (Baha Ullah). When that poisoned dish was placed before them, Baha pressed Azal to take of it. By a fortunate chance, the smell of onions was perceptible in the food, and Azal, being averse to onions, refused to taste it. Though urgently pressed, he refused, saying: 'It smells of onions.' Baha, supposing his evil design was suspected, and to disguise the truth, ate a little from the other (unpoisoned) side in order that Azal's suspicions might be dispelled and that he might eat of the poisoned side. Now, inasmuch as the poison had to some extent diffused itself to the other side, it produced some slight effect on Baha, causing him sickness and vomiting, so that he summoned his physician." This account was confirmed by Mirza Abdul Ali, the son of Subh-i-Azal, to Professor Browne, when he visited him in Cyprus in 1888.[504]

The daughter of Baha, Bahiah Khanum, gives a contradictory account of the same affair.[505] She says that the feast was at Azal's house and that rice for both was served on the same plate, having been prepared in Azal's house. "The portion of rice intended for my father was flavoured with onions, of which he was very fond. The servant, by direction of Azal, placed this portion towards my father. He ate some of it, but fortunately not very much. He preferred the rice prepared for Azal, and ate of it. Soon after eating he became ill. The physician declared that he had been poisoned. He was so desperately ill for twenty-two days that the physician said he could not live." Mirza Abul Fazl, a Bahai writer, says,[506] "Azal sought to poison Baha Ullah, and attempted to do so twice, but failed to accomplish his design." "He repeatedly planned to murder Baha." Baha himself alludes to these events in the "Sura-i-Haykal."[507] "My brother warred with me. He desired to drink my blood. He took counsel with one of my attendants tempting him unto this. We went out from among them and dwelt in another house. Neither did we see him afterwards."

Thus we have brother against brother, each accusing the other of attempting fratricide. How shall we settle the question of veracity? Mr. Phelps makes a plea for Baha, but his words lack foundation. He says that Azal's story "is a _transparent_ fabrication because it assumes an impossible ignorance on the part of Baha Ullah that Azal disliked onions, as well as the impossible hypothesis that Baha Ullah would knowingly partake of food in which poison had been placed." But neither of these "impossible" things are a part of the story. The first objection can only be taken, if at all, to Professor Browne's abridged account in the "Traveller's Narrative," and not to the original in "Hasht Behesht," which distinctly states that onions had communicated their flavour to the other side of the platter, contrary to intention; and, secondly, Baha supposed when he ate (according to the "Hasht Behesht" account) that the poison had not communicated itself to his side of the platter of rice. Those familiar with Persian _pillau_, or boiled rice, in which each grain is separate and dry, will see that it would ordinarily be quite possible to put onions and poison on opposite sides of the platter without either reaching the other side. Each man would help himself, according to Persian custom, from the side of the dish next to him. Moreover, it was customary to prepare the food for Azal in the kitchen of Baha.'[508] Up to the time of the incident they had both continued to live in the same house. This is evident from Baha's words in the "Sura-i-Haykal," where he says, "We went out, dwelt in _another house, neither did we see him afterwards_." This agrees with the "Hasht Behesht." In this and several other particulars the narrative of Bahiah Khanum is defective or misleading. Mr. Phelps' plea, on account of the character of the Bahais, begs the question. This charge and subsequent ones to be discussed, involve the integrity of Baha's character and that of his immediate disciples. The history shows no more reason to believe Baha than to believe Azal, but rather less.

2. The next charge of the Azalis is as follows:[509] "Shortly after this, another plot was laid against Subh-i-Azal's life, and it was arranged that _Mohammed Ali, the barber, should cut his (Azal's) throat while_ shaving him in the bath. On the approach of the barber, however, Subh-i-Azal divined his design, refused to allow him to come near, and, on leaving the bath, instantly took another lodging, and separated himself entirely from Mirza Husain Ali and his followers."

On the Bahai side, Bahiah Khanum says,[510] "One day in the bath Azal asked the servant (of Baha) 'whether it would not be easy for an attendant who was not faithful to Baha to make away with him while shaving him.' The servant replied that this was certainly the case. Azal then asked whether, if God should lay upon him the command to do this, he would obey it? The servant understood this to be the suggestion of such a command, and was so terrified by it that he rushed screaming from the room. This occurrence was ignored by my father, and our relations with Azal continued to be cordial."

Here we have two stories in direct contradiction to each other. It may be observed that the attendant or barber, who was that day serving Azal in the bath, as is agreed by both parties, was a partisan of Baha,[511] without doubt the same barber, Mohammed Ali, who subsequently murdered the Azalis,[512] and who was decorated by Baha with the title Dallak-i-Hakikat,[513] "The Barber of the Truth." It was much more natural that Azal should be suspicious of him than try to tempt him to kill Baha.

In either case, what do we see? Behold, these two "Manifestations of God" accusing each other of attempting assassination. They were brothers, both eminent disciples of the Bab, the "Point of Divinity" of the "new Revelation," both "revealers of inspired verses." The heart of each was full of hatred and envy and of desire to overreach the other. Neither is worthy of credence, both being steeped in Persian deception from childhood. Possibly, at that time, each was ready to compass the death of the other. The subsequent history, however, casts back its reflection upon the murder-plots at Adrianople, and in its lurid light the character of the Bahais grows darker. As a consequence, the charges of the Azalis against the Bahais become probable and are easily accepted.

3. The _proved assassination of Azalis by Bahais at Acca_. The quarrels and plots at Adrianople led to complaints of each party against the other before the Osmanli Government. For the sake of peace and safety they were separated. Azal was sent as a prisoner-pensioner to Famagusta, Cyprus. Baha was removed to Acca, Syria. The "Hasht Behesht" says:[514] "With the latter were his family, about eighty of his adherents, and four of Subh-i-Azal's followers, to wit, Haji Sayid Mohammed of Ispahan, Aga Jan Bey, Mirza Riza Kuli of Tafrish, and his brother Aga Mirza Nasrullah."

These Azalis were murdered by the Bahais in Acca. Of this crime there are many who give testimony, (_a_) The "Hasht Behesht" says:[515] "Before the transfer was actually effected, however, Mirza Nasrullah was poisoned by Baha, at Adrianople. The other Azalis were assassinated shortly after their arrival at Acca, in a house which they occupied near the barracks, the assassins being Abdul Karim, Mohammed the barber, Husain the water-carrier, and Mohammed Javad of Kasvin" (all attaches of Baha).

(_b_) Subh-i-Azal independently confirmed this account in conversation with Professor Browne.[516]

(_c_) Bahai testimony also confirms it. Professor Browne heard the story at Kirman from Sheikh Ibrahim, a Bahai, who had suffered imprisonment and torture for the faith, and who had seen some of the perpetrators while on a pilgrimage to Acca. He said,[517] "The Babis were divided into two factions. So high did feeling run that the matter ended in open strife, and two Azalis and one Bahai were killed" at Adrianople. "The Turkish Government sent seven[518] Azalis to Acca with Baha. They--Aga Jan, called Kaj-Kulah, Haji Sayid Mohammed of Ispahan, one of the original companions of the Bab, Mirza Riza, a nephew of the last, Mirza Haydar Ali of Ardistan, Haji Sayid Husain of Kashan, and two others whose names I forget--lived all together in a house situated near the gate of the city. Well, one night about a month after their arrival at Acca, twelve Bahais (nine of whom were still living when I was at Acca) determined to kill them and so prevent them from doing any mischief. So they went at night, armed with swords and daggers, to the house where the Azalis lodged, and knocked at the door. Aga Jan came down to open to them, and was stabbed before he could cry out or offer the least resistance. Then they entered the house and killed the other six." In consequence, "the Turks imprisoned Baha and all his family and followers in the caravanserai, but the twelve assassins came forward and surrendered themselves, saying, 'We killed them without the knowledge of our Master or of any of the brethren. Punish us, not them.' So they were imprisoned for a while; but afterwards, at the intercession of Abbas Effendi (Abdul Baha), were suffered to be at large, on condition of remaining at Acca and wearing still fetters on their ankles for a time."

(_d_) Mr. Laurence Oliphant gives an account of the Bahais at Acca in his "Haifa, or Life in Modern Palestine."[519] He substantiates the account of the assassinations, and narrates how Baha Ullah was called before the Osmanli Court to answer on the charge of complicity in them. He further states that after one session, Baha "purchased an exemption from further attendance at court _with an enormous bribe_."

(_e_) The defense, unable to escape the force of the damaging testimony or to deny the facts against such testimony, can only offer some excuses in extenuation. Bahiah Khanum[520] reduces the number of Bahais who made the attack on the Azalis to three, asserts that their intention was to threaten death and frighten but not to kill them, that but two Azalis were killed and also one of the Bahais, that the provocation was that the Azalis had slandered Baha Ullah, forged letters in his name, which incited the Government against him and were threatening to kill him, and further that Baha was not cognizant of their intention. But Professor Browne shows that Baha regarded the murder with some complacency at least,[521] and refers to it in the "Kitab-ul-Akdas," saying, "God hath taken away him who led you astray," viz.: Haji Sayid Mohammed, one of the murdered men, who was Azal's chief supporter. He also confirms the fact that Abbas Effendi interceded for the murderers and secured their freedom from adequate punishment. Just as Brigham Young[522] condoned and secured immunity from punishment, if he did not justify or instigate the crimes of his sect. Bahiah Khanum herself shows us that the murderers acted for the religion, and not from any private or personal motives; in other words, committed "religious assassination," after the traditional oriental custom.

The same is shown and more facts brought out in the defense made by Mohammed Jawad Gasvini.[523] He writes that the three persons mentioned above published tracts which were calculated to excite the populace against Baha and his adherents. One, Nasir Abbas of Bagdad, came from Beirut to kill them but was enjoined by Baha not to do so. Then "Some believers organized a secret meeting to put an end to these evil doers. The author was among them and was of their opinion." Baha again restrained them, so the author avers. But, he continues, "The following seven persons secretly determined to put out of the way the aforesaid intriguers" (here follow their names and occupations). "These seven began to consort with the intriguers very cordially, pretending that they were in accord with them and with their belief, and continued to do so for some time. But one afternoon they entered their residence, which was situated opposite the residence of the governor of the city of Acca, and there they killed the said Sayid Mohammed, and Aga Jan, and Mirza Riza Kuli. This took place in the year 1288 A. H., _i. e._, 1870 A. D. When the Government heard of the tragedy it arrested the said seven and arrested all the followers of Baha Ullah who were in Acca." All, including Baha Ullah, Abbas Effendi and the other brothers were imprisoned. Baha was released after three days, after being interrogated by the court. Sixteen of the Bahais were confined in prison for six months and the seven for terms of seven to fifteen years, afterwards reduced by one-third. Thus twenty-three out of about forty male believers were found guilty of the assassinations or of complicity in the plot.

4. Various and _sundry other assassinations for the faith_. According to the Azali historian, these murders were followed by many others. Certain disciples separated themselves from Baha. Of these some fled from Acca,[524] "but the Khayyat Bashi (chief tailor) and Haji Ibrahim were assassinated in the caravanserai of the corn-sellers and buried in quicklime under the platform. Another, Haji Jaffar, importunately pressed his claim for a debt of 1,200 pounds which Baha owed him. (I wonder whether it was incurred to meet the 'enormous bribe.') Thereupon Baha's amanuensis, Mirza Aga Jan Kashani, instructed a disciple, Ali of Kasvin, to slay the old man and throw his body out of the window of the upper room which he occupied in the caravanserai." It was then reported "that he had cast himself out and died, yielding up his life to the Beloved." "All the prominent supporters of Subh-i-Azal, who withstood Baha, were marked out for death,[525] and in Bagdad, Mullah Rajab Ali Kahir and his brother Haji Mirza Ahmad, Haji Mirza Mohammed Riza and several others fell one by one by the knife or the bullet of the assassin." The following others are specified with the place and name of the assassin,[526] "Aga Sayid Ali the Arab, one of the original 'Letters of the Living,' was killed in Tabriz by Mirza Mustapha of Nirak; and Aga Ali Mohammed by Abdul Karim; Haji Aga of Tabriz met a like fate, as did Haji Mirza Ahmad, the brother of the historian Haji Mirza Jani.[527] Another, whose faith had grown cold, was Aga Mohammed Ali of Ispahan, who was residing at Constantinople.[528] Mirza Abul Kasim was sent from Acca with instructions to "bleed that block of heedlessness whose blood is in excess." He robbed his victim of L350, with part of which he bought and sent goods to Acca. Another instance was Mirza Asad Ullah "Deyyan," who claimed to be a "Manifestation."[529] "Mirza Husain Ali (Baha), after a protracted discussion with him, instructed his servant, Mirza Mohammed of Mezanderan, to slay him, which was accordingly done." Count Gobineau confirms this account.[530] Concerning these crimes we have also the independent testimony of Subh-i-Azal, who mentioned most of these instances by name and added several others. Azal said to Captain Young, a British officer in Cyprus,[531] "About twenty of my followers were killed by the Bahais." He confirmed it in an autograph letter to Professor Browne, saying, "They (_i. e._, the Bahais) unsheathed the sword of hatred and wrought what they would. They cruelly put to death the remnant of my friends who stood firm." In the "New History"[532] Professor Browne names over the list of those assassinated, and adds, "Of the more prominent Azalis, Sayid Javad, of Kerbela (or Kirman), seems to have been almost the only one who long survived what the Azalis call 'The direful Disorder.'" In Kirman, Professor Browne said to the Bahais,[533] "From a statement of one of your own party, it appears that your friends at Acca, who complain so much of the bigotry, intolerance and ferocious antagonism of the Mohammedans, and who are always talking about 'consorting with men of every faith with spirituality and fragrance,' could find no better argument than the dagger of the assassin wherewith to convince the unfortunate Azalis."

