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Bahaism and Its Claims

SAMUEL G. WILSON, M.A., P.P.

Bahaism and Its Claims.

A Study of the Religions Promulgated
by Baha Ullah and Abdul Baha. 8vo,
cloth, net $1.50.

Bahaism is a revolt from the fold of Islam which
in recent years has been bidding vigorously for the
support of Occidental minds. Many of its princi
ples are culled from the Christian religion which it
insidiously seeks to supplant. What this Oriental
cult is, what it stands for, and what it aims at, is
told in a volume which forms a notable addition
to the History of Comparative Religions.

Persian Life and Customs.

With Incidents of Residence and Travel
in the Land of the Lion and the Sun.
With a map and other illustrations, and
an index. 8vo, cloth, net, $1.25.

"Not only a valuable contribution to the mis
sionary literature of modern times, but is, in ad
dition, a volume rich in the facts it contains in
regard to that historic country. The American
people generally should read this book, and
thereby acquire much needed information about
the Persians." — Religious Telescope.

Bahaism and Its Claims

A Study of the Religion Promulgated
by Baha Ullah and Abdul Baha

By
SAMUEL GRAHAM WILSON, D. D.

Thirty-two Tears Resident in Persia
Author of "Persian Life and Customs" etc.

NEW YORK CHICAGO TORONTO

Fleming H. Revell Company

LONDON AND EDINBURGH

New York: 158 Fifth Avenue
Chicago: 125 North Wabash Ave.
Toronto: 25 Richmond Street, W.
London: 21 Paternoster Square
Edinburgh: 100 Princes Street

JAM 8 1989

To my Wife

whose love and appreciation

are a constant inspiration

in our far-away home

Contents

INTRODUCTION n

I. HISTORICAL SKETCH 17

The East productive of religions — Imamat — Shiahism,
its sects — Sheikhiism — The Bab-Subh i Azal — Baha
Ullah — His policy — His haram — Abdul Baha — Jour
ney to Occident — Education — Number of Bahais.

II. THE GENERAL CLAIMS OF BAHAISM . . 29

(I) New religion needed — (II) Bahaism that new re
ligion — To supersede Christianity — Doctrines — Baha
God — His Revelation— The Akdas — Conditions of
discipleship — Position of Abdul Baha — (III) Claims
superiority to former religions — In founder, books
and doctrines — Not superlative — (IV) To be a uni
versal religion — Defects in rites, regulations, cal
endar, civil government — House of Justice — Al
phabet — Universal language.

III. ITS SPECIFIC CLAIMS 61

Unification of Mankind — Divisions in Persia — Of
Bahais — Compulsory uniformity — One Language —
Peace Movement — History of — Abdul Baha on war
— Bahaism dogmatic and boastful.

IV. BAHAISM AND CHRISTIANITY . . .81

Antagonistic — Makes Christianity one among many —
Abrogates it — Dethrones Christ — Presumes to be
Christ's Second Coming — And the fulfillment of
prophecy — Bahai meeting in Chicago — Method of
interpretation — The " Ikan " — Dishonours and be
littles the historic Christ.

V. BAHAISM AND CHRISTIANITY (Continued} . 109

Immortality and sin — Faith in Baha — Bahai Scriptures
— Its worship — Hierarchy — Substitutes for Baptism
and Lord's Supper — Christ's words imitated — Rites
— Ablution — Fast — Prayer — Pilgrimage — Acca
Shrines — Festivals — Era — Propaganda anti-Chris
tian.

8 CONTENTS

VI. BAHAISM AND THE STATE . . I31

Babism political Mahdiism — Hostile to Shah — Insur
rections — Bahaism opportunism — Sought reconcili
ation — Tolerated — Indifferent to Constitutional
struggle — Aided reactionary Shah — Rewarded by
him— Its political scheme — Houses of Justice —
Dangerous to liberty.

VII. BAHAISM AND WOMAN . . 149

Abdul Baha teaches equality of sexes — Baha does not
— Education of girls neglected — Marriage enjoined
— Bigamy allowed — And practiced — Polygamy of
Baha — His family — Loose divorce — Intermarriage
of races — Aims at amelioration of woman — Moslem
efforts — Babi Kurrat ul Ayn — No successor to —
Baha's haram — Men only to be rulers— Women
secluded.

VIII. ITS RECORD AS TO MORALS . . . 177

Claim superior conduct — Falsification of religious his
tory — Suppression of facts — Changing sacred Writ
ings — Surat ul Maluk — Lawh i Basharat — Forging
quotations — Perversion of political history — Of Shahs
— Of plot to assassinate — False claim to Martyrs —
Double view of Abdul Hamid — Fact about imprison
ment of Baha — Tagiya — Dissimulation — Orient
Occident Unity — Pretense regarding Azal's succes
sion — Maskin Kalam.

IX. ITS RECORD AS TO MORALS (Continued} . 207

Boast of Love — Hatred for Shiahs — For Persecutors —
For Mullahs — Abusive language — Vindictiveness —
Addiction to alcohol and opium — Testimonies.

X. RELIGIOUS ASSASSINATION .... 219

Strife between Baha and Azal in Bagdad — Baha goes
to Kurdistan — Dissension at Adrianople — Testimony
of an eye-witness — Attempted assassinations —
Plots and counter plots — Bahais assassinate Azalis at
Acca — Other assassinations — In Bagdad, in Persia —
Attitude towards taking of life — Suicide commended
— Psychological attestation — Traditional custom —
Assassination practiced in Islam — Testimonies —
Azali hatred.

CONTENTS 9

XI. THE QUARREL OVER THE SUCCESSION . . 247

Claim to love refuted — Death of Baha — Titles of sons
— Quarrel over will — Abbas assumes Pontirfship —
Brothers protest — Bitter schism — Boycott, anathema
— Appeal to Turkish government — Results in re
striction of liberty — Quarrel and schism in Persia —
In America.

XII. BAHAISM IN AMERICA .... 263

First notices of — Kheiralla — His converts — Writings —
An American Azali — Pilgrims to Acca — Quarrel and
schism — Abdul Karim — Abul Fazl — Methods of
propaganda — Publications — Orient Occident Unity —
Abdul Baha visits America — Press agents — Photo
graphs, movies — Addresses — Attitude of public —
Communion service of Bahais — Bahai Temple,
Mashrak ul Azkar — Memorial vase — Influence in
America — Chicago congregation — Number in U. S.
A. exaggerated — Statistics of other religious fads —
— Christian liberalism excessive.

BIBLIOGRAPHY 287

INDEX 291

Introduction

AMONG movements in the Mohammedan
world in modern times Babi-Bahaism is
one of the most interesting. It is a definite
revolt from Islam within its own fold. It has won
its way in Persia amid considerable persecution to a
position as a separate religion. It has added another
to the permanent sects of the Near East. There
Christian missions, inspired to long-postponed"effort
to convert Mohammedanism, have come face to face
with Bahaism as a new and aggressive force. It has
laid out a program as a universal religion, has
crossed the seas and aspires to convert Christen
dom. Interest in it has been increased by this
propaganda in the West and by the visits to Europe
for this purpose of its present head, Abdul Baha
Abbas, in 1911 and 1912. J

Besides those who are interested in Bahaism as
students of history and comparative religions, there
are several classes who have shown marked favour
to Bahaism.

(i) One class are simply bent on seeking some
novelty. They are well described by the Egyptian
Gazette, of Alexandria, in speaking of the reception
of Abdul Baha in London : " About the London
meetings there was a certain air of gush and self-
advertisement on the part of Baha's friends, which

12 BAHAISM AND ITS CLAIMS

was quite patent to all who are familiar with that
kind of religion which will listen to anything so long
as it is unorthodox, new, and sensational."

(2) Another class are believers in the truth of all
great religions, and, with a vague pantheistic notion,
recognize all great men as God-inspired. They are
willing to put Baha Ullah and Abdul Baha on the
list of true religious leaders. Such is Rev. R. J.
Campbell,i who, in receiving Abdul Baha in London,
spoke of the " diverse religious faiths that are all
aspects of the one religion," and of the services as
" a wonderful manifestation of the Spirit of God."
He said to the congregation : " We as followers of
the Lord Jesus Christ, who is to us and always will
be the Light of the World, give greeting to Abdul
Baha."

Mr. Campbell gives opportunity to the Bahai
propaganda in the Christian Commonwealth, and
has enlisted Abdul Baha as a contributor.

(3) Another class look on Bahaism as an ethical
system, and Baha and Abdul Baha as world teachers.
Their relation to Christ has been only that of a dis
ciple to a teacher of morals. They recognize in
Baha a new schoolmaster. Being Bahais to them
consists in admiration of certain principles on which
Abdul Baha is in the habit of dilating. But these
are not Bahaism any more than Romans xii.-xv.
are Pauline Christianity. Paul's gospel is Romans
i.-viii. In its moral precepts and social principles,
Bahaism is a borrower from Christ's teaching, and

1 Nov. 16, 1911, quoted in Star of the West, Dec. II, 1911.

INTEODUCTION 13

sometimes from Mohammed. However, Bahaism is
a religion, not a system of morals.

(4) ISome adherents regard Bahaism as Christi
anity continued or renewed by the Second Coming
of Christ, whom they recognize in Abdul Baha. •
Most American Bahais are of this class, with faith in
Baha Ullah as God the Father.

How can I classify the late Prof. T. K. Cheyne of
Oxford ? This widely known critic in his last work
(1914), "The Reconciliation of Races and Relig
ions," bewilders me by his credulity. It is only
charitable to excuse it as the product of his dotage.
How otherwise could an Oxford scholar take pride
in adopting the " new name " and titles given to
him by Abdul Baha, sign his preface " Ruhani,"
Spiritual, and have pleasure in being called the " di
vine philosopher," " priest of the Prince of Peace
(Baha)," and being compared to St. Paul as a herald
of the Kingdom, and write himself a " member of
the Bahai community." At the same time Doctor
Cheyne wrote himself down as a " member of the
Nava Vidhan, Lahore " (Brahma-Samaj).

At present there are Bahai congregations in sixteen
of the United States, in Canada, Hawaii, South Africa,
England, Germany and Russia, as well as in India
and Burmah The future of its propaganda in Chris
tendom lacks promise. Yet its measure of success
makes it desirable to examine its claims and the facts
regarding them.

Fortunately besides the older Babi books, there
is an abundance of Bahai literature. There are

14 BAHAISM AND ITS CLAIMS

(i) Treatises of Baha Ullah, (2) Tablets (Letters) and
Addresses of Abdul Baha, (3) Persian Narratives,

(4) Evidential books and tracts by its propagators,

(5) Narratives of pilgrimages to Acca. From an
independent point of view, little has been written.
Nearly all of the many articles which have appeared
in periodical literature have been from the pens of
Bahais, though often not so ostensibly. Prof. E. G.
Browne of Cambridge University, England, has
translated and edited important Babi-Bahai works.
His Introductions, Notes and Appendices to these
books are storehouses of erudition and enable the
reader to correct the biased information of the text.
They pertain for the most part to the Babi period.
So do the able contributions of Mr. A. L. M. Nicolas,
the Consul of France, with whom, as my neighbour
at Tabriz, I have had the pleasure of valuable con
versations on this subject on which he is such an au
thority. I have had as sources of information also
a manuscript " Life of Baha Ullah " by Mohammed
Javad Kasvini, the " Kitab-ul-Akdas," Most Holy
Book, translated by Dr. I. G. Kheiralla, in manu
script, and various unpublished letters and docu
ments. Besides all this, I have been in personal
contact with Bahais in Persia for a generation. My
language teachers were Bahais, one of them a con
vert to Christianity. I have found their journal, the
Star of the West, a prolific source of information. I
may claim not to be of the class referred to by Abdul
Baha when he says, " Baha Ullah will be assailed by
those who are not informed of his principles."

INTRODUCTION 15

After sketching, in brief, the history of Bahaism I
will examine its religious, moral, political and social
doctrine and life. In doing this I shall quote for the
most part from the words of the " Revelation " and
its adherents, in order to insure fairness and justice.
In the course of the investigation, the history and
character of the founders will be considered. Finally
I shall describe its propaganda in the Occident.
l^_Bahais declare that Babism is abrogated and
superseded. In reality it is dead and I do not treat
of it, except as it throws light on the history or
doctrines of Bahaism. j To all intents and purposes,
the Bab is as much an obsolete prophet as Mani or
Babak.

I am to deal with Bahaism in its latest phases.
The term Babi is not appropriate to the religion of
Baha nor to his followers. Of the "revelation," it
may be said as Jacob said of his wages, they " have
changed them ten times." The Bab altered his
declarations regarding himself and his statements
of doctrine. Subh-i-Azal made further changes.
Baha's standpoint in the " Ikan," at Bagdad, differs
greatly from that in the " Kitab-ul-Akdas," at Acca.
Abbas gave the kaleidoscope another whirl and
added his interpretations and emendations. Besides
all these, it has been given a Western aspect for
Christians. The Rev. H. H. Jessup, D. D., com
pares it very aptly to the town clock in Beirut, which
has two kinds of dial plates. The face turned towards
the Moslem quarter has the hands set to tell the hour
according to Oriental reckoning ; the face towards

16 BAHAISM AND ITS CLAIMS

the Christian quarter, according to the European
day. It is the face towards the Christians that I
shall look at specially in the present investigation.
However historical facts are the same and the main
doctrines taught in the West have no essential dif
ference from those of Persian Bahaism.

Acknowledgment and thanks are hereby tendered
to The Bibliotheca Sacra, The Bible Magazine, The
East and the West, The Church Missionary Review,
The Missionary Revieiv of the World, The Moslem
World, The Union Seminary Review, and The Prince
ton Theological Review for the use of materials which
I have previously published in their pages.

Historical Sketch

Does it often happen that the earliest records of a religious move
ment . . . pass, within a short time after their completion,
into the hands of strangers who, while interested in their preserva
tion, have no desire to alter them for better or worse. So far as my
knowledge goes, it has never happened save in the case of the Babi
religion. — " The New History of the Bab" p. xi, by E. G. Browne.

Persia is, and always has been, a very hotbed of systems from the
time of Manes and Mazdak in the old Sassanian days, down to the
present age, which has brought into being the Babis and the Sheikhis.
— " A Year Among the Persians" p. 122.

Outside of a certain mixture of Occidental science and philan
thropy, introduced largely for foreign consumption and in order to
give an up-to-date stamp or colouring to the movement, there is
scarcely anything that distinguishes Babism from its predecessors.
The materials are inextricably interwoven with the whole course
of Persian history in all its departments, political, religious, social,
and philosophical. Time has pronounced its verdict again and
again in the most unmistakable manner. So deep a hold have the
ideas, which lie at the foundation of Babism and similar sects, taken
of the minds and hearts of the people, that it may be said that as
every American is a possible president, so every Persian is a pos
sible murshid. For every sect that makes its appearance on the
page of history, there are hundreds of embryo sects, of whose exist
ence no one knows outside of a very limited circle. — P. Z. Easton,
quoted in Speer's " Missions and Modern History," Vol. I, p. 121.

For the Bahais, the Bab became a sort of John the Baptist, sent
to announce to the world the coming of Mirza Husain Ali, Baha
Uliah, and perhaps of Abbas Effendi — a pitiable result of martyr
dom. This thesis is essentially false. Reading of the book (the
" Bayan ") will convince every one of this. — A. L. M. Nicolas,
" Beyan Persan," Vol. /, p. n.

HISTORICAL SKETCH

THE soil of the East has been fertile of re
ligions. Montanus, Manes, Mazdak, Babak,
Mukanna — familiarized in Lalla Rookh as
the Veiled prophet of Khorasan, — Hasan Sabah chief
of the Assassins, Hakim the cruel God of the Druses,
each of these propagated his doctrines, exerted a wide
influence, and left his mark on the people of the
Orient. Saad-i-Doulah the Jew, Argoon Khan the
Mongol, Ala-i-Din al Khalig, king of Delhi, and
many others attempted to found new religions. In
our own day the Mahdi of the Sudan, Ahmad Quad-
iani of India and Sheikh AH Nur-i-Din of Tunis en
tered the lists. In the West, too, in America a land
unbridled by traditions, Mormonism, Dowieism and
Christian Science have flourished. To all these must
be added Babism and Bahaism.

As an introduction to a discussion of Bahaism and
its claims, I will sketch briefly and simply its origin
and history. Bahaism is derived from Babism. Bab-
ism has its roots in Shiahism, a soil impregnated
with the doctrines of the Imamate and Mahdiism.
The atmosphere is filled with millennial hopes and
dreamy mysticism, with Sufi philosophies and alle
gorical fancies of its poets. This soil has been fruit-

20 BAHAISM AND ITS CLAIMS

ful of many sects. The Shiahism of Persia is called
the " Religion of the Twelve " because its funda
mental doctrine is that the twelve Imams, the lineal
descendants of Ali and Fatima, the daughter of Mo
hammed, were the rightful Caliphs of Islam, in suc
cession to Mohammed. In the tenth century (329
A. H. or 940 A. D.) the Twelfth Imam disappeared
into a well, and still lives in Jabulka or Jabulsa
whence he is expected to reappear as the Mahdi or
Kaim. After his concealment, four persons in suc
cession were channels of communication between
him and the faithful. The title given to these was
Bab or the Gate.

Among the sects which sprang up among the
Shiahs or were related to them were the Ismielis,
Carmathians, Druses, Hurufis, Ali-Allahis or Nusair-
iyeh, Assassins, Batinis and many others. A group
of these were called Ghulat, because they rendered
excessive honour to the Imams, believing them to be
incarnations of the attributes or essence of God.
Those holding this view anticipated that the Imam
Mahdi would be a divine Manifestation.1 At the be
ginning of the nineteenth century, a sect arose in
Persia, called Sheikhis. It received its name from
its founder, Sheikh Ahmad of Ahsa, 1752-1827. He
taught that there was always in the world a " perfect

1 Prof. E. G. Browne says (« A Literary History of Persia," p. 311),
" The resemblance between these numerous sects, whose history can be
traced through the last eleven centuries and a half, is most remarkable
and extends even to the minute details of terminology." " The doctrines
appear to be endemic in Persia, and in our own days appeared again in
the Babi movement."

HISTOEICAL SKETCH 21

Shiah," who held communication with the absent
Imam and revealed his will. Sheikh Ahmad was
that " perfect one." He was favoured by the Kajar
Shahs and had a considerable following. His suc
cessor, Haji Kazim of Resht, near the time of his
death, announced to his disciples at Kerbela that the
Manifestation was at hand. One of his disciples was
Mirza Ali Mohammed of Shiraz. When twenty-four
years of age in 1844, he laid claim to be the " prom
ised one." He took the title of " Bab," the Gate or
Door of communication of the knowledge of God.
His followers were called Babis. He soon advanced
his station and claimed to be the Kaim or Mahdi.
Still advancing he took the title of Nukta or Point of
Divine Unity and announced his " Revelation " or
' Bayan " as the abrogation of Islam and the Koran.
From Shiraz he went to Mecca and proclaimed his
manifestation. On his return he was imprisoned.
Many of the Sheikhis became his zealous followers
and by their active propaganda caused great agita
tion throughout Persia. The Bab was transferred to
the extreme northwest of Persia and confined in
prison at Maku and Chirik. His sectaries, oppressed
and persecuted, rose in arms against Mohammed
Shah, anticipating victory through divine interposi
tion. The Bab was executed at Tabriz in 1850. The
insurrections were put down and many of the brave
captives were treacherously slaughtered. A few
Babis, seeking revenge, attempted to assassinate
the new Shah, Nasr-ud-Din. This led to cruel re
prisals. Four score Babis were executed at Teheran.

22 BAHAISM AND ITS CLAIMS

Others fled into exile, especially to Bagdad. Among
these was Mirza Yahya whom the Bab had appointed
his successor. His title was Subh-i-Azal, the Dawn
of the Eternal, or His Holiness the Eternal.

A special point of the Bab's teaching was the an
nouncement of the coming of " Him whom God
should manifest." After his death a number of the
Babis claimed to be the promised incarnation. There
was a " chaos of divine manifestations," including
Hazret Zahib, Janab-i-Azim, Nabil and others.
Among these claimants was Mirza Husain Ali, a
son of Mirza Abbas, surnamed Buzurk, and his con
cubine. The father was steward or " vizier " of the
household of Imam Werdi Mirza, Governor of Te
heran. He was half brother to Mirza Yahya and
thirteen years his senior. His title was Baha Ullah,
the splendour or glory of God. For many years Baha
acted in Bagdad (1852-67) as factotum for Azal, and
acknowledged him as supreme. Then he announced
that he himself was " He whom God should mani
fest," and took active measures to supplant Azal.
About this time the Turkish Government transferred
them to Adrianople. Here developed bitter jeal
ousies, quarrels and foul play. The Sultan inter
vened and sent Subh-i-Azal to Famagusta, Cyprus,
and Baha Ullah to Acca1 (Acre), Syria, August 1868.
Both were granted pensions and kept under police
surveillance as parties dangerous to religion and the

1 At that very time the chief of the Yashratis, who held that Sheikh Ali
Nur-i-Din, of Tunis, was a Manifestation of Mohammed, and his essence
divine, was in exile in Acca. He was in friendly relations with Baha.

HISTORICAL SKETCH 23

state. Azal continued to be the head of the Babis,
called henceforth also Azalis. Baha attracted most
of the Babis to himself, and they became known as
Bahais. Baha relegated the Bab to the position of a
forerunner, and declared the " Bayan " and other
books of the Bab to be superseded by his own
" Revelations." He changed in a measure the doc
trines and laws of Babism, liberalizing its provisions.
He put himself forward as the Lord of a new dispen
sation, the founder of a new religion.

During the next quarter of a century Bahaism
made little stir in Persia. Its advancement was by
no means as rapid as during the earlier years of the
Bab. The zeal and devotion of the followers sen
sibly slackened. Tagiya (dissimulation regarding
one's religion) was allowed and practiced. The
fierce warriors turned to professing the doctrines of
expediency, condemning as unwise zealots the fight
ing Babis of the previous generation. During these
years they escaped bloody persecutions except in
rare instances. They tried to make their peace with
the Shah, constantly emphasizing their loyalty, ex
purgating their books to suppress condemnation of
the dynasty, and inducing the Sadr-Azam, the Prime
Minister of Nasr-i-Din Shah, to tolerate and befriend
them.

In Acca, too, Baha soon acquired considerable
freedom, built a palace, called Bahja, in a delightful
garden and freely received the pilgrims. He sent
out many tablets, composed his Books of Revelation
and had them published in Bombay. He died at

24 BAHAISM AND ITS CLAIMS

Acca in May, 1892, in his seventy-fifth year. His
temple tomb is near the Bahja.

Baha's haram consisted of two wives and a con
cubine. After his death, the sons of the different
wives quarrelled regarding the succession. Abbas
Effendi, the only son of the oldest wife, proclaimed
himself the successor, the Interpreter, the Centre of
the Covenant, the Source of Authority. Mohammed
Ali and his brothers strenuously opposed Abbas and
intense animosity was engendered which divided the
followers in Acca and Persia. Abbas drew the
greater number with him. He assumed the title
of Abdul Baha (Servant of Baha). He has the am
bition to make the faith a world religion and has
inaugurated a propaganda in the West. After the
proclamation of constitutional liberty in Turkey, he
resided in Egypt. Later he made several journeys
to Europe and one to North America. His visit to
the Occident brought him into the lime-light. He
was given good opportunity to present his cause.

The addresses of this " Infallible Interpreter " of
the cult did not reveal clearly the real doctrines and
aim of the movement. Abdul Baha confined himself
mainly to the utterance of popular platitudes such as
are stock-in-trade for a multitude of social and re
ligious reformers, and most of which are original
and accepted principles and precepts of Christianity.
The real claims of Bahaism are set forth in the Books
and Tablets (Epistles) of Baha Ullah and Abdul Baha,
and in a considerable literature by Persian and Amer
ican Bahais,

HISTORICAL SKETCH 25

Abdul Baha is an intelligent, well informed man,
of fair sagacity. He was educated at home after the
custom of Persia. He says of himself, " I have stud
ied Arabic profoundly and know the Arabic better
than the Arabians themselves. I have studied the
Persian and Turkish in my native land, besides other
languages of the East. But when I visit the West I
need an interpreter." l He said to Doctor Jessup,
"Yes, I know your Beirut Press and your books."
His references to ancient and modern philosophers,
to historical events and to European writers, quoting
from the same, show some familiarity with litera
ture.2 He repudiates the claims of some of his dis
ciples that he has no literary culture, as that of Abul
Fazl 3 or of M. A. Lucas who says : 4 " He has had
no access to books, yet his knowledge is unbounded."
On this point Professor Cheyne remarks : 5 " His
public addresses prove that through this and that
channel he has imbibed something of humanistic
and even scientific culture. He must have had
some one to guide him in the tracks of modern
inquiry. I venture to hope that his expounding
may not, in the future, extend to philosophic, phil
ological, scientific, and exegetical details. Abdul
Baha may fall into error on secular problems, among
which it is obvious to include Biblical and Koranic
exegesis." " I am bound to say that Baha Ullah has

1 Star of the West, April 9, 1913, p. 35.

2 Phelps' « Life of Abbas Effendi," p. 227.

3 " Bahai Proofs," pp. 94, 109. 4 " My Visit to Acca."
5 "The Reconciliation of Races and Religions," pp. 155, 159.

26 BAHAISM AND ITS CLAIMS

made mistakes and the almost equally venerated
Abdul Baha has made many slips."