5. The conduct of the primitive Babis and their leaders, and _their attitude towards the taking of life_,[534] has a bearing on the question of the conduct of the Bahais, for up to the time of the residence at Adrianople they were identical. The history of the Babis is a bloody one. The "first bloodshed which took place in Persia (in connection with the Babi movement) was the murder of a Shiah Mujtihid by one or more Babis." It was a "religious assassination." The circumstances were as follows,[535] When the Bab, as captive, passed through Kasvin, _en route_ for Maku, he wrote a letter asking succour from Haji Mohammed Taki, an orthodox Mujtihid, who was the father-in-law of the celebrated Kurrat-ul-Ayn. "The Haji tore the letter into fragments, and made some unseemly remarks." When this was reported to the Bab, he said, "Was there no one to smite him on the mouth?" The Bahai historian (1880) continues, "Wherefore the Lord brought it to pass that he was smitten in the mouth with a spear head that he might no more speak insolently." Shortly afterwards a certain Babi,[536] named Salih, hearing the Mujtihid curse and revile Sheikh Ahmad, the teacher of the Bab, entered the mosque and slew him at the pulpit. The Bahai historian continues, "This was the consequence of the Haji's conduct to the Bab, and agreeable to the tradition of the Imams, 'whosoever curseth us ... is an infidel,' and so he deemed it incumbent on himself to slay him."

A variation of this story is found in a work by an American Bahai, Mary H. Ford, called "The Oriental Rose."[537] She narrates that Kurrat-ul-Ayn heard the Mujtihid cursing the Bab, and gazing upon him she exclaimed, "How unfortunate you are! For I see your mouth filled with blood!" "The following morning, as he was crossing the threshold of the mosque, he was struck upon the mouth by the lance of a hidden assailant. The attack was followed up by five or six other assassins, who beat the life out of his mangled body." "The strange insight of Kurrat-ul-Ayn had foreseen it." "The assassination removed a serious obstacle from her pathway."

From these narratives, both from the pens of "Friends," it is evident that the Bab and Kurrat-ul-Ayn each spoke words which were direct instigations and incitements to their fanatical followers to commit murder. The chief murderer fled and "joined himself to the people of God" at Sheikh Tabarsi. Disregarding his crime, they welcomed him to their ranks as a "follower of God, and he attained to martyrdom."[538]

We can admire the courage and devotion of the Babis, but certainly their hatred and fanaticism carry them on to retaliation and revenge which are far from pure religion. Witness their deeds! Farrukh Khan, a prisoner of war, was first skinned alive and then roasted,[539] and twenty-two prisoners of war were put to death at the same time, at Zanjan. At Sheikh Tabarsi, by order of Janab-i-Kuddus, His Excellency the Holy, the enemies slain in battle were decapitated and their heads set on posts around the ramparts.[540]

The attempt to assassinate Nasr-i-Din Shah (1852) shows also the murderous spirit of the Babis. From seven to twelve[541] Babis were engaged in the plot, and four of them started out to take part in the assault. It was not, as is commonly represented by Bahais, the act of an unbalanced, weak-minded individual, but the revengeful plot of a number. The spirit of vengeance was very strong within them. Of this we have a witness from a very unexpected quarter, namely, the celebrated Bahai apologist, Mirza Abul Fazl. He writes,[542] "Numerous historical and tangible evidences can be furnished to prove that it was the pen of Baha Ullah which protected from death his own enemies, such as Subh-i-Azal, Nasr-i-Din Shah and certain great doctors and divines. Otherwise the Babis _would not have allowed a single one of these people to have escaped alive_." He certainly must include Bahais, for the Babis would not have desired to kill Subh-i-Azal. But the assertion of M. Abul Fazl, that Baha was as the "Prince of Peace" among a lot of untrained, untamed disciples, will not stand investigation. For Baha's history shows the contrary.

6. _Baha also commends suicide for his sake._ It is narrated by Abdul Baha[543] that rather than be separated in exile from Baha, "Haji Jafar was moved to lamentation, and with his own hand cut his throat." Baha, in the Lawh-i-Raiz, alluded to this event, saying, "One from amongst the Friends sacrificed himself for myself and _cut his throat with his own hand for the love of God_. This is such that we have not heard from former ages. This is that which God hath set apart for this dispensation." Another disciple attempted suicide about the same time.[544] This "old and faithful follower seized a knife and exclaiming, 'If I must be separated from my Lord, I will go and join my God,' cut his throat. With the aid of a physician, his life was saved. Again when the ship bearing the exiles reached Haifa, Abdul Ghaffar, finding himself to be separated from his Lord, determined to sacrifice his life, and threw himself into the sea from the steamer, exclaiming, 'O Baha! O Baha!'" The sailors rescued him.[545] This tendency to suicide reveals an astonishing degree of fanaticism among the Bahais. But suicide is so rare among the Persian Shiahs that these reports arouse suspicion and call for further investigation. I was informed of one person whom the Bahais at Acca reported as a suicide, but who in reality had been murdered by them. Of another, named Haji Mirza Riza, who would have written a history favourable to Azal, the latter wrote to Professor Browne that "they (the Bahais) sought to slay him, and at length gave out that, on the first night of his imprisonment, he had bound a cord about his throat and destroyed himself and so became a martyr."[546] The celebrated Nabil, Bahai poet and historian, is reported to have committed suicide by throwing himself into the sea, shortly after the death of Baha Ullah. "He could stay on earth no longer--he loved and yearned so for Baha Ullah."[547] As this same Nabil had himself claimed to be the Manifestation,[548] it was very convenient that he should make away with himself at that time, instead of renewing his pretensions.

These instances of suicide are cited as proofs of the truth of the religion by M. Mohammed Husain Shirazi, who says,[549] "More faithful and devoted (than the early Christians), some martyrs of our day have killed themselves with their own hands out of devotion to their Lord Baha." Again Baha sent Badi, the messenger, to the Shah, with the "Epistle" from Acca, assuring him beforehand that he was going to death.[550] The letter could easily have been sent through one of the foreign consulates without sacrifice of life.

Doctor Jessup says:[551] "They teach unscrupulous persecution of those obnoxious to them. I had a friend, a learned Mohammedan of Bagdad, called Ibrahim Effendi, of scholarly bearing, refined and courteous--a brother of the wife of Abbas Effendi. His father, a wealthy man, died when he was young and his uncle determined to bring him up as a Babite (Bahai). But the boy refused to accept it. His uncle then robbed him of his property," and threatened him. He fled and came to Beirut. He professed Christianity and was baptized at Alexandria, Egypt. While at Beirut, "he went down to Acca to visit. One night he found that his life was in great danger if he stayed through the night and he escaped to Beirut in great terror."[552]

7. _Psychological attestation of the accusation_ against the Bahais, of assassination, is seen in their doctrine of the power and prerogative of the "Manifestation," and the inference made by the Bahais from that doctrine. This is set forth in the Tablet of Ishrakat,[553] "Verily He (Baha) hath come from the Heaven of the Unseen, and with Him the standard of 'He doeth whatsoever He willeth,' and the hosts of power and authority. As to all else save Him: It is incumbent upon them to cling unto that which he hath commanded." "Woe unto those who denied and turned away from Him." "The Most Great Infallibility" is applied only to one (the Manifestation), whose station is sanctified above commands or prohibitions. He is proof against error. Verily if he declares heaven to be earth, right to be left, or south to be north, it is true, and there is no doubt of it." "No one has a right to oppose him, or to say, 'Why or wherefore'; and he who disputes Him is verily of the opposers." "He doeth whatsoever he willeth, and commandeth whatsoever he desireth."

In like manner Abdul Baha states the authority of the Manifestation,[554] "He is not under the shadow of the former laws. Whatever he performs is an upright action. No believer has any right to criticize." "If some people do not understand the hidden secret of one of his commands or actions, they ought not to oppose it."

These principles are boldly interpreted and applied by the Bahais to the subject under discussion. Sayid Kamil, a Bahai of Shiraz, said to Professor Browne[555] with a look of supreme surprise, "You surely cannot pretend to deny that a prophet, who is an incarnation of the Universal Intelligence, has a right to inflict death, openly or _secretly_, on those who stubbornly opposed him. A prophet is no more to be blamed for removing an obdurate opponent that a surgeon for an amputation of a gangrenous limb." This opinion prevailed among the Bahais. At Yezd they said,[556] "A divine messenger has as much right to kill and compel as a surgeon to amputate." The Bahai missionaries maintained[557] that, "A prophet has a right to slay if he knows it necessary; if he sees that the slaughter of a few will prevent many from going astray, he is justified in commanding such slaughter. No one can question his right to destroy the bodies of a few that the souls of many may live." A Bahai acquaintance of Doctor Frame, of Resht, told him[558] "without any appearance of shame, that he paid so much to have a persecutor removed."

8. In connection with all the above facts, it must be kept in mind that "_religious assassination has been freely practiced since the beginning of Islam_, and that the prophet Mohammed gave it the sanction of his example on numerous occasions." Professor Browne,[559] who thus emphasizes this fact, and gives instances from the Moslem biographies of Mohammed, points out its bearing on our judgment regarding the assassinations alleged against the Bahais, and concludes, "In Asia a different standard of morality prevails in this matter." Certain facts regarding the Imams revealed in the dark annals of Islam show what historical precedents the Babis and Bahais had back of them. Consider the deaths of the twelve Imams. Ali was[560] assassinated with a dagger, Husain killed after battle, nine other Imams were _poisoned_, and the last one mysteriously disappeared.

To sum up. Our investigation has led to the conclusion that the Bahais were guilty of these assassinations as charged. The evidence is both direct and circumstantial, with names and places. Some of the witnesses are still living. Some have given their testimony in writing, some in conversation with Europeans, who have reported it accurately to the world. The environment in which they lived, and the historical and theological traditions on which they fed, strengthen the direct proofs.

The answer to these charges by Mirza Abul Fazl in his "Brilliant Proof"[561] is, that we should hear both sides, and that it is not right to accept the witness of enemies against the Bahais, which is as that of Protestants against the Catholics and _vice-versa_. Our reply is, that both sides have been heard, and examined, and that some of the most damaging testimony is from Bahais themselves. It should be noted that the testimony is altogether from the followers of the Bab, of various kinds and not from Moslem writers. Mr. Phelps, like many Bahai writers, would ignore the charges. He says,[562] "I do not think that it would be time well employed to advert to them in detail." He pronounces them "incredible" and "flatly in contradiction to the spirit, lives and teachings of Baha Ullah and his successor," and destined "quickly to fade away and be forgotten, if left to themselves." No indeed! Lovers of truth will not overlook and forget such a record. They will judge Bahais by their deeds, not by their professions.

The conclusions of Professor Browne, who was undoubtedly a favourably-inclined judge, who investigated impartially and heard the testimony on both sides, has the greatest weight in determining the judgment of the world.[563] In the "Traveller's Narrative," his first volume on Babism and Bahaism, he states that it is only with great reluctance and solely in the interest of truth, that he sets down these grave accusations against the Bahais, and adds,[564] "If they are true, of what use are the noblest and most humane utterances, if they are associated with such deeds? If they are false, further investigation will, without doubt, conclusively prove their falsity." In the "New History," which was published two years later, after further investigation and calm deliberation, he wrote,[565] "At first not a few prominent Babis,[566] including even several 'Letters of the Living' and personal friends of the Bab, adhered faithfully to Subh-i-Azal. One by one these disappeared, most of them as, I fear, _cannot be doubted, by foul play on the part of too zealous Bahais_."

FOOTNOTES:

[494] "Bahai Proofs," p. 12.

[495] "The Modern Social Religion," p. 167.

[496] Phelps, pp. 19-20.

[497] Pages 178-181.

[498] "Trav.'s Narr.," pp. 356-358.

[499] "Bahai Proofs," p. 51.

[500] Manuscript "Life of Beha Ullah," p. 20.

[501] Professor Browne, afterwards in Persia, found the attitude of the Bahais towards the Azalis "unjust and intolerant" and reprimanded them for "their violence and unfairness." They cursed and reviled in the presence of Professor Browne ("A Year Among the Persians," pp. 525-530).

[502] "New Hist.," p. 200, Note 4.

[503] _Jour. Roy. As. Soc._, 1892, p. 296, by Professor Browne. Also "Trav.'s Narr.," p. 359.

[504] "Trav.'s Narr.," p. 369.

[505] Phelps, "Life of Abbas Effendi," pp. 40-44.

[506] "Brilliant Proof," p. 11.

[507] Chicago Edition, pp. 20-23; and "Trav.'s Narr.," pp. 368, 369.

[508] Phelps, _Ibid._, p. 40.

[509] "Trav.'s Narr.," p. 359.

[510] Phelps, p. 39.

[511] Phelps, p. 38.

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

[513] _Ibid._, p. 362.

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

[515] _Ibid._, p. 361.

[516] _Ibid._, p. 371.

[517] "A Year Among the Persians," pp. 513-517.

[518] Possibly he counts those who afterwards left their allegiance to Baha.

[519] "Haifa, etc.," p. 107; "Trav.'s Narr.," p. 370.

[520] Phelps, p. 75.

[521] _Jour. Roy. As. Soc._, 1889, p. 519; "Trav.'s Narr.," pp. 94, 370.

[522] "Brigham Young," by Cannon, p. 271. "Brigham failed to punish or even condemn those criminals who served him too well."

[523] Manuscript, pp. 41-48.

[524] "Trav.'s Narr.," p. 362.

[525] "Trav.'s Narr.," p. 359; _Jour. Roy. As. Soc._, 1889, p. 519; 1892, pp. 995-996.

[526] "Trav.'s Narr.," p. 363.

[527] _Ibid._, p. 332. Also "New Hist.," p. 391.

[528] "Trav.'s Narr.," p. 363.

[529] _Ibid._, pp. 357, 365.

[530] "Religions et Philosophies dans l'Asie Centrale," pp. 277-278.

[531] _Jour. Roy. As. Soc._, 1889, p. 996.

[532] Page xxiii.

[533] "A Year Among the Persians," p. 530.

[534] The Bab asked his fellow prisoner to kill him ("Mirza Jani," p. xlvii.).

[535] "New Hist.," pp. 274, 275; "Trav.'s Narr.," pp. 198, 199, 311.

[536] The "Kasas-ul-Ulema," the Shiah history, says, "Certain Babis, stung by his words, fell upon him early one morning as he was praying in the mosque, and with knives and daggers inflicted on him eight wounds from which he died two days later" ("Trav.'s Narr.," p. 198).

[537] Pages 61, 62.

[538] "New Hist.," pp. 82, 278.

[539] "New Hist.," p. 115 and note, p. 411.

[540] _Ibid._, p. 73; "Trav.'s Narr.," p. 178.

[541] _Ibid._, p. 323.

[542] "The Brilliant Proof," p. 11.

[543] "Trav.'s Narr.," pp. 100-101.

[544] Phelps, p. 50.

[545] Manuscript Life, p. 36.