A word should be said about the number of Bahais.
I have many data on this point, but can here give
only a summary. Regarding their numbers, the
Bahais have indulged in gross exaggeration. " Mil
lions " is the usual figure used by American Bahais.
Thus Phelps 2 speaks of " the millions of Bahais in
Persia." MacNutt, in " Unity through Love," de
clares that " His followers number millions from
all the religious systems of the world." Kheiralla3
says : " Abdul Karim, 1896, assured me that the be
lievers in Baha were fifty millions. I wrote to Syria
to ask. Sayid Mohammed, secretary of Abbas
Effendi, said that the number was fifty-five million
souls." Kheiralla afterwards denounces it as a
gross deceit. As to Persia, they place the pro
portion at one-third or one-half. Dreyfus writes,4
" Probably half the population of Persia is Bahai."
Some judicious non-Bahai writers allow them half a
million or less in Persia on a basis of ten millions of
population. American missionaries, as Jordan at
Teheran, Frame at Resht and Shedd at Urumia,
calculate that the number in Persia does not exceed
100,000 to 200,000. After careful inquiry I agree
with this estimate.

As to other races and countries, let us see. Abul
Fazl claims5 that "Jews, Zoroastrians, and Nusaireyah

1<( The Reconciliation of Races and Religions," p. 181.

5 " Life of Abbas Effendi," p. 100. 3 " Three Questions," p. 22.

4 Page 42. 5 page 64.

HISTOEICAL SKETCH 27

by thousands " are Bahais. M. Haidar Ali l says :
"The majority of Zoroastrians are recognized as
Bahais in all sincerity." On the contrary Professor
Browne writes : 2 "I had been informed that Zoro
astrians were accepting Bahaism. However after
much intercourse with the Zoroastrians of Yezd and
Kerman for the space of three and a half months, I
came to the conclusion that few, if any, had adopted
the Bahai creed." In India the proportion of Parsee-
Bahais is very small.

As to Jews : — Remey says : " In Hamadan there
is a large Israelitish following of Baha." A census
made by a European Jew showed exactly 59 par
ents and with their children 194 persons out of a
population of 6,000 Jews. As to the United States,
I give some particulars in the closing chapter. The
census of 1906 reported 1,280 Bahais, which may
have increased to two or three thousand. In the
Turkish empire they are few, for Sunni Moslems are
utterly indifferent to Bahaism. The Egyptian Ga
zette says of Egypt where Abdul Baha resided for
two years, " The new religion has made little per
ceptible progress ; Islam remained indifferent, and
the Christian community was ignorant of his pres
ence." Of Syria, Mr. Phelps wrote : 3 " All the Bahais
in Acca are Persians. No other nationalities are
among them." The inference is plain that no native
of Acca had become Bahai through forty years of
contact with Baha and his sevent}' followers. Bahais

1 " Martyrdoms in 1903." J Jour. Roy. As. Soc., p. 501, 1889.

3 Page 109.

28 BAHAISM AND ITS CLAIMS

outside of Persia are probably all told not more than
15,000 and one-third of these are Persians in Russia.
Abdul Baha gave the impression that many of the
Christians of Persia are converts to Baha. Dr. J. H.
Shedd wrote, 1894, " I have heard of no case of a
Christian conversion to Bahaism." Dr. G. W.
Holmes wrote, 1903, " I do not know of a single
Christian in Persia, who has been converted to
Bahaism. Some Bahais who made a profession of
Christianity turned back to Baha." Rev. J. W.
Hawkes declares that in his observation none of the
members of the Syrian (Nestorian) or Armenian
churches in Persia have become Bahais.1 I have
known of one Armenian family in Resht and two
men in Maraga, one of whom was a notorious ne'er-
do-well, who kept up his opium using as before.

1 R. E. Speer's " Missions and Modem Hist.," pp. 157, 181.

The General Claims of Bahaism

The conception on which Bahaism bases its daim is false.
Truth does not grow old, nor is it possible to change the religion
with the growth of the race. A universal religion must present
truth in a form that will reach men in every stage of civilization,
for the reason that in every period of the world since the dawn of
history there have been simultaneously men in every stage of intel
lectual development. — W. A. Shedd in " Miss. Review of the
World."

It (Bahaism) has not enough assurance of personal immortality
to satisfy such Western minds as are repelled by the barren and
jejune ethical systems of agnostics, positivists, and humanitarians
who would give us rules to regulate a life which they have ren
dered meaningless. — Professor Browne in Phelps' " Life of Abbas
Effendi" p. xviii.

The essence of being a Bahai is a boundless devotion to the
person of the Manifestation and a profound belief that he is divine
and of a different order from all other beings. — Professor Browne,
Art. " Bab " in Ency. of Religion and Ethics.

THE GENERAL CLAIMS OF BAHAISM

THE claims of Bahaism are many and varied.
They cover a wide range. I will first con
sider its general claims and of these the
most significant.

I. First of all, Bahais claim that a new religion is
needed. All the great religions, they say, were true
in their day ; not only Moses, Christ, and Mohammed,
but Zoroaster, Confucius, and Buddha were Divine
Manifestations, and revealed God's truth. But now
the old religions are dead. Abdul Baha * says :
" The Spirit has passed away from the bodies of
the old religions. While the forms of their doctrines
remain, the Spirit has fled." " The principles of the
religion 2 of Christ have been forgotten. It is then
clear and evident that in the passage of time religions
become entirely changed. Therefore they are re
newed." "There is to-day3 nothing more than
traditions to feed upon. . . . The world of hu
manity is in the dark." One chapter in Thornton
Chase's " The Bahai Revelation " is headed " The
Bahai Revelation is needed." This he argues, stat-

1 Phelps' " Life of Abbas Effendi," p. 144.

2 " Some Answered Questions," by Barney, p. 19..

8 Star of the West, May 17, 1913, p. 68. Abbreviated hereafter as S. W.

32 BAHAISM AND ITS CLAIMS

ing (i) that Christianity is condemned because after
1900 years it has not been accepted by all people ;
(2) because it refuses to reject miracles and the blood
atonement and will not confine itself to the " princi
ples of Jesus," as the Brahma Samaj ; (3) because it
tends to separate peoples, holding itself to be the only
religion authorized by God ; (4) because people are
dwelling in bondage and are no longer satisfied.
Tares are many and Baha Ullah must come and
uproot them.1

" The old order of things is passing away," says
Sprague ; 2 " people are being tossed about with
every wind of doctrine." " True religion is for
gotten," says Phelps,3 " or has become a hollow
name; faith has waned, men are wandering in the
dark." This decay, they teach, is inevitable and in
accord with divine arrangement. They deny the
belief of Christians that Christianity is the permanent
religion of humanity ; and that of Moslems, that Mo
hammed was the " seal of the prophets," and hold
that Christianity was succeeded by Islam, Islam by
Babism, and Babism by Bahaism. Abdul Baha says :
" Time changes all things. Transmutation and
change are requirements of life. All religions of
God are subject to the same law. They are founded
in order to blossom out and develop and fulfill their
mission. They reach their zenith and then decline
and come to an end." " A new cycle must begin,
for the world needs a new luminary."

1 Page 158 f. » « Story of the Bahai Movement," p. 23.

8 Phelps, ibid., p. 256.

THE GENEKAL CLAIMS OF BAHAISM 33

. It is not necessary to refute the fundamental fallacy
of this first claim, for it is patent that Christianity is
alive and growing. Its manifold spiritual activities,
its varied and progressive efforts for righteousness
and peace among men, for social and moral reforms,
its zeal for Missions and their marvellous success,
show that Christianity is neither stagnant nor dead.
It has a forward triumphant movement. The Church
renews its strength from its divine Head ; He, alive
forevermore, is its Light and its Life.

II. Bahaism claims to be the divine Revelation
in this new cycle — a new Dispensation or Covenant.
It disclaims being a new religion, affirming rather
that it is a renewal of religion or religion renewed.
One writes : "The Revelation is not a new religion,
but the very essence of God's word as taught by
Christ (and Moses and Mohammed), but not per
ceived by Christians at large " (nor by Jews nor Mo
hammedans). Baha Ullah1 says: "Of the utter
ances of the prophets of the past we have taken the
essence, and in the garment of brevity clothed it."
Abdul Baha says : " The same basis, which was laid
by Christ and later on forgotten, has been renewed
by Baha Ullah." " All that is true in all religions
will stand ; by the new Dispensation, new spirit is
infused into these teachings." 2 Phelps 3 says : " The
body of doctrine which Bahaism teaches is not put
forward in any sense or particular as new, but as a
unification and synthesis of all other religions." Of

1 Phelps, " Jewels of Wisdom," p. 237.

8 Ibid., p. 145. 8 Ibid., p. 144.

34 BAHAISM AND ITS CLAIMS

its system of morals the same is true. It is a re
statement in unsystematic form of common ethics.
It reiterates the second table of the Mosaic Law, and
the New Testament principles of brotherly love and
unity. Yet in some of his addresses Abdul Baha
names certain principles as new in the Bahai faith,
such as universal peace, the unity of humanity, arbi
tration, compulsory education of both sexes, the
harmony of science and religion, the evil of preju
dice and fanaticism, need of investigating the truth,
etc. Not one of these is new ; not one owes its posi
tion in the world of thought or activity to the Bahai
propaganda.

But whether Bahaism claims to be new in its prin
ciples or disclaims it, in fact it is a new religion.
The disavowals are, no doubt, made for the sake of
obtaining easier access to the followers of the old re
ligions, and are only a temporary expediency. In
this they are simply following the example of Mo-^
hammed, who proclaimed his message to the people
of Arabia as the religion of Abraham, and as the
same as that of the Law and the Gospels. But it is
evident that Bahaism is inconsistent with Chris
tianity, as indeed with Islam. Bahais' claims, if ad
mitted, would lead to the superseding of Christianity.
This will appear when I state its doctrines. The
present attitude of Bahais in maintaining connection
with Christian Churches and at the same time wor
shipping Baha and propagating Bahaism is one of
intellectual stultification or of moral blindness.

In the same way, in Moslem lands, Bahais con-

THE GENEEAL CLAIMS OF BAHAISM 35

form to the externals of Islam. In the case of the
latter the cause of this is often moral obliquity or
fear ; with deceived Christian brethren it is probably
ignorance ; by the Bahai propagandist it is allowed
from astute policy. It is an intellectual impossibility
for one to accept the teachings of Baha Ullah and to
be his disciple and at the same time to be an intelli
gent disciple of our Lord Jesus Christ. The one ex
cludes the other. Bahaism is a distinct religion. It
is not even a sect of Islam. It abrogates and annuls
it. Professor Browne says : " As Christianity is a
different religion from Judaism, and as Islam is dis
tinct from Christianity, so Bahaism is a separate re
ligion, distinct from Christianity or Islam." It even
superseded and abrogated Babism. The Bab has
been relegated to the background, and put into the
position of a John the Baptist. His book, the
" Bayan," is long ago neglected to such an extent
that Professor Browne had difficulty in obtaining
a copy in Persia. Remey l says : " Babism fulfilled
its purpose, and when this was accomplished in the
appearance of Baha Ullah, it, as such, ceased to ex
ist." Mirza Abul Fazl 2 says : Babism " is not the
same religion or creed as Bahaism."

A statement of the fundamental doctrines of
Bahaism will suffice to show that it is a distinct re
ligion.

(i) The fundamental assertion of Bahaism is that
Baha Ullah is the Manifestation or Incarnation of
God the Father. Baha Ullah says of himself in his

1 " The Bahai Movement," p. 20. » « Bahai Proofs," p. 78.

36 BAHAISM AND ITS CLAIMS

letter to the Pope : " O Pope ! This is indeed the
Father of whom Isaiah gave you tidings and the
Comforter whom Christ promised." Abdul Baha
affirms : " The Father, foretold by Christ, has come
amongst us." " The Father of Christ is come among
you." 1 " The manifested God Himself has come." 2
He is called the " Lord of Hosts," " the Lord God
Almighty," " Creator of whomsoever is in the
world," also "the Ruler." Abdul Baha cabled back
to America after his voyage : " Thanks to Baha
Ullah, we arrived safely at Liverpool." 3 Instead of
beginning a book, as the Moslems do, " In the name
of God," the Bahais begin, " In the Name of our
Lord El Baha."

The Persian Bahais accept this teaching. One of
them in Tabriz declared to me : " Baha is very God
of very God." M. Abdul Karim delivered the doc
trine in this form to the disciples in America 4 and
said : " Upon the Day, when God Almighty, in the
form of man known as Baha Ullah declared Himself
and said, ' I am God and there is no God but
Me/ the old heavens and old earth passed away,
all things became new." So it continues to be
preached.

Mr. Remey 5 says in the Bahai monthly (the capi
tals are his) : " This one is THE FATHER Himself,
The Manifested GOD

1 Chase, "The Bahai Revelation," p. 178.

2 S. W., March 2, 1913, p. 10. 3 See S. W.
* Addresses in New York and Chicago, 1900.

6 S. W., p. 10, March 2, 1913.

THE GENEEAL CLAIMS OF BAHAISM 37

(2) The Revelation of Baha is contained in his
Books and Tablets (Epistles). Some of these are
the "Ikan," the "Surat ul-Haykal," the "Hidden
Words," the " Seven Valleys," and the " Kitab-ul-
Akdas." Remey1 pronounces them "The latest
and greatest of God's revelations to the world."
"They contain knowledge which was sealed and
closed up by the prophets of bygone cycles, so that
the minds of the wisest of men were unable to com
prehend it." Thornton Chase, exceeding the others
in his extravagant language, declares that " were all
the books of former days lost and forgotten, the
whole of true religious teaching could be found in
the ' Bahai Revelation.' "

The " Kitab-ul-Akdas," " The Most Holy Book,"
is called by M. Abul Fazl the " greatest " and " most
important." It consists of 146 pages of manuscript,
about 10,000 words. It was written at Acca in Per
sian and Arabic. It has been translated into Rus
sian, and a synopsis of it is given by Professor
Browne,2 of Cambridge University, in the Journal
of the Royal Asiatic Society, 1892, of which I make
use. The "Kitab-ul-Akdas" warns the learned
against criticizing it, and in imitation of Mohammed
challenges them to produce the like of it. It is

1 S. W., 1913, p. 267.

2 Prof. E. G. Browne has translated various books of the Bahais ; among
them are "The Episode of the Bab," or the " Traveller's Narrative," and
the " New History." His investigations and comments have given of
fense to the Bahais, while his praises of them often wound the Christian
reader. I have been kindly permitted by Doctor Kheiralla to examine
his English translation of the " Kitab-ul-Akdas " in manuscript.

38 BAHAISM AND ITS CLAIMS

similar in its teachings to the " Bayan " of the Bab,
though less fantastic and mystical. Its contents are
confused and unsystematic. It has laws — cere
monial, moral, civil, criminal — mingled with rhap
sodies, exhortations, addresses, and various digres
sions. After an introduction and some laws, follow
addresses to the Emperor of Germany and to the
Sultan of Turkey, to the cities of Teheran and
Kirman, and to the province of Khorasan. After
more laws there is a digression about revelation ;
then more laws and a digression about the Bab ;
again sundry laws, followed by a denunciation
of Subh-i-Azal, and this by various civil laws,
ending with a command to select a universal lan
guage.

The book is a medley, and bears internal evidence
of the truth of the tradition that it was written piece
meal in answer to various questions from believers.
The fragments were jumbled together without order.
The learned are reminded by Baha that he never
studied the sciences, and there is too abundant evi
dence in the book itself to confirm the statement.
It ranks far below Deuteronomy as a system of laws
or a literary composition.

The opening words of the Book of Akdas state the
conditions of entrance into the religion of Baha :
(i) " Verily the first thing which God hath ordained
unto His servants is the knowledge of the Dawning-
Place of the Revelation [i. e., of Baha]. Whosoever
hath attained thereunto hath attained unto all good ;
and he who is deprived thereof is indeed of the peo-

pie of error — even though he bringeth all good
actions." (2) " It behoveth every one to follow that
whereunto he is commanded. These two things are
inseparable." Acceptance of Baha as the Manifes
tation of God and following Him in obedience are
the two conditions of discipleship. (3) A third con
dition has been added since the death of Baha —
namely, adherence to Abdul Baha Abbas as supreme
Head, " the centre of the covenant." This assump
tion of authority by Abbas caused a bitter and angry
schism at Acca.

Remey^ays: "He [Baha] has pointed to the one
who should be looked upon as authority by all, and
has closed the doors to outside interpretation.
Therefore obedience and submission must be shown
completely to him." Mirza Asad Ullah z says :
" Whosoever turns away from Abdul Baha is one of
the companions of the left hand [a goat] , and one of
the letters of hell-fire." The rejectors of Abdul Baha
are termed Nakazeen — " the violators." They are
" cut off," are " no longer of the Kingdom." They
are " spiritual corpses," from them " goes forth a
poisonous infection," " they have a vile odour,"
says Abdul Baha,3 the preacher of brotherly love
and unity. In this way they fulfill their boast of
consorting with all men in " harmony and fra
grance."

The minority seem to have the best of the argu-

1 S. W., July, 1912. See Chapter X.

2 See " Sacred Mysteries," p. 100.

3 S. W., Sept. 8, 1913, pp. 170-174.

40 BAHAISM AND ITS CLAIMS

ment,1 but Abbas has established himself as Supreme
Pontiff. His most honoured agents call him by titles
which imply his divinity. American pilgrims wor
ship him as " Christ, the Master." Sprague3 de
clares him to be " the third of the great Trinity of
Revelators." M. Abul Karim 4 writes : " God ap
peared in the Bab as the Holy Ghost, in Baha as the
Father, in Abbas as His Son." Mrs. Grundy 5says :
" Within Abdul Baha is the inexhaustible fountain of
knowledge." Remey 6 says : " Through Abdul Baha
and through him only can believers receive the
spiritual power and sustenance necessary for their
growth." Among Abbas' s titles are the " Greatest
Branch of God," the " Mystery of God." 7

These are a few of the salient points of the " new
revelation."

III. Another claim of Bahaism is that of superi
ority to former religions.

(a) Its founder is declared to be superior in his

1 See « Facts for Behaists."

2 Dr. H. H. Jessup in N. Y. Outlook, June, 1901.

8 " A Year in India and Burmah," p. 10. Compare the Trinities of the
Nusaireyah, as given in " The Asian Mystery," p. in. The first is Abel,
Adam and Gabriel : after others, comes Simon Peter, Jesus and Rozabah ;
Ali, Mohammed and Salman the Persian. The first of each group, for ex
ample Peter and Ali, is the supreme manifestation, the maana, meaning
or essence of God ; the second of each group, Mohammed and Jesus rep
resent the ism-azim, the Greatest Name : while the third, that is, Salman
is termed the Bab. Baha is the Greatest Name. The place of Peter re
mains for Abbas.

* " Facts for Behaists."

8 " Ten Days in the Light of Acca," p. 105.

« S. W., Nov. 23, 1913, p. 242. i See Chapter IV.

THE GENEEAL CLAIMS OF BAHAISM 41

personality, in his divine knowledge, in his power of
revealing. In what has already been quoted, this is
evident. The great cycle which began in Adam is
said to have reached its culmination in Baha Ullah.
" The Manifestations are ended by the appearance
of this, which is the greatest of all Manifestations,"
which " manifests itself only once in 500,000 years."
" He is exalted above all those who are upon earth
and in the heaven." Abdul Baha1 says : "Consider
the time of Jesus. This is greater than that for as
much as it is the calling of the Lord of Hosts."
" All the great prophets were perfect mirrors of God
— manifestations of the ' Primal Will ' of God — and
sinless, but in Baha 2 in some sense the Divine Es
sence is manifested." Phelps 3 says : " He is greater
than his predecessors." " Baha," says Kheiralla,4
" is the Everlasting Father, who spoke in Abraham,
Moses, and Jesus Christ, who were His ministers,
and at these latter days He came Himself in the flesh
to judge the quick and the dead." Abbas said to
Mrs. Grundy : " Baha is the consummation of all de
grees. He is the Revelation of all truth and light."
" Christ is the vine, Baha is the husbandman — the
Lord of the vineyard." A poem says of Baha :

By His life-fostering lip live a hundred such as Jesus ;
By the Sinai of His aspect sit a thousand such as Moses ;
Thou, on the night of ascent, didst entertain the prophet as
Thy guest.

1 « Tablets of Abdul Baha," Vol. I, p. 10.
2 " Some Answered Questions," pp. 129-131.
* s Ibid., p. 148. * " Beha' Ullah," by Kheiralla.

Refrain : —

The Temple of God's glory is none other than Baha ;

If one seeks God, let him seek Him in Baha.
Thou art the King of the Realm of the everlasting,
Thou art the Manifestation of the essence of the Lord of Glory,
The Creator of Creation.

Such are some of the "great swelling words"
with which his followers exalt Baha. Yet when we
examine his life we find nothing to justify such ex
travagance. He was simply a man of like passions
as others. It may seem invidious to refer to
scandalous stories of Baha's youth in Teheran.
But does not truth demand that it be stated that his
reputation in Persia is sullied by definite accusations
of vice and immorality ? I have heard such narra
tives with statements of the time, place, and asso
ciates who were partakers of his guilt. His family
in riper years exhibits no higher example than a
bigamous household. According to the narrative of
Abdul Baha in the " Traveller's Narrative," l he
planned in duplicity to reach the headship of the
Babis ; for while purposing all the while to set forth
a claim for himself, he put forward his half-brother,
Subh-i-Azal, as the successor of the Bab — to protect
himself and to insure his own safety during times of
danger. He outwardly supported Azal for many
years, while secretly planning to supplant him.
While acting as Azal's trusted minister, he was
drawing the people to himself. We pass over the
attempts of these brothers to poison each other.

1 " Trav.'s Narr.," pp. xlv, 62-63.

Each accuses l the other, and, as the Persians say,
" God knows " whether both speak the truth. We
pass over, at present, the definite accusations against
the Bahais of assassinating the Azalis.2 In the
notorious case where Azalis were foully murdered 3
by Bahais at Acca, and the latter were brought to
trial before the Turkish authorities, they were de
fended and kept in favour by Baha. He had near
Subh-i-Azal a spy named Maskin Kalam,4 who by
guile and deceit kept away any who wished to visit
Azal. He received this disciple to his intimate circle
after years of such active deception. Azal, who is
called by Bahais " the point of Satan," and is likened
to Cain and Judas, has a character gentler, more lov
able, and more sincere than Baha as the two are de
picted in the writings of Professor Browne ; albeit,
Baha is abler, more astute, more a leader of men.
Professor Browne, in his interviews at Famagusta
and at Acca, did obeisance to each of them. His
bow to Azal may have been one of respect for his
character or disposition ; his bow to Baha must
rather have been out of regard for his influence and
leadership. But after all we need not wonder so
much at the delusion of the Bahais in exalting Baha,
for we are familiar with Dowie and Zion City, and with
Joseph Smith and the Mormons. And we are surely
led to expect the appearance of such a deceiver who

1 " Trav.'s Narr.," pp. 359, 368-369.

* See Ibid., Index word " Assassination " ; " New Hist.," pp. xxiii.-iv.

8 Ibid., pp. 82, 278; "Trav.'s Narr.," pp. 361, 371.

4 Jour. Roy. As. Soc., 1889, p. 516 ; 1892, pp. 994-995. .

44 BAHAISM AND ITS CLAIMS

" as God sitteth in the temple of God, showing him
self that he is God." Bahais certainly, in the words
of the Apostle,1 " have strong delusion, that they
should believe a lie."

(b] The Bahais claim superiority for the books
and writings of Baha Ullah.

(i) As to the rapidity of their composition, their
style, and their quantity. One of the proofs of the
Bab was the rapidity with which he composed verses,2
" with amazing rapidity, without any reflection."
Sayid Yahya of Darab, one of his first converts,3 was
gained by such a " sign," implying, as was supposed,
divine inspiration. He propounded certain ques
tions. The messenger brought the answer, of which
he says : " I beheld a marvel a hundred thousand
fold beyond what I sought for. Over two thousand
verses and illustrations of eloquence and beauty of
style revealed and written down during five or six
hours." So also in Ispahan, in answer to the Imam-
Juma 4 : " The Bab began to write, and in three hours
wrote 1,000 verses. Then the Imam-Juma was con
vinced that such power was from God, being beyond
the capacity of man." In his trial at Tabriz 5 the
Bab cited as a proof of his divine mission : " I can
write in one day 2,000 verses. Who else can do
this ? "

In like manner the claim was made for Baha Ullah
that he could compose with miraculous rapidity.
" The maximum speed of Baha's revelation is said to

1 2 Thess. ii. 4 and II. 2 " Bahai Proofs," by Abul Fazl, p. 42.

8" New Hist," p. 112. *Ibid., p. 209. & " Trav.'s Narr.," p. 289.

THE GENERAL CLAIMS OF BAHAISM 45

be 1,500 verses in one hour." These were " written
without premeditation or reflection," * and often dic
tated to his amanuensis. To Baha is attributed the
marvellous feat of composing and writing the " Ikan "
in a single night. This book in its English transla
tion consists of 184 printed pages. The translator,
Mirza Ali Kuli Khan, Persian Charge des Affaires at
Washington, a zealous Bahai, says in his preface : a
" According to the prevailing opinion of Bahais, the
4 Ikan ' was written in one night by the supreme
pen." He argues (faint-heartedly apparently) for
the truth of the statement, and cites Abul Fazl as cor
roborating the tradition. It is altogether probable
that Baha prepared the "Ikan" during his retire
ment for two years to Kurdistan, in the region of
Suleimaniyeh. It is curious to note how the Bahais
have outdone Mohammed. He made his verses
(ayat = signs), and their eloquence and beauty the
signs of his mission. But Babis and Bahais add ra
pidity of composition as an additional sign or miracle.
The quantity of the writings is also emphasized as
proving their divine source and power. It was a
matter of boasting that the Bab's writings were from
100,000 to 500,000 verses, and he was executed at
twenty-five years of age. Of Baha's Abdul Baha
says : " The Books of his Holiness number more than
100; each one sufficient for mankind." Abul Fazl3
writes : " His Holy Tablets exceed in quantity the

1 " Bahai Proofs," pp. 67-68, 72.

* " Ighan," Chicago Edition, pp. vii-viii.

3 " Proofs," pp. 258-259.

46 BAHAISM AND ITS CLAIMS

Heavenly Books and Divine Writings possessed by
all the different nations of the earth." The number
of these tablets is stated to be over 1,000. By way
of contrast, Christ's teachings are said by Abdul
Baha to consist of only a dozen pages scattered in
the Gospels.

When they speak of the style, the eloquence, the
enlightening power of Baha's writings, it is with
similar superlative adjectives of high-flown Persian
rhetoric.

It is hardly necessary to call attention to the fact
that this so-called proof is simply a matter of asser
tion and opinion. As to rapidity, we could wish
Baha had taken more time and made such books as
the " Kitab-ul-Akdas " more systematic, for, as we
have pointed out, it is sadly lacking in plan. The
veriest tyro could improve on it by rewriting.

If quantity were an argument, the product of
Baha's pen has been exceeded by many Christian
and Moslem divines. Besides, what advantage is it
for a religion to be set forth in 100 volumes ? Will
God be heard for His much speaking any more than
man would be ? The story of redemption and God's
revelation through 4,000 years makes but one goodly
volume.

As to style, the Persians would scorn to have the
beauty of their great poets or of such writings as the
" Masnavi " put into comparison with the "Ikan " or
" Akdas." The Bab's writings were not even gram
matical. Baha's are more intelligible than the Bab's,
but lack his originality and depth. Baha's style is

THE GENERAL CLAIMS OF BAHAISM 47

rhetorical, verbose, prolix, but with a certain strength.
But Mirza Abul Fazl holds a more forceful and sa
gacious pen. In some things Baha's writings remind
one of the Church Fathers in contrast to the Gospel
narratives. The quantity of his writings, his system
of quotations from former Holy Books, his allegorical
interpretations, recall Irenseus or Origen.

As to " verses " in general, and their rhetorical
quality as a proof of divine inspiration and revela
tion, it would be well for Bahais to remember that
the Bab recognized divine quality in the verses of
Subh-i-Azal, which the Bahais reject with disdain.
When the " verses " of Azal came to the Bab, he
" rejoiced exceedingly," l nominated him as his suc
cessor, and left to him the completion of the " Bayan."
Was he mistaken in so important a matter ? How
ever that may be, the Bahais contradict him and pro
nounce the " verses " of Azal good for nothing.
M. Ahmad Zohrab,2 the interpreter of Abdul Baha,
avers that " the writings of Azal are most childish.
They are jumbled, confused, meaningless composi
tion." Another Bahai, Nabil the poet, at one time
wrote " revealed verses," and Azal approved of them
and sealed their inspiration. Afterwards Nabil re
pudiated his own " divinity." Evidently, then, the
" proof from verses " is a very uncertain and unre
liable one.

(2) They claim superiority for the contents of the
Revelation. In describing the substance and variety

lM New Hist.," p. 381 ; " Trav.'s Narr.," pp. 353-354.
2 S. W., Nov. 4, 1913, p. 224.

48 BAHAISM AOT) ITS CLAIMS

of it, their " great swelling words " know no bounds.
Abdul Baha says : " They are universal, covering
every subject. He has revealed scientific explana
tions ranging throughout all the realms of human
inquiry — astronomy, biology, medicine, etc. He
wrote lengthy tablets upon civilization, sociology, and
government." " One book of the Blessed Perfection
is more comprehensive than fifty volumes of the
world's greatest wisdom." Empty boasting !

Professor Browne l says : " The countless tablets
are for the most part rhapsodies interspersed with
ethical maxims." Let us give a few of Baha's " rev
elations " on morals, philosophy, and science. His
ethics permit bigamy and tagiya, dissimulation re
garding one's faith ; his Law punishes habitual theft
by branding, and arson by burning, and compounds
adultery with a small fine ; his philosophy affirms
the eternity of matter and the emanation theory of di
vine Manifestations ; his science decides the purity of
water by three points — " colour, taste, and smell " —
but knows nothing of analysis, and affirms that " the
food of the future will be fruits and grains " ; it
abolished the weeks and months and substitutes nine
teen months of nineteen days each, and a system of
nineteen units for the decimal or metric system ; it
creates a new alphabet to bother childhood ; its
ritual for prayer, fasting, and pilgrimage somewhat
resembles the Moslem, with times and places
changed. These are samples of its new and supe
rior (?) laws and precepts, which are mingled with a

1 " Life of Abbas," by Phelps, p. xxii.

THE GENEEAL CLAIMS OF BAHAISM 49

mass of ordinary moral teaching-. There is far too
much of it for a religious system, but it is entirely
inadequate as a judicial and criminal code. Abul
Fazl l grossly exaggerates when he writes that
" Baha has enacted laws and regulations concerning
every point or subject."

As a system Bahaism is not superlative. " It is,"
says Professor Browne,2 " at most a new synthesis of
old ideas ; ideas with which the Eastern mind has
for centuries been familiar, and which have ere now
been more clearly and more logically systematized
by older schools of thought, though perhaps they
were without a certain tincture of modern Western
terminology which is perceptible in Bahaism." " Of
the doctrines of the Bab " — and the same is true of
Bahaism — " taken separately, there was hardly one
of which he could claim to be the author, and not
many which did not remount to a remote antiquity." 3
" The theories of symbolism,4 incarnation, and other
doctrines differ in no essential particular from those
held by the Ismielis." If desirable, the doctrines
and laws could be traced severally, as has been done
by Doctor Tisdall in his " Yanab-ul-Islam " regarding
the Koran, and the source of each shown. Borrow
ing so much from the Shiah sects, its fundamental
basis in philosophic thought is inferior even to Islam,
But because it borrows so much from the enlight
ened principles and practices of advanced Christian
peoples, its moral system is an advance on Islam.

1 " Bahai Proofs," p. 93. 2 Phelps, p. xvii.

8 <i New Hist.," p. xiii. * Ibid.

Christianity may boldly assert its unique superiority
to this " half-cooked " system, to use a Persian idiom.
Professor Browne1 vetoes its claim to superiority,
saying : " I do not admit that the Bahai or any
other religion can supply a rule of life higher than
that which Christ has given us." Discussing with
the Bahais in Shiraz,2 he said : " The religion of Mo
hammed was certainly not a higher development of
the religion of Christ. It is impossible for any one
who has understood the teachings of Christ to prefer
the teachings of Mohammed. As you say each
Manifestation must be fuller, completer, and more
perfect than the last, you must prove that the doc
trines taught by Baha are superior to those of Christ
— a thing that I confess seems to be almost impos
sible, for I cannot imagine a doctrine purer and
more elevated than that of Christ."

IV. Bahaism claims to be the Universal Religion.
Dreyfus called his book on Bahaism " The Universal
Religion." Remey 3 says : " The Universal Religion
is what the Bahai movement offers to the world."
Phelps 4 says : " It is divinely inspired world-religion
in its first youth. Baha Ullah is a world-teacher in
a broader sense than they " — i. e., the founders of
other religions. This claim is not only that it is in
tended " for all people, under all conditions," and is
adapted to all, but that it is so all-inclusive and
latitudinarian that it can 5 " unite all those now fol-

1 Phelps, p. xviii. 2 « A Year Among the Persians," p. 307.

3 " Bahai Movement," p. i. * « Life of Abbas," p. 148.

5 Remey, Ibid., p. 39.

THE GENERAL CLAIMS OF BAHAISM 51

lowing many systems into one universal faith," and
that " each religious sect l will hear in the words of
Baha its own oft-repeated message, which has been
dulled and distorted."

The latter phase of this claim we may dismiss in a
word. It is simply a gloss. It is an imagination of
enthusiastic Bahais. Neither Christians, Moslems,
nor others will be thus included, except some few
before they understand Bahaism. The only inclu
sion it offers is by accepting the divine character
and mission of Baha and Abbas ; 2 in other words,
by becoming Bahais. When they address the
Hindu, saying, " We are one with you," " We teach
the original Hinduism of your fathers," it is simply
to add : " Baha is the fulfillment of your books, fol
low him." When they allow the Jewish Bahai of
Hamadan still to consort with the Jews as a Jew,
and to be baptized and pass as a Christian at the
same time, it is an inclusiveness which is unjusti
fiable and deceitful. It is teaching tagiya or re
ligious dissimulation to other races after the manner
of the Persian Shiahs. It is, at most, merely a tem
porary subterfuge.

Let such double-faced Bahais read Remey's article
in the Star of the West;" entitled " Let the New fol
low the New," and they will see how untenable is
their position. He says : " The Bahai Cause is not
merely one of many phases of universal truth (as
some say), but is the only living truth to-day ; the
only source of divine knowledge to mankind. The

1 Phelps' " Abbas," p. 254. 2 Ibid., p. xxi. 3 December 13, 1913.

52 BAHAISM AND ITS CLAIMS

revelation of Jesus was for His own dispensation—
that of ' the Son.' Now it is no longer the point of
guidance to the world. We are in total darkness if
we are refusing the revelation of the present dispen
sation. Bahais must be severed from all and every
thing that is past — things both good and bad —
everything. Now all is changed. All the teach
ings of the past are past. Abdul Baha is now sup
plying all the world." We read this, with amaze
ment at such pretensions, such groundless assump
tions, yet are pleased with the ring of sincerity.
We, too, say, " Let a Bahai stand for Bahaism."
Even so, let a Christian stand for Christianity, and
not stultify his intellect by professing to hold to both
religions. But such teachings as Remey's absolutely
negative the claim of Bahaism to be able to in
clude the professors of all religions. In conclusion,
Bahaism aims at being universal just as every other
"ism," even as Mormonism, by persuading the
world to forsake its old faiths and adopt its new
dogmas. Baha l states in a tablet : " Blessed is the
brave one, who, with a firm step, walks out of the
corridors of intimacy [the old religious restrictions]
and takes a place in the ranks."

Is Bahaism fitted to be a universal religion ? It
has copied much from Christianity and Islam ; it
would not be strange if it has caught something of
the same impetus towards universality. This is
specially to be looked for in Bahaism, since it is his
torically a revision of Babism — revised with an aim

> S. W,t Jan. 10, 1914, p. 282.

THE GENERAL CLAIMS OF BAHAISM 53

to broadening it. Babism was notoriously unfitted
to be universal. Dreyfus l confesses : " Looking at
the Bab's work, we cannot fail to notice in it a cer
tain sectarian particularism which would have con
fined to Shiah Islam its benefits." Similarly Pro
fessor Browne pronounced it2 " utterly unfitted for the
bulk of mankind," and refers to3 "the useless, im
practical, and irksome regulations and restrictions "
which Baha abolished in order to make it more
capable of becoming what he intended it to be — " a
universal system suitable to all mankind." The
question arises, Where was the Bab's power of
supernatural revelation if he promulgated a system
and regulations of such inferiority and destined to
be superseded in less than a score of years ? Among
these regulations 4 were the prohibition of the learn
ing of foreign languages, logic, philosophy, and
jurisprudence, discouraging foreign travel, enjoin
ing the expulsion of all unbelievers from the five
chief provinces of Persia, together with the confisca
tion of their property, the destruction of all books
more than 202 years old, etc.

Baha, like a tailor trying to change a misfitting
garment, ripped up the seams, cut a piece out here
and there, added some patches imported from Chris
tian civilization, until he had a coat of many colours,
which he advertised as the latest style of religion,
fitted to humanity in general. But he should have
heeded the precept not to put new cloth on an old

1 " The Universal Religion," p. 43. a " New Hist.," p. xiii.

8 Ibid., p. xxv. *Ibid.t p. xxvi.

garment. No wonder they have never yet published
the " Kitab-ul-Akdas " in English. It would tax their
ingenuity to adapt all its regulations and laws to the
world-life.

Again I return to the question, " Is Bahaism
specially adapted to be universal ? " By no means.
It is unfitted in the most essential particular. It is a
religion of laws, not of principles. Mirza Abul Fazl,
in " The Brilliant Proof," l emphasizes the fact that
Bahaism enjoins, commands, has imperative ordi
nances, laws, and enactments. But the Gospels
enunciate principles. These principles of the New
Testament are conscience-educating and life-direct
ing. They are applicable to all conditions the world
over, and to every stage of human development.
Christianity implants in the heart great ruling
motives. Its laws and regulations are few. Hence
it does not find itself butting against a wall of unfore
seen circumstances. Bahaism, on the contrary, is
full of the " beggarly elements." It has regulations,
as we have noticed, in regard to personal habits,
hygiene, sociology, languages, the calendar, civil
government, penology, etc. It is like an omnibus
with its top overloaded with all sorts of baggage,
which will delay and finally wreck the vehicle. It
has made itself a "judge and divider of inherit
ances." 2 It gives directions as to the barber and
the undertaker ; how you must bathe and wash your
face, and what prayers you shall say during each
process. It directs as to the use of knives and

1 Pages 31-32. 2 Luke xii. 14.

THE GENEKAL CLAIMS OF BAHAISM 55

forks, of chairs, of perfumes. It graciously permits
one to shave his beard, but " the hair must not be
allowed to grow below the level of the ear." It tells
us that " the nails are to be cut at least once a week,"
that "every one should wash his feet daily in
summer, and at least every three days in winter."
And alas ! for antique furniture and old Persian
rugs ! For house furnishings must be changed
every nineteen years. In obedience to this com
mand my old teacher in Persia got rid of his rugs,
whose sheen was polished and colours were mellowed
with age, and refurnished his house with gaudy
modern rugs. In prescribing the Moslem fast and
namaz (prayer-rite), with some modifications, Baha-
ism limits the spirit of liberty, which is the essence
of universality.

Copying from the Bab, Baha has seen fit to
regulate the calendar. Following the Zoroastrian
custom, Baha ordains that the year begin at the
vernal equinox — March 21 — because that is the
spring-time, the time of the renewal of vegetable
life. Good ! But in Australia it is the time of
death — of the approach of winter. The reason
assigned is not universal, and is not adapted to all
climes. As has been said above, the months are
ordained to be nineteen of nineteen days each, with
four or five intercalary days in March. The week
is abolished, that primitive division of time which
has such a definite place in nature, in the phases of
the moon, and is established in the three great
monotheistic religions with their weekly Sabbaths.

66 BAHAISM AND ITS CLAIMS

Instead of the latter is substituted the nineteenth
day Unity feast. How do such changes aid uni
versality or unification ? Coinage, fines, taxes, and
tithes are arranged on the number 19. Remey's
book has nineteen chapters, as the " Bayan " has.
The Star of the West, a magazine of the American
Banais, is published every nineteen days, and bears
the Bahai calendar on its editorial page. Instances
might be indefinitely extended. But later the
number nine, the number of Baha, has come more
into use. Abbas has set apart the ninth day of the
month as well as the nineteenth for certain religious
purposes. The Bahai era is sometimes dated from
the declaration of the Bab in 1844, and sometimes
from the birth of Baha in 1817. Are these innova
tions more an aid to universality than adherence to
the established calendar and era, or than the decimal
system or the metric system which the civilized
world has been striving to extend? Professor
Browne says : " What could be more impractical
than the adoption of the number nineteen as the
basis of measures or calculations?" It bears the
mark of Oriental fancy rather than of divine
revelation.

Another illustration of this point — namely, that
Bahaism enjoins and regulates specifically, and
does not, like Christianity, inculcate guiding princi
ples, is seen in the law regarding civil government.
In " Glad Tidings " l Baha teaches, as from God, that
"although a republican form of government profits,

1 Section 15, p. 91, Chicago Edition,

THE GENEKAL CLAIMS OF BAHAISM 57

yet the majesty of kingship is one of the signs of
God. We do not wish that the countries of the
world should be deprived thereof." "Statesmen
should combine the two," and x " At present the
form of government followed by the British nation
seems good, for that nation is illuminated both with
the light of kingship and consultation — i. e.> parlia
ment." " In the principal Laws [of Bahaism] affairs
have been placed in the hands of just kings and
chiefs, and the House of Justice." As a matter of
opinion, I can join with Baha in expressing my ad
miration for the British Constitution, but prescribing
it as a law of revelation is a different matter. A
" universal religion " should be adapted to all condi
tions. It is a fact of history that when the tablet
"Glad Tidings" was sent to Russia, section 15 was
omitted. The Bahais suppressed this portion from
expediency, and it appears thus mutilated in Baron
Rosen's translation.2 Is not this a high-handed way
to deal with God's Word, as they profess to regard
it ? Is it not also conceivable that republics might
take offense against Bahaism because it maintains
monarchy, even as autocracies because it approves
of parliamentary government ? Had not a " uni
versal religion " better let politics alone ? Chris
tianity could adapt itself even to the government of
a Nero.

Another institution of Bahaism, ill-adapted to all
races and conditions, and certain to bring the very
conflict and strife against which it is supposed to

» " Tablet of the World," p. 33. » « New Hist.," p. xxv.

58 BAHAISM AND ITS CLAIMS

guard, is the House of Justice. This is a religious
court, with civil and political functions, to be set up
in every town and country. It is to be composed of
nine or more Bahai men. " They are divine agents,
representatives of God." Much is said of this House
of Justice in the Books of Revelation.1 Dreyfus de
votes a chapter to it.2 It is to have legislative,
judicial, and administrative functions. It will regu
late estates, taxes, tithes, fines, capital and labour,
marriage, divorce, inheritances, minors, servants,
charities, reforms, houses of correction, schools, be
sides all matters of religion and morals. They will
rule " absolutely," and be " infallible," " guided by
God." It is the old dream of theocratic rule. I
must leave it to the imagination of the student of
history to picture the dire confusion which would
ensue if this politico-religious hierarchy should begin
its sway. Those who are familiar with the perpetual
conflict between the urfi and the shari, the civil and
the religious law in Persia, know how this proposed
organization would work confusion worse con
founded.

Similar to these invasions of the province of science
and Cassar is the attempt to improve philology by
"revelation." Following the Bab again, Baha Ullah
promulgated a new alphabet. The Babi alphabet,
unlike the Arabic and Persian, was written from left
to right. " Each letter consists of thick, oblique

1 See " Glad Tidings," pp. 39, 90 ; " Words of Paradise," p. 53 ; " Tablet
of the World," p. 33; " Israket," p. 37 ; and " Kitab-ul-Akdas."
2" Universal Religion," pp. 131-144.

THE GENEBAL CLAIMS OF BAHAISM 59

straight lines, parallel and equidistant from each
other, running down to the left, to which thin hooks
and curves are appended to make separate letters."
It is called the Khatti-Badi. There were nineteen
kinds of it ; one kind was called the Khatti-Baha.
It was intended for the time when Babism would be
prevalent. It appears that Bahais have a new alpha
bet, different from that of the Babis.

In the Akdas and in the sixth Ishrak l it is com
manded that the " House of Justice " must select one
tongue out of the present languages, or a new lan
guage, to teach the children in the schools of the
world. Let us suppose they decide on Persian or
Arabic. The Anglo-Saxon children must all begin
to learn Arabic. Suppose they decide on English.
Then Germans, French, and Russians will have an
additional reason for opposing the religion. Sup
pose that Abdul Baha decides on Esperanto, as he
seems inclined to do, then will it be heresy for some
one to invent a language as much superior to Es
peranto as it is to Volapuk ? Had not a " universal
religion " better let linguistics alone ? The spirit of
Christianity gives a free field to all tongues — this is
the essence of liberty, of universality. After this
brief review of some of the provisions of the " New
Revelation," we can deny the claim that " its statutes
meet the necessity of every land," and that they can
serve the world well for 1,000 years.

' " Ishrakat," p. 36.

Ill

Its Specific Claims

Bahaism is a Persian delusion, whose headman Baha Ullah in
Acre claimed to be an incarnation of God. Abbas Effendi suc
ceeded him and is running the " incarnation " fraud for all it is
worth, and it is worth a good deal, as pilgrims constantly come
from Persia and bring their offerings in money with great liberality.
Such men ... as the Babites of Persia turn up now and then
in the East, " go up like a rocket and down like a stick." — H. H.
Jessup, " Fifty-three Tears in Syria," p.

I cannot understand how a Christian can possibly exchange the
clear consistent plan of salvation through Christ for the misty and
mystical platitudes of Bahaism. — Ibid., p. 687.

Ill

ITS SPECIFIC CLAIMS

AHAISM makes various claims of a practical
nature. Some of these will require detailed
treatment. Several of them I will group in
this chapter. Additional light is thrown on the
question of their validity by facts subsequently
brought forward, for many facts have a bearing on
several subjects.

Among the specific claims put forth by Bahaism is
that of being specially adapted to promote the unifica
tion of mankind, and of accomplishing that end.
Bahaism reiterates the Christian ideas that God
hath made of one blood all nations and that all shall
be united in God's spiritual kingdom. It repeats as
a slogan, " the brotherhood of man." C. M. Remey *
says : " The Bahai cause stands for the unity of all
religions, political unity of nations, the social unity
of all classes, peoples and races." " Its aim," says
Harold Johnson, " is to knit all the faiths and all the
peoples into one." 2 " The essential principle of the
teachings of Bahaism is the unification of the religious
systems of the world," says MacNutt.3 This is a
high ideal, which interpreted in their several ways is

1 " The Bahai Movement," p. 73.

2 Contemporary Review, March, 1912. 8 In " Unity Through Love."

64 BAHAISM AND ITS CLAIMS

the aim of Christianity, Islam, Socialism, etc. And
Bahai writers mean what all the other systems have
meant, namely, unity by all accepting their beliefs,
for Remey l says : " Baha Ullah's mission is to unite
those now following many systems into one brother
hood and one universal faith. . . . May God
speed the day when all of us may become true
Bahais"

But the claim of Bahaism is presented in another
form. It asserts that it is actually bringing about
this unification. " Abdul Baha is harmonizing Chris
tians, Jews, Mohammedans, Zoroastrians, Buddhists,
Hindus in the one and true faith." 3 Dreyfus says :
" It is uniting all men in the great universal religion
of the future." At Oakland, Cal.,3 Abdul Baha said,
" The revelation of Baha Ullah is the cause of the
oneness of the world of humanity. It is a unity
which welds together all the races." In illustration
of this alleged result, the pilgrims to Acca express
their gratification and amazement that at Acca sev
eral races meet together in love and unity. So in
Rangoon, says Mr. Sprague,4 " I attended a Bahai
meeting at which six of the great world religions
were represented united in the wonderful bond of
friendship and unity." In like manner Mr. Harold
Johnson says, " What Christianity has failed to ac
complish, Bahaism has accomplished in uniting men
of different races and religions." If these assertions

1 " The Bahai Movement," p. 39. a Ibid.t p. 27.

3 S. W., Oct. 1912, p. 190.

*{' Story of the Bahai Movement," p. 4.

ITS SPECIFIC CLAIMS 65

mean external association, it may be said that Chris
tians have had their Parliaments of Religions and
Congresses of all faiths, examples of polite toleration
and laboratories of the science of religion. If it means
that Christianity refuses to put itself on a level with
other religions and consort with them as equals, this
is true, for Christianity is an exclusive religion. It
has entered the world, as it entered the Roman em
pire, to displace all others. It refuses to have Christ
occupy a niche in the Pantheon. But Bahai writers
mean rather that Bahaism is to be the bond of unity
by all races and religions accepting Baha. In this
sense their claim is based on very meagre premises.
A few thousand only, outside of Persia, have em
braced Bahaism. Harold Johnson says : " The Non-
Mohammedans do not number probably very many
thousands." But do we not see myriads gathering
into the Christian brotherhood out of every race and
religion of Asia, including even thousands from
Islam. Thirty thousand Moslems have become
Christians in Malayasia in Abdul Baha's lifetime.
In Asia how many races and religions, forgetting
their former antagonisms, are united in the faith
and baptism of the Lord Jesus Christ. As an ex
ample of the living power of the Christian faith to
unite the races of men, take the Conference of the
International Christian Students' Federation, held at
Lake Mohonk, N. Y. There Hindus and British,
Japanese and Koreans, Russians and Chinese,
Greeks and Armenians, French and Germans,
Canadians and Brazilians, Americans and Mexicans

66 BAHAISM AND ITS CLAIMS

represented the wide world. Mutual esteem, love
and spiritual fellowship united members of the
various Protestant Churches with representatives
of the Oriental Churches. The unity in Bahai As
semblies is on so small a scale as to be not worthy
of mention. How little Abdul Baha knows of or
appreciates the reality and power of Christian
spiritual fellowship is shown in his remarks at
West Englewood, N. Y.1 "This gathering (of
Bahais) has no peer or likeness upon the surface
of the earth, for all other gatherings and assem
blages are due to some physical basis or material
interests. Bahai meetings are mirrors of the king
dom." When Abdul Baha speaks about the results
of Bahaism in bringing about unification in Persia,
his claims seem utterly extravagant. To one who
knows that country from long residence they are
explicable only on the supposition that he has been
misinformed or deceived by his own followers, for it
must be borne in mind that Abdul Baha left Persia
when a child of six or eight and has never returned.
Hear these words which Abdul Baha addressed to
Rev. J. T. Bixley, who was writing on the Sect in
the North American Review : " The fundamental
question is the unification of religious belief. In
Persia, during the last fifty years 2 . . . the vari
ous religionists have united in the utmost love and
fellowship. No traces of discord or difference re
main : the utmost love, kindness and unity are ap
parent. They live together like a single family in

'June 29, 1912. 'l S. W., Sept. 27, 1912.