[546] Compare "History by Mirza Jani," p. xvi.

[547] "Notes taken at Acca," by Mrs. C. True, p. 27.

[548] "Trav.'s Narr.," pp. 357-358.

[549] "Facts for Behaists," p. 42.

[550] "Oriental Rose," p. 186.

[551] "Fifty-three Years in Syria," pp. 637, 605.

[552] Doctor Kheiralla believes that assassination is to be feared at the present time. He told me that a prominent follower of M. Mohammed Ali had been poisoned at Jiddah. Doctor Pease said to me, "Until now Doctor Kheiralla is afraid of assassination. A Bahai told me, 'We want only one thing from Kheiralla, _i. e._, the translation of the "Kitab-ul-Akdas," then we will get rid of him.'" When Hasan Khorasani came to Chicago, Kheiralla was warned from Syria to beware of him and he put himself under special police protection.

[553] Chicago Edition, 1908, pp. 11-14.

[554] "Answered Questions," by Barney, pp. 199-201.

[555] "Trav.'s Narr.," p. 372; "A Year in Persia," p. 328.

[556] _Ibid._, p. 406.

[557] "A Year in Persia," p. 306.

[558] _Moslem World_, 1912, p. 237.

[559] "Trav.'s Narr.," pp. 371-373.

[560] _Ibid._, p. 296.

[561] A Reply to Rev. P. Z. Easton's article in the _Evangelical Christendom_.

[562] "Life of Abbas Effendi," p. 43.

[563] Mr. A. J. Stenstrand, of Chicago, was convinced by the facts. He wrote, "When I studied the Babi history and read about the terrible cruelty and assassinations which the followers of Beha perpetrated upon Subh-i-Azal's supporters which made no resistance, this broke the backbone of my Behai faith." In conversation he told me that Doctor Kheiralla had informed the Chicago assembly that the account of the assassinations as narrated by Professor Browne was true and that the Manifestation had a right to slay them."

[564] Page 364.

[565] "New Hist.," p. xxiii.

[566] One of these was the author of "Hasht Behesht." If the Bahais had the longer dagger, the Azalis did not lack the bitter pen. Professor Browne translates from this work as follows, "The misleadings of black darkness brought me into the city of blood (Acca). I met Abbas Effendi, the whisperer of evil thoughts, one of the manifestations of infidelity. Afterwards I saw the rest of the Wicked One's followers. Their words and arguments consist of a farrago of names, baseless stories, calumnies, falsehoods and lies, and not one of them had any knowledge of the first principles of the religion of the 'Bayan.' They are all devoid of knowledge, ignorant, short-sighted, of common capacity, hoodwinked, people of darkness, spurned of nature, hypocrites, corrupters of texts, blind imitators. God hath taken away from them His light and hath left them in the darkness of the Wicked One and hath destroyed them in the abysses of vain imaginings." He was admitted to audience with Baha and narrates, "When I came there and looked upon the Arch-Idol, that Greatest Talisman, that personified Revolt, that rebellious Lucifer, the envious Iblis, I saw a form upon the throne and heard the lowing of the Calf (Baha--Golden Calf). Then did I see how the light of the Most Great Name shone on Ahriman the accursed, and how the fingers of the demon wore the ring. (Alluding to the theft of Solomon's ring by the demon.) For they had written the name Baha-ul-Abha on divers writings and called it 'the Most Great Name.' Thereat there came to my mind the verse of Hafiz:

Efficient is the name divine: be of good cheer, O heart! The div becomes not Solomon by guile and cunning art."

XI

The Quarrel over the Succession

The confusion, the reaction, and the spiritual division usually attendant upon a prophet's death were in this case happily averted (!?).--_Holley, a Bahai, "The Modern Social Religion," p. 169._

The last schism and the bitterness to which it gave rise lead me to inquire, where is the compelling and constraining power which they regard as the essential and incontrovertible sign of the divine word as in the text, "Associate with all religions with spirituality and fragrance," when they can show such bitter animosity against those of their own household.--_Professor Browne._

Whosoever claimeth a mission before the completion of a full thousand years from this manifestation is a lying impostor; whosoever interpreteth or explaineth this text different from what is obviously revealed, is bereft of the Spirit of God and His mercy.--"_Kitab-ul-Akdas._"

The claims of Bahais in regard to the conduct of Abdul Baha must be further considered. Mr. Phelps describes him as a man "who proves that self can be utterly forgotten: that all-embracing love can be substituted for egotism: the recorded love of Buddha and Christ may indeed be realized." M. Asad Ullah writes: "He sees the Moslem, the Christian and the Bahai, all with one eye,--he is equally kind to all." Mr. Sprague affirms: "Abdul Baha manifests universal love in every word and act." Mr. Chase says: "Bahaism does bring men into loving unity with each other." Abdul Baha said in his address at Denver, Col., "All other nations ... inquire as to the character of this love. What love exists among the Bahais! What unity obtains among these Bahais! What agreement there is among these Bahais! All envy it."[567] Again let the light of history shine forth and these claims be justified or refuted by the facts.

Baha Ullah died at Acca in May, 1892, in his seventy-fifth year. The death of the father was the signal for a bitter quarrel among his sons. The occasion was the succession to the leadership. The cause, no doubt, lay partly in that jealousy which results from a polygamous household. This polygamy was the occasion of misfortune even at the time, for the Persian consul at Bagdad, named Mirza Buzurk Khan Kasvini, had desired to wed one of the women and vented his disappointment on the Bahai community by making accusation against them before the Persian and Turkish Governments.[568]

Baha Ullah had twelve children. The four sons who grew to manhood received "great swelling" titles. Abbas was entitled "The Greatest (Azam) Branch of God" and regarded as the "return" of Jesus; Mohammed Ali, "The Mightiest (Akbar) Branch of God" and the "return" of Mohammed; Ziah Ullah, "The Purest Branch and as Abraham" (died 1898); Badi Ullah, "The Most Luminous Branch and as Moses."

Abbas Effendi was the son of Aseyeh. The other three were sons of Ayesha or Madh Ulya. Abbas Effendi claimed the succession, basing his right and title on the Will of Baha, called the Kitab-il-Ahd and on previous declarations. His right was disputed by the other brothers. I have a manuscript by a lifelong Bahai which gives the following account: "Nine days after the 'ascension' of Baha, Abbas Effendi desired nine of the chief men to come to the house of Mohammed Ali Effendi. He opened the will. It was in Baha's own handwriting and two pages long. The nine men saw it. On the second page, over a part of the writing, Abbas had put a blue paper that it might not be read, and he refused to have it read. On the same day, the whole congregation (men) gathered to the palace of Baha. Mirza Majd-i-Din (Abbas' sister's son) rose and read the will up to the blue paper. Later the women were called to the Kasr Bahja and the will was again read, but the concealed portion was not made known. It was evident that it was for his own selfish purposes that Abbas concealed it, because the future authority did not pertain to him. From Persia and India many wrote, saying: 'Show the last portion; it is the writing of His Holiness.' He refused. To this day it is concealed."

Abbas assumed authority as the Supreme Ruler of the new dispensation, the Centre of the Covenant, and the Infallible Interpreter of its teachings. His claim is clearly set forth in a Tablet[569] wherein, speaking in the third person, he declares: "All Bahais must obey the Centre of the Covenant and must not _deviate one hair's breadth_ from obedience to Him." "He should be looked upon as authority by all." "Obedience and submission must be shown Him and the face turned to Him completely." He was given such titles as[570] "His Holiness the Master," "Our Lord," "The Centre of the Cause of God," "Dawning Place of the Divine Light," "Dayspring of the Light of the Covenant." Indeed his first Apostles to Persia bore the message, "I am the Manifestation of God. My paps are full of the milk of Godhead. Whosoever will, let him come and suck freely."

His claims to headship were strenuously opposed by his brothers and some of the nearest disciples. A bitter quarrel began as a consequence and has raged to the present time. Letters were sent by each party to the Persian Bahais, involving them in the quarrel. Mohammed Ali composed a book, called the "Ityan-i-Dallil," presenting proofs of the invalidity of Abbas' claims, from the writings of Baha. They charge[571] Abbas with concealing and annulling Baha's will, perverting his teachings, changing the writings of Baha, publishing expurgated and interpolated editions of them, and attempting to suppress the authorized Bombay editions. Specifically they accuse him of publishing a Lawh-i-Beirut, a Tablet in which Abbas is greatly exalted, and attributing it to Baha, though it is spurious; that he has inserted verses into letters written in the hand of Baha's amanuensis and published them as genuine; has omitted verses from the "Tablet of Command"; made up the "Treasure Tablet" from parts of several others; appropriated to himself Tablets pertaining to Mirza Mohammed Ali; and commanded to destroy all Tablets of Baha which have not his (Abbas') seal upon them.[572]

Per contra the party of Abbas accused his brothers of intemperance and profligacy[573] and of heresy, covenant-breaking and fraud. Mr. Hadad reported M. Mohammed Ali and Badi Ullah as "being profligate and wanton, frequenting wine shops and being spendthrifts." Mr. Getsinger said he had seen Badi Ullah in the street intoxicated and being helped home by two servants, that he and his brother had taken and pawned the effects of Baha, rugs, hand-bags, etc., and a pearl rosary belonging to Baha which was valued at $10,000 (!) and had squandered the money." Abbas said to Mrs. Grundy,[574] "Mohammed Ali has appropriated many papers and tablets written by the Blessed Perfection (Baha). It is possible for these writings to be altered, as the meanings in Persian are greatly changed by a single dot here and there. Before His Ascension, the Blessed Perfection said to me, 'I have given you all the papers.' He put them in two satchels and sent them to me. After His Ascension, Mohammed Ali said, 'You had better give me the two satchels to take care of.' He took them away and never returned them." He said that Mohammed Ali deceives, "for the Will was also written by Mohammed Ali's own hand from dictation of the Blessed Perfection. By violating the Covenant (Will) he has become a _fallen_ branch. All the beautiful blossoms upon the Tree of Life were destroyed by Mohammed Ali."

Abbas proceeded to the use of boycott and anathema. He[575] ordered that no one of the Acca community should send any letters anywhere without first showing them to him, and commanded the Bahais in Persia not to receive any letters that were not sealed by him, but to send them back to him, and that in writing to Acca they should send their letters open. These restrictions on freedom gave great offense. Abbas also prohibited his followers from associating with his brothers and their followers, strictly ordering them "not to sit, meet, speak or correspond with them, not even to trade or associate with them in any profession."[576] Khadim reports that "once in his own house, Abbas rose up and furiously attacked" his stepmother, who, in return, reviled him and fled from the house, wailing. "At the sacred tomb he used cruelly to treat the brothers and sisters."[577] "On one occasion he repeatedly struck his youngest (half) sister in the presence of her little ones and many believers," scolding her "with a loud voice, uttering many harsh words."[578] On another occasion he "insulted and beat Khadim (Mirza Aga Jan, Baha's amanuensis) at the sacred place" and afterwards "ordered his followers to imprison and cruelly beat him, which they did."[579] He sent adrift Abdul Gaffar Ispahani, called Abdullah, one of the first believers on Baha, in such destitute condition that he died of hunger and was buried in a potter's field at Damascus.[580]

"Alas! Alas!" exclaims Mirza Aga Jan, "Abbas Effendi has caused his followers to display such vehemence of hatred and rancour, the like of which has never been shown by barbarous nations, and even by the most ignorant tribes."[581] Of Abbas, Mrs. Templeton[582] writes: "His pride, alas, is great.... He seems to be blinded.... With regard to business matters Abbas Effendi has not been just to his brothers, who have suffered a good deal in consequence."[583]

Abbas Effendi cut off the living of his stepmothers, brothers and their dependents. Baha Ullah and his household had a stipend from the Turkish Government, as Azal and the Babis in Cyprus had, and it was not an ungenerous allowance.[584]

"The family had an income from the Government, as well as a revenue from three villages."[585] "These funds Abbas Effendi appropriated and with these made his charitable gifts (?) leaving the forty dependents of the younger brothers to live as best they could."[586] This excluding the protesters from their share of the income and offerings embittered the strife, at the same time weakening their ability to propagate their contention. Bitterness and enmity increased; recriminations and accusations inflamed the passions of both sides.

Mirza Abul Fazl, the philosopher of the movement, gives, as a partisan of Abbas Effendi, an account of these times in his "Bahai Proofs."[587] He describes the "ruinous discords and divisions," "the world-consuming flame of jealousy and hatred of the people of error," "the hard hearts of the men of hostility," "the animosity and groundless pride," "the senseless hatred, degradation and shame of the violators of the covenant." He gives the opprobrious title of _Nakhazeen_ to Mohammed Ali's party. He continues, "The evil intrigues, calumnies, false pamphlets and accusations, evil tongues and cursings of the Nakhazeen divided the community and filled it with foul odours." Several outside

## parties tried to act as mediators and bring about a reconciliation.

Among these were the British Consul at Haifa and Mrs. Templeton. The younger brothers agreed to the terms. Abbas Effendi was formally requested to show the Will before impartial witnesses and all were to abide by its word. "This he resolutely refused to do and he must stand condemned for this before all impartial men."[588] After the failure of these efforts at reconciliation, the anger and bitterness waxed hotter. To quote Abul Fazl again: "The Nakhazeen cursed and insulted the visitors to the tomb of the Blessed Perfection," so that there was danger of its desecration. "Consequently Abbas Effendi asked the local (Turkish) Government to supply a guard to accompany and protect" his party. Abbas also went to Tiberias and made complaint to the Government there.[589] As a result of all these conditions, "The people of hostility and violation," says Abul Fazl, "availed themselves of political machinations," in other words, Mohammed Ali's party, "those dwellers in hellfire,"[590] appealed to the "fanatical men of those lands," _i.e._, those same Turkish Authorities. Mohammed Ali formally complained to the Governor of Damascus, Nazim Pasha, sending Mirza Majd-ud-Din as his special messenger.[591] They accused Abbas of retaining their stipends, of confiscating their patrimony, including the father's gold watch which had been donated to Mohammed Ali. Above all, according to the interesting narrative of Abbas' sister, Bahiah Khanum,[592] they made accusation that the shrine which was being erected on Mount Carmel "was intended as a fort, in which Abbas and his followers would intrench themselves, defy the Government, and endeavour to gain possession of this part of Syria." To use the words of Abbas, they said that "he had hoisted the banner of independence; upon that he had inscribed 'Ya Baha-ul Abha': that he had summoned all to assemble that he might found a new monarchy." Therefore "an inquisitorial body (a Commission) was appointed by the Government. To them the copartners of my brothers confirmed them (the reports) and added to them."[593] After the report of the Commission and in consequence of these charges and counter-charges of the "Greatest Branch of God" and the "Mightiest Branch of God," a telegram was received from the Sultan to the Governor "issuing a firman, decreeing the original order, by which Baha's family were confined within the walls of Acca." After _nine_ years of quarrelling (_nine_ being the sacred number of Bahais) this order was put in force, 1901 A.D. They were still confined to Acca in 1906 when I visited Haifa. I saw the shrine and the fine residence of Baha at Haifa, just beside the English Mission. It deserves to be emphasized that the _cause of the Bahai leaders being restricted to Acca_ was not religious persecution by Moslems but _their own quarrellings_.