ITS SPECIFIC CLAIMS 67

harmony and accord. Discord and strife have
passed away. Love and fellowship now prevail
instead. Whether they be Moslems, Jews, Chris
tians, Zoroastrians, Buddhists, Nestorians, Shiites,
Sunnis or others — no discord exists among them."
In an address at New York,1 he said :

"In the Orient different races were at constant
warfare until about sixty years ago Baha Ullah ap
peared and caused love and unity to exist among
these various peoples. Their former animosities
have passed away entirely. It was a dark world, it
became radiant. . . . You now see the same
people who were formerly at enmity and strife in far-
off Persia, people of various religions and denomina
tions living in the utmost peace." " His Highness,
Baha Ullah, established such unity and peace be
tween the various communities." What does such
language mean? At their face value these words
are erroneous in a high degree. All know indeed
that in Persia bigotry and religious and racial hatred
have been modified. In bringing this result about,
Bahaism has had a share along with Western civiliza
tion and education, the Nationalist movement, med
ical missions, and even Pan-Islamism, for the latter
has tended to bring Shiahs and Sunnis nearer to
each other. But it is notorious how great the enmity
and hatred is yet ; how the Kurds have raided the
Shiahs and massacred or plundered the Nestorians
and the Armenians : how the Moslems oppress the
Armenians in Karadagh : how Sheikhis have suf-

*S. W., Sept. 8, 1912.

68 BAHAISM AND ITS CLAIMS

fered from Mutasharis ; and Ali Allahis continued
the practice of tagiya for fear of them both. If
Parsees enjoy more ease, it is through the efforts
of their co-religionists in India ; if Christians are
safer, it is through the favour of the Shahs and the
power of Christian governments : in neither case is
it due to Bahaism. The union with the Bahais of
possibly a dozen Armenians, a few score Zoroastrians
and several hundred Jews cannot be the basis for
such extravagance of language : neither can the re
jection by Baha of the Shiah notion that other relig
ions are " unclean," for Sunnis all along held the
" peoples of the Book " to be " clean " and Christians
of old learned to " call no man common or unclean."
As to unification, how is it ? Babis were divided
off from Sheikhis, and Bahais from Babis, and Behais
from Bahais and the flames of hate and vindictive-
ness burn hotter between them than between the
older sects and races, while the Shiahs curse and at
times persecute Babis and Bahais. Instead of unity
the Babi-Bahais have brought a greater division of
sects : instead of love renewed fires of animosity and
fanatical hate. In view of these conditions, how
unreasonable for Abdul Baha to say that " through
the power of Baha Ullah, such affection and love is
produced among the various religions of Persia that
they now associate l with each other in the utmost
love and concord."

1 Professor Browne, in the Ency. of Ethics and Religion, article
" Bab," writes : " The Bahais are strongly antagonistic alike to the Sufis
and the Mohammedans, but for quite different reasons. In the case of

ITS SPECIFIC CLAIMS 69

Passing now to another phase of this subject, let
us inquire what means are prescribed for religious
unification. The chief means seems to be the for
bidding of the right of private interpretation or
opinion. Abdul Baha writes l that he is " the In
terpreter of all the works and books of the Blessed
Perfection. Were this not the case, every one would
give an interpretation according to his own inclina
tion — this would lead to great differences." This
point is more plainly stated by M. Abul Fazl : 2
" One of the explicit commands of Baha Ullah is the
ordinance abrogating differences which separate men.
. . . If those having two points of view, engage
in strife in expressing their views, both will be de
livered to the fire. . . . Bahai law prohibits the
interpretation of God's word and exposition of per
sonal opinion . . . lest different sects arise."
"You must ask him (Abdul Baha) regarding the
meaning of the texts of the verses. Whatsoever he
says is correct. Without his will, not a word shall
any one utter." 3 Baha Ullah " made provision
against all kinds of differences, so that no man shall
be able to create a new sect . . . indicating the
Interpreter so that no man should be able to say that
he explains a certain teaching in this way and thus

the Sufis they object to their latitudinarianism, their Pantheism, their
individualism and their doctrine of the inner light. With the Moham
medan they resent the persecutions they have suffered. The Bahais de
test the Azalis, the followers of Abbas Effendi dislike and despise the
followers of his brother Mehemet Ali."

1 S. W.t Aug. 20, 1914. a " Brilliant Proof," pp. 26-28.

8 S. W., Nov. 23, 1913, p. 238.

70 BAHAISM AND ITS CLAIMS

create a new sect." l After Abdul Baha whenever
the House of Justice is organized, it will ward off
differences. But though the right of private judg
ment was denied, yet a new sect arose and bitter
disunion occurred over the question of the Infallible
Interpreter.

Another Bahai scheme to promote unity is the
adoption of one language to be a universal language ;
another is the amalgamation of all the races by
the marriage of blacks and whites, and all indis
criminately ; another is the discouragement of pa
triotism or any special love for one's country or
people, teaching an internationalism in the words,
" Let not him glory who loves his country, but let
him glory who loves his kind." These points need
not detain us, nor need we stop to enlarge on the
fact that the new calendar, feasts, rites, laws, weights
and measures, etc., tend to disunion.

The claims of Bahaism in regard to its relation to
the movement for peace and arbitration require con
sideration. Abdul Baha at Boston 2 said : " Baha
Ullah spread the teaching of Universal Peace sixty
years ago, when it was not even thought of by the
people. He sent tablets to kings advising this."
He wrote to Mr. Smiley of Lake Mohonk, "The
matter of International Peace was instituted by His
Highness, Baha Ullah, sixty years ago in Persia."
Dreyfus 3 says : " Long before these ideas, i. e., peace,
brotherhood and arbitration, had taken form among

1 S. W., April 9, 1914. * S. W.t July 13, 1913, p. 122.

3 " The Universal Religion."

ITS SPECIFIC CLAIMS 71

us, at a time when the Bab himself had sometimes
excused the use of arms for the propagation of re
ligion, Baha Ullah had made these high principles the
one basis of his religion." Remey l states this claim
yet more strongly, saying : " Peace, arbitration, in
fact universal civilization were unthought of, when
over half a century ago these teachers (Baha Ullah
and Abdul Baha) announced their message." Again,
" Christ states that His dispensation is to be a mili
tant one, which would be followed by another of
peace. Baha Ullah has now brought that peace to
the world. He is the Prince of Peace who has es
tablished the foundations of peace on earth." 2

Now as to the facts. Bahaism certainly does
advocate peace and arbitration, in common with
Tolstoism, socialism and many schools of thought.
Baha said to Professor Browne at Acca, in 1886 :
" This fruitless strife, these ruinous wars shall pass
away and the Most Great Peace shall come. These
strifes and this bloodshed and discord must cease
and all men be as one kindred and one family." In
accordance with this, Abdul Baha declares 3 universal
peace and an international Court of Arbitration to be
fundamental principles of Bahaism. The Court
will be called the House of Justice and will be com
posed entirely of Bahais. " Disputes will find a
final sentence of absolute justice . . . before

1 " Bahai Movement," p. 75.

2 Page 54. In Dealy's " Dawn of Knowledge,'' the chapter on Baha
Ullah is entitled " Prince of Peace."

» S. W.t Vol. IV, pp. 6, 8 and 254.

72 BAHAISM AND ITS CLAIMS

the Bahai House of Justice. War will be sup
pressed."

It is good to have such a programme approved by
one raised in a Moslem environment. Yet it is
evident that the claim to priority and originality re
garding it, constitute a grave anachronism and be
tray ignorance of or perversion of history. Both the
ideals and the programme were in existence and in
partial operation long before the time of Baha
Ullah. In the first place, Bahai teachings on peace
are but an echo of Christian hopes and doctrines of
" peace on earth : good will to men." Baha has but
thrown on the screen again the vision of the seers of
Israel who foretold the age when " men shall learn
war no more." The hopes of the prophets, the
longings of saints, the anthems of the worshipping
church found voice through the Christian centuries,
with a faith never dimmed, a desire never quenched,
anticipating that

" Then shall wars and tumults cease,
Then be banished grief and pain,
Righteousness and joy and peace
Undisturbed shall ever reign."

Baha's teaching, though growing up in Islam, is
transplanted from Christian soil. He repudiates the
teaching of Mohammed regarding " holy wars."
" The first Glad Tidings is the abolition of religious
warfare from the Book," i. e., the Koran. What
Bahais would do in case of provocation, accom-

1 "Answered Questions," p. 74; " Tablet of the World," p. 28.

ITS SPECIFIC CLAIMS 73

panied by reasonable opportunity of success, is not
evident. The Babis were fierce warriors (1848-1850)
and the Bab expected that wars would continue.
In the " Bay an " he makes provision for the distribu
tion of the spoils.1 Baha, together with Azal, started
for and tried to join the army at Tabarsi,2 and was
absent from participation in its sanguinary conflict,
solely because his arrest by the Persian authorities
at Amul prevented him from reaching the fort.
After his release he fell under suspicion because 3 he
" not improbably harboured designs of setting up a
standard of revolt on his own account." He was,
therefore, rearrested and sent to the capital. But
during his exile in Turkey, he tried to be reconciled
to the Shah of Persia. Following this change of
policy, he was able to claim later 4 that " for nigh
upon thirty-five years no action opposed to the
government or prejudicial to the nation has emanated
from this sect." The Bahais did not join in the ef
fort to establish constitutional government in 1908-
191 1.5 They have never had an even chance to fight
for their own cause and it remains to be seen what
they would do in such a case. There is no assur
ance that they would act like Quakers or Dukhobors,
for even Abdul Baha at times identifies himself and
his cause with the fighting Babis and appropriates
their martial glory. He said to Mr. Anton Hadad : 6
" When in Persia we were very few but owing to

1 " Trav.'s Narr.," p. 287. 2 " New Hist.," pp. 378, 379.

5 Ibid., p. 380. * " Trav.'s Narr.," pp. 65-67.

6 See Chapter VI. 6 " A Message from Acca," p. 9.

74 BAHAISM AND ITS CLAIMS

animosity we stood before our numerous enemies,
fought and defeated them and gained the victory."
He wrote a prayer on behalf of the American army
for the use of Bahais : " O God ! Strengthen its
soldiers and its flag." l In his teachings, he leaves
several pretexts for the prosecution of war. He says : 2
" War is sometimes the foundation of peace. If, for
example, a sovereign should wage war against a
threatening foe or for the unification of the people,
this war may be attuned to peace : this fury is kind
ness ; this war is a source of reconciliation." In his
scheme for arbitration, one is reminded of the old
saw, " we must have peace even if we have to fight
for it." For he says : " If any nation dares to refuse
to abide by the decision of the international court, all
the other nations must arise and put down this re
bellion, . . . they must rise up and destroy it,

. band together and exterminate it" 3
As to the claim that Baha originated the move
ment for universal peace and international arbitra
tion, it only deserves consideration because it is ap
parently put forth in sincerity. It absolutely contra
dicts history. In fact the movement for " peace on
earth " has long been an active one in Christian
lands, and arbitration has long been recognized and
employed as a method for promoting peace." " Un
der the influence of religious and feudal ideas," says
Professor Moore,4 "arbitrations were very frequent

1 Tablet " 9," p. 8, published by the New York Bahai Council.

2 " Principles of the Bahai Movement," pp. 43, 47, Washington, 1912.
8 Ibid.) pp. 43, 45. 4 " International Arbitrations," pp. 4826-4833.

ITS SPECIFIC CLAIMS 75

in the Middle Ages, which offered the remarkable
spectacle of conciliation and peace making way."
Treaties were made which provided for arbitration.
In Italy there were one hundred arbitrations in the
thirteenth century. In the following centuries
they were frequent in Europe. Sometimes a
king acted as arbitrator between kings or be
tween king and people. At other times a city,
as for example the Republic of Hamburg, or a
great juristconsult or a Professor of a University
acted in this capacity. More often " the predomi
nance of the popes constituted them natural judges of
international cases." Projects for universal peace
were put forward. One of the most celebrated was
formed by Sully, the minister of Henry IV. The
Abbe de St. Pierre in 1713 published a scheme for
the federation of Christian States, with a central
council to decide all disputes. Grotius strongly
advocated arbitration as a means of avoiding war
and the placing of nations under obligations to settle
disputes peaceably. Bentham in the eighteenth cen
tury proposed a plan for a common tribunal to
maintain universal and permanent peace.1 Fox,
Penn and the Quakers, from Christian principles,
strenuously opposed war. There were nine principal
arbitrations between the United States and Great
Britain, France and Spain from 1794 to 1863.

In 1815, before Baha's day, the Massachusetts
Peace Society was formed and in the following year
the American Peace Society " to promote universal

1 New International Ency., Art. " Arbitration," p. 713.

76 BAHAISM AND ITS CLAIMS

permanent peace through arbitration and disarma
ment." l For this purpose World Congresses were
held at London 1843, Brussels 1848, Paris 1849,
Frankfort 1850, London 1851, etc., and with great
enthusiasm. Men like Elihu Burritt, Victor Hugo,
Richard Cobden, John Bright and Charles Sumner
led in advocacy of the cause. Tennyson, too, saw
the vision of peace,

" In the Parliament of men, the Federation of the World,"
and the Scottish bard declared,

" It's coming yet for a' that
When man to man, the world o'er,
Shall brothers be and a' that."

We can easily conceive how these ideas would pene
trate the Near East and how Baha Ullah in Turkey
caught an echo of them and was happily influenced
to become himself an advocate of peace.

But what becomes of the claims of Abdul Baha
and other Bahais, mentioned above, that Baha, in
1863-1867, " instituted the movement for peace and
arbitration " that he advised it to kings " when it
had not even been thought of," " before the attention
of Western thinkers had to any degree been directed
towards universal peace." They are like so many
claims made by Bahaists, utterly groundless. Such
statements, when made by Abdul Baha, we may at
tribute to ignorance of the history of the Occident,

i Atlantic Monthly, Vol. XCIV, p. 358.

ITS SPECIFIC CLAIMS 77

but this does not excuse American advocates of
Bahaism for endorsing such errors.

I need not discuss the assertion of Bahais that the
Millennium began in 1844 l or at latest in 1892, nor the
announcement that the Most Great Peace will be in
augurated in 1917, which they declare to be the end
of the 1335 days of Dan. xii. I2.2

Another claim made for Bahaism is that it is a
rational and undogmatic religion. Remey 3 says :
" It does not put forth doctrine or dogma. . . .
It is a religion free from dogma." It is " logical and
reasonable." Dreyfus denounces "dogmatic re
ligions," and claims that Bahaism has paved the way
for the harmony of religion with free thought." *
With these accord the words of Abdul Baha to Pas
tor Monnier in Paris.5 " Our aim is to free religion
from dogmas. Dogmas are the cause of strife. We
must give up dogmas." Now it is evident that
Bahaism has not a jfixed body of doctrines : that it
has not a definite and clear system of theology. But
it is very dogmatic in the common usages of that
word. Webster defines it as (i) positive, authorita
tive, and (2) as asserting or disposed to assert with
authority or with overbearing and arrogance. Is not
Bahaism a mass of assertions ? For example, Baha
declares that " the universe hath neither beginning

1 S. W., March 21, 1914, p. 8.

2 Dealy's « Dawn of Knowledge," p. 44 ; Kheiralla's « Beha Ullah,"
pp. 480, 483.

3 Tract " Peace," pp. 8 and 14 ; " Bahai Movement," p. 89.
4<l The Universal Religion," pp. 21, 44.

8 S. W.t April 28, 1913, p. 55.

78 BAHAISM AND ITS CLAIMS

nor ending." Abdul Baha adds the comment:1
" By this simple statement he has set aside elaborate
theories and exhaustive labours of scientists and
philosophers." Similarly he is said to have settled
by a single word all discussions about divine sover
eignty and free agency. Abdul Baha might be
called the Lord of dogmas, for from his dicta none
must vary by a hair's breadth. Remey himself dog
matizes as follows : " The religion of Baha is the
cause of God, outside of which there is no truth in
the world." Much in Bahaism must be taken on
faith, without logical proof. Professor Browne 2 puts
it mildly when he says : " The system appears to
me to contain enough of the mysterious and the
transcendental to make its intellectual acceptance at
least as difficult as the theology of most Christian
churches to the sceptic." Elsewhere he says :3 "It
must be clearly understood that Babism (or Bahaism)
is in no sense latitudinarian or eclectic, and stands
therefore in the sharpest antagonism to Sufism.
However vague Babi doctrine may be on certain
points, it is essentially dogmatic, and every utterance
or command uttered by the Manifestation of the
Period, i. e., Bab or Baha Ullah or Abbas Effendi
must be accepted without reserve." 4 Similarly
Dr. G. W. Holmes 5 writes : " Baha's appeal is only
to his own word and to his own arbitrary and forced

1 6". W., June 5, 1913, p. 90. 2 Phelps, p. xviii.

3 Ency. of Religion and Ethics, Art. " Bab."

*See also his " Literary History of Persia," p. 422.

6 "Missions and Modern History," by Robert E. Speer, p. 171.

ITS SPECIFIC CLAIMS 79

interpretation of the Word of God, which interpreta
tions, as he states, find their sanction solely in his
own authority."

There are other claims of Bahaism of a specific na
ture which might be considered. They would be
found equally assertive and equally groundless.
Bahaism reminds me of a horse which was offered
for sale in Persia. It appeared like a fat and well
fed animal. But the would-be purchaser was warned
that its skin had been puffed up with air which
would soon leak out, and he would have on his
hands a lean, lank, bony yabi scrub. Bahaism does
not even stop short of claiming that the civilization
of the nineteenth and twentieth centuries is due to
it. Its braggart attitude may be fittingly symbolized
by Rostand's " Chanticler," standing in the barn
yard, flapping its wings in vain exultation, imagin
ing that it, by its crowing, has caused the sun to rise.

Bahaism and Christianity

The whole Bahai movement is in fact, whatever it may have
been in the mind of its originator the Bab, a counterfeit of the
Messiahship of Christ. At least this is the side of it that is turned
towards both Christians and Jews. All that relates to the second
coming of Christ in the Old Testament or the New is bodily ap
propriated by Baha to himself and everything in them relating to
God is boldly applied to himself. ... It will bring a few of
the Persians nearer to Christ. By far the greater number of its ad
herents will be brought into more active antagonism to Christianity
than before. — G. W. Holmes, M. D., in Speeds " Missions and
Modern History," Vol. I, p. 169.

Can Bahaism make good its claim to be the fulfillment of and
substitute for Christianity ? It has no place for Christ except as
one of a series, one, moreover, whose brief day of authority closed
when Mohammed began to preach in Mecca. ... If the
claim be admitted that Bahaism is a republication of Christianity,
the whole interpretation of the death of Christ contained in the
Epistles must first be rejected. — W. A. Shedd, in " Miss. Rev. of
World," 1911.

IV
BAHAISM AND CHRISTIANITY

ABDUL BAHA says : " Some say Abdul Baha
is Antichrist. They are not informed of
Bahai principles. Baha Ullah1 established
Christ in the East. He has praised Christ, honoured
Christ, exalted Him, called Him the Word of God,
the Spirit of God, and spread His mention." 2 These
words could be written with the name Mohammed
substituted for Baha Ullah. But in the case of both
of them it is the kiss of betrayal. Judas also made
known Jesus. Both Mohammed and Baha write
"ex" before His title " King of Kings." To accept
Baha and Abdul Baha is to deny and forsake Christ.
I hear some Christian say : "Of course. What
you say is self-evident. Bahaism is a new religion
whose aim is to supplant Christianity." This is
true. Yet the claim is put forth by Bahais, and,
more strangely, it is accepted by some Christians,
that the two religions are not antagonistic, and may
be held at one time by the same person. To an es-

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

» S. W., Sept. 8, 1913, p. 176.

84 BAHAISM AND ITS CLAIMS

teemed Christian lady I expressed my regret that
a certain doctor, forsaking Christ, had gone as a
Bahai missionary to Persia. The reply startled me :

" Doctor is very much a Christian." Yet

why was I startled ? It was simply hearing an idea
with which I was familiar in the writings of the
Bahais. Sydney Sprague says : " The true Bahai is
also the truest Christian." 1 Charles M. Remey
says : " To be a real Christian in spirit is to be a
Bahai, and to be a real Bahai is to be a Christian,"
for " Bahai teaching is only the perfection of Chris
tianity." 2 A report of an interview of Rev. R. J.
Campbell, of City Temple, London, with Abdul
Baha, states the claim of Bahaism as follows : " It
does not seek to proselyte. One can be a Bahai
without ceasing to be a Christian, a Jew, or a Mo
hammedan." 3 In accordance with this idea, Thorn
ton Chase and some Bahais in America continued
to worship and teach in Christian churches, and to
have their dead buried by pastors. Some in Lon
don, in connection with the City Temple and St.
John's Church (Canon Wilberforce's), profess both
Christianity and Bahaism. Of Southern India,
Dr. A. L. Wylie said : " It is said that there are
thirty-five Bahais in our city [Ratnagiri] . Some of
these are Christian converts. They continue to be
Christians, saying that they can remain such and
are instructed to do so." Such an erroneous idea,

1 Sprague, " Story of the Bahai Movement," p. 21.

2 Remey, " The Bahai Movement," p. 45.

3 The Christian Commonwealth (London), Sept. 13, 1911, p. 850.

BAHAISM AND CHEISTIANITY 85

when not due to the misrepresentations of the leaders
and Oriental tagiya ("dissimulation"), must arise
from ignorance of or dislike to true Christianity or
ignorance of what Bahaism is.

I. Bahaism assigns Christianity a place as but
one among the true religions. Bahaism indorses
and accepts in the same category with Judaism
and Christianity, as true and divinely revealed re
ligions, Zoroastrianism, Confucianism, Brahmanism,
Buddhism, Mohammedanism, Babism, and Bahaism.
Abdul Baha says: "The reality of the religions is
one, the difference is one of imitation." * Remey says :
" Bahais consider all religions to be, from a spiritual
standpoint, one religion." 2 " Every religion has had
its birth in the advent of its divine founder." 3 " The
founders of the world religions have been seers as
well as channels of truth to the people." * It tries
to build on all the other religions by professing to
be the fulfillment of each one. " The Bahai propa
ganda in India," says Sprague, " has not the diffi
culty that besets a Christian missionary, that of pull
ing down : his duty is only to build on what is
already there. He sees the Hindu, Buddhist, and
Mohammedan with the same eye, acknowledges
their truth and shows that a further revelation has
come through Baha Ullah."5 It says to each one,
Baha fulfills your traditions and prophecies.6

1 » Wisdom Talks," p. 21.

J Remey, " The Bahai Movement," p. 54.

*Ibid.t p. 39. * Ibid., p. 2.

6 "The Story of the Bahai Movement," p. 17.

6 So of Persia, S. W., April 28, 1914, p. 42.

86 BAHAISM AND ITS CLAIMS

But this liberality is only apparent. Only original
Buddhism, Christianity, etc., was God-given and
true. Now all are corrupted. " The key-note of
Bahai teaching is identical with the Christian, but in
Christianity it was so forgotten that it came almost
as a fresh, new illumination from Baha." 1

Christianity refuses to be classed with the ethnic
religions. In its nature it is exclusive. It admits
that there is a measure of truth in all religions, but
Christ's gospel is the truth " once for all " delivered
to men.

II. Bahaism claims to abrogate and supersede
Christianity. Bahaism in its origin is a Moham
medan sect. It declares that Islam is from God.
Christianity was a divine revelation, but Islam was
a better one. In the " Ikan," Baha maintains the
validity of Islam, testifies to its truth, defends Mo
hammed's prophetic mission as the fulfillment of the
New Testament prophecies, and the Koran as the
Book of God.2 Abdul Baha exalts Mohammed, and
declares that he " gave more spiritual education
than any of the others," 3 i. e., than Moses or Jesus.
He justifies Mohammed's life and conduct, and de
fends his laws and doctrines." 4 He declares that
" whatever European and American historians have
written regarding His Highness Mohammed, the
Messenger of God, is mostly falsehood. . . . The
narrators are either ignorant or antagonistic." 5

1 C. E. Maud, Fortnightly Review, April, 1912. 2 Pages 68-158.

3" Table Talks with Abdul Baha," Dec. 2, 1900.

*" Answered Questions," pp. 22-29. 5 •& W^., Dec. 12, 1911, p. 7.

BAHAISM AKD CHRISTIANITY 87

Christians have therefore been in the wrong for
thirteen centuries. They have sinned against God,
and were a stiff-necked and perverse people in re
jecting Mohammed, as the Jews were in rejecting
Jesus the Christ. " If those who have accepted a
revelation refuse to believe a subsequent revelation,
their faith becomes null and void."

Similarly Babism abrogated Islam. At the Ba-
dasht (Shahrud) Conference (1848) the law of the
Koran was formally declared to be annulled. Baha
abrogated Babism in the Rizwan at Bagdad in 1864.
Bahaism is the New Covenant, " which confirms and
completes all religious teaching which has gone be
fore." l

Christianity is, according to this, a system of the
distant past. It was effective in its day, for " the
Christian teaching was illumined by the Sun of
Truth : the Christian civilization was the best," 2 con
cedes Abdul Baha. But now, says Remey, " Baha
ism is not one of many phases of Universal Truth,
but the Truth, the only Living Truth to-day, . . .
the only source of Divine Knowledge to mankind.
. . . Abdul Baha's word is the Truth. . . .
There are those who will say, ' Have we not Jesus ?
We want no other.' The Revelation of Jesus is no
longer the Point of Guidance to the world. We are
in total blindness if we refuse this new Revelation
which is the end of the Revelations of the past.
. . . All the teachings of the past are past. . . .