So completely had the suspicions of Abdul Hamid's government been aroused by their accusations against each other that the death sentence was feared. Pilgrimages were stopped and terror rested on the followers.[594] Abdul Baha wrote to his American disciples of these conditions in the following hyperbolic words: "Verily, by God, I would not change this prison for the throne nor for all the gardens of the earth. Verily I hope to be suspended in the air, and that my breast may become the target to be pierced by thousands of bullets: or that I may be cast into the bottomless seas or thrown into the wilderness.... If I could taste the cup of the great martyrdom, my greatest desire would be fulfilled. This is my utmost aim, the animation of my spirit, the healing of my bosom, the sight of my eyes." But when the establishment of the Constitution in Turkey gave him freedom, he was quick to take advantage of it. He went to Egypt and took up his residence there.[595]

The history I have narrated above refutes these various pretensions of Bahaism, its claims, its "great swelling words" more forcibly than logic or the judgments and opinions of myself and others. The conduct of Abdul Baha and his followers towards the brothers and their followers, as well as that of Bahais to the Azalis, contradicts their fine professions of toleration and love to all religions and all men. Well may we exclaim with Professor Browne: "Where is the restraining power, when they can show such _bitter animosity_ against those of their own household!" The numbers of Bahais living at Acca then was about ninety,[596] and of them thirty[597] or forty[598] were of the opponents of Abbas.

In Persia, where Bahais number a hundred thousand, a small, but influential minority rejected the authority of Abbas Effendi. These were placed under the ban, anathematized, and ostracized. For example, one of them, Mirza Jalil of Khoi, was driven out of his house, which was destroyed by Shiahs, instigated by new Bahais. Another adherent of Mohammed Ali, Mirza Khalil of Tabriz, was completely ostracized, according to command received from Acca. His daughter, who was married to a new Bahai, was allowed to visit her parents only once a year, though living in the same city, and when she died they did not give them word till six days after the funeral. Another Bahai libelled this man to his employers in hope of injuring him.

Another result in Persia was the permanent estrangement of a considerable number of Bahais who lapsed into scepticism.

Abbas Effendi, influenced by the opposition, put a veil over his high claims and instructed his followers to speak of him as simply Abdul Baha, "the Servant of Baha," which is usually translated by them "the servant of God." The protesters replied, "Rather let the title be Abdul-Hawa, 'the servant of air,'" _i.e._, windy and bombastic. But notwithstanding his disavowals Abdul Baha allows himself to be assigned a position both inconsistent with his own words and with the teachings of Baha. Mr. Phelps, his disciple and biographer, says,[599] "Abdul Baha, styled 'Our Lord,' 'Our Master,' is regarded with a love and a _veneration_ second only, _if indeed second_, to that which they bestow upon Baha Ullah. He is classed as the third or last of the Divine Messengers of the present Dispensation." The Bab, Baha and Abbas constitute, as it were, the Bahai trinity. Abdul Baha commended and approved for publication an ode written by Thornton Chase in which he is glorified with the following epithets among many others.

"O Thou Enlightener of the Spirits of Men! Thou Heart of the World!

"Thou Physician of Souls! Thou Prince of Peace!

"Thou Right Arm of the Almighty! Thou Lord of the Sabbath of Ages!

"Thou Mystery of God!"

Another disciple, Mrs. Grundy,[600] writes, "Abdul Baha is the Bazaar of God, where everything humanity needs may be found without money and without price." Mr. Remey (a Bahai) writes,[601] "The Divine Spirit is manifested in Abdul Baha--_the Branch_. He is the unique channel through which the Power of God is conveyed to each individual believer. He is the intermediary. The spiritual well-being of every Bahai depends on his connection with Abdul Baha."

The outcome of this quarrel in America is told in the following chapter. An interesting sequel is the recantation of Mirza Badi Ullah. Doubtless helped thereto by poverty, he made his submission to Abdul Baha, and published a confession, called "An Epistle to the Bahai World." Concerning it Doctor Pease told me that Badi Ullah is not the author of the whole of that which is published in English under his name. The Epistle says, I Badi Ullah "turn my face to the appointed station, Abdul Baha--May the life of all existent beings be a sacrifice to Him." Against M. Mohammed Ali, with whom he had associated himself for a decade, he makes accusation of untrustworthiness, of purloining the papers and books of Baha and interpolating and falsifying them, of cursing and execrating Abdul Baha through jealousy. He turns on his former supporters and says, "they (the Nakhazeen) have no God save passion, no object save personal interest."[602] Doctor Jessup says:[603] "Badi not long ago was threatening to kill Abbas, and assassination is an old fashion of Persian fanatics.... He has become reconciled but I would not guarantee that his main object is not to gain his share of the money." Better had Badi stuck to his former plan when he petitioned the Governor of Damascus and the Sultan to be sent as a prisoner to Rhodes. Doubtless then he would have had an independent pension.

FOOTNOTES:

[567] _S. W._, Nov. 4, 1913, p. 230; Phelps, pp. 255, 133.

[568] "Trav.'s Narr.," p. 84, note 2.

[569] _S. W._, July 13, 1912.

[570] Abul Fazl's "Bahai Proofs," pp. 109-122.

[571] See "Facts for Behaists."

[572] We can well believe that these accusations are true, in view of what we know from Professor Browne of the way Abbas Effendi perverted facts of the history of the Bab and Subh-i-Azal, in the "Traveller's Narrative" of which he was the author ("New Hist.," pp. xiv., xxxi.).

[573] "Facts for Behaists," pp. 8, 9.

[574] "Ten Days in the Light at Acca," p. 63.

[575] Persian Manuscript.

[576] "Facts, etc.," p. 45.

[577] _Ibid._, p. 59.

[578] _Ibid._, p. 60.

[579] _Ibid._, p. 25.

[580] Persian Manuscript.

[581] "Facts," p. 54.

[582] Mrs. Templeton was Mrs. Laurence Oliphant and had resided at Acca and in intimate relations with the family of Baha for ten years.

[583] "Facts," pp. 6-7.

[584] "Trav.'s Narr.," p. 378.

[585] Mrs. Templeton's letter to Doctor Pease in "Facts," p. 9.

[586] Mrs. Templeton, p. 9.

[587] Pages 116-118.

[588] Mrs. Templeton.

[589] See "Facts, etc.," Khadim's letter.

[590] Page 136.

[591] "An Epistle to the Bahai World," by M. Badi Ullah, p. 19, and Mr. Howard MacNutt's Interview with Badi Ullah, _S. W._, July 13, 1912.

[592] Phelps' "Life," p. 81.

[593] "Letters to the Friends in Persia," pp. 2-3. Comp. "Tablets of Abdul Baha," Vol. I, pp. 45-47.

[594] "Daily Lessons," by Goodall, pp. 27-29 and the "Bahai Movement," pp. 106-108.

[595] "Tablets," Vol. I, pp. 4, 94.

[596] Phelps, p. 109.

[597] Abul Fazl, p. 118.

[598] Mrs. Templeton, "Facts, etc.," p. 9.

[599] Page xxxiv.

[600] "Ten Days at Acca," p. 105.

[601] _Star_, Sept. 8, 1913.

[602] Page 28.

[603] "Fifty-three Years in Syria," p. 687.

XII

Bahaism in America

I speak from the point of view of Persian Bahaism and not from that American fantasy which bears its name.--_Nicolas, "Beyan Persan," Vol. I, p. II._

Abbas is an elderly and venerable man, very similar to a score of venerable Druse and Moslem Sheikhs I have met.... The Lord deliver them (American Christians) from the delirious blasphemies.... The claim that the Acca Sheikh is God is quite enough to condemn them.--_H. H. Jessup, "Fifty-three Years in Syria," p. 638._

Pray for my return to America and say: O Baha Ullah! Confirm Him in the servitude of the East; so that He may not spend all his time in the Orient; that He may return to America and occupy His time in the Western world.--_Prayer of Bahais._

It is doubtless this mystical, allegorical character of Bahaism which attracts a certain type of mind in America, in the main probably, the same type which follows after spiritualism, esoteric Buddhism, Swamis from India, theosophy, and other movements which play around the edges of the occult and magical, and help to dull the edge of present realities with the things which are neither present nor real.... Indeed it is probably this soft compliance with anything and the absence of the robustness of definite truth and solid principle which makes Bahaism attractive to many moral softlings in the West.... It will run a brief course and amount to little in America.... The novelty will soon be over and the people who did not have sufficient discernment to discover the truth that will satisfy them in Christianity, will not find it in Baha Ullah or Abbas Effendi.--_R. E. Speer, "Miss. and Mod. Hist.," Vol. I, pp. 143, 162-168._

Bahaism, as distinguished from Babism, was, to a certain extent, introduced to public notice in America by Christian missionaries, who reported about it as a movement likely to break the solidarity of Shiahism and facilitate the evangelization of Persia. With the same thought in mind, Professor Browne's translations of "The New History" and "The Traveller's Narrative" attracted attention. In the Congress of Religions, at the Chicago Exposition in 1893, the eminent missionary, Rev. H. H. Jessup, D. D., described Baha Ullah as "a famous Persian sage,--the Babi saint, named Baha Ullah (the glory of God), the head of that vast reform party of Persian Moslems, who accept the New Testament as the word of God and Christ as the deliverer of men; who regard all nations as one and all men as brothers."[604] Shortly after the Exposition a Syrian, named Ibrahim G. Kheiralla, began a propaganda in favour of Bahaism. He was of Christian parentage, born in Mount Lebanon, and educated in Beirut College. At Cairo, under the tutelage of Mirza Karim of Teheran, he accepted the Bahai faith. He was engaged in business, to which he joined faith healing and lecturing. He was given a fake degree of Doctor of something by a night school in Chicago. This he rightly despised, but considered that he was entitled to the degree because M. Mohammed Ali had addressed him as Doctor! I had several interviews with him. He showed me a trunk full of Bahai manuscripts and documents, and allowed me to read his translation into English of the "Kitab-ul-Akdas." He is a man of strong mind, acute argumentative faculties, fine conversational powers and altogether an interesting personality. He first taught Bahaism in secret lessons, as a religion of mysteries, a secret order, a doctrine for truth-seekers only, not for the masses. "The secret teaching gives us the key to the truth."[605]

Mr. S. K. Vatralsky was among the private pupils at Kenosha. He did not become a believer, but learned the esoteric doctrine and published an interesting account of the cult under the title, "Mohammedan Gnosticism in America."[606] Of the method used he writes, "In their secret lessons they allegorize and explain away; in public by means of mental reservation and the use of words in a double sense, they appear as they wish to appear." Doctor Kheiralla published in 1897 a booklet called "Bab-ed-Din, The Door of the True Religion--Revelation from the East." It has two parts (1) On the Individuality of God and (2) A Refutation of the Christian doctrine of the atonement. Later (1900), in conjunction with Mr. Howard MacNutt, he published "Beha Ullah" in two volumes. It is the theology and apologetics of Bahaism. Its Preface informs us that its purpose is to "demonstrate that the Everlasting Father, the Prince of Peace, has appeared in human form and established His kingdom on earth." The propaganda met with considerable success in Chicago and its vicinity. In 1897 Doctor Kheiralla went to New York City and in a short time "140 souls" were persuaded. In this same year two of his pupils were married in his house in Chicago, receiving his blessing. These were Mr. and Mrs. E. C. Getsinger. They "taught seekers" in Ithaca, N. Y., and afterwards in California. There they converted Mrs. H----, a woman of great wealth, to the faith. Mr. Vatralsky narrates that Doctor Kheiralla converted no less than 2,000 Americans during the first two years of his labour. Of these 700 were living in Chicago (Doctor Kheiralla told me 840), between 250 and 300 in Wisconsin, about 400 in New York, the rest in Boston, etc. In his "Beha Ullah" Doctor Kheiralla says, "Over seven years ago I began to preach the message. Since then thousands of people of this country have believed and accepted the glad tidings of the appearance of the Lord of Hosts, the Incarnation of Deity, and the glorious message is rapidly spreading in the United States." Speaking of this period Mr. Vatralsky writes: "It would not have had its success, had it come flying its own native colours. It has succeeded because, like a counterfeit coin, it has passed for what it is not."

A curious incident occurred on May 6, 1906. Mr. August J. Stenstrand was exscinded from the "First Central Church of the Manifestation," because he rejected Baha Ullah and accepted Subh-i-Azal. He was led to this step by investigating the history as recorded in Professor Browne's translations. He subsequently published three pamphlets, "Calls to Behaists" (1907, 1910, 1913) setting forth the claims of Azal. I had interesting interviews with him in 1914.

In the winter of 1898-99 pilgrimages were organized to visit the shrine and leaders at Acca.[607] One party consisted of Mrs. H----, who bore the expenses, Doctor and Mrs. Kheiralla, Mr. and Mrs. Getsinger, Mr. Hadad and others. The pilgrimage turned out unfortunately. They found the "holy household" divided. They saw only Abbas Effendi and one sister. They were kept from even a sight of the others. Doctor Kheiralla was bold enough to dispute with Abbas Effendi and he told me that for this reason the latter conceived a grudge against him. Of this Dr. F. O. Pease writes: "Doctor Kheiralla had some discussion with Abbas in the presence of native guests and teachers at which Abbas took umbrage."[608] The Getsingers accused Kheiralla of immoral conduct and Abbas Effendi reported these stories to Mrs. Kheiralla and her daughter, with the result that they repudiated Kheiralla. Certain financial irregularities of the party further disgusted Mrs. H---- and chilled her faith. So animosity and dissension sprang up.

Mr. Getsinger, on his return to America, announced that he was to be the representative of Abbas Effendi, because Doctor Kheiralla's teachings were erroneous and his conduct immoral. Doctor Kheiralla responded with counter charges against his accuser, of a private and personal nature, and declared him qualified for the Ananias club by his accounts of himself in California. The Chicago and Kenosha assemblies were rent asunder. In the correspondence, some of which I have in my possession, they hurl at each other such terms as falsehood, lie, malevolence, injustice, maliciousness, deluding, laying traps, etc. Thornton Chase was accused of dishonesty in money matters. Doctor N----, the treasurer of the "Assembly" in Chicago, was denounced for embezzling its funds. Mirza Abdul Karim arrived from Acca to quiet matters but he poured oil on the flames. Kheiralla was first informed that if he would submit and cooeperate, "he would never want anything." He writes:[609] "Abdul Karim promised me plenty of money, and when I refused, he denounced me and prohibited believers from buying or reading my book." He ordered a social and business boycott against him and his party. Stenstrand says,[610] "They have ousted, given bad names, and thrown mud at each other both in their sermons and in print worse than any Christian or heathen religions have done." The spirit of Abdul Karim may be seen from one of his addresses: "O nakhiz (violator), thou spotted snake, thou shalt be seized with a great torture and punishment and thou, O sister serpent, who art wagging thy sinuous way and trailing thy deceitful slime over another region, know thy fate." He declared that he would call to God for vengeance against Kheiralla. Hasan Khorasani, too, threatened him, saying, "He would be smitten of God in two weeks," and "a sword shall cleave the sky and cut his neck." He was greatly frightened. Doctor Pease said to him, "Do not be afraid, you have nothing to fear." Kheiralla answered him, "I know these Orientals better than you do. I know what they did to the Azalis." Before they came to the next discussion, he had policemen concealed in his house for his protection. The upshot of the whole matter was that protesters repudiated Abbas Effendi, after a conference in Chicago on May 27, 1900, finding "increasing evidence of falsity and double dealing in him." Indeed, says Doctor Pease, "Why should we not inquire whether Abbas is not _a_ son, if not _the_ son of perdition." They entered into correspondence and became one with the party of M. Mohammed Ali. After this the controversy took on a doctrinal aspect and all questions of Abbas' supremacy and misconduct were thrashed out between the American Behaists and Bahais. This controversy from the side of the Behaists is contained in "The Three Questions" and "Facts for Behaists" (Chicago, 1901); from the other side in "Letters of Abdul Baha Abbas to the Friends in Persia" and "An Epistle to the Bahai World," by M. Badi Ullah, after his recantation. The details of the schism have been given already. To heal the schism different leaders were sent to America successively by Abbas Effendi. Following M. Abdul Karim, came M. Asad Ullah, 1901. He published, in New York, "The Sacred Mysteries" in which he anathematizes the Behaists. He organized a "House of Justice" in Chicago, a step which had been previously taken by the other party. Next came the learned Mirza Abul Fazl, 1901-1902. But their efforts were unavailing though each was willing to acknowledge the faults of his predecessor. The quarrel gave a great setback to the cause. Doctor Pease wrote in 1902:[611] "About 1,700 have left us because of the dissension and false teaching, and because they would not engage in religious scandal. The whole number in the country is now 600 or 700. Of these 300 are Behaists; the others are Abbasites of one sect or another, holding belief that Abbas is Lord and Master." Doctor Kheiralla says, "Many grew cold, few remained." With this agrees the word of Thornton Chase:[612] "We have seen too many, when the first winds of testing blew, show faith of shallow depth." Abdul Baha says:[613] "Chicago, in comparison with the cities of America, was in advance and numerically contained more Bahais, but when the stench or vile odour of the Nakhazeen was spread in that city there was stagnation." In Chicago Bahaism never recovered from these quarrels. In 1914 Mr. F. A. Slack, "Spiritual Guide of the Behaist Assembly of Kenosha," wrote to me "of the bitter invectives and false accusations and persecutions we are subjected to" by the followers of Abbas Effendi. The Behaists had dwindled to 40, according to their own report to the U. S. Census in 1906, while the Bahais reported 1,280 in U. S. A. of whom 492 were in Illinois, 23 in two Assemblies in New York State, 58 in New Jersey, 52 in Pennsylvania. One of the largest Assemblies was in Washington, D. C., with 74 members, white and coloured. These organized local "spiritual assemblies" were 27 in 1913, a very small increase.[614] There are also "assemblies of teaching" for the women. There are Annual Conventions with delegates from the different groups. These conventions are "unique and peerless among the assemblies of mankind," in the mind of their imaginative reporter, "because of the divine favour of Baha Ullah which gathers them together.... All other meetings in the world are for worldly or selfish purposes. These alone are spiritual."[615] They also hold a summer conference at Eliot, Maine.

The Bahai propaganda is carried on by means of these assemblies, by parlour meetings, by personal intercourse and by letters (tablets) from Abdul Baha. Their publicity bureau is most active and supplies many articles to magazines and newspapers. They make use of the Chautauquas, Peace Congresses, etc., to promulgate their peculiar tenets. Their press at Chicago publishes the _Star of the West_, formerly the _Bahai News_. It is issued monthly, that is, every nineteen days, according to the Bahai calendar. For example, the issue of September 27, 1914, is dated Masheyat 1, Year 70. It is printed in English and Persian, the latter being lithographed. It is confined to Bahai subjects, giving many of Abdul Baha's "revelations." Their literature, so far issued, is (1) The Works of Baha Ullah, in six or more books. (2) The Tablets and Addresses of Abdul Baha. (3) The Apologetics of Bahai writers, American or translations from the Persian. (4) Journals of pilgrims to Acca. (5) Tracts and reports. Of his own Tablets, Abdul Baha says:[616] "In course of time, the light of these Tablets will dawn, the greatness, the importance will be known. The truth I say unto thee, that each leaflet will be a wide-spread book, nay rather a glistening Gem on the Glorious Crown. Know then its value and hold great its station." These Tablets are, for the most part, letters to individuals.

Besides the Bahai Publishing Society, another agency is the Orient-Occident Unity,--first organized in 1909 as the Persian American Educational Society. It has a commercial side, but its main object is to promote Bahaism by assisting or opening schools and hospitals in Persia and other Oriental countries. It has started mission work in Teheran, Tabriz, Meshed and other points in Persia and in Burmah. They seek to strengthen Bahaism in Persia where it is small and weak in comparison with other sects. The work of the American Bahais there is of little importance. "But the presence of American Bahais in Persia or the value of an American newspaper is not their direct influence, but the impression they give that America has largely accepted Bahaism."[617] In the United States this Unity poses as philanthropical, not revealing in its constitution, circulars and appeals for funds its Bahai connection. This concealment is inexcusable and cannot be too strongly condemned. Christians and Jews should not be asked to contribute to any cause under false pretenses, nor should prominent statesmen, educators and philanthropists be thus led to give their quasi endorsement to the Society.[618]

In 1912 Abdul Baha Abbas, after a sojourn in France and England, visited America, arriving April 12 and departing December 5. America has not lacked its own prophetic product, as witness Joseph Smith, Mary Eddy, John Dowie, Crowdy and Indian medicine men. But Abdul Baha, except for Hindu Swamis, was the first Asiatic revelator America has received. Its hospitality showed up well. The public and press neither stoned the "prophet" nor caricatured him but looked with kindly eye upon the grave old man, in flowing oriental robes and white turban, with waving hoary hair and long white beard.[619] His visit was noticed, as has been the case with many distinguished foreigners, but did not create any special sensation. His own press agents were active and aggressive, furnishing many articles for newspapers and magazines. The reporters took the exaggerated statements of the Bahais without sifting. He performed his part fairly well and allowed himself to be interviewed and photographed with the patience of an actress. He posed for the "movies" man and spoke for the phonograph records. He sat for an oil painting and approved of his bust in marble.[620]

Abdul Baha's tour comprised a number of the chief cities of the northeast, followed by a rest at Green Acre Conference, Eliot, Maine, and then a trip to Canada and California. His meetings and addresses were of two kinds: for the public and for the Bahais. He spoke to the churches, liberal and evangelical,[621] Socialists, Theosophists, etc.; to Woman's Clubs, Suffragists, Colleges, Historical Societies, Peace Societies and at the Conference on International Arbitration, at Lake Mohonk.

Abdul Baha's principle in his public addresses was "to talk about things upon which we agree and say nothing about things upon which we differ."[622] Thus he spoke much of the Fatherhood of God, but failed to mention that he regarded Baha Ullah as "the Manifestation of the Father." He spoke of brotherly love extensively yet never about the violent quarrels that abound in Bahai annals. He said much of religious unity[623] but did not state how the movement had increased the number of sects in Persia and in America. He spoke much on "Universal peace," though Babi history, which they boast of, has some of the cruelest and bloodiest conflicts of arms recorded in history. He dwelt much on the principle of arbitration, though he had refused to arbitrate his dispute with Mohammed Ali. Even while he was in America, a grandson of Baha Ullah, who lives near Chicago, sent a request for an interview to lead to a reconciliation. Abdul Baha ignored the request. He discoursed at length on woman's rights and equality, but omitted to inform the public that Baha Ullah had three wives and carefully concealed his women in an oriental haram. Besides all these, he erroneously attributed to Baha Ullah the origination of teachings which have been the age-long possession of Christendom.

The meetings with the believers were of a different character. To them his message was: "Teach Bahaism; work for the cause; spread the faith; build the Temple." With them he celebrated the Unity Feast. This has some of the features of the _agape_ of the ancient Church and some of the Lord's Supper. Often a variety of food is partaken, Persian pilau being a favourite. When all were seated Abdul passed through the rooms, speaking:[624] "Abdul Baha is now walking among you commemorating Baha Ullah. Blessed are ye who are the servants of Baha Ullah. In the utmost of love I greet each and all of you. This is like the Lord's Supper. Material food is prepared for you. The manna from heaven is present for you. May your hearts be exhilarated in the kingdom of Abha. The labours of Baha Ullah have not been in vain." After the Feast, he raised his hands and pronounced his blessing upon them. This is called the 19th day Unity Feast and is celebrated at the beginning of every Bahai month. When Abdul Baha is not present the Tablets are read and praises to Baha, as to God, are chanted.

One incident was the establishment of the Day of Thornton Chase as a memorial anniversary. Chase is the first American Bahai to be canonized. Abdul Baha visited his grave at Los Angeles, and ordained a saint's day in the Bahai calendar, October 19th. He said:[625] "This revered personage was the first Bahai believer in America. He served the cause faithfully and his services will be ever remembered throughout ages and cycles."[626] "He was of the blessed souls.... He witnessed the light of the kingdom of Abha and wrote proofs and evidences of the Manifestation." Thornton Chase certainly had a surprising faith in Abdul Baha.

A special event was the dedication of the grounds of the Bahai Temple, the Mashrak-ul-Azkar (the Dawning-place of Praises). This took place in the midst of the Rizwan Feast, on May 1, 1912, in the presence of the Bahai Temple Unity composed of delegates from all the "spiritual assemblies" in America, convened in its fourth annual convention. A site of five acres has been purchased in the village of Willmette, a suburb of Chicago. Abdul Baha, using a golden trowel, broke ground and others of the different races, who were present, used picks and shovels and prepared a place into which Abdul Baha put a stone. He said: "The mystery of this building is great. It cannot be unveiled yet, but its erection is the most important undertaking of this day. This Temple of God in Chicago will be to the spiritual body of the world what the inrush of the spirit is to the physical body of man, quickening it to its utmost parts and infusing a new light and power.... Its results and fruits are endless." Of the structure he said: "The Mashrak-ul-Azkar will be like a beautiful bouquet. The central lofty edifice will have nine sides, surrounded by nine avenues interlacing nine gardens where nine fountains will play. There will be nine gateways and columns, with nine arches and nine arched windows and nine caissons nine feet in diameter. Nine will also be carried out in the galleries and dome. Further, its meetings are to be held on the ninth of each month."[627] Thus the Bahai sacred number will be exhibited everywhere. "Behold!" exclaims the Bahai reporter. "What a priceless piece of ground is this site, dedicated by the hands of the Orb of the Covenant and blessed by his holy feet."[628] But in another place Abdul Baha urges them to hasten the completion of the building, complaining[629] "America has not been working enough for it." "Money comes slowly," says the treasurer; "pledges were tremendous--as big as our eyes saw at the time and afterwards we could collect[630] only a small proportion." After six years of strenuous pleading and effort, they have paid for the ground. The ladies evidently preferred to spend their money in jaunts to Acca, with Paris and Cairo en route, rather than to put up an extravagant temple in Chicago for 200 people who are scattered in that city--a temple in which the believers in New York and Los Angeles may never worship. The cause for haste is "to fulfill a great prophecy, that in the day of the Branch shall the temple of the Lord be built" (Zech. vi. 12). And Abdul Baha is already more than seventy. When finished, "It will have an effect on the whole world." "It will be dedicated to the worship of Baha Ullah and his words only are to be read in it."[631]

After a sojourn of about eight months, Abdul Baha returned to England, whence he telegraphed: "Thanks to Baha Ullah, I arrived safely." As a souvenir of the visit, the American Bahais presented a silver vase to the shrine of Abdul Baha Ullah at Acca, "the Holy City." Of this Mr. Remey writes:

"The Holy Tomb in which this vase is to repose (we ardently hope) for hundreds, perhaps thousands of years already contains precious offerings, vases and many wonderful things placed there by people from all over the world. Among this ever-growing collection at the Threshold of the remains of the Earthly Tabernacle of Him who manifested forth to a dying world the very Fatherhood of the Eternal of Him, who for us is the Sublime King of Kings, must stand this silent token, as a measure of the response from the hearts made glad by this ineffable sacrifice of Him who, giving up all thoughts of self, came to us (_i. e._, to U. S. A.) in our need, The Centre of the Covenant, His Holiness Abdul Baha."