1 Remey, " Tract on the Bahai Movement," p. 8.
3 «« Talks in Paris," p. 20.

88 BAHAISM AND ITS CLAIMS

Only that which is revealed by the Supreme Pen,
Baha Ullah, and that which issues from the Centre
of the Covenant, Abdul Baha, is spiritual food." L
Bahaism in proclaiming thus the abrogation of
Christianity is emphatically antichristian.

III. Bahaism casts Christ from His throne as the
unique manifestation of God. Bahaism recognizes
two classes of prophets : (i) The independent prophets,
who were lawgivers and founders of new cycles. Of
this class were Abraham, Moses, Christ, Mohammed,
the Bab, and Baha. (2) The others are dependent
prophets, who are as " branches." Such were Isaiah
and Daniel. All the greater prophets, of the first
class, were Manifestations of God.2 So Bahaism
continues to honour Christ as the Incarnate Word,
the Spirit of God, God manifest in the flesh. At the
same time it exalts Baha to supreme and unique dig
nity and glory above Christ and all prophets. In
order to understand this essential, fundamental doc
trine of Bahaism, we must know its doctrine concern
ing God and His Manifestation.

The teaching of Bahaism regarding God is hard to
grasp, because it oscillates between Theism and Pan
theism. Myron Phelps' exposition of it is certainly
pantheistic.3 Baha Ullah in many places bears out
his interpretation, as, for example, " God alone is

1 Remey, S. W., Dec. 31, 1913, pp. 267-271.

1 In thus regarding the prophets as divine, Bahais are not setters forth
of strange doctrine in Persia, for the Ali Allahis (Nusaireyeh), who num.
ber, possibly, twice as many as the Bahais in Persia, have the same doc
trine, and, in addition, regard the Imam Ali and others as divine incarna
tions. 8 phelps, " Life of Abbas Effendi."

BAHAISM AND CHEISTIANITY 89

the one Power which animates and dominates all
things, which are but manifestations of its energy." 1
In subsequent expositions, as in " Answered Ques
tions," Abdul Baha repudiates Pantheism, and so
does M. Abul Fazl in " The Brilliant Proof." Khei-
ralla, while maintaining that Baha taught Theism,
accused Abdul Baha of Pantheism. In " The Epistle
to the Shah " Baha simulates a monotheism almost
as rigid as Islam : " We bear witness that there is no
God but Him. He is independent of the worlds.
No one hath known Him. . . . God singly and
alone abideth in His own place which is holy, above
space or time, mention and utterance, sign, descrip
tion, definition, height and depth. . . . The way
is closed and seeking is forbidden." A favourite text
is that of the Koran, in which God says : " I was a
hid treasure, I desired to be known, therefore I
created the world." In this process " the first thing
which emanated from God [eternally] was that uni
versal reality which the ancient philosophers termed
the ' First Mind,' and which the people of Baha call
the ' Primal Will.' This is without beginning or end,
essentially but not temporally contingent, and with
out power to become an associate with God." 2
The Primal Will, Holy Essence, Word, Spirit, is mani
fested in perfect men, who are the Great Prophets.
They are supreme, holy, sinless souls, godlike in their

1 Baha's " Words of Wisdom," p. 61. Notwithstanding these repudi
ations of Pantheism, nearly every investigator finds it at the basis of Bahai
teaching.

2 " Answered Questions," p. 23.

90 BAHAISM AND ITS CLAIMS

attributes. They show the perfections of God.1 This
reality does not change, but the garment in which it is
clothed is different. One day it is the garment of
Abraham, who is Zoroaster, then Moses, Buddha,
Krishna, Christ, Mohammed, the Bab, and Baha
Ullah.2 Abul Fazl says : " All the prophets are re
spectively the Manifestations of the single Reality
and one Essence." 3 The " Ikan " says : " All are
one, as the sun of yesterday and to-day are one. The
sun is one, the dawning-points of the sun are nu
merous. One light, many lanterns." " Baha is
the same light in a new lamp." 5 Yet there are dif
ferences in degree. Of the Bab, Baha says : " His
rank is greater than all the prophets, and His Mis
sion loftier and higher." G But he is merely as a
forerunner in comparison with Baha. Baha is su
perior to all, greater, more glorious.7 He is infal
lible, absolute, universal. " All the prophets were
perfect mirrors of God, but in Balia, in some sense,

1 Abdul Baha in Mrs. Grundy's " Ten Days in Acca."

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

s"Bahai Proofs," p. 209.

4 Pages 14-15.

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

6" Ikan," p. 175.

7" Bahai Proofs," pp. 156-160. At the time of Azal there was a whole
" galaxy " of Manifestations. Baha wishes to stop the claimants, so he de-

BAHAISM AND CHRISTIANITY 91

the Divine Essence is manifested" " All preceding
ones are inferior to him : all subsequent ones are to
be under his shadow." 3 But even the latter are not
to come for a " thousand or thousands of years," and
perhaps not then, for the " Kitab-ul-Akdas " says :
" O Pen, write and inform mankind that the Mani
festations are ended by this luminous and effulgent
Theophany."

The Manifestation has two stations : " One is the
station of oneness and the rank of absolute Deity,
the second station is one of temporal conditions and
servitude. If the manifestation says, 'Verily I am
only a man like you,' or ' Verily, I am God,' each is
true and without doubt." The " Taj allay at " quotes
the Bab as saying concerning " Him whom God
shall manifest " ; "Verily he shall utter, ' I am God.
There is no God but Me, the Lord of all things, and
all besides is created by Me ! O ye, my creatures,
ye are to worship Me.' " 3 In Bahai literature such
words as the following are not uncommon : " Baha
Ullah is the Lord of Hosts, the Heavenly Father, the

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

1 "Answered Questions," pp. 129-131, 199-201.

8 Ibid., p. 184. s « Ikan," pp. 123-127.

<T"x

' ~ \

92 BAHAISM AND ITS CLAIMS

Prince of Peace, the Glory of God." 1 " He is the
framer of the whole Universe, the Cause of the life of
the world, and of the unity and harmony of the crea
tures." 2 " No one of the Manifestations had such
great power of influence as was with El-Baha." 3 In
passing, it may be noticed how little ground for such
boasting they have. How great in comparison was
the influence of Moses as leader of Israel, emancipa
tor, lawgiver, and prophet ! How great even was Mo
hammed's success and influence, compared with what
Baha has accomplished ! How evidently antichristian
is Bahaism in denying that Christ's name and glory are
above all, and that to Him every knee should bow !

IV. Bahaism wrongly assumes that its leader is
Christ come again. There is confusion about this
claim, for some Bahais represent Baha to be Christ,
and others make Abdul Baha Abbas to be Christ
come the second time. Confusion also arises from
the fact that Baha is set forth as the Manifestation of
all the " promised ones." He is set forth as the
Messiah for the Jews, God the Father, the Word,
and the Spirit for the Christians, Aurora or Shah
Bahram for the Zoroastrians, the fifth Buddha for
Buddhists, reincarnated Krishna for Brahmans, the
Mahdi or the twelfth Imam or Husain for the
Moslems.4 " All are realized in the coming of Baha

1 Asad Ullah, " The School of the Prophets," p. 109.

2 Mrs. Brittingham, « The Revelation of Baha Ullah," p. 32.
8 S. W., Jan. 19, 1914, p. 283.

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

BAHAISM AND CHRISTIANITY 93

Ullah." l In accord with this, Baha declared in his
" Epistle to the Pope " : " Consider those who turned
away from the Spirit [Christ] when He came to them.
Verily He hath come from heaven as He came the
first time. Beware lest ye oppose Him as the Phari
sees opposed Him. Verily the Spirit of Truth has
come to guide you into all truth. He hath come
from the Heaven of Preexistence." "Baha," says
the editor of the Star of the West, " is the fulfillment
of the promise of the ' second coming ' with a new
name (Rev. iii. 11-13)." 2

It must be remembered that Bahaism, chameleon-
like, takes on a different aspect according to the
environment of its adherents. In Persia its creed is
different from that of America in regard to the " re
turn." For the most part American Bahais re
gard Baha as God the Father, and Abdul Baha
Abbas as the Son of God, Jesus Christ. After the
quarrel and schism following the death of Baha
(1892), Abbas became very wary of assuming titles
and dignities, lest he give a handle to his opponents
to accuse him of claiming to be a " Manifestation."
So he assumed the title Abd-ul-Baha, the " servant of
Baha," which his followers translate "Servant of
God." He also calls himself the " Centre of the
Covenant" Baha had entitled him the " Greatest
Branch of God " (Zech. vi. 12) and the " Mystery of
God " (i Tim. iii. 16). He was commonly called

1 C. M. Remey's tract, " The Covenant," pp. 14-15 ; Kheiralla's " Baha
Ullah," p. 533, and " Lawh-ul-Akdas," translated in S. W., Vol. IV, p. 15.
1 S. IV., March 21, 1913, p. 13.

94 BAHAISM AND ITS CLAIMS

" Agha," an equivalent in Persia of Effendi or Mister,
but his followers translate it " Master," and put into
it the full New Testament significance. Undoubtedly
Western Bahais worship Abdul Baha as Jesus Christ
the Master come again. In spite of all disavowals
and beclouding by words, their faith is plain.
Getsinger, a leader and missionary, says : " Abbas is
heir and Master of the Kingdom : he was on earth
1,900 years ago as the Nazarene." Mrs. Corinne
True says : " If this is not the resurrection of the
pure Spirit of the Nazarene of 1,900 years ago, then
we need not look elsewhere." l Mr. Anton Hadad
says : " The Master, Abbas Effendi, the Lord of the
Kingdom, is the one who was to renew and drink
the cup with his disciples in the Kingdom of the
Father, the one who taught the world to pray, ' Thy
kingdom come/ " z. e., Jesus Christ.2 Chase says :
" He has come again in the Kingdom of his Father." 3
Mrs. Brittingham, on pilgrimage to Acca, writes : " I
have seen the King in his beauty, the Master is here
and we need not look for another. This is the return
of the Lion of the tribe of Judah, of the Lamb that
once was slain ; — the Glory of God and the Glory
of the Lamb." 4

Emphasizing the side of his divinity, we have such
declarations as these : M. Haydar Ali taught Mrs.
Goodall, " God is not realized except through His
Manifestations. Now you have recognized Him and

1 " Notes at Acca," p. 24. 2 " A Message from Acca."

3 " Before Abraham was, I am," p. 46.
* "The Revelation," etc., p. 25.

BAHAISM AND CHEISTIANITY 95

have come to see Him," l i. e.t Abdul Baha (1908).
M. Asad Ullah gave instructions (1914): "This
world has an owner, and Abdul Baha owns the world
and all that is in it." 2 " He is the Son of God " 3—
the only Door, " the Lord of Mankind." 4 A sup
plication from Persia, given out for publication,
says : " O ! Abdul Baha ! Forgiver of sins, merciful,
bountiful, compassionate ! How can a sinner like
me reach Thee ? Thou art through all the Forgiver
of Sins." 5

But there is an interpretation to all this for " those
of understanding." Bahais reject metempsychosis,
but they have a doctrine of " Return," which must
be borne in mind. This principle is expressed by
Phelps as follows : " When a character with which
we are familiar as possessed by some individual of
the past, reappears in another individual of the pres
ent, we say that the former has returned." 6 Baha
states it thus : " In every succeeding Manifestation
those souls who exceed all in faith, assurance, and
self-denial can be declared to be the return of the
former persons who attained to these states in the
preceding Manifestation. For that which appeared
from the former servants became manifest in the
subsequent ones." 7 Their classic illustration of this

1 " Daily Lessons," p. 61.

a " Flowers from Rose Garden," p. 5 ; also, Dealy, " Dawn of Knowl
edge," Chap. IV.

3 Asad Ullah, " Sacred Mysteries," pp. 74, 85.

4 " Bahai Proofs," p. 121 ; S. W., Jan. 19, 1914, p. 288.
6 " A Heavenly Vista," p. 12.

6 " Life of Abbas Effendi," p. 197. » « Ikan," p. 113.

96 BAHAISM AND ITS CLAIMS

is John the Baptist. Abdul Baha says : " Christ said
that John the Baptist was Elijah. The same perfec
tions which were in Elijah existed in John, and were
exactly realized in him. Not the essence but the
qualities are regarded. As the flower of last year has
returned, so this person, John, was a manifestation of
the bounty, perfections, the character, the qualities,
and the virtues of Elias. John said, ' I am not
Elias' — not his substance and individuality."1
Remey clearly states the idea : " The return of a
prophet does not refer to the return to this world of
a personality. It refers to the return in another
personality of the impersonal Spirit, the Word or
Spirit of God, which spoke through the prophets in
the past. . . . People are mistakenly looking
for the personal individual return of their own spe
cial prophet." 2 In accordance with this theory of
the " Return," Abdul Baha wrote to the Bahai Coun
cil of New York : " I am not Christ ; I am not
eternal." 3 To Mrs. Grundy he said : " Some call
me Christ ; it is imagination." * Yet the final word
of his missionary, Mr. Remey, is : " The same Christ
which was in Jesus is again manifest in the Bahai
Revelation. The real Christians are those who rec
ognize the New Covenant to be the return of the
same Christ, — the Word of God." 5 In like manner
this usurper of Christ's name is proclaimed to be

1 " Answered Questions," p. 152.

' " The Bahai Movement," p. 39.

8 Phelps, p. 99. < " Ten Days in the Light of Acca."

6 S. W.t Dec. 31, 1913, p. 269.

BAHAISM AND CHEISTIAKITY 97

" the expected one," the " desire of all nations "
under other names to the various religions.

V. Bahaism deals with the prophecies of the
Bible in a manner derogatory to the glory of the
Lord Jesus Christ and His Kingdom. Bahaism as
serts that " the promises and prophecies given in the
Holy Scriptures have been fulfilled by the appear
ance of the Prince of the Universe, the great Baba
Ullah and of Abdul Baha." l A volume would be
necessary to review their treatment of the prophecies.
They quote a multitude of verses without proof that
their applications are valid. The "messenger" and
" Elijah " of the Book of Malachi are declared to be
the Bab.2 He is also the Angel with the sound of
the trumpet (Rev. iv. i) and his cycle is the " First
Resurrection." Baha is declared to be the fulfill
ment of Isaiah's prophecies. Of chapter ix. 1-6,
"unto us a child is born, . . . the Prince of
Peace," Dealy says : " Many misguided people
have referred this to Jesus Christ." 3 In verse I,
" Galilee of the nations," land of Zebulun and Naph-
tali, is made to mean Acca (Acre in Syria) where
Baha lived in exile, and not the region of Christ's
ministry, contradicting Matthew iv. 13-16. By a
great stretch of imagination Acca 4 becomes Jerusa-

1 M. Asad Ullah in M. H. Dreyfus's " Universal Religion," p. 63.

2 Mai. iii. I ; iv. 5-6. See Dealy, " The Dawn of Knowledge," pp.
13-15. * Ibid., pp. 25, 30.

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

98 BAHAISM AND ITS CLAIMS

lem, " the city of the great king " (Ps. xlviii. 12), and
Mount Carmel becomes Mount Zion, and Isaiah ii. 3
refers to them, " for out of Zion shall go forth the
law and the word of the Lord from Jerusalem."
Even "the root out of Jesse"1 and the millennial
peace are only partially referred to Christ. They
find the real fulfillment in Baha Ullah, whom they
imagine to be descended from Abraham, through an
imaginary descendant of his named Jesse.2 The new
covenant and the law written on the heart is again
the Bahai dispensation, contrary to Hebrews viii.
8, 10, 1 6. When Baha as a prisoner in chains rode
into Acca seated on an ass, he fulfilled Zechariah ix. g.3
I attended a Bahai meeting in the Masonic Temple
in Chicago. The leader read the following verses
as all fulfilled in Bahaism.4 The " son of man "
(Dan. vii.) was Abdul Baha, and the "Ancient of
Days," Baha. The question of Proverbs xxx. 3,
"What is his name and what his son's name? " was
answered, Baha and Abdul Baha ; similarly in Psalms
Ixxii. and ii., " The King " and the " King's Son."
The "Branch" (Zech. vi. 12-13) wno shall build the
temple was again Abdul Baha, and the latter is
specially urgent that the Bahai Temple in Chicago
should be built in his day, so that the prophecy may
appear to be fulfilled. The dates in Daniel are
juggled with. For example, Abdul Baha explains
Daniel viii. by taking the solar year. He calculates 5

1 Isa. xi. i-io. a " Answered Questions," pp. 72-75.

3 Kheiralla, p. 419. *Dealy, pp. 31-32, 44.

5 " Answered Questions," pp. 50-52.

BAHAISM AND CHBISTIANITY 99

that the 2,300 days were completed at the Bab's
manifestation in 1844. In Daniel xii. 6 the lunar ^
year is resorted to, and the forty-two months (1,260
years) are dated from the hegira of Mohammed, but
Daniel xii. n does not come exactly right, so the
terminus a quo is made to be the proclamation of
the prophethood of Mohammed, three years after
his mission, which was ten years before the hegira.
By this means the date of Baha's manifestation (1863)
is reached. In connection with Daniel xii. and
Revelation xi. we have the startling information, so
contradictory to history, that " in the beginning of
the seventh century after Christ, when Jerusalem
was conquered, the Holy of Holies was outwardly
preserved, that is to say, the house which Solomon
built. The Holy of Holies was preserved, guarded,
and respected." : On this alleged fact Abdul Baha
founds an argument.3 Prophecies referring to the
glory of God or of the Father are applied to Baha,
because his title means " glory of God." The Bab,
according to the custom in Persia, gave many high-
sounding titles. Baha's rival was called " The Dawn
of the Eternal." Voliva, the successor of Dowie,
might assume some fitting title and claim to fulfill
the prophecies. He has a good foundation for inter
pretation, he does really live in Zion City (Illinois).

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

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

3 "Answered Questions," pp. 54-55.

100 BAHAISM AND ITS CLAIMS

Our Bahais further tell us that the " New Jerusalem,"
the new heaven and the new earth, mean the new
dispensation, the new laws of Baha. This is now
"the day of God," "the day of judgment," "the
kingdom of God," " the second resurrection." l The
parable of the vineyard is a favourite proof text. It
says that the Lord of the vineyard will come hi?nself
and will utterly destroy the wicked husbandmen.
This, they say, is a real coming of the Father, even
as the Son came. In that case the destroying must
be real, and we should expect that Baha would have
destroyed the religious leaders of Mecca or Kerbela,
Jerusalem or Rome. " No," says the Bahai, " the
destroying is figurative, and means simply the ab
rogation of their authority." Well, if he escapes to
a figurative interpretation, we too can interpret the
coming of the Lord of the Vineyard as his visitation
on Jerusalem in the time of Titus.

Baha Ullah's method of interpretation and adapta
tion of prophecies is best seen in his " Ikan." In it
he interprets at length Matthew xxiv.2 In brief it is
as follows : " After the tribulation of those days "
means times of difficulty in understanding God's
word and attaining divine knowledge ; " the sun
shall be darkened and the moon cease to give light,"
that is the teachings and the ordinances of the pre
ceding dispensation shall lose their influence and
efficiency. " The stars shall fall," etc., means the
divines shall fall from the knowledge of religion, and

1 " Bahai Proofs," p. 140. " All in their graves arose spiritually at his
call, for service in his cause." ! Pages 17-67.

BAHAISM AND CHRISTIANITY 101

the powers of science and religion shall be shaken.
Because of the absence of the Son of Divine Beauty,
the moon of knowledge, and the stars of intuitive
wisdom, " all the tribes of the earth shall mourn."
"They shall see the Son of Man coming in the
clouds of heaven," that is Baha Ullah shall appear
from the heaven of the Supreme Will, outwardly
from his mother's womb. " In the clouds " means
in doubts which are caused by the human limitations
of the Manifestation, eating, drinking, marrying, etc.
" And he shall send his angels," the spiritual be
lievers sent as preachers of Baha. The separation
of the sheep from the goats, as we learn subse
quently, means the schism at the death of Baha,
when the violators, the brothers of Abdul Baha and
their adherents, were exscinded.1 Even granting an
allegorical interpretation of Christ's words, only a
stretch of imagination can find any reference to
Baha.

It should be borne in mind that Oriental Bahai
writers have read Keith on Prophecy in Persian and
the publications of the Mission Press at Beirut.
Abdul Baha said to Dr. H. H. Jessup, " I am familiar
with the books of your press." 2 M. Abul Fazl re-

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

2 The Outlook (New York), 1901, June, p. 451.

102 BAHAISM AND ITS CLAIMS

fers to and quotes them. Writers in English (as
Kheiralla, Remey, Dealy, and Brittingham) refer to
Miller, Cummings, Seiss, Guinness, and others. Yet
with all their familiarity with apocalyptic literature,
they make an exceedingly weak presentation. Their
claims are so baseless as to require no refutation.
They are a mass of unfounded assertions and as
sumptions, — vain, bold, and brazen. We may admit
the declarations of Baha and Abul Fazl, which are
but trite principles of hermeneutics, that figurative
and allegorical language abounds in the Scriptures,
that many meanings are " sealed " till after their ful
fillment, that the prophecies of the Old Testament
were only partially fulfilled at Christ's first coming.
But their inference does not follow. There is noth
ing to prove the assertions that the prophecies were
fulfilled in the Bab and Baha. They furnish no
scintilla of evidence. For example, "the govern
ment shall be upon his shoulders." Was this ful
filled in Baha ? He came and went ; the nations and
their rulers from 1817 to 1892 were neither literally
nor figuratively under his sway. He did not nor
does he rule over the nations. He did not reign in
Mount Zion nor in Jerusalem. Jerusalem did not
cease to be trodden down of the Gentiles. Abun
dance of peace did not attend him, but great wars.
The signs of Christ's Second Advent have not been
fulfilled in Baha, either actually or metaphorically.1
As well may Ahmad Quadiani or Dowie assert their

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

BAHAISM AND CHEISTIANITYj 103

pretensions. Baha's claim is antichristian. The day
of Christ's power through the Holy Spirit has not
passed. It is still His day. The knowledge of
Christ is yet more covering the earth. Men of
diverse races and religions in Asia, Africa, and the
isles of the seas are being joined in the common faith
and fellowship of Jesus Christ as Saviour of Men.
There are more Christians in Korea than Bahais in
Persia. More Jews have become Christian since
Baha was born than have become Bahais from all
races and religions outside of Persia. Christ still
goes forth conquering and to conquer.

VI. Bahaism, in its treatment of Jesus Christ as a
man in His earthly life, belittles Him by both its
denials and its affirmations. Of His temptation it
says, " the devil signifies the human nature of Christ,
through which He was tempted." His miracles of
healing are denied.1 Baha and Abul Fazl admit the
possibility of miracles, but deny their evidential
value,2 but Abdul Baha denies their reality. He
says : " The miracles of Christ were spiritual teach
ings, not literal" deeds.3 The raising of the dead
means that the dead (in sin) are blessed with spiri
tual life.4 By blindness (John ix.) is meant ignorance
and error ; by sight, knowledge and guidance.5 The
spittle coming from Christ was the meaning of His
words, the clay was the expression He used in accord
ance with their understanding.6 At the crucifixion

1 " New Hist.," p. 321. 2 " Bahai Proofs," pp. 190, 204-207.

8 Mrs. Grundy, p. 13. * "Answered Questions," pp. 115-118.

6 " Bahai Proofs," p. 232. 6 M. L. Lucas, " My Visit to Acca," p. 20.

104 BAHAISM AND ITS CLAIMS

darkness did not prevail, nor the earthquake, nor
was the vail of the temple rent in twain.1 The
crucifixion was not an atoning sacrifice ; Christ
quaffed the cup of martyrdom " to cultivate and
educate us." 2 The washing away of sins by Christ
was not by His blood, but was by the practice of His
teachings." 3 Christ did not rise from the dead.
" Resurrection of the body is an unintelligible matter
contrary to natural laws." 4 The body, which
signifies His word, arose when faith in His cause re
vived in the minds of the disciples after three days.6
Christ's real resurrection was the coming of Mo
hammed. " Christ by saying that He would be three
days in the heart of the earth meant that He would ap
pear in the third cycle. The Christian was one, the
Mohammedan the second, and that of Baha the third."
" The ascension of Christ with an elemental body is
contrary to science." He ascended in the same
sense as Baha ascended, viz., departed to the other
world. Thus Bahaism denies the miracles,6 atone
ment, resurrection, and ascension of Christ.

A section of the " Tarikh-i-Jadid " 7 is devoted to

1 " Answered Questions," p. 45. 2 S. IV., April 9, 1913, p. 40.

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

4 " Bahai Proofs," p. 155.

5 " Tablets of Abdul Baha," Vol. I, p. 192; " Answered Questions," pp.

I20-I2I.

6 Yet Baha informs us that " copper in seventy years becomes gold in
its mine if it be protected from a superabundance of moisture" (" Ikan,"
p. ill). T " New Hist."

BAHAISM AND CHEISTIAMTY 105

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

Bahaism belittles the life and work of Jesus in in
stituting comparisons between Christ and Baha
derogatory to the former. Baha says : "It is not
meet ... to repeat the error of seeking help of
. . . the Son Jesus. Let thy satisfaction be in my
self." Abdul Baha says : " The difference between
Baha and Christ is that between the sun and moon.
The light of the sun [Baha] subsists in itself while
the moon gets light from the Sun." " All the teach
ings of Christ will not exceed ten pages.1 Those of
the Blessed Perfection exceed sixty or seventy
volumes. Christ's instructions refer to individuals.
Those of the Blessed Perfection are for all nations,
although they apply as well to all individuals. The
instructions of Christ were heard by but few persons ;

» " Winterburn's Table Talks," pp. 19-20.