The visit of Abdul Baha did not leave any great impression. His personality had no deep influence. He appeared conspicuous neither for intellectuality nor spirituality. Many a distinguished traveller has got hold of the public ear and heart to a greater extent. I was in Baltimore when he was there. He caused scarcely a ripple on the surface. His addresses were tame and full of platitudes. It was told me that his visit led to doubt and coldness on the part of some adherents. He was, as Canon Wilberforce said, "not an orator, nor even a preacher," practiced in public address. One of the distinguished clergymen whose pulpit he occupied said to me, "The man has no special message. He is a faker." Another liberal thinker, who has given publicity to this doctrine, after an interview, pronounced him a fraud. Some of the American disciples, especially the ladies, idolized him, even to the extent of bringing down upon them the reprobation of some English disciples. One of the latter wrote:[632] "There seems to be a tendency in America and elsewhere to focus too great attention on Abdul Baha rather than upon the Manifistation."

What of the progress of Bahaism in America? It is making no marked progress. In some sections it seems to have gone forward, as on the Pacific coast and around New York and Washington. It has decreased in the South and in the headquarters of the movement, Chicago. The organization at Atlanta has disappeared from the list. The South will not take kindly to the advocacy by Abdul Baha of the miscegenation of the races. He recommends that efforts be made towards the intermarriage of the coloured and white races as the ideal panacea for the present estrangement.[633]

I understand that a Washington negro has married an English Bahai woman, the courtship having occurred when both were pilgrims, and under the encouragement of Abdul Baha. Of the condition of the cause in Chicago I can speak from personal investigation. I attended the regular Sunday service in St. John's room, eighteenth floor of the Masonic Hall. It was a pleasant May day. About sixty were present--twenty men and forty women. I questioned the men and found that six of them were Bahais and fourteen, like me, were visitors. The man next to me on the right was a member of an ethical culture society that meets on the twelfth floor. I asked the man on my left to what organization he belonged. He replied, "To the kingdom of God." I inquired what was his opinion of Abbas Effendi. He pulled from his pocket a much used New Testament and pointed to the verse in Revelation which refers to the beast and said, "That is he." I conversed with several of the Bahai ladies, two of whom acted as instructors of the meeting. The Sunday-school held at an earlier hour, I learned, was a class in Esperanto. To my question as to the number of Bahais in Chicago, she replied "that Baha Ullah has told us that there must be a falling away before the triumph," from which I inferred that conditions were not prosperous. The next man, a Bahai, told me the number was about one hundred and fifty. The leader, Mrs. C. True, told me about three hundred. One of the opposing sect told me there are only sixty, while his sect has lost all organization and numbers only forty in the whole country. But if we take the number at the highest estimate given, the number is less than fifteen years ago.

I go into particulars regarding this point, because there is a false impression abroad, in Europe and Asia, an impression that is carefully fostered. Take this incident. In Persia a Bahai affirmed before the crowd that one-half of Chicago was Bahai. A Bible colporteur disputed the statement and proposed to telegraph to the Mayor of Chicago and inquire, and whichever side was wrong should pay for the telegram. The Bahai declined. In distant India a similar impression is created for effect. Mr. Getsinger wrote in the _Jam-i-Jamseed_ of Bombay:[634] "The Bahai faith has spread in America by leaps and bounds, _the number being beyond computation_." Strange exaggeration, if you give it no worse name! Some such a one was no doubt interviewed by the "wayfarer" of the Continent and told him that there were one million in the United States.[635] But that well-informed reporter put the number at 3,000. _The Star of the West_ (Feb. 7, 1912) says: "There are several thousand Bahais in the United States." My own conclusion is that there are 2,000 in twenty-seven organizations. In 1906 they reported to the Census 1,280 members in twenty-four organizations. Most of the members are women. (See Chap. VII.)

That the Bahai propaganda has nothing special to boast of in the United States is evident when we compare its results with those of other religious fads. The Dowieites of Zion City (followers of John Dowie who claimed to be the prophet Elijah) report seventeen organizations in ten states with 5,865 members; the Crowdyites (Crowdy was a negro cook who in 1906 claimed to be a prophet) report forty-eight organizations and 1,823 members; Theosophists eighty-five and 2,336 members; Vedantists (Swamiists) four and 340 members; Spiritualists 455 with 35,056 members; Christian Scientists 638 and 85,000 members. Well may the Egyptian _Gazette_ say: "If Bahaism has found favour in the United States, it cannot be forgotten that countless other 'religions' have become popular there which would not have been taken seriously in any other country in the world." Yet, aside from the Mormons, how few they number altogether.

Is it not marvellous that clergy of various Protestant churches, even of the Church of England, have given the use of their edifices for its anti-Christian proselytism? Roman Catholic churches have not been open to it. And this happened not only when Abdul Baha was a guest among our people but is continued since. Surely such latitudinarianism must grieve the heart of Christ even as it shocks His faithful followers and gives boldness to those who would hurl Him from His mediatorial throne. It is unnecessary now to catalogue the various Protestant pulpits and platforms in Great Britain, and in America where, with readings from the Bahai "revelations" and flattering introductions, place was given to the "false Christ." But the disloyalty still continues. Lately a missionary was a speaker at a Woman's Foreign Missions Society and was preceded by a lady advocating Bahaism. In a late number of the _Star of the West_ (April 9, 1914) is a picture of the St. Mark's-in-the-Bowerie Episcopal Church, New York, with a notice that an audience room had been granted in the parish house for Bahai meetings every Sunday. This was followed by a letter from Abdul Baha rejoicing in this opportunity "to promulgate the principles of Baha Ullah," and by a request for the prayers of all Bahais that "through this opened door many hearts may be turned to the 'Branch,'" _i. e._, Abdul Baha. Another issue contains an announcement[636] of the marriage at Montreal of the editor, Doctor Bagdadi, to Zeenat Khanum, both Persian Bahais of Mohammedan antecedents. The narrative declares: "The minister who officiated astonished all [even the Bahais] by reading from the Bahai writings!"

The Bahais still continue to proselyte through Ethical Culture and Theosophic Societies and on the platform of peace congresses. Is it not full time that Christian people and churches should cease to give countenance to this system which is an enemy of the cross of Christ, and which has already deceived several thousands of our fellow Christians?

FOOTNOTES:

[604] "Parliament of Religions," p. 640; I. G. Kheiralla, "Beha Ullah," p. ix.

[605] "Bab-ed-Din," by I. G. Kheiralla, pp. 9, 13, 18.

[606] _American Journal of Theology_, 1902.

[607] "Bahai Movement," p. 101; _S. W._, p. 38, 1914.

[608] An open letter to the Abbab in America, by Doctor Pease.

[609] "The Three Questions," p. 23.

[610] "Third Call to Behais," p. 3.

[611] Letter to M. Badi Ullah.

[612] "Before Abraham was I am," p. 1.

[613] _S. W._, Sept. 8, 1913, p. 174.

[614] _S. W._, Sept. 8, 1913, p. 127.

[615] _S. W._, May 17, 1914, pp. 51-52.

[616] "Tablets," Vol. I, p. ii.

[617] J. D. Frame, M. D., _Moslem World_, 1912, p. 243.

[618] Sec.'s Report, June, 1911; October Bulletin, 1911; _S. W._, May 17, 1911, July 13, 1913, Nov. 4, 1913, March and June, 1914.

[619] The "Kitab-ul-Akdas" commands that the hair should not be allowed to grow below the level of the ear: why does not Abdul Baha keep this law?

[620] Myron Phelps states (p. 97) that Abbas Effendi wishes no photographs of himself taken. This is certainly a mistake as years ago they were circulated in Persia and purchasable in the bazaar. The account of his posing for the motion pictures is amusing. When requested to pass before the camera, he at once replied, "Khaili khob" (very good). The Bahais present were very much upset and protested that his picture would be scattered all over the country in the movies. He replied, "Busiar khob" (still better). Later, in June, an extended motion picture was taken. The scenes were somewhat spoiled by Abdul Baha not remaining in focus and disarranging the scenario. These films, with words, are being used in the Sunday services of the Bahais and are to be used in the Orient in connection with the voice record on the Edison talking machine.

[621] Mr. Remey said to him: "We expected an attitude of hostility towards you from the clergy and theologians. We did not expect the churches and religious societies would open their doors" (_S. W._, March 21, 1913, p. 18). Doctor Cadman of Brooklyn explained his inviting Abdul Baha to preach in his pulpit by saying, "Christian people can afford to be absolutely free and catholic in their extension of liberty and courtesy to other people." Yet most Christians were grieved and consider it disloyalty to Christ.

[622] _S. W._, March, 1913, p. 18.

[623] The striking lack of unity among the Bahais is evident from a Tablet of Abdul Baha written shortly before his visit to America (_S. W._, May 17, 1811). "In view of the differences among the friends and the lack of unity among the maid servants of the Merciful, how can Abdul Baha hasten to those parts? Is it possible? No, by God!" "Your worthless imaginations, backbiting, and faultfinding enable the Nakhazeen to spread a noose for you." The Americans could reply, "Physician, heal thyself," for the worst anger and discord have been between the brothers at Acca. And he himself continues to cry out, "Hold aloof from the violators."

[624] _S. W._, Oct. 16, 1913, p. 203.

[625] _S. W._, Sept. 27, 1913, p. 187.

[626] Similar phrases addressed to his living disciples sound like flattery and appeals to their vanity, such as, "Your names will go down through the ages." "Kings and Queens will never be talked of as you will be" (_S. W._, Dec. 13, 1913, p. 274, etc.).

[627] _S. W._, June 5, 1914.

[628] _S. W._, Dec. 31, 1913, p. 272.

[629] _S. W._, Aug. 1, 1913, p. 136-138.

[630] "The Oriental Rose," p. 11, says that $5,000 have been sent from the Orient for the Temple.

[631] "Daily Lessons," p. 17.

[632] _S. W._, Dec. 11, 1911.

[633] L. G. Gregory, "The Heavenly Vista," pp. 13, 15, 25, 31.

[634] _S. W._, April 28, 1914.

[635] The _S. W._ of March 2, 1912, reported one organization in Montreal, one in Hawaii, one in England, two in Germany, viz., Stuttgart and Zuffenhausen, and one in Cape Town.

[636] _Star_, May 17, 1914, p. 57.

BIBLIOGRAPHY

_Consulted by the Author_

(_1_) _Non-Bahai Writers_

E. G. Browne: "The Babis of Persia," _Jour. Roy. As. Soc._, July, Oct., 1889.

"Babi Manuscripts," _Jour. Roy. As. Soc._, April, July, Oct., 1892.

Art. "Babism" in "Encyclo. Brit.," "Enc. of Religion and Ethics," and "Enc. of Islam."

Introductions and Appendices to translations of Babi-Bahai books.

"A Year Among the Persians."

"Literary History of Persia."

A. L. M. Nicolas: "Sayyid Ali Mohammed dit le Bab" (Biography).

R. E. Speer in "Missions and Modern History," Vol. I, Chap. III, pp. 121-182, "The Religion of the Bab."

"Haifa or Modern Life in Palestine," by Oliphant.

Canon Sell "Babism" (Tract 1895), "Bahaism" (Tract 1912).

Critical Magazine Articles.

_American Journal of Theology_, Jan., 1902, "Mohammedan Gnosticism in America," S. K. Vatralsky.

_North Amer. Rev._, June, 1912, J. T. Bixby; April, 1901, Prof. E. D. Ross.

_Outlook_, June, 1901, Dr. H. H. Jessup.

_Open Court_, June and July, 1910 and 1904, Dr. P. Carus.

_Moslem World_, July, 1912, Dr. J. D. Frame.

_Mission. Rev. of World_, Oct., 1911, Dr. W. A. Shedd.

_Oxford Magazine_, May, 1892.

(_2_) _Babi or Bahai Writers_

By the Bab:

"Beyan Persan" (Fr.), 4 Vols, trans. by A. Nicolas.

By Baha Ullah:

"Akdas," MS. Trans., by I. G. Kheiralla.

"Ikan," "The Seven Valleys," "The Hidden Words," "Surat-ul-Hykl," "Words of Paradise," "Glad Tidings," Tablets--of the World, of Ishrakat, Tarazat, Tajallayat (Chicago).

By Abdul Baha:

"The Episode of the Bab or the Traveller's Narrative" (trans. by Browne).

"Tablets of Abdul Baha," Vol. I; Addresses in Paris, London and America; "Some Answered Questions," recorded by L. C. Barney; Letter to the Friends in Persia, etc.; The Covenant or Will of Baha Ullah.

By Persian believers:

"Kitab-ul-Nuktatul Kaf," by Mirza Jani, with Introductions by Browne.

"New Hist. of the Bab," trans. by Browne.

"The Sacred Mysteries," Asadullah.

"School of the Prophets," Asadullah.

"Bahai Proofs," Abul Fazl.

"The Brilliant Proof," Abul Fazl.

"Martyrdoms in Persia in 1903," Haider Ali.

"Epistle to the Bahai World," Badi Ullah.

By Western believers:

"The Universal Religion," M. H. Dreyfus.

"The Bahai Revelation," Thornton Chase.

"Before Abraham was, I am," Thornton Chase.

"The Bahai Movement," C. M. Remey.

"Universal Principles of the Bahai Movement," and "Peace," and "The Covenant," C. M. Remey.

"Observations of a Bahai Traveller," C. M. Remey.

"A Year Among the Bahais of India and Burmah," and "Story of the Bahai Movement," Sydney Sprague.

"Dawn of Knowledge and the Most Great Peace," P. K. Dealy.

"The Revelation of Baha Ullah," Mrs. S. D. Brittingham.

"God's Heroes," Barney-Dreyfus.

"Abbas Effendi; His Life and Teaching," M. Phelps.

"The Oriental Rose," M. H. Ford.

"The Modern Social Religion," Horace Holley.

"Bahaism, the Religion of Brotherhood," F. K. Skrine.

"The Reconciliation of Races and Religions," T. K. Cheyne.

"Bahaism in Its Social-Economic Aspects," H. Campbell.

"Prayers and Communes," and "Songs of Prayer and Praise."

Narratives of Pilgrims to Acca:

"In Galilee," T. Chase.

"Unity Through Love," H. MacNutt.

"The Heavenly Vista," L. G. Gregory.

"Ten Days in the Light of Acca," Mrs. Grundy.

"Daily Lessons Received at Acca," Mrs. Cooper.

"My Visit to Abbas Effendi," Mrs. Peeke.

"Table Talks With Abdul Baha," G. T. Winterburn.

"My Visit to Acca," Mrs. Lucas.

"Flowers from the Rose Garden of Acca," Mrs. Finch.