106

there were eleven who believed, although Christians
say there were one hundred and twenty. The teach
ings of the Blessed Perfection were spread through
out the world during his lifetime. The reputation of
Christ did not extend from Nazareth to Acca [22
miles] ; the reputation of the Blessed Perfection ex
tended throughout the world. Jesus Christ did not
send a letter even to a village chief ; the Blessed
Perfection sent letters to all the kings of the earth." *
Notice how he repeats ad nauseam the title for Baha,
but uses no title for the Lord Jesus Christ, though the
Moslems invariably do use a title in speaking of the
latter.

There is an evident effort on the part of Kheiralla
and Abul Fazl to minimize the proofs regarding
Christ from prophecy, miracles, and history, with
the idea thereby of magnifying the proof for Baha
in contrast. For example, " The Gospels contain
only a few pages of the true Words of God. Christ's
teachings were not written in the original language
nor written in His day, His power was slow in prov
ing effective, and many even denied His existence."
" Even Peter denied Him, but Baha Ullah has edu
cated thousands of souls, faithful under the menace
of the sword." 3 In explaining the progress of Baha-
ism among the Jews and Zoroastrians, Abul Fazl
says : " Christians could not convert even one Jew
or Zoroastrian except by force or compulsion." He
ignores the fact that millions of Persians had been

1 " Bahai Proofs," p. 231. *" Answered Questions,'1 p. 42.

*" Bahai Proofs," p. 265.

BAHAISM AND CHEISTIANITY 107

converted to Christ frony Zoroaster before the sword
of Islam smote Persia. This belittling of Christ —
His life and work and influence — shows that a spirit
antagonistic to Christ really animates the Bahai
leaders, in spite of their professions to the contrary.

Bahaism and Christianity

(Continued)

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

Abdul Baha : — " Ablution is only for obligatory prayers three
times a day." — " Daily Lessons" p. 74.

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

BAHAISM AND CHRISTIANITY

(Continued}

VII. BAHAISM teaches another way of salvation.
Man's origin and destiny were formerly points of
doubt in Bahai teaching, but the muddy mixture has
settled enough to give us a clearer view, at least as
regards Western Bahaism, though pantheistic notions
still prevail. Abdul Baha teaches that matter is
eternal, self-existent, and fills all space.1 " God always
had a creation ; the universe has neither beginning
nor end." 2 " Creation out of nothing is unthinkable.
Separate entities come into being through the oper
ation of God — are the perceptible manifestations of
Him." "There are four degrees of spirit concerned
with evolutionary growth : The mineral spirit, the
vegetable, the animal, and the human. The mineral
spirit contains the latent principle of life." 3 Yet
man's origin is not from the animals.4 " Species is
fixed ; man was developed gradually as a distinct
species." 5 The spirit of man emanates from God as

» Phelps' " Life of Abbas Effendi," p. 69.

9 "Answered Questions," pp. 209, 238, 317 ; S. W., June 5, 1913, p. 90.
3 Phelps, p. 1 1 6.

*" Answered Questions," p. 209. 6 Ibid,, p. 213.

Ill

112 BAHAISM AND ITS CLAIMS

an action from an actor, a writing from a writer — a
manifestation of the Divine but not a division from
it. Sin arises from the physical qualities, from the
physical nature which we derive from Adam. Evil
is really non-existent ; it is simply lack of good
qualities. There is no Satan.1 The " Genii " (jins)
of the Koran are evil passions in man ; demons are
the spirits of bad men.

As to the doctrine of personal immortality, there
has been much confusion of thought. Some have
understood the doctrine of " rijat " or " Return " as
teaching transmigration of souls. Others have under
stood their allegorizing about heaven as a rejection
of the future life. Others, as Phelps,2 affirm the ab
sorption of the soul in the Infinite. My language
teacher in Persia, a fervent Behai, said : " We be
lieve in a future state so unthinkably ecstatic that if
its joys were now revealed to men, they would
commit suicide to hasten their entrance into it."
Baha Ullah wrote a " Tablet of the Spiritual World,"
of which it is said : 3 " All who read it are filled with
an anxious desire to leave this world and enter the
next condition, so wonderful are the glories of the
spiritual kingdom. In Persia one man who read the
tablet killed himself. He could not wait for the
happiness it promised him. Another, a youth of
Ispahan, could not stand it and lost his reason."

Mrs. Grundy4 and Mr. Phelps 5 understood Abdul
Baha to teach the annihilation of the wicked, but

1 Phelps, p. 137. 2 Page 173. 'Mrs. Grundy, p. 6.

* " Ten Days in the Light of Acca," p. 23. 6 Pages 121-127, 173.

BAHAISM AND CHBISTIANITY 113

he denied this l and affirms their conscious existence.2
Heaven and hell are affirmed in some places, denied
in others.

Sin is little dwelt upon in Bahai literature, and the
word repentance is seldom used. In the " New
History " and " Traveller's Narrative " sin, trans
gression, forgiveness, expiation and such words find
no place in the indexes. The Moslem appeal for
mercy is rarely made. In the chapter on prayer, in
the " Sacred Mysteries," there are no directions for
the confession of sins, no petition like, " forgive us
our trespasses," no cry of the prodigal — " Father, I
have sinned." There is no atonement. The daily
sacrifice of the Book of Numbers is explained to
mean " Divine bounty." " The blood of Christ
cleanses us " is interpreted " His spiritual teach
ing and love which saved His disciples from the
ruin of ignorance and heedlessness." The stages of
travel to God, the " Seven Valleys," are (i) research,
(2) love, (3) knowledge, (4) union, (5) content, (6) per
plexity or astonishment, (7) poverty and annihila
tion. There is no mention of hatred of sin, turn
ing from it and apprehending the mercy of God.
The plan of salvation has neither the Christian idea
of atonement by a mediator, nor the Mohammedan
one of expiation by works of merit or an equivalent.
Its plan of salvation is simple, viz., to believe in and
follow Mirza Husain AH, Baha Ullah, as the supreme
and final manifestation in this universal cycle which

1 " Tablets of Abdul Baha," Vol. I, p. iv.
2 S. W,t March 2, 1914, p. 321.

114 BAHAISM AND ITS CLAIMS

began in Adam and culminated in Baha Ullah, who
was God the Father in the flesh. Later Bahais put
Abdul Baha in the place of Christ as Son of God
and Divine Mediator. Remey's chapter on Eternal
Life l is orthodoxy with Baha as " Word of God."
The doctrines of faith, regeneration, and sanctifica-
tion are Christian with the historic Christ eliminated.
Error has clothed itself as in garments of light.
Antichrist would steal the livery of Heaven and
lead Christians to forget that there is no other name
under Heaven given among men, whereby we must
be saved (Acts iv. 12), and that if Abdul Baha or an
angel from Heaven pervert the Gospel of Christ or
preach any other Gospel, he is to be rejected (Gal. i.

7-9)-

VIII. Bahaism abrogates the New Testament.

It is indeed honoured, but as the Revelation of a
past dispensation. Abdul Baha wrote in the Bible
in the City Temple, London : " This book is the
Holy Book of God, of celestial inspiration. It is the
Bible of salvation, the noble Gospel. It is the
mystery of the Kingdom of God and its light. It is
the Divine bounty, sign of the guidance of God."
But Harold Johnson, a friend of Bahaism, wrote,
with true discernment : 2 "In the same spirit he
would have written the same words upon the Koran
or the Vedas" Baha certifies the Koran times with
out number in the " Ikan." He wrote : 3 " Whoso
hath not acknowledged the Koran hath not in

1 " The Bahai Movement," p. 80.

* Contemporary Review \ March, 19 1 2. A Page 145, Chicago Edition.

BAHAISM AND CHRISTIANITY 115

reality accepted the books which preceded it." By
the same reasoning, whoso does not acknowledge
Baha's writings as " revealed " rejects the former
books also.

Bahais, even Persian Bahais, are familiar with the
Bible. They quote largely from the prophets, the
Gospels, and the Book of Revelation. They use
them for apologetic purposes, to dispute with Chris
tians and to find proofs for their perverted teachings.
As the real Scriptures for the present age, they pre
sent the writings of Baha Ullah and Abdul Baha.
These are read at their meetings and in their devo
tions and are chanted at their shrines. These only
are to be read in the Mashrak-ul-Azhar> the Bahai
Temples.1 The authority of all other Scriptures is
abrogated, even the " Bayan " of the Bab.2 The
" Kitab-ul-Akdas," the Most Holy Book, consists of
laws, exhortations, and warnings. The " Ikan,"
written by Baha before he set up his own claim,
is an attempt to show from previous books the truth
of the Bab's claims. The " Hidden Words," " Surat
al Haykal " (The human temple), the " Seven Val
leys," the " Effulgences," the " Glad Tidings," etc.,
contain principles, precepts, and rhapsodies. There
are also the Epistles to the Kings and numerous
tablets (letters) to individual believers. Besides all
these, the discourses and letters of Abdul Baha, con
taining interpretations and commands, are regarded
as revealed and inspired Words of God. These are

1 Goodall, " Daily Lessons," p. 17.

8 Dreyfus, " The Bahai Revelation," p. 59.

116 BAHAISM AND ITS CLAIMS

collected in " Tablets of Abdul Baha," " Addresses
in Paris," "Addresses in London," " Some Answered
Questions," and in the Star of the West, newspaper.

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

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

BAHAISM AND CHKISTIANITY; 117

when he was in America and urges all believers to
build it quickly. He says : " The temple is the
greatest matter to-day for the upbuilding of the
cause." 1 It will fulfill prophecy !

The government of Bahaism is to be by " Houses
of Justice." Each will be composed of nine or more
Bahai men elected by the people. Bahaism will be
the state religion. Kings will exist, but the politico-
religious hierarchy will perform many of the func
tions of the state, even to settling international
disputes. Churches, assemblies, and conferences,
bishops and popes — all will be dispensed with. The
Bahai " houses " will conduct and control religion
for the world. The first universal vicegerent of God
is Abdul Baha. After him the supreme power will
be vested in the "house." Already signs of Bahai
tyranny are manifest. Abdul Baha declared that no
believer "must vary one hair's breadth from his
word." No Bahai may publish anything on religion
without first submitting it to him for censorship.
Such a command is made applicable to all Bahais.2
In the good time coming there will be a graduated
hierarchy — local, national, universal — who will bring
"all secular affairs under spiritual guidance."

With the Church and its ministry the " new reve
lation " abolishes also the sacraments. Baptism is
no longer necessary, for " baptism by water," says

»" Table Talks," by True, p. 21; « Tablets of Abdul Baha," Vol. I,
p. 17.

* Star, July 13, 1913, p. 121; "Tablets of Abdul Baha," Vol. I, pp.
Il8, 124.

118 BAHAISM AND ITS CLAIMS

Abdul Baha, " was a symbol of repentance and of
seeking forgiveness of sins. In the cycle of Baha
there is no longer need of this symbol, for its reality,
which is to be baptized with the Spirit and love of
God, is established." 1 Yet a substitute is at hand :2
" Thou hast asked regarding the naming of children.
Prepare a meeting, chant verses, supplicate guidance
for the babe ; then give the jname and enjoy bev
erages and sweetmeats. This is spiritual baptism."
So Remey did. " I will make mention of a Bahai
christening [?] in Ferouzay [Persia]. We were
asked to name the baby. On the fifth day after the
child's birth a feast was spread. The baby was
brought out. Mr. Sprague gave the name Ruh-
ullah ; prayers, tablets, and a hymn in praise of Baha
Ullah were chanted." 3 Such is the substitute for bap
tism in the name of the Father, Son, and Holy Spirit.
The Lord's Supper as a remembrance of the sac
rifice of Christ is abolished. Instead of it there is
introduced an imitation, called the Unity Feast, with
traces of the Lord's Supper and of the Agape. Of
it Abdul Baha4 says: "It must be inaugurated in
such a way as to resurrect the feast of the ancients,
namely, the Lord's Supper." We have descriptions
of it as celebrated by Abdul Baha in America and at
Acca.5 Sprague says : " The Master [at Acca] did

1 ' Answered Questions," p. 106.

2 ' Tablets of Abdul Baha," Vol. I, pp. 149, 150.

3 ' Observations of a Bahai Traveller," p. 40.

4 ' Tablets," p. 149.

6 ' Daily .Lessons," Goodall, p. 18; Sprague's "A Year Among Ba-
hais," p. 8; Star, 1913, pp. 121, 159, 203.

BAHAISM AND CHEISTIANITY 119

not sit down with us, but served us, going from one
to another, heaping rice on our plates, bringing home
to us the words : ' Let him that is greatest among
you be your servant.' The Orientals could hardly
bear that their Master should wait on them. They
felt as Peter did when Christ washed his feet. After
the supper a tablet of Baha was chanted in Persian.
The supper was truly the Lord's Supper in all its
spiritual significance." Abdul Baha said that the
prophecy was fulfilled which said, " They shall come
from the east and the west and sit down in the king
dom of God." In America Abdul Baha celebrated
the supper with each group of his followers. In his
absence a vacant seat is left at the head of the table
for the " master " and passages from the " Hidden
Words " are read as food is passed.

Other imitations of Christ's works and words are
repeated to keep up the pretense that He is the
Saviour. In Chicago and other places " the children
were on hand to receive the spiritual blessing of
Abdul Baha. He called each child to him and took
him in his lap. He blessed them all, laying his hand
in blessing on each little head." At a Unity Feast
he said : " Abdul Baha is standing and waiting upon
you." What is this but a copying of the words : " I
am among you as one that doth serve." Palpable
imitations of Christ's words abound in the so-called
Revelations. In the " Lawh-ul-Akdas " there is a
series of beatitudes as : " Blessed is the lowly one
who holds to the rope of my might. Blessed is the
hungry one who hastens away from desire. Blessed

120 BAHAISM AND ITS CLAIMS

is the thirsty one who seeks the nectar of my bene
diction. Blessed is the spirit who was stirred by my
breath. Blessed is he who has suffered tribulation
for my name's sake," etc. Baha Ullah doubles the
number of Christ's Beatitudes ! In the " Kitab-ul-
Akdas," written many years before his death, Baha
imitates the parting words of Christ :

Christ in the Gospel says : Baha Ullah says :

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

troubled."

« Let not your heart be « Let not your trouble take

troubled ; neither let possession of you. ' '

it be afraid."

"I am with you always." « We are with you under

all conditions."

" If any man love me, he " Whoso knoweth me, will

will keep my words." rise up to serve me."

"It is expedient for you " Verily there is in my oc-

that I go away." cultation a reason."

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

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

X. Bahaism is antichristian in its rites and cere
monies.

These regulations are, for the most part, copied
from the Moslem law and are prescribed in the
" Kitab-ul-Akdas." Ablution is commanded as a
religious rite, to be followed by sitting with one's face
towards the Kibla (Acca) and repeating Alia hu Abha
ninety-five times (5x19). As a Fast, Bahaism sub-

BAHAISM AND CHEISTIANITY 121

stitutes the last month of their year, named Ala for
Ramazan. As Christians have Carnival week be
fore Lent, followed by Easter rejoicings, and as Mos
lems have the Oruj Bayram, so Bahais have five
days of feasting before the Fast. This extends
through a Bahai month of nineteen days, March 2-20,
and is followed by the Noruz or Vernal Equinox.
Noruz is consecrated and its ceremonies prescribed
with religious sanctions as among the Nusaireyah.
The ordinance of fasting says : " Thus ordaineth the
Lord of men ; abstain from eating and drinking from
dawn to sundown." This abstinence includes smok
ing as among Moslems. The same exceptions are
made as in the Koran — that the traveller, the sick,
and pregnant and nursing women are excused.
Fasting is obligatory after the age of fifteen. The
Bab put the age limit at forty-two, but Baha enjoined
it as long as strength permits.1 The question natu
rally arises if obligatory fasting is good, why reduce
the time from thirty to nineteen days : if reform is
the watchword, why not have the liberty of the
Gospel ?

As in fasting, so in prayer Bahaism follows the
Moslem ceremonial law. Baha laid down a ritual
on the same lines. There are modifications, but
no essential difference, from Islam. In Islam devo
tion is a strong point, formalism is its weakness.
Bahaism lessens the amount of devotion, without
getting rid of the prescribed formalism. Ablutions
are a necessary preliminary to the obligatory prayers,

1 Star, Feb. 7, 1914, p. 306.

122 BAHAISM AND ITS CLAIMS

at least three times a day, but if one wishes to make
other prayers at night, he need not get out of bed to
perform the ablutions.1 " He who doth not find
water, must say five times, ' In the name of God,' '
etc. (" Akdas "). During the ablutions certain peti
tions are prescribed as " while washing the hands,
say," etc. ; " while washing the face, say," etc. Then
the worshipper must " stand facing the Holy Place "
(Acca) and say a portion of the prayers ; then "bow
ing down with hands on knees," say another por
tion ; then " standing with hands outstretched for
ward and upward," another ; then " sitting down,"
another portion. Each prayer has three prostrations
(rikd). Prayer times are morning, afternoon, and
evening. Congregational prayer or at funerals was
abolished by Baha, but Abdul Baha permits it for
Americans. 2 Prayer is directed to Baha Ullah.
When the terms "God," "Lord," "Thy Greatest
Name " are used, Mirza Husain Ali is intended :
" He, Baha," says Abdul Baha 3 " is the dawning
place of Divinity and the manifestation of Divinity.
He is the ultimate goal, the adored one of all, and
the worshipped one of all." The editors add (the
capitals are theirs) : "Further than this MAN HAS NO
OTHER POINT FOR CONCENTRATION. HE (BAHA)
IS GOD, the worshipped one of all." Prayer, there
fore, is no longer to be in the name nor for the sake
of Jesus Christ but in the "Greatest Name," i.e.,
Baha Ullah's, " at the mention of which the people

1 " Daily Lessons," Goodall, p. 74. 2 " Tablets," Vol. I, p. 15.

3 Star, Feb. 7, 1914, p. 304.

BAHAISM AND CHRISTIANITY 123

before the Houris fall down," "the Name of Him
who is Ruler over what was and is." l This name
is graven on the breastpins of Bahais, and as a
monogram on rings, with two stars alongside it, one
of which represents the Bab and the other Abdul
Baha. This charm is to be buried with the body.
A rosary of ninety-five beads is used daily by the
worshipper in saying the "Greatest name" 5x19
times. Allahu Abha is also to be said at the begin
ning of a meal or of any business, or as a greeting,
just as the Moslems say, " Bism ullah " (In the name
of God) or " Peace be to you." The figure 9, the
sum of the letters of Baha, is also a talisman.

Pilgrimage is considered meritorious and has been
popular among American as well as Persian Bahais,
though Baha says : 2 " Visiting the tombs of the
dead is not necessary, it is better to give the money
to the House of Justice." The chief shrine is the
tomb of Baha Ullah and of the Bab 3 at Acca. There

1 Star, Feb. 7, 1914, p. 298. J " Glad Tidings," Tablets, p. 90.

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

124 BAHAISM AND ITS CLAIMS

have been published accounts of a score of American
women and of some men who have obtained per
mission and entered, as it were, through "the gate
of heaven " and " paid their vows unto the Most
High." But not the least attraction was Abdul
Baha, " the king in his beauty." The pilgrim first
does obeisance to him. This is an ecstatic, hysteric
event. Mrs. True, "perfectly intoxicated with the
realization," kissed his hand.1 Another lady sat at
his feet with her head on his knee. Another, when
she entered his presence, held out her arms, crying :
" My Lord, my Lord," 2 and rushing forward, fell on
her knees, sobbing.3 Another narrative says 4 that
Abbas greeted them, " clasped each one in a loving
embrace," anointed each one with the attar of roses.
" Some of the believers kissed his hand." Of her
good-bye this lady says, " I held his hand a long
time." Even Mr. Horace Holley, author of "The
Modern Social Religion," writes,5 "This was he.
My whole body underwent a shock. My heart

1 " Table Talks," pp. 13, 17.

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

3 New York Outlook, June, 1901, pp. 45, 46.

4 Mrs. Grundy, Ibid,, p. 73. 6 Page 212.

BAHAISM AND CHEISTIANITY 125

leaped, my knees weakened, a thrill of acute recep
tive feeling flowed from head to foot. . . . From
sheer happiness I wanted to cry." Another man,
L. G. Gregory, a negro, writes : " My knee bent
reverently before him." When Abdul Baha says :
" I am glad to see you," the pilgrims thrill at such
wondrous words ! " His heavenly smile " gives
them happiness ! His trite platitudes are written
down beside the midnight lamp, for the delectation
of similar dupes.

Next the pilgrims visit the Palace of Bahja and
the beautiful pleasure grounds where Baha resided
during most of his confinement at Acca, enjoying
much freedom and even luxury as a " prisoner."
The tomb of the Bab draws them, but more sacred
do they deem the tomb of Baha Ullah, " the culmina
tion of our pilgrimage." This shrine is in the Gar
den of Bahja. Its outer court is adorned with beau
tiful rugs, vases, chandeliers, and flowers. Here
they chant verses from the Tablets. Each pilgrim,
taking off his shoes, enters the "holy precincts"
alone. In this "holy of holies," "the heavenly
silence of that centre of peace," he " kneels and
prays at the throne of grace for pardon and help,"
"remembering the friends far away before the
presence." He counts it a " glorious experience at
once solemn and joyful." Coming out he is "served
with tea and given some beautiful roses which are
carefully preserved." Mrs. Grundy says that " they
remained all night at the tomb, chanting and pray
ing without intermission, and standing throughout

126 BAHAISM AND ITS CLAIMS

the ceremonies . . . communing with the glori
fied spirit of Baha Ullah." Under the arbour was a
chair where Baha Ullah used to sit. No one sits in
it any longer. She knelt at the foot of the chair
whilst one of the daughters of Baha chanted a
prayer.1

A shrine, deemed even more sacred, yet remains.
The pilgrims are conducted to it in an inner room of
the residence of Abdul Baha. Here are the images
"of the Glorious Ones of God." "We were all im
pelled to remove our shoes before crossing the
threshold. Approaching in reverent awe, we were
anointed with a fragrant perfume, and as we knelt
before the majestic likeness2 of the Blessed Perfec
tion, Baha Ullah and that of the Bab, we were un
able to speak." 3 " Here is seen the expression of
gentleness, meekness, wisdom, light, love, majesty,
power, holiness, in short, every attribute of God." 4

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

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

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

8 " Flowers from Acca," p. 34.

4 " A Heavenly Vista," p. 22 ; and above references.

BAHAISM AND CHEISTIANITY 127

In those holy fields,

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

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

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

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

The era is also changed. The world and its
events are to be reckoned from the Bahai cycle.

128 BAHAISM AND ITS CLAIMS

Just what this is seems to be doubtful, for some date
from the Declaration of the Bab and write 1914 as
the year 70. The Star of the West is so dated.-
Some date from the birth of Baha Ullah and count
this as the year 97, as on the title page of " The
Bahai Movement," by Remey. Even the year of
Abdul Baha's accession (1892) is used as a date.1
Thus Bahaism has no Christian era, no Christian
Sabbath, no Easter, no Christmas, no Trinitarian
formula in benediction, doxology, or sacrament, no
symbol of the cross, no hymns to Christ, no Apostles'
Creed, no Lord's Prayer. Yet it claims to be Chris
tian !

XII. In conclusion, Bahaism is antichristian in its
aim and propaganda. Whenever it comes in contact
with Christian missions, in Persia, Syria, Egypt, In
dia, or Burmah, it is the opposer of the messenger
of Christ and His Gospel. A hope cherished thirty
years ago, by some missionaries and others, that it
might be a stepping stone for Moslems to Christ
has not been fulfilled ; albeit some of the best con
verts from Islam have first sought the broken cisterns
of Bahaism.2 Bahaism is plainly antichristian. It
is a new and a different, an inferior and a false re-

1 Star, March 2, 1914, p. 321.

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

BAHAISM AND CHEISTIANITY 129

ligion. Its claims are contradictory to the claims of
Christ. It would draw men's allegiance to another
person, to other Scriptures, to a system of doctrine
and way of salvation inconsistent with the Gospel,
to forms of worship, ceremonies, and festivals at
variance with those of Christianity. It declares that
Christianity is abrogated and superseded. Its er
roneous dictum is that " the revelation of Jesus is no
longer the point of guidance for the world." Why
cannot Christian people see that its claims annul
faith and loyalty to Christ? Surely giving Bahaism
countenance, assistance, and encouragement or op
portunity for its propaganda is to wound Christ in
the house of His friends.

VI
Bahaism and the State

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

The supreme manifestation of social morality is always govern
ment and in formulating a politic, Baha Ullah most clearly earned
our reverence as the prophet of modern society. . . . Democ
racy alone tends to vulgarize personal values, as the United States
proves. By uniting the aristocratic spirit with the democratic form
of Government, he insured a politic at once equable and effective.
— H. Holley, " The Modern Social Religion" p. 2OJ.

In calling Babi-Bahaism a worse cult than Mormonism, I do so
deliberately. — S. K. Vatralsky in " Amer. Jour, of Theology"

P-73-

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

BAHAISM AND THE STATE

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

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

In accordance with this principle the Babis looked
upon Mohammed Shah and Nasr-ud-Din Shah as no
longer the rightful rulers. They were, ipso facto,
supplanted by the Bab, the Sahib-i-Zaman or Lord
of the Age. The Kajars were called by them " un-

133

134 BAHAISM AND ITS CLAIMS

lawful kings." Hazrat-Kuddus says,1 " We are the
rightful rulers; know that Nasr-ud-Din is no true
king and that such as support him shall be tormented
in hell-fire." Disloyalty was an essential corollary
of Babism and not a consequence of the repression
and persecution which it met. The measures of the
Persian Government were caused by this knowledge.
The rebellions of the Babis were justified in their
eyes by self-preservation as well as by the desire to
remove, if possible, the Shah and make way for the
reign of the Bab. Professor Browne's opinion on
these points is conclusive. He says : 2 —

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

The " Bayan," the chief book of the Bab, antici
pates the time when the Shah's government shall be
superseded by a Babi state, which shall prevail in
Persia. It gives the laws for this Babi state as well
as regulations for the distribution of the spoils of war

i « New Hist.," p. 362. * Ibid., p. xvi.

BAHAISM AND THE STATE 135

and for the Jahad,1 showing that the Bab anticipated
religious wars. The kings of the Bayanic dispensa
tion are directed what they should do. In the five
chief provinces of Persia, no unbelievers are to be
allowed to live, except some foreign Christian mer
chants. They are not to be killed, but to be driven
out and their property confiscated.2 Directions are
given as to the use of their property. The strongly
intolerant doctrine is set forth 3 that " unbelievers
have no right to anything, not even to a believing
wife. All that thou seest in the hands of unbelievers
is not theirs by right. If the manifestation has
power, he would even forbid their breathing."

Babism, therefore, was a political as well as a relig
ious movement. As such it fought and with some
prospect of success, for, as Browne says, "it seemed at
one time to menace the supremacy alike of the Kajar
dynasty and of the Mohammedan faith in Persia." 4

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

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

(a) In Persia, the issue of the sword had declared
against the Babis. Baha Ullah adopted a policy

1 « Trav.'s Narr.," p. 287. * " Bayan," VI, 4.

3 " Beyan Persan," Vol. IV, p. 118. 4 Browne, " New Hist.," p. vii.

136 BAHAISM AND ITS CLAIMS

aptly called " political opportunism." l He pro
claimed the loyalty of himself and his followers to
the Shah, denounced the attempted assassinations,
wrote prayers to be said for the Shah,2 and pleaded
for the toleration of the sect as one without political
aspirations. Bahai apologists condemned the Bab
and the conduct of the Babis, declaring it contrary
to the principles of the Bab.3 Mirza Abul Fazl, on
trial before the Persian Government, repudiated the
Babis, denounced their actions as unseemly and bad,4
and declared with emphasis that Bahaism was an
entirely different religion. He pronounced the Shah
free from blame regarding the death of the Bab5 and
the persecutions of the Babis, casting the responsibil
ity and reproach on the mullahs and the Ministers of
State.6 He even made a show of blaming the at
tendants for the death of Badi, the messenger who
bore Baha's epistle to the Shah, and made as though
the Shah regretted it. The " New History " and the
" Traveller's Narrative " are both tendency writings,
following out the same purpose, glossing over the
facts as given in the contemporary narrative of Mirza
Jani, putting the odium on the mullahs and asserting
"that no particular blame attaches to His Most
Sacred Majesty the Shah " ; 7 though other writings
of Baha show a spirit of hostility to the Shah.8 Fol-

1 Browne, "New Hist.," p. vii. 2 Ibid., p. 316.

8" Trav.'s Narr.,"p. 65. 4" Bahai Proofs," pp. 51, 63, 77.

5 Ibid., p. 38. 6 " New Hist.," pp. 172, 180.

7 " Trav.'s Narr.," p. 189.

8 See " Surat-ul-Muluk," and S. W., Sept. 27, 1913, pp. 9, 10. See
Chap. VIII, p. 186, 191.

BAHAISM AND THE STATE 137

lowing the policy of conciliation the Bahais made
petition to the Shah stating that l " this sect has no
worldly object nor any concern with political matters,
it has nothing to do with affairs of Government
neither has it any concern with the powers of the
throne." They stated that2 "they have made no
disturbance, or rebellions, or any sign of sedition."
So Baha3 enjoined that "in every country they
must behave towards the Government with faithful
ness, trustfulness, and truthfulness." The Persian
Government responded to this policy and ceased
to persecute as before. During the past fifty years
the Bahais have not been much molested. Their
persecutions have been few and generally due to
local causes. The number of Bahais who have lost
their lives in the course of their history (after they
cease to be Babis) is probably not more than 300,
more than half of whom were killed in riots at
Ispahan and Yezd in 1903. The Bahai historian4
states that " on rare occasions certain Ulema, for their
own personal and private advantage, molest one or
two individuals of the sect." But the Shah's Govern
ment has tolerated them.5 Not counting the present
Holy War against the Christians, more have been
killed in Persia in the half century than Bahais.6 The
Government has shown liberality towards Bahais by

l" Trav.'s Narr.," p. 156. 2 Ibid., p. 160.

3 " Words of Paradise." 4 " Trav.'s Narr.," p. 166.

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

6 See " Missions and Modern History," R. E. Speer, p. 130, Note 2.

138 BAHAISM AND ITS CLAIMS

allowing them to occupy positions in the civil service,
as clerks in the post, telegraph, customs, courts, and
consulates, and has not discriminated against them.

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

My personal knowledge of these circumstances is
supported by abundant printed evidence. First of
all there is Abdul Baha's own statement. He said

BAHAISM AND THE STATE 139

in America,1 " In Persia the Bahais have no part in
the movements which have terminated in corruption.
They must have nothing to do with seditious move
ments." Excerpts from his letters2 show that they
were constantly enjoined " from the very beginning
of the revolution to stand aside from the struggle
and war." To the same effect are the words of the
Bahai Remey,3 " The Bahais had remained neutral
in the struggle for constitutional liberty and the re
newal of Persia." So Dreyfus, another Bahai,4 " He
(Abdul Baha) dissuaded them from mixing them
selves up in the political struggle. This explains the
apparently passive role played by the Bahais in con
temporary events in Persia." Because of this atti
tude, Professor Browne accuses them of lack of pa
triotism and laments their inaction. But this attitude
of neutrality was only maintained by them as far as
taking up arms and public action were concerned.
Their secret influence was on the side of the reaction
ary party. It is plain that the constitutionalists re
garded the Bahais as their opponents, and Moham
med AH Shah counted them as his supporters. Abdul
Baha said in New York,5 " The Bahais have taken
no part whatever in political questions and disturb
ances. Their clamorous persecutors were the revo
lutionists. These discontents wanted constitutional
rights and privileges. They were politicians, not

1 S. W., July 13, 1913-

8 Browne's " Persian Revolution," pp. 424-429.

8 " Observations of a Bahai Traveller," p. 53.

4 Ibid., p. 172. 6 S. W., August I, 1912.

140 BAHAISM AND ITS CLAIMS

religionists." Certainly the hostile animus of these
words is unmistakable. There is indubitable proof,
too, that Abdul Baha carried on correspondence with
Mohammed AH Shah. M. H. Ford, a Bahai writer,1
states the fact in detail. Its purport was such that,
when the Constitutionalists knew it, Abdul Baha
feared violence. This was commonly reported in
Persia. In Chicago the first Bahai missionary to
America confirmed this fact which he had heard from
Acca. He said, " The authorities intercepted Abbas's
letter intriguing with Mohammed Ali Shah, and
therefore the revolutionists threatened him." Remey
shows the affiliation of the Bahais with the Shah,
and his satisfaction with them. He arrived at Te
heran just when the Shah had scattered the parlia
ment and hanged the editors. He says, " We found
the Bahais in the utmost peace and happiness. They
were in good esteem and respect of the [reactionary]
Government, and were now enjoying unusual privi
leges. . . . Several of the Bahais had been ap
pointed to high governmental positions." In ac
cord with all these facts is the statement of J. D.
Frame, M. D., of Resht :

" The political influence of the Bahais has been
grossly exaggerated. They were forbidden to ac
cept seats in the first parliament and professed to
maintain strict neutrality, but in the spring of 1908 a
' tablet ' was circulated among them, promising that
Mohammed Ali Shah would rule for the remainder
of his life ; and the writer possesses a copy of an-

1" The Oriental Rose," pp. 185-186, 197.

BAHAISM AND THE STATE 141

other ' tablet ' promising him speedy peace and pros
perity. The subsequent forced abdication of the
king cost the Bahais considerable prestige and some
followers." l'

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

III. Bahaism has set forth a system of civil gov
ernment. Claiming to be a revelation from God, it
has enunciated the laws and regulations of the future
State. It approves of constitutional monarchy as
the best form of government, and permits republics.2
But this monarchy will be limited not so much by its
constitution as by the law of Bahaism and its hier
archy. Baha, in the " Kitab-ul-Akdas," the Book of
Laws, directs that Bet- Adi, houses of justice, be es
tablished in every place, with nine or more members,
all Bahai men, who shall be Trustees of the Merciful,
Administrators for God. In the thirteenth of the
" Glad Tidings " 3 he says :

" The affairs of the people are placed in charge of
the men of the House of Justice. They are day-
springs of command (divine agents, representatives
of God). They may execute what they deem advis-

1 The Moslem World, 1912, p. 238.

2 " Glad Tidings," p. 91. L » Chicago Edition, p. 89.

142 BAHAISM AND ITS CLAIMS

able. It is incumbent upon all to obey them. Their
souls will be inspired with divine aspiration. God
will inspire them with what He willeth."

With them will lie the interpretation of points of
doctrine. They must decree and judge according to
Bahai revelation. " They must gaze day and night
towards that which hath been revealed from the
horizon of the Supreme Pen." They shall rule by
divine right. Their authority shall be absolute.
Abdul Baha restates the words of Baha : l "The
House of Justice must be obeyed in all things." " It
is the centre of true government." " The Law of
God will be invested in them, and they will render
decisions." " All judgment will be from the stand
point of God's laws." " Its decisions and com
mands will be guarded from mistake. It will have
conferred upon it infallibility." The House of Jus
tice will have local councils, national ones, and an in
ternational one.2 Of the latter, Abdul Baha said in
an address in New York :

" A universal or world House of Justice shall be
organized. That which it orders shall be the Truth
in explaining the commands of Baha Ullah and shall
be obeyed by all. All men shall be under its super
vision" 3

Its functions are not confined to matters of faith, for
Abdul Baha continues : " The House of Justice is en
dowed with a political as well as a religious aspect.

1 Grundy's "Ten Days in Acca."

2 " Answered Questions," by Abdul Baha, Barney, pp. 198-199.
3S. W.t Dec. 12, 1913; April 9, 1914, p. 21.

BAHAISM AND THE STATE 143

It embodies both aspects, and is protected by the
preserving power of Baha Ullah himself." In the.
political aspect it will be supreme. " The separation
of the Religion and the State can only be tempo
rary," says Dreyfus,1 " a momentary stage. For the
present the two spheres are separate. When Baha-
ism triumphs they will be united." " The House of
Justice 2 will have under its control almost the whole
administration, and naturally will take the place of
our municipal councils. Such has been Baha Ullah's
intention. Further he clearly aims not only at a
municipal House of Justice, but also at a legislative
one, sitting as a national parliament and as an inter
national tribunal." Remember that all the members
are to be Bahais. So Remey says, " There will be a
union of Religion and the State — the governments
of the nations. The material laws of men will be
founded and enforced according to " Bahaism.3 In
this politico-religious regime, the political will be
subject to the religious. " The kings and rulers of
the world," says Abdul Baha,4 " will find their true
authority under the rulings of the House of Justice.
It will decide between kings and kings." Baha ad
dressed letters 5 to kings with arrogant assumption of
authority to control the civil powers.

The Houses of Justice will have large financial
powers. They shall inherit all property of those

^'The Bahai Revelation," p. '123. 2 Ibid., p. 144.

3 " Bahai Movement," p. 69. * Grundy, Ibid.

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

144 BAHAISM AND ITS CLAIMS

dying without heirs, and one-third of that of those
dying childless.1 One-third of all fines for crimes
shall go to them. For example, in case of murder,
two-thirds of the blood money shall go to the family
of the murdered and one-third to the House of Jus
tice. A tithe of nineteen-hundredths shall be given
into their hands. They shall act as trustees for
minors and incapables, and as a Poor Board.

They shall have civil jurisdiction, " to settle
material difficulties between believers," 2 for the pro
tection of men, for the preservation of human
honour.3 " If any man refuses to educate his chil
dren, the House of Justice shall do it at his expense,"
and " shall order all the negligent to pay " and use
police powers to enforce it.

They must also interpret and administer criminal
law, for Baha has " revealed " a code of laws and
regulations concerning material as well as spiritual
things.4 Abdul Baha says, " The revelations of
Baha Ullah contain all the great laws of social govern
ment." " The laws cover all points and questions of
national administration." 5 For example, in the
" Kitab-ul-Akdas," the punishment for theft is pre
scribed : for the first offense, exile ; for the second,
imprisonment ; for the third, branding " thief " on the
forehead, " lest other countries accept him." For
adultery a fine is to be paid to the House of Justice,

1 They become what they accused the Shiah Mullahs of being ;
" Dead men's heirs, consumers of endowments, and collectors of tithes and
•thirds.'" 2 Dreyfus, p. 131.

8 " Ishrakat," p. 33. * Remey, p. 6l. 5 Kheiralla, p. 433.

BAHAISM AND THE STATE 145

and for the second offense, double of the fine.
Arson is made punishable by burning, etc. This fiat
legislation of Baha Ullah is to be imposed upon the
parliaments of all nations. " All legislative and ad
ministrative functions," says Dreyfus,1 "shall assume
a sacred character " under the control of the Bahai
House of Justice.

In brief, Bahaism would set up in each town, in
every country, ruling councils, and a central one
universal in its sway, composed entirely of Bahais,
clothed with supreme authority, because God-given,
over kings, parliaments, and peoples ; councils in
fallible and absolute, superior to appeal or protest ;
deciding and exacting obedience in every depart
ment of the life of humanity — religious, domestic,
social, educational, financial, judicial, and political.
It would be not an imperium in zmperio, but an Em
pire over all. It would be a priestcraft 2 such as the
world has not yet seen — a religious-political regime
in which kings and presidents will go not to Canossa
but to Acca, and alike hold the stirrups of Bahai
justices, and laws of parliaments will be subject to
revision and veto by the Bahai House. In it is the
certainty of priestly oppression when fallible men set
up their judgment as God's. The Bahais claim to
have no priests and no hierarchy. It is a question

1 " The Bahai Revelation," p. 32.

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

146 BAHAISM AND ITS CLAIMS

of names. Their system and laws contain the real
thing, full-fledged, men mediating God's will. We
may call it a bahaiarchy, if they prefer.

Abdul Baha, recognizing the objections that will
be made to the political functions of the Bahai jus
tices, and foreseeing difficulty with Governments,
has, for the time being, directed that in America and
Europe the name " House of Spirituality " or " House
of Consultation " be used.1 But change of name
does not alter the reality or change the " revelation "
of Baha. The House of Justice (central) is to be set
up when Abdul Baha dies, and it will assume its
functions gradually as opportunity and expediency
demand. Already orders have gone forth prohibit
ing the interpretation of the words of Baha or per
sonal expositions of them.2 Already the fiat has
interdicted the publication, by a Bahai, of a tract,
book, or translation on the Bahai religion without
submitting it to the censor at Acca.3

The effect of the working of the Bahai system may
be realized by imagining it as set up in Persia.
Suppose, for example, that the small minority of
Bahais now in Persia should become a majority,
with a Bahai Shah, Bahaism would become the
established religion. " Houses of Justice " would
come into operation. What of those who remain
Moslems and Christians ? Fortunately Baha has
abolished the law of the Bab that required their ex
pulsion from the chief provinces of Persia and the

1 « Tablets," Vol. I, pp. i and 6. 2 '• Brilliant Proof," p. 26.

3 S. IV., July 13, 1913, p. 121.

BAHAISM AND THE STATE 147

confiscation of their property. But either the other
religions must be judged by Bahai courts, or separate
courts must be set up for them. This would perpet
uate the double system of courts, the urfi or civil
and the shari or religio-civil courts. The latter
would be entirely Bahai and either lording it over or
in conflict with the civil administration. This would
be a continuation of the present confusion of Persian
conditions, only with the Bahais in control. What
might the minority expect ? The oppressions and
anathemas received by the old Bahais from the fol
lowers of Abdul Baha Abbas give the answer.1 For
tunately for the world, the universal reign of Bahaism
is not to be realized, neither is the prophecy of Abdul
Baha to be fulfilled which says2 "that the flag of
Baha Ullah will overcome every other flag and all
rulers will do homage to it."

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

8 " Daily Lessons at Acca " (Goodall and Cooper), p. 72.

VII
Bahaism and Woman

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

There is a touch of oriental luxury of admiration in some esti
mates of Kurrat-ul-Ayn, who in important moral characteristics did
not rise above the level of her time and place. And in its results
Babism has not exalted woman. — R. E. Speer, " Missions and
Modern History,'" Vol. 7, /•. 7JO.

VII
BAHAISM AND WOMAN

ABDUL BAH A while in Europe and America
had much to say about the relation of man
and woman. In New York City, after re
ferring the audience to various books of the Bahai
religion, he said : " Similarly all the other tablets of
Baha Ullah contain new teachings, which have not
been revealed in any books of the past Prophets.
The sixth new teaching is the equality between men
and women. This is peculiar to the teachings of
Baha Ullah, for all other religions placed men above
women." l In the exposition of Bahai teachings at
Clifton, England, he declared : " His Highness,
Baha Ullah, established certain precepts or prin
ciples." 2 " The sixth principle of Baha Ullah re
gards the equality of the sexes. God has created
the man and the woman equal. In the animal king
dom the male and the female enjoy suffrage
[laughter] ; in the vegetable kingdom the plants all
enjoy equal suffrage [laughter and applause]. The
male and the female of the human kingdom are
equal before God, Divine justice demands that men
and women have equal rights."

1 S. W. (Bahai), Dec. 12, 1913, p. 254.

2 S. (V. (Bahai), March 21, 1913, p. 5.

151

152 BAHAISM AND ITS CLAIMS

My first thought on reading these statements was
one of surprise, for they contradict my observations
during thirty years' residence in Persia, in close touch
with Bahais. I decided to make a thorough investi
gation of the teachings and practice of Baha Ullah
bearing on the relation of the sexes, to determine def
initely whether these claims of the " inspired inter
preter " were valid or not. A considerable body of
Bahai literature and " revelation " is accessible.
Examination of the chief books, the " Kitab-ul-Akdas,"
the "Ikan" and the " Surat-ul-Haykal " disclose no
such teaching. Neither the 155 paragraphs of the
" Hidden Words," nor the " Seven Valleys " have any
such delectable thoughts for Oriental women.
Neither the six " Ornaments " l of the faith nor the
four " Rays," 2 nor the nine " Effulgences," 3 nor the
eleven " Leaves of the Words of Paradise," nor the
nine precepts of the " Tablet of the World," nor the
fifteen " Glad Tidings " — though they announce
many blessings, from freedom to cut the beard as
you please to constitutional monarchy as the best
form of government — give the teaching of the
equality of woman with man. Neither Mirza Abul
Fazl in his " Bahai Proofs," representing the
new Bahais of Abdul Baha, nor Doctor Kheiralla
in his ponderous volume on Beha Ullah, repre
senting the old Behais, in this bitter and ran
corous schism ; nor Myron Phelps in his " Life of
Abbas Effendi," nor Professor Browne of Cambridge
University in his learned and impartial investiga-

1 Tablet of Tarazat. 3 Tablet of Tajalliyat. s Ishrakat.

BAHAISM AND WOMAN 153

tions regarding the religion makes the statement
that Baha Ullah teaches the equality of man and
woman. On the contrary, investigation confirmed
my previous conviction that the position of woman
under Bahai laws and customs is inferior to that she
holds in Western lands and that her lot is far less
desirable and less blest than in Christian civilization.
I reached the conclusion that this doctrine as enun
ciated by the " Interpreter " is a late addition to
Bahaism, intended to attract the attention and tickle
the ears of audiences in Europe and America.

Of the two or three thousand Americans who are
following the cult of Bahaism, most are women.
Concerning this Abdul Baha says in a tablet : " To
day the women of the West lead the men in the
service of the cause (Bahaism) and loosen their
tongues in eloquent lectures," l The editor adds,
" Nine-tenths of the active workers in the cause are
women." 2 Hence it is timely to consider the teach
ing and practice of Baha Ullah with regard to
women.

I. I will first take up the subject of education, for
in regard to it the law of Bahaism justifies, theoretic
ally, their boast of maintaining the equality of the

1 Bahai News, Aug. 20, 1911.

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

154 BAHAISM AKD ITS CLAIMS

sexes. In this it is, however, simply imitating the
law of enlightened Christian lands, nor does their
practice at all keep pace with their precepts. In the
seventh Ishrak (Effulgence) it is " enjoined upon all
to instruct and educate their children." l The " Kitab-
ul-Akdas " decrees " that every father must educate
his sons and daughters in learning and in writhg "
and also in the Bahai religion. Education is to be
compulsory and if neglected by the parents must be
attended to by the " House of Justice." But, notwith
standing this law, most Persian Bahais have allowed
their girls to grow up in ignorance, while educating
many of their boys. Even at Acca,2 Syria, the head
quarters of the sect, where Baha had a school for
boys, no like opportunity was furnished to the girls
for an education. The fact that modern schools
for girls could not be opened in Persia is no ade
quate excuse, for private tutors could have been em
ployed, as is the custom in many Persian Shiah
families, or the fathers could at least have taught
their daughters to read. Lately American Bahais
have begun to stir them up. They have organized
the Persian- American or Orient-Occident Educational
Society. It raises funds in America for Bahai schools
and hospitals. With exceeding lack of candour, it
poses as simply a philanthropic enterprise and con
ceals its primary and ulterior object, which is the
propagation of Bahaism. Its missionaries make
their reports of their work in the Bahai News or
Star of the West, of Chicago. They have one or

1 " Tablet of Ishrakat," p. 36. 2 Phelps, pp. no, 229.

BAHAISM AND WOMAN 155

more schools for girls in Persia and several scores of
girls in attendance. The American Bahai mission
aries are residing in Teheran and Tabriz,1 directing
the propaganda and working for the elevation of the
girls and women through the Bahai religion.

II. I pass to the consideration of the civil and do
mestic rights of woman under JBahaism, and will review
the customs and regulations regarding marriage —
so fundamental in the constitution of human society.

(a) Marriage seems to be obligatory, according
to the " Kitab-ul-Akdas." It says : " A solitary life
does not meet God's approval ; adhere unto what
the trustworthy Counsellor commands. Deprive not
yourselves of that which is created for you." 2 Monks
and nuns are called upon to marry that they may
have children " to celebrate the praise of God." A
tablet says : " Nor must they refrain from marriage
which causes procreation and multiplication of the
servants of God." 3 Mirza Abul Fazl, the learned
philosopher of the dispensation, interprets the law to
mean : " He has enjoined upon the people of Baha
abstinence from monkhood as well as from ascetic
discipline. He has commanded them to marry." 4
Professor Browne says : " Marriage is enjoined upon
all." In like manner the " Bayan " of the Bab pre
viously made marriage obligatory, but unlawful with
an unbeliever.

(b) Marriage is declared to be conditioned on the

1 Afterwards withdrawn from Tabriz.

1 " Principles of the Bahai Movement," p. 16.

8 Mirza Abul Fazl's " Bahai Proofs," p. 105. 4 Ibid.t pp. 95-96.

156 BAHAISM AND ITS CLAIMS

consent of both parties and of the parents. But in
practice the matter of consent is still one-sided.
Take, for example, an incident in the life of Abbas
Effendi.1 The mother and sister were very desirous
that he should marry and looked about and found a
girl of whom they approved. The sister narrates
that " without consulting my brother, I invited the
girl to visit us. After a wearisome journey, she and
her brother reached Haifa. We commenced quietly
to make preparations for the marriage without mak
ing known to my brother the arrival of the girl.
My brother saw that there was something unusual
afoot, so he demanded of us with considerable
energy, ' What is this ? What are all the people
smiling about ? Are you again planning to get me
a wife ? If you are, give it up ; I will not marry.'
We pleaded and reasoned with him. At length we
said, ' She has come, what shall we do ? ' He hesi
tated and finally said : ' Well, since you have brought
her here, she belongs to me, and I will give her in
marriage to some one else.' At length my brother
brought about her marriage to a husband of his own
selection." The " consent" of the girl in this case
seems to have been considered about as much as in
ordinary Oriental usage.

(c) Baha Ullah advised against child-marriages,
yet, strange to say, seems to have tolerated child-
betrothals. Among Persians it is a common custom
to betroth children. Abbas was after this manner
betrothed to his cousin in infancy. When the house-

1 Phelps, Ibid., pp. 86-87.

BAHAISM AND WOMAN 157

hold ~of Baha thought the time had come for the
marriage, Abbas thought differently and refused to
agree to it. This incident 1 occurred before the one
narrated above and is concerning a different girl.
Curiously it was a girl named Moneera, who had
been betrothed to another in infancy who finally be
came the wife of Abbas Effendi. She had been
promised to her cousin Mohammed Tagi, and after
she had reached the age of maturity, the youth
urged on the marriage. The wedding was cele
brated and the bride brought to the groom's house.
Then, so the story goes, the husband refused to see
his bride and continued in stubborn neglect and
denial of marital rights till his death — six months
afterwards. Later Baha Ullah persuaded Abbas to
take the " sweet and amiable " virgin-widow for his
wife and he is said to have attained to " a warm
affection and regard " for the woman he was asked
to marry.2 Did I wish to assume the r61e of higher
critic, I might suggest that the latter incident, like
that in "When Knighthood was in Flower," is
apocryphal, and intended to create a legend of her
virginity up to the time she became the "leaf" of
the " Greatest Branch of God."