"Notes at Acca," Mrs. True.

Periodicals:

_The Bahai News_, and _The Star of the West_, from 1910 to 1915

Reports and Bulletins of the Persian-American Educational Society.

By Behaists:

"Beha Ullah," 2 Vols, I. G. Kheiralla.

"Bab-ed-Din," "The Three Questions," and "Facts for Behaists," I. G. Kheiralla.

"Life of Baha Ullah," MS., Mohammed Javad Kasvini.

By Azalis:

"Call to Behaists" (Nos. I, II and III), Stenstrand.

INDEX

Abbas Effendi (see Abdul Baha)

Abdul Baha, 48, 68, 76, 86, 87, 98, 138, 147, 175, 191, 204, 239; history of, 24, 66, 127, 128, 161, 164, 194-196 and note 3, 250-259; blesses charms, 110; charities criticized, 255; censorship, 117, 146; education, 25, 163; imprisonment, 195, 197, 258; intercedes for assassins, 231, 232; justifies Mohammed, 86, 147 note 1; marriage, 156-157, 164; position, 39, 40, 51, 62, 69, 88, 93, 117, 250; titles, 40, 93, 250, 251, 260, 261; photographs, 275; quarrel with brothers, 24, 39, 93, 187-188, 197, 248-262; receives pilgrims, 124, 125 (see Pilgrims); characterized, 245, 249, 254, 255, 264, 270; dogmatic, 77; suppresses facts, 184 and note 7; changes documents, 186, 188, 252; perverts facts, 192, 194; acts double part, 197; unjust to brothers, 194 note 2, 255; instructs in pretense, 200; uses boycott, 253; accused of sedition, 257; threatened with death, 262; covets martyrdom, 258; asks government for guard, 256; honoured as Christ, 92, 94, 96, 114, 260; as God, 95, 124, 251, 260, 282; vacant seat left for, 119; teachings, 24, 31, 32, 33, 41, 45, 56, 66, 71, 73, 77, 85, 88, 105, 118, 151; advocates peace, 70; allows war, 74; favours Mohammed Ali Shah, 138-140; refuses arbitration, 256, 277; visits Egypt, 27; reception in London, 11, 12, 13, 163; contributor to _Christian Commonwealth_, 12; in Europe and America, 24, 64, 70, 114, 139, 142, 151, 153; reception in U. S. A., 274; addresses, 275-278; canonizes Chase, 278; dedicates temple, 278-279; memorial vase, 280; impression made, 280; aided by Christians, 285; writings, 24, 42, 115, 116, 178, 213, 273, 288

Abdul Karim, 26, 36, 40; visits America, 269, 270

Ablutions, 110, 120, 122

Abraham, 34, 41, 88, 90

Abul Fazl, 26, 35, 37, 45, 47, 49, 54, 69, 89, 101, 102, 106, 152, 155, 160, 180, 197, 204, 211, 216, 221, 222, 225, 233, 244, 255, 256, 271; tried, 136; repudiates Babism, 136, 193; abuses mullahs, 211; visits America, 271; writings, 288

Acca (Acre), 22, 23, 27, 39, 43, 71, 94, 97 and note 4, 106, 118, 122, 123, 125, 127, 140, 145, 146, 154, 159, 161, 165, 173, 182, 183, 187, 195, 196, 200, 205, 229, 233, 241, 250-259

Adam, 41, 114

Adrianople, 22, 197, 222, 223, 229

Ahmad Ahsai, Sheikh, 20, 21, 236

Ahmad Qadiani (see Gulam Ahmad)

Ahmad Zohrab, 47

Akdas (see Kitab-ul-Akdas)

Alcohol, prohibited to Babis and Bahais, 214; used, 215

Ali Allahis, 20, 40 note 3, 67, 88, 91 note, 173

Ali Kuli Khan, 45, 202

Ali Mohammed (see Bab)

American Bahais (see Bahais)

American prophets, 274, 284

Annihilation, 112

Arbitration, 70, 71, 74-75

Armenians, 28, 67, 68

Asad Ullah, 39, 249; delegate to America, 271; writings, 271, 288

Assassins, Sect of, 19, 91 note

Assassinations, practiced in Islam, 243-244

Assassinations, by Bahais, 43, 159, 172, 197, 228-235, 241 note 1, 244, 245 and note 1, 246, 270; were for the faith, 232, 233; so justified, 242, 243

Azal (see Subh-i-Azal)

Azalis, 23, 43, 69 note, 159, 167, 197, 214, 216, 227, 230, 231, 245, 268, 270

Bab, the title, 20

Bab, The, 18, 35, 38, 47, 71, 73, 90, 91, 99, 126, 133-135, 181, 260; his history, 21, 41, 104, 123, 135, 186, 189-190, 198, 210, 211, 236, 237; tomb, 123, 125; proof in verses, 44, 46; taught war, 135; not forerunner of Baha, 178; expected his dispensation to be long, 178; books (see Bayan); concealed by Bahais, 182, 183; tampered with, 185

Babis, character, 180; wars, 21, 71, 73; persecuted, 21, 136; martyrs, 192, 193; deny faith, 198; attempt to assassinate Shah, 21, 191, 230; executed, 21, 191; at Bagdad, 22, 221-222; murderous spirit, 236, 237, 238; sects of, 68

Babism, History of, 44, 87, 133, 135, 193, 236; abrogated Islam, 87, 172, 178; laws, 53, 55, 58, 215; make marriage obligatory, 155; practiced polygamy, 157, 159; gave some liberty to women, 169; accused of communism, 171; fast, 121; shrine, 123; records, 18; relation to Sheikhism, 20-21, 170; relation to Christians, 135; a political movement, 135; disloyal, 133, 134, 190 and note 5; intolerant, 135, 146; sectarian, 52-53; dogmatic, 78; superseded, 15, 87

Badasht, 87, 171

Badi, 136, 191, 240

Badi Ullah, 162, 187, 188, 250, 253, 261, 262, 271

Bagdad, 22, 87, 161, 171, 221, 234, 250

Baha Ullah, 11, 12, 18, 31, 36, 38, 39, 52, 68, 72, 78, 88, 92, 122, 135, 142; history of, 22, 23, 42, 45, 70, 73, 76, 87, 102, 127, 159, 162-163, 181, 187 and note 1, 190, 221, 225, 226, 230, 255; family, 162, 250; haram, 24, 150; polygamy, 126, 159-165, 250; wealth, 253, 255; prison, 195; palace, 125, 195 and note 4; picture of, 126 and note 2; quarrels with Azal, 220-228; supplants him, 42, 181, 185, 204; deceitfulness regarding, 205, 208; alleged attempts to kill, 225, 227; exults over death of enemy, 211; complacency about murder, 231; trial and bribe-giving, 231; death, 24, 93, 104, 195, 250; will of, 250, 251, 256; tomb, 123, 280; will be assailed, 14, 83; exhorts to love, 209; writings: 37, 115; their character, 44, 186, 189; rapidity in composition, 45; quantity, 45, 46, 105, 253; style of, 46, 47, 150 (see Epistle to the Kings, Ikan, Kitab-ul-Akdas, Seven Valleys, Glad Tidings, Ishrak, Epistle to Shah); Professor Browne on, 48; Abdul Baha on, 48, 68, 242; his beatitudes, 119; teachings: on inspiration, 33; on peace, 70-72; influenced by Peace Movement, 76; on fulfillment of prophecies, 97-98; on "Return," 95; enjoined loyalty, 137; commends suicide, 239-240; on civil government, 56 (see House of Justice); name used as charm, 110; claims: to be God, 36, 40, 42, 62, 90, 91, 122, 215, 267; superior to Christ, 105; a world teacher, 50, 85, 106; all the prophets, 90; infallible, 242; Prince of Peace, 71, 73, 92, 97, 238; is worshipped, 122; claim for, 179; character, 42, 43, 204, 220, 221, 227, 228, 246, 265

_Bahai News_ (see _Star of the West_)

Bahais in Acca (see Acca), 229, 230, 233; in Adrianople (see Adrianople); in Persia (see Persia), 23, 26, 28, 36, 50, 162, 175, 259; familiar with Bible, 115; persecutions, 137 and note 5; martyrs few, 192, 240; tolerated, 137, 140; pretend to be Christians, 199, 200, 201; converted to Christianity, 241; intolerant, 240, 241, 255, 259; not patriotic, 139; not supporters of constitution, 73, 133, 138-141; characterized by love of each other, 74; hatred of others, 69 note; lack of candour, 154, 202, 203; boasting, 42, 45, 46, 48, 49, 79, 179, 216, 285; foul play, 246; crimes against Azalis (see Assassinations), 223-235, 239, 245; suicides of, 239, 240; favour education, 144, 154; to be judged by deeds, 244; quarrel over succession in Acca, 251-259; in Persia, 252, 259-260; in America, 269-273, 276; numbers of, 13, 26, 27, 28, 65, 103, 268, 271; census, 273, 282-283

Bahais, American, 12, 13, 24, 26, 77, 84, 93, 96, 98, 119, 122, 153, 154, 168, 173, 200; American pilgrims, 40, 94, 118, 123-126 and note 1, 174, 268, 269; narrative of, 289

Bahaism, History of, 21-24, 152; literature of, 14, 24, 115, 273, 289; a patchwork, 53; changed, 15; relation to Babism, 19, 52, 53, 55, 58, 135, 136, 178, 192, 193; relation to Mohammedanism, 32, 35, 51, 52, 55, 86, 209-213, 222; borrowed from Shiahism, 49; from former religions, 52; relation to Christianity, 31, 32, 34, 51, 54, 56, 65, 82-132, 209 note 2; classes interested in, 11-13; conditions of discipleship, 38, 39, 113, 114; doctrines: of God, 35-41, 49, 78, 88; of the Manifestation, 36, 41, 58, 92, 178, 241; its trinity, 40 and note 3, 260; eternity of matter, 77, 111; pantheistic, 88; of metempsychosis (see "Return"); its moral system, 34; denied miracles, 103; resurrection, 104; laws: 38, 48, 54, 55, 214; civil, 58, 143; criminal, 144, 146; unalterable for 1,000 years; about woman (see Woman); equality of races, 168; its science, 48, 56, 58, 77, 104 note 6, 111; cycles, 41; era, 128; calendar, 48, 55, 127, 273; new alphabet, 58; advocates universal language, 59; favours education (see Education); its institutions, 116-119; its ceremonies, 118, 120-126; substitute for baptism, 118; for Lord's Supper (see Feasts; see also Fast, Pilgrimage, Prayer, Shrines, Charms, Funerals, Rosary); claims: that a new religion is needed, 31; to be a new dispensation, 33; to supersede all religions, 32; and Christianity, 86, 87; to be universal, 29, 50; contrary shown, 54-59; claims superiority in personality, 40-44; in writings, 44-47; in substance of revelation, 48-50; disproved, 48-50, 54-59; to unify mankind, 63-67; means prescribed for, 67-70; to promote peace, 67, 70; fallacy of claim, 72-76; echo of Christianity, 72; to be undogmatic, 77; to be consistent with Christianity, 83; to be Christ's second coming, 92, 93; refuted, 85-132; to be the state religion, 117, 143, 145-147; to set forth a new government, 141-147; to regulate politics, 117, 132; professed loyalty, 136; pleads for toleration, 136; is intolerant, 132, 147, 191; wishes political power, 132, 135, 141; claim as to morals, 179-180, 209; like Persians, 214; testimony as to morals, 216 note 3; pervert history, 136, 181-185, 183 note 2, 184 note 2, 189-197, 220; falsify sacred writings, 185 and note 2, 185-189; forgery, 189; religious dissimulation (see Tagiya); addiction to alcohol, 214-215; opium, 215-216 and note 3; claim to love, 209, 221; refuted: animosity to Shiahs, 211; abuse of, 211-213; enmity to Azalis, 222, 235; murdering of (see Assassinations and Bahais--quarrels); sects in, 68; sects forbidden, 69; private interpretation forbidden, 69; methods of interpretation, 100, 101 note; exclusive, 52; a delusion, 62

Bahaism, American, 15, 16, 41, 94, 201, 264-283; census of, 268, 271, 273, 282, 283; condition of, 282-284; delegates from Acca, 271; literature of, 273; meetings, 272, 277, 282-283; propaganda, 267, 273-274; mission to Persia, 84, 154, 155, 202, 203, 273-274; quarrel and schism, 269-273, 276; visit of Abdul Baha (see Abdul Baha); press agents, 272

Bahai proofs (see Abul Fazl)

Bahai Temple (see Temple)

Bahiah Khanum, 156, 164, 174, 191, 195, 221, 225, 227, 232, 257

Batinis, 20

Bayan, 18, 21, 23, 35, 38, 47, 56, 73, 115, 134, 155, 166, 178, 181, 183, 246

Beatitudes of Baha, 119

Behais, Behaists, 69, 188 notes, 268, 270, 289; number in America, 271, 272 (see Mirza Mohammed Ali)

Beha Ullah, so spelt by Behais, 267, 289

Beirut press, 25, 101, 167

Bibliography, 287-289

Bixley, J. T., 66, 83 note

Boycott, 253, 259

Brahma Samaj, 13

Brittingham, Mrs., 94, 289

Browne, Prof. E. G., 18, 20, 30, 35, 48, 50, 53, 56, 68 note 1, 78, 134, 135, 139, 152, 155, 160, 165, 169, 171-172, 178, 190, 210, 216, 220, 226, 239, 243, 248; writings of, 14, 37, 245, 265, 287-288; in Persia, 27, 215-216, 223 note, 229, 235; in Acca, 43, 71, 182, 183, 184 note 5; in Cyprus, 43, 225

Buddha, 31, 90, 92

Buddhist, 64, 67, 85, 86, 200

Burial (see Funerals)

Burmah, 13, 64, 83, 274

Campbell, R. J., 12, 84

Carmel, Mt., 127, 195, 257

Celibacy disapproved, 155

Changing documents, 57, 185-189

Charms, 110, 123

Chase, Thornton, 31, 37, 94, 104, 209, 217, 249, 269, 271; canonized, 278

Cheyne, T. K., 13

Chicago, 98, 116, 119, 154, 265, 267, 269, 270, 271, 279

Christ, Jesus, His teaching superior, 50; on peace, 72; Bahais concerning Him, 31, 32, 33, 35, 41, 46, 52, 71, 82-84, 86, 87, 88, 93-107, 104 note 3, 113, 114, 122, 127, 128

Christians, attitude of to Bahaism, 52, 65, 67, 68; in Persia, 28; in Egypt, 27; in India, 84; in Occident, 12-13, 83-84, 274-275, 285-286

Christianity exclusive, 86; triumphant, 33, 50, 65, 103

_Christian Commonwealth_, 12, 84

Claims of Bahaism (see Baha Ullah and Bahaism)

Constantinople, 159, 161, 170, 235

Constitutional Movement, 133, 138-140, 170, 175, 187

Cyprus, 22, 43, 159, 167, 205, 225, 229, 235

Daniel, 88, 98, 99

Dealy, P. K., 71 note 2, 97

Divorce (see Woman)

Dowie, Alexander, 43, 99, 102, 284

Dreyfus, M. H., 26, 50, 53, 58, 64, 70, 77, 139, 143, 160, 203, 209, 288

Easton, P. Z., 18

Education to be compulsory, 144, 154; of girls, 154, 155; Bahai schools, 154, 202, 203; Educational Society (see Persian-American)

Egypt, Bahaism in, 27, 267; Abdul Baha in, 24, 197

_Egyptian Gazette_ on Bahaism, 11, 27, 284

Elijah, 96, 97

Emanations, 41, 89

Episode of the Bab (see Traveller's Narrative)

Epistle to Kings, 106, 115, 143 and note 5, 186-187

Epistle to Shah, 89, 136, 189, 191, 240; tampered with, 186

Epistle to the Bahai World, 188 note 2, 261, 271, 288

Era--Bahai, 56

Esperanto, 59, 283

Family (see Woman)

Fast, 120, 121, 197

Fatima, Book of, 189

Feasts, 55, 56, 121, 127; Unity Feast or Lord's Supper, 55, 118, 119, 276 (see Rizwan)

Ford, M. H., 137, 140, 237

Frame, J. D., 26, 140, 213, 216 243

Funerals, 122-123

Germany, Emperor of, addressed, 38

Getsinger, E. C., 94, 203, 253, 267, 268, 269, 283

Glad Tidings, 56, 57, 72, 115, 141, 152, 187

Gobineau, Count, 183 and note 2, 190, 191, 235

Goodall, Mrs., 94, 110

Gregory, L. G., 125, 168, 289

Grundy, Mrs., 40, 96, 112, 124, 125, 253, 261

Gulam, Ahmad, 19, 92 note, 102

Hadad, Anton, 73, 94, 253, 268

Haidar, Ali, 27, 94, 213

Haifa, 124, 127, 156, 195, 196, 256, 257

Hasht Behesht, 160, 224, 226, 227, 229, 245

Hawkes, J. W., 28

Hidden Words, 37, 115, 116, 119, 152, 188

Hindus, 51, 64, 65

Holley, Horace, 110, 124, 132, 221, 248

Holmes, G. W., 28, 78, 82, 101 note, 133

Houris, 123

House of Justice, 57, 58, 70-72, 117, 123, 141-147; supreme, 142; infallible, 145; inspired, 142; has political power, 143, 175; financial, 143, 146

House of Spirituality, 146

Ikan, 37, 45, 86, 90, 114, 115, 152, 163, 211, 222

Imams, 20, 88, 92, 133, 189, 236, 243

Immortality, 30, 112

Incarnations, 22, 88 note, 90 note 7

India, Bahaism in, 13, 27, 68, 83 note, 84, 85, 169, 203, 283

Inheritance, Law of, 166

Intolerance of Shiahs, 21, 136 (see Martyrs); of Babis, 135; of Bahais, 132 (see Tolerance)

Isaiah, 88, 97

Ishrak-Ishrakat ("Effulgences"), 59, 152, 154, 241

Islam (see Mohammedanism)

Ismielis, 20, 91 note

Jani, Mirza, 172, 180, 183 note 2; his "History," 182, 189, 190

Jerusalem, 97, 98, 99, 100, 127

Jessup, H. H., 15, 25, 62, 101, 124, 167, 196 note 3, 197, 240, 261, 264, 265

Jewish Bahais, 26, 27, 51, 106, 201 and notes

Jews, 33, 51, 64, 67, 82, 84, 87, 92, 103; in Hamadan, 201

John Baptist, 18, 35, 96, 178

Johnson, H., 63, 64, 65, 114

Jordan, S. M., 26, 200, 216

Judaism, 33, 35, 41, 85

Kazim, Haji, 21, 170

Khadim, Ullah (Mirza Aga Jan), 161, 188, 233, 254

Kheiralla, 14, 26, 37, 41, 89, 106, 140, 152, 159, 191, 241, 245 note; history of, 167, 265, 271

Kirman, 27, 38

Kitab-ul-Akdas, 14, 37-39, 54, 59, 91, 115, 120, 121, 127, 141, 144, 152, 154, 155, 158, 165, 169, 231, 241, 248

Koran, 49, 72, 86, 87, 89, 112, 114, 121, 197, 198, 211

Krishna, 90, 92

Kurrat-ul Ayn, 150, 170-172, 174 192, 236, 237

Laws (see Babism and Bahaism)

"Letters," 171

Lucas, M. A., 25, 289

MacNutt, H., 25, 63

Mahdi, 19, 20, 21, 92, 189, 210

Mahdiism, 19

Maku, 21, 210, 236

Manifestation (see Baha Ullah--Claims; Bahaisms--Doctrines)

Marriage obligatory, 155 (see Woman)

Martyrs, 123 note 3, 137, 192, 193, 213, 258

Mashrak-ul-Askar (see Temple)

Maskin Kalam, 43, 167, 205, 223

Metempsychosis, 95

Millennium, 77, 98, 217

Missions, Christian, 26, 30, 85, 199, 200, 203; converts from Islam, 65, 222, 241

Mohammed, 31, 33, 34, 45, 50, 82, 83, 86, 88, 92, 99, 159, 162, 243

Mohammedans, 64, 67, 68, 84, 92, 123, 138, 146, 166, 169, 172-174, 197, 214, 243; Sunnis indifferent to Bahaism, 27; converted to Christianity, 65, 222, 241

Mohammedanism, 11, 48, 85, 113, 121, 123

Mohammed Ali, Mirza, son of Baha, 24, 69 note, 161, 187-188, 250, 252, 253-261, 277; adherents of, 259, 270 (see Behais)

Mohammed Ali Shah, 138-140; rewarded Bahais, 138

Mohammed Ali, Mullah, of Zenjan, 162

Mohammed Ali, Mullah, of Barfurush, 171, 237

Mohammed Javad Kasvini, 14, 222, 229, 232

Mohammed Shah, 105, 133, 210 (see Shah)

Mohammed Taki, Haji, 172, 236

Mohonk, Lake, Conference, 65, 70

Morals (see Bahaism--Claims), 179-216

Mormons, 43, 52

Moses, 31, 41, 86, 88, 92

Mullahs, 137, 138, 144 note 1, 190, 210-212, 213

Nabil, 22, 47, 240

Nakhazeen (violators), 39, 256, 261, 270, 273

Nasr-ud-Din Shah, 133, 134, 135, 189-191, 210 (see Shah); attempt to assassinate, 21, 23, 238 (see Epistle to Shah)

Negro Bahais, 168, 282 (see Gregory)

Nestorians, 28, 67

New History, 37, 104, 113, 136, 160, 182, 184, 191, 211, 212, 245, 265

New Testament, 46, 47, 82, 86, 94, 106; declared abrogated, 114

Nicolas, A. L. M., 14, 18, 178, 198, 220

Noruz, 121, 127, 187

Number of Bahais (see Bahais)

Numbers, Sacred, nineteen, 56, 59, 121, 127; nine, 56, 117, 123, 127, 141, 175 note, 237, 258, 279

Nur-i-Din, Sheikh, 22

Nusairiyah (see Ali Allahi)

Oliphant, Laurence, 187 note 1, 194, 196 note, 231

Opium, use prohibited, 214; used by Bahais, 215

Orient-Occident Educational Society (see Persian-American Educational Society)

Pantheism (in Bahaism), 88, 89 note

Parsees (see Zoroastrians)

Peace, 67, 70-76, 135, 276 (see Baha Ullah--Claims, Peace)

Persia, Babism in, 18, 53, 135, 146, 171, 236 (see Constitutional Movement); customs of, 25, 79, 94, 147, 185 note 2; religions of, 19, 66, 67, 88 note, 91, 107; religious law of, 58; mullahs, 212; Baha Ullah in, 22, 70, 161, 185, 221; Bahais in, 14, 23, 26, 58, 88 note, 93, 95, 103, 112, 118, 126 note 2, 135, 139, 140, 154, 161, 192, 213-216, 259-260, 273, 274, 283

Persian-American Educational Society, 154, 202, 273

Phelps, Myron, 26, 32, 33, 50, 88, 95, 112, 158, 160, 164, 174, 179, 195, 209, 213, 226, 244, 249, 260, 275; "Life of Abbas Effendi," 153, 173, 289

Pilgrimage, 123-126 (see Shrines and Bahai-American-Pilgrims)

Polygamy (see Woman, Babism, Bahaism)

Pope, Epistle to, 36, 93, 185 note 2

Potter, J. L., 101 note

Prayer, 74, 110, 113, 121, 164

Primal Will, 41, 89

Prophecies, 97, 102, 105, 106, 118

Prophets, 31, 41, 88, 89, 90, 98

Quarrel over succession, 247-262

Religious Assassinations, 219-246 (see Assassinations)

Remey, C. M., 27, 35, 36, 37, 39, 40, 50, 51, 56, 63, 64, 71, 77, 78, 84, 85, 87, 96, 114, 118, 128, 138, 140, 143, 160, 174, 180, 203, 261, 276, 280, 288

"Return," _rijat_, 95, 96, 110

Rizwan, 87, 127, 279

Rosary, 123, 253

Rosen, Baron, 57, 186, 187

Russia, 57, 173, 187

Satan denied, 112

Schools (see Education)

Schuster, Morgan, 170

Sects, Moslem, 19, 20, 91 note, 208 (see Persia--Religions of); Oriental in America, 264, 284

Seven Valleys, 37, 113, 115, 152

Shahs of Persia, 21, 73, 133, 134, 136, 137, 186, 192 (see under names)

Shedd, J. H., 28, 217

Shedd, W. A., 26, 30, 82, 197, 199, 200, 216

Sheikhis, 21, 67, 68, 170, 175, 213

Shiahs, 19, 20, 49, 51, 53, 67, 189, 191, 197, 210, 236, 239, 259 (see Sects)

Shrines, 123 and note 3, 125, 126, 213

Sprague, Sydney, 32, 40, 64, 84, 85, 90, 118, 160, 217, 249, 289

Speer, R. E., "Missions and Modern History," 18, 28, 78, 82, 101, 133, 150, 217, 220, 264

_Star of the West_, 14, 51, 56, 93, 116, 128, 154, 202, 273, 284, 285

State, Bahaism and the, 131-149

Stenstrand, A. J., 185 note 2, 245 note 1, 268, 269

Subh-i-Azal, 15, 38, 160, 185, 233, 238, 246, 268; history of, 22, 23, 43, 167, 197, 205, 221-228; polygamy, 159; attempt to poison, 224; attempt to murder, 227; witness to murder of Azalis, 229, 235; successor to Bab, 22, 42, 181, 183, 184 and note 3, 204, 220; writings, 74

Sufis, 68 note, 78, 175

Suicide, 112, 239, 240

Sultan of Turkey, 22, 38, 193-194, 257, 262

Surat-ul-Haykal, 37, 117, 152

Surat-ul-Muluk, 186, 191

Tabriz, 21, 44, 91 note, 105, 123, 155, 189, 198, 234, 259, 274

Tagiya (dissimulation), 23, 48, 51, 85, 193, 197-205, 208

Tajallayat, 91

Teheran, 21, 123, 140, 155, 161, 174, 198, 203, 274

Temples, Bahai, 98, 115, 116, 117, 278-280

Templeton, Mrs., 194, 255 note 2, 256

Tisdall, W. StC., 49

Toleration, 136, 137, 140; lack of, 21, 132, 135, 147, 191, 240, 241, 255, 259 (see Intolerance)

Traveller's Narrative, 37, 42, 113, 136, 182, 184 note 2, 186, 189, 190, 204, 265; its author Abdul Baha, 159, 178, 183, 226, 245

Trinities, 40 note 3, 260

True, C., 94, 124, 283, 289

Turkey, Bahais in, 27, 76, 135 (see Bagdad, Adrianople, Acca)

Universal language, 59, 70

Universal religion, 29, 50-59

Vatralsky, S. K., 133, 208, 220, 266, 267

Wars of Babis, 21, 71, 73, 135; Baha starts to war, 73; condemns war, 67, 70, 71; Abdul Baha on war, 74

Wilberforce, Canon, 84, 197, 281

Woman, in Bahaism, 151-175; education of, 154 (see Education); equality with man taught, 151, 272; not taught by Baha, 152; position inferior under Bahaism, 153, 158, 163, 165, 166 note 1, 176; woman Bahais in America, 153, 163, 175, 277; civil rights of, 155-167; inheritance unequal, 166; marriage: enjoined, 155; with consent, 156; child betrothals, 157; bigamy allowed and practiced, 158, 164 note 3; wives of Baha, 160-162; Bahais favour plural marriage, 159, 164, 165; intermarriage with negroes, 168; divorce: loose law, 165; causes of, 166-167; alimony small, 166; desertion, 167; social rights, 169; continues veiled, 173; not receive men visitors, 173, 174 and note 2; no political equality, 175-176; no women in government, 176; movement to ameliorate among Moslems, 169-170, 173 and note 1 (see Kurrat-ul-Ayn)

Writing of, 288-289 (see Bab--Books, Bayan, Baha Ullah)

Wylie, A. L., 84

Yahya, Mirza (see Subh-i-Azal)

Yahya, Sayid, 44

Zoroaster, 31, 107

Zoroastrians, 26, 27, 55, 64, 67, 68, 85, 92, 106, 203

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Transcriber's Notes:

Italics indicated by underscores _like this_

Bold and small caps indicated by upper-case LIKE THIS

Minor punction errors corrected without notice

p. 97 "Baba" changed to "Baha"

p 178. "percursor" changed to "precursor"

End of Project Gutenberg's Bahaism and Its Claims, by Samuel Graham Wilson