Another account I have gathered from a Syrian
disciple of Baha. He reports that Abbas Effendi
would not marry the girl his parents had betrothed
him to, because he had a love affair with Moneera,
the wife of Mohammed Tagi. The speedy demise
of the husband was attributed to poison administered

1 Phelps, Ibid., p. 85. 2 Ibid., pp. 88-90.

158 BAHAISM AND ITS CLAIMS

by his wife, who thereupon became the wife of Abbas
Effendi. Her title among Bahais is " Holy Mother."

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

Mr. Phelps2 calls attention to this fact that the
Book of Laws permits of taking two wives. This
limitation of the man to bigamy is deemed an im
provement on the law of Islam allowing polygamy.

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

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

After the execution of the Bab, 1850, the rival
claimants to prophethood were Mirza Yahya, sur-

1 See also Professor Browne in the Jour. Roy. As. Soc., 1892.
a " Life of Abbas Effendi," p. 139.

BAHAISM AND WOMAN 159

named Subh-i-Azal, and Mirza Husain AH, surnamed
Baha Ullah. They were sons of Mirza Abbas of
Nur,1 called Mirza Buzurk. He had a wife and a
concubine. *Yahya was the son of the wife and
Husain Ali of the concubine. This was under the
law of Islam. The subsequent enmity of the half-
brothers exhibits one of the evil results of polygamy.

Subh-i-Azal was the " Lord of two wives," whose
names and condition are recorded in the pension
records 2 of the Turkish and British Governments in
Cyprus. The first was named Fatima and her com
panion wife was Rukayya. They had fourteen chil
dren. Besides the two, who were with Azal in
Cyprus, it seems there were two others. Of the
third wife he says 3 in his personal narrative : " My
wife, who was taken captive and was released, has
now grown old in Persia without an interview being
possible." The fourth quarrelled with her lord and
accompanied the Bahais to Acca.4 After several of
the Azalis, with whom she was living, were mur
dered by the Bahais,5 she was sent on to Constanti
nople with a surviving Azali.6

Baha Ullah, like Mohammed, surpassed his own
law. He had three wives, or two wives and a con
cubine. Bahai writers generally omit this informa
tion in describing his life and character. Kheiralla
has a chapter on his household and gives the names

l" New Hist.," pp. 374-375- 2" Trav.'s Narr.," p. 384.

8" New Hist.," p. 415. 4Phelps, p. 73.

6 "New Hist," p. xxiii; "Trav.'s Narr.," p. 361. Compare " A Year
Among the Persians." 6 Phelps, p. 79.

160 BAHAISM AND ITS CLAIMS

and titles of his children, twelve in all, but fails to
mention the fact that he had two wives, though he
says : " Like Abraham, by establishing his house
hold, Baha Ullah perfected the laws of man, and ful
filled the prophecies of scripture." l C. M. Remey
passes over the subject with the remark : " As a man
he lived a life in harmony with his Oriental environ
ment." 2 Abbas Effendi in his " Traveller's Narra
tive," Abul Fazl, Dreyfus, Sprague, Thornton and
others fail to inform their readers of the truth and
this omission is evidently with definite purpose.
Phelps is more candid. He says that " Baha Ullah
had two wives ; that the Book of Laws permits it." 3
Professor Browne refers to the three, giving the hon
orary titles conferred upon two of them. He makes
a quotation 4 from Hasht Behasht which reads :
" Among the titles conferred by Baha Ullah are the
following : — on his wives, Madh-i-Ulya, ' the Su
preme Cradle/ and Varaka-i-Ulya, ' the Supreme
Leaf.' " And in the " New History," he says : " The
title of Varaka-i-Ulya was conferred by Baha Ullah
on one of his wives." 5 The name of the first wife
was Aseyeh or Nowab. She was the mother of
Abbas Eflendi and six other children.6 According
to Subh-i-Azal's narrative 7 she was a niece of the
Shah's vizier. She survived Baha and suffered

l" Baha Ullah," by Kheiralla, pp. 491-492.

2 " The Bahai Movement," by C. M. Remey, p. 24. 3 Phelps, p. 139.

4"Trav.'s Narr.," p. 361. 5 " New Hist," p. 273, Note 2.

6 "Tablets of Abdul Baha," Vol. I, pp. 209, 218.

7 « New Hist," p. 415 and Note I.

BAHAISM AND WOMAN 161

much from the children of the other wife, according
to Abbas Effendi.1 The first marriage was in
Teheran in 1835. He took a " companion for her "
in 1850. Her title was Madh-Ulya. She was the
mother of Mirza Mohammed AH, Mirza Badi Ullah
and other sons and daughters. The manuscript,
" Life of Baha Ullah," continues : " In the last year
at Bagdad (1867-68) before the exiling of our Lord
to Constantinople, the sister of Mirza Mahdi of
Kashan was honoured to be His wife." It appears
that she was sent by a rich believer from Persia to
be a maid-servant in Baha's household. The Per
sian Consul in Bagdad, Mirza Buzurk Khan Kasvini2
desired to take her as his wife or concubine. Baha
himself took her as a concubine. Because he was
thwarted, the Consul showed special enmity to Baha
and his followers. The only child of this wife, a
girl, was born at Acca in 1873. The three wives
survived Baha. After his death one of them suf
fered gross indignities at the hands of Abbas Effendi,
being furiously attacked by him in his own house,
so that she fled precipitately. This, at least, is the
report of Khadim Ullah, the lifelong amanuensis of
Baha Ullah.3

It should be noted that all of Baha's wives 4 had

1 « Tablets," Vol. I, p. 107. » " Trav.'s Narr.," p. 84.

3 " Facts for Behaists," p. 59.

« The Family of Baha Ullah (1817-1892')
First wife, named Nawab, or Aseyeh, entitled Veraka-ulya, " the Supreme

Leaf," married at Teheran, 1251 A. H., i. e., 1835 A- D-
Her children, ( I ) Aga Mirza Sadik, born at Teheran, died at 4 years.
(2) Abbas Effendi, born at Teheran, 1841.

162 BAHAISM AND ITS CLAIMS

children, and that the first wife had a living son
(Abbas) when he took the second wife, so that the
usual excuses cannot be pleaded in palliation. For
it is common for Bahais in Persia to quote their law,
in speaking to a Christian, as meaning that a man
may take an additional wife if the first one is child
less. Mr. Phelps pleads * in extenuation for Baha
Ullah that " his second marriage occurred early in
his life and under peculiar circumstances, the exact
nature of which I do not know." Such an excuse
might be accepted for a man like Mullah Moham
med Ali, the Babi leader of the Zenjan insurrection,
for, as far as is known, he entered upon his polyga
mous life while he was a Mohammedan. Two of his
wives 2 were shot by a cannon ball and were buried
with him in a room of his house, while his third wife,
with children, escaped and lived at Shiraz. But for

(3) Bahiah Khanum, born at Teheran, 1844.

N. B. : Some reverse the order of (2) and (3).

(4) Ali Mohammed, born at Teheran, died at 7 years.

(5) Aga Mahdi, born at Teheran, died at Acca, 1871.

(6) Ali Mohammed, born at Bagdad, died at 2 years.
Companion wife, Ayesha, title Mahd Ulya, " the Supreme Cradle,"

married A. H. 1266, 1850 A. D.
Her children, (I) Mohammed Ali, born at Bagdad, 1854.

(2) Samadiah, Bagdad, 1857, died Acca, 1904.

(3) Ali Mohammed, Bagdad, died at 2 years.

(4) Saz-Habbieh, Bagdad, died Constantinople.

(5) Zia Ullah, Adrianople, 1867, Haifa, 1898.

(6) Badi Ullah, Adrianople.

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

Her child, (i) One daughter, born 1873, at Acca, name Shuruk.
The wives and concubine of Baha Ullah all survived him.
1 Phelps, p. 139. 2 " New Hist.," pp. 160-162, 164.

BAHAISM AND WOMAN 163

Baha Ullah the excuse of Mr. Phelps is inadmissible,
for he was no longer a Moslem when he took the
second wife, and was thirty-three years old, and he
was fifty when he took the third wife in Bagdad,
having been born in 1817. At that time Baha had
been for many years a leader in the Babi religion,
had written the " Ikan," and announced his mission.
Nor was this polygamous union a passing phase of
his life, but one continued through thirty or forty
years. It would have concerned us little to know
the private life of Baha Ullah so long as the religion
presented itself merely as aiming at a reformation of
Islam, for it may readily be admitted that it is some
what less of an evil to have two wives and one con
cubine than the four wives and unlimited concubines
that the Koran allows, or the nine to thirteen wives
that Mohammed took, and that if Bahaism should
cut off the temporary concubines, which disgrace
Islam, it would be doing a good thing — so far forth
— but when the " Interpreter, the centre of the Cov
enant," Abdul Baha, comes and stands in Christian
churches in London and New York and proclaims
Bahaism as a new and superior gospel, it is expedi
ent that Balm's real life should be made known to
the women of Christian lands.

It is well to note the sentiment of Oriental Bahais
with regard to plural marriage. The opinion of
those at Acca can be understood from Mr. Phelps'
narrative.1 Abbas Effendi (Abdul Baha) had two
sons and six daughters. The sons died. After this,

1 » Life of Abbas Effendi," p. 92.

164 BAHAISM AND ITS CLAIMS

as his sister Behiah Khanum narrates, " Many influ
ences and those of the very strongest character have
been brought to induce my brother (Abdul Baha) to
take another wife. Believers have urged it strongly
for several reasons. Very many of them wish to take
a second wife themselves. Then there is a general
wish that the Master might have a son to succeed
him. The pressure brought to bear upon him has
been very great, greater than you can imagine."
Baha desired that Abbas should take a second wife,
but he refused to do so unless Baha should command
it. There is deep pathos in the words of Abbas 1
welling from his sorrow-stricken heart. " If it had
been God's will that I should have a son, the two
that were born to me would not have been taken
away." Albeit he was forgetful of his theology
which proclaims Baha as " God the Father incar
nate." Why did not Baha preserve alive one of the
sons rather than wish him to marry a companion-
wife in order to have another ? Mr. Phelps 2 attrib
utes Abbas Effendi's refusal to adopt polygamy,
notwithstanding these " very powerful influences
which have urged him to do so " to " his apprecia
tion of the sufferings and discontent which it causes
among women." 3 Certainly the animosity and bitter
quarrellings between the wives of Baha and their
respective children, resulting in a permanent split in

1 Phelps, p. 94. 2 Phelps, p. 105.

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

BAHAISM AND WOMAN 165

the family and a schism : in the Bahai community,
were sufficient to impress Abbas and his followers
with the evil effects of plural marriage. The narra
tive shows, however, that public sentiment among
the believers at Acca strongly favoured taking more
than one wife. They evidently had no desire to give
up the license granted to them by the " Kitab-ul-
Akdas." They inclined to follow it and the example
of Baha Ullah rather than the example of Abdul
Baha.

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

III. The regulation of divorce is another matter that
vitally affects the relation of man and woman. The
divorce law of Baha, as prescribed in the " Kitab-ul-
Akdas," is a loose one. I again quote from Professor
Browne's translation.2 It will be noticed that the
conditions of the law are set forth from the stand
point of the man. " If quarrels arise between a man
and his wife, he may put her away. He may not
give her absolute divorce at once, but must wait a
year that perhaps he may become reconciled to her.
At the end of this period, if he still wishes to put her
away, he is at liberty to do so. Even after this he

1 See Professor Browne's Introduction to Mirza Jani's " History." Also
Abul Fazl's "Bahai Proofs," pp. 113-119, and Kheiralla's "Facts for
Behaists." 2 Jour. Roy. As. Soc., 1892.

166

may take her back at the end of any month so long
as she has not become the wife of another man."
" The practice of requiring a divorced woman to
cohabit with another man before her former hus
band can take her back is prohibited." (This
abolishes one of the vile laws of Mohammedanism.)
" If a man is travelling with his wife and they quar
rel, he must give her a sufficient sum of money to
take her back to the place they started from and
send her with a trustworthy escort." From these
quotations it is evident that the wife is dependent on
the good pleasure and whim l of the man. He may
put away ; he may take back. The law says nothing
of her right to divorce him. It does not appear that
she has the right to divorce her husband even in
case he is guilty of adultery. The penalty for
adultery is slight. A fine of nineteen miscals of
gold, equal to fifty to sixty dollars, is imposed for the
first offense and this is doubled for the second of
fense. The fines are to be paid to the " House of
Justice." According to the " Bayan " of the Bab the
husband must pay the divorced wife a dowry of
ninety-five miscals of gold ($300) if they are city
folks, and ninety-five miscals of silver ($10) if they
are villagers. These are paltry sums even on the
basis of Persian poverty. I may say, in passing,
that the Laws of Inheritance give to the father a
greater portion than to a mother, to a brother greater

1 " The wife is still in a helpless state ; her fate remains entirely in the
power of her husband's caprice " (Vatralsky in Amer, Jour, of Theologyt
1902, p. 72).

BAHAISM AND WOMAN 167

than to a sister, and gives the family residence to a
male heir. ,

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

How the husband who is away from his wife can act,
we may judge by the example of a celebrated Bahai,1
Maskin Kalam, who was agent for Baha to watch over
and spy upon Azal and the Azalis in Cyprus. His
wife was in Persia ; he simply took another in Cyprus.

The ease with which desertion may be practiced
under Bahai law is seen in the conduct of Doctor
Kheiralla, one of the first apostles of Bahaism to
America, and founder of the Chicago Assembly.
Dr. H. H. Jessup wrote : " A cousin of Doctor
Kheiralla, who is clerk in the American Press in
Beirut, gave me the following statement : ' Doctor
Kheiralla, after the death of his first wife in Egypt,
in 1882, married first a Coptic widow in El Fayum,
whom he abandoned, and then married a Greek girl,
whom he also abandoned, and who was still living
in 1897 in Cairo. He then married an English wife,
who abandoned him when his matrimonial relations
became known to her.' " 2

1 " Trav.'s Narr.," pp. 378-379.

2 Outlook, of New York, quoted in The Missionary Review, October,

p. 773-

168 BAHAISM AND ITS CLAIMS

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

It may be remarked in passing that Bahaism en
courages the mixture of races by marriage. Al
ready several American Bahais have married Persian
women, and Persian men American women. One
American Bahai woman has married a Japanese.
Abdul Baha illustrates the relation of the races by a
reference to animals. " Consider the kingdom of
the animals. A pigeon of white plumage would not
shun one of black or brown." In a tablet sent to
America, he directs : " Gather together these two
races, black and white, into one assembly and put
such love into their hearts that they shall even inter
marry" l Again he says : 2 " The coloured people
must attend all the unity meetings. There must be
no distinctions. All are equal. If you have any in
fluence to get the races to intermarry, it will be very
valuable. Such unions will beget very strong and
beautiful children." Mr. Gregory, an American
negro, followed this advice by marrying an English
woman, Miss L. A. M. Mathew.

IV. The social position of women under Bahaism.
Professor Browne says : " Their (the Bahais) efforts to
improve the social position of women have been much
exaggerated." 3 It may be added that the success
of their efforts has been small. It is plain that the

1 " A Heavenly Vista," by L. G. Gregory, p. 31.

a Page 15. 3 " Encyc. Britt," article, " Babism."

BAHAISM AND WOMAN 169

Bab recognized the deplorable condition of women
under Islam and desired to improve it. His laws
gave woman some liberties. She was permitted to
put off the veil. The Bab interpreted the prohibi
tion of the Koran to mean that "only the wives of
the prophet had received the order to hide the face," 1
so "he relieved believers from the painful restraint of
the veil." Women might appear in society, hold
conversation with men,2 and go to the mosques at
night. Baha renewed these rules of the Bab. Still
he seems to have some distrust, for the " Kitab-ul-
Akdas " says that " men are forbidden to enter any
man's house without his permission or in his absence."
Thus Bahai precepts tend in some degree to the
liberation of woman, though they fall much behind
high Christian ideals and customs.

There is observable a wide-spread and influential
movement among Moslems for the amelioration of
the condition of woman. This movement does not
have its source and inspiration in, nor is it peculiar
to nor confined to Bahaism. On the contrary, an
oriental writer in a review of this remarkable tend
ency says : " Its birth in Moslem lands undoubtedly
is due to the impact of the Occident upon the Orient,
the missionary influence playing a large part in it." 3
The new Moslems of India, under the leadership of
Justice Sayid Ali, as well as the Young Turks,
Egyptians and others, advocate freedom and educa-

1 Dreyfus, Ibid., p. 128.

1 But if they limit themselves to twenty-eight words, it was better for
them, says the " Bayan." 3 American Rev. of Rev., 1912, p. 719.

170 BAHAISM AND ITS CLAIMS

tion for women and have gone much beyond the
Bahais in practice. The Turkish women in Con
stantinople, who aided in the establishment of the
constitution and are aspiring to enlarged liberty un
der its aegis, know Bahaism, if at all, simply as a
Persian heretical sect. The Persian women, de
scribed so graphically by Mr. Shuster in " The
Strangling of Persia," l who formed clubs and took
such an active and heroic part in the constitutional
agitation, were not Bahai women. The Bahai
women, as well as the men, were forbidden by
Abdul Baha to take part in the struggle for consti
tutional liberty.2 Professor Browne laments the lack
of patriotism shown in their conduct. Still the
Bahais deserve some credit for the movement for
the uplift of Persian womanhood. They might have
done much more, notwithstanding the limitations to
their liberty of action, had they followed out the first
ideals of the Bab. These were exemplified in the
celebrated Kurrat-ul-Ayn. This beautiful woman of
genius — poet, scholar and theologian, was a pupil
at Kerbela, of Haji Kazim, the chief of the Sheikhis.
On his death she accepted the Bab, so that though a
product of the Sheikhi sect, her fame accrues to the
honour of the Babis. At Kerbela, she gave lectures
on theology to the people from behind a curtain,
and at times, borne away by her enthusiasm and
eloquence, would allow her veil to slip off in the

1 Pages 191-198.

4 " Observations of a Bahai Traveller," by Remey, pp. 53, 67 ; also
Dreyfus, Ibid., p. 172.

BAHAISM AND WOMAN 171

presence of men. Her preaching and freedom of
conduct was objected to even by Babis, but the Bab
answered them, commending her and giving her the
title of Janab-i-Tahira, " Her Excellency the Pure,"
and made her one of his nineteen " Letters of the
Living," or apostles. She is said to have claimed
to be a remanifestation of Fatima, the daughter of
Mohammed. The Turkish government at Bagdad
began prosecution against her. She returned to
Persia and taught Babism even from the pulpit, at
Kasvin, and also by means of poetry. What were
the social results of her breaking through the restric
tions of Islam ? Her husband was Mullah Mo
hammed of Kasvin, who was opposed to the Bab.
On account of this she refused to live with him.
" In reply to all proposals of reconciliation, she an
swered : ' He, in that he rejects God's religion is un
clean, while I am ' Pure ' ; between us there can be
nothing in common.' So she refused to be recon
ciled to her husband," l and regarded herself as
divorced.2 Afterwards " she set out secretly to join
herself to Hazret-i-Kuddus (Lord, the Most Holy),"
that is, Mullah Mohammed Ali of Barfurush. To
gether they attended, with Baha Ullah also, the cele
brated conference at Badasht, at which " the abroga
tion of the laws of the previous dispensation was
announced." There a sermon was preached by
Hazret-i-Kuddus, which, says Professor Browne,
lends some colour to the accusation that the Babis

1 " New Hist.," pp. 274, 441.

2 Her spirit of intolerance is condemned by Professor Browne.

172 BAHAISM AND ITS CLAIMS

advocated communism and community of wives." *
This learned investigator further says : " The extra
ordinary proceedings at Badasht seem to have
scandalized not only the Mohammedans but even a
section of the Babis." 2 Mirza Jani, their first his
torian and a martyr, avers that not all " have under
stood the secret of what passed between Hazret-i-
Kuddus and Kurrat-ul-Ayn at Badasht, and their
real nature and what they meant." 3 The Moham
medan historians openly accuse them of immorality.
The Sheikh of Kum, a Bahai, told Professor Browne,
" After the Bab had declared the law of Islam abro
gated and before he had promulgated new ordi
nances, there ensued a period of transition which we
call fitrat (the interval), during which all things were
lawful. So long as this continued, Kurrat-ul-Ayn
may very possibly have consorted, for example, with
Hazret-i-Kuddus, as though he had been her hus
band." 4

It may be that the scandals that followed Kurrat-
ul-Ayn's venture into public life and her tragic death
in the cruel reprisals that followed the attempt of
several Babis to assassinate the Shah, gave a back
set to the efforts to liberate women in Persia. Cer
tain it is that during the sixty years succeeding she
has had no imitator or successor. Bahai women
have continued to wear the veil and have remained
secluded from the society of men, not only in Persia

1 " New Hist.," p. 357.

2 Mirza Jani's " History," Introduction, p. xlii.

3 " New Hist.," p. 365. 4 " A Year Among the Persians," p. 523.

BAHAISM AND WOMAN 173

but at Acca, the headquarters of Bahaism. The
force of the new faith was not strong enough to free
the women. Rather they have compromised with
their environment. Only in the Caucasus and
Trans-Caspia under Russian protection, have they
partly unveiled. Not even their women of the sec
ond and third generation have been trained to act up
to their precepts, but in Acca, as in Persia, they are
secluded from the society of even brethren in the
faith. They are more backward than some other
sects and races of Moslems. I have been entertained
in the households of Kurds and Ali Allahis and have
dined and conversed with the host and his wife. I
have, of course, conversed with the families of Chris
tian converts from Islam, but the wife of a Bahai has
never been introduced to me, even though I have
known the husband intimately and visited him in his
home a score of times in the course of as many years.
In a few instances I have heard of Bahai women, in
company of their husbands, receiving gentleman vis
itors, but these wives had resided in Russia. An
Osmanli official, at times, receives and makes visits
in company with his wife.1 But the ladies of the
household of Baha Ullah and Abdul Baha at Acca
do not receive gentlemen as visitors even when they
are faithful and honoured American believers. Mr.
Myron Phelps, when preparing materials for his
" Life of Abbas Effendi," spent a month at Acca.

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

174 BAHAISM AND ITS CLAIMS

He wished to embody in his book the interesting
narrative of Bahiah Khanum, the sister of Abbas.
She, though more than half a century had passed
over her head, did not grant him personal interviews.1
Instead she told her narrative in installments day by
day to Madame Canavarro, who then came out and
repeated what she had heard to Mr. Phelps, who re
corded it. He says : " Social custom prevented me
from meeting this lady," and again, " Social custom
prevented me from meeting the women." 2

1 Phelps, p. xxxix.

2 Ibid., p. 109 ; Chase, " In Galilee," p. 63 ; Goodall, " Daily Lessons,"
p. 19. Abdul Baha did not break through oriental custom nor serve the
lady guests before himself. The lady pilgrim writes, " The first day at
lunch, after Baha had partaken of the honey, he passed it to us " (" Daily
Lessons," p. 16). Like the ordinary Moslem he was well pleased to sit
down to eat with the foreign ladies but never arranged that the American
Bahai men should sit down to meals with his ladies. Mr. C. M. Remey
tells, in " Observations of a Bahai Traveller," of meeting Persian Bahai
women but rarely in Persia (pp. 75~7^)- ^n Kasvin, in the garden of
Kurrat-ul-Ayn, one woman partly raised her veil and gave him a greeting
of welcome. In Teheran a lady, unveiled, and her husband entertained
the Bahais. The husband and wife received the twenty men in one room
and the wife received the dozen women in another room. They were
separated by a curtain, through which Sprague and Remey spoke, telling
of the liberty of women in the West. The lady of the house used her best
persuasion to induce the other women to mix with the men. Finally
" the women arose and drawing aside their veils with one accord entered
the room. The men made place for the ladies by retreating to the other
side of the room, while the newcomers found seats. When the women
had arisen to the situation, they were quite equal to it. Then it was the
men who were ill at ease. In fact their embarrassment was contagious,
for even I began to be uneasy and scarcely dared to take a look at the
faces opposite. Sherbets and other refreshments were served and chant
ing continued. Bit by bit the men gained their ease, but, as their embar
rassment passed, the women seemed to lose courage. Little by little the
veils were drawn over their faces. Then one moved as if to leave, where

BAHAISM AND WOMAN 175

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

V. What does Bahaism teach as to the political
equality of man and woman ? The future Bahai
State and community is to be under the administra
tion of Boards — called Houses of Justice, local, na
tional, and universal. These are to be "divine
agents," " representatives of God." They are to
have absolute authority and to be infallible in their
decisions. They will adjudicate questions of prop
erty, tithes, inheritance, divorce, and of war and
peace. They will have charge of schools and of
wives, children and servants as well as of religion.
The number of members in each Board is to be at
least nine, " according to the number of Baha." l
The members are to be all men. No women are to
be admitted to these Boards or " Houses of Justice."
This law evidently did not suit the notion of some of
the American Bahai sisters, so they made bold to in
quire about it. The " Infallible Interpreter," Abdul
Baha, laid down the law plainly — which cannot be
altered for 1,000 years at least. " From a spiritual
point of view, there is no difference between women

upon all arose and like a flock of affrighted birds fluttered from the room."
This incident shows how little change has been affected in the social
habits of Bahai women in sixty years after Kurrat-ul-Ayn.
1 B = 2, a= I, h = 5, a = I, total 9 in Persian Abjad counting.

176 BAHAISM AND ITS CLAIMS

and men. The House of Justice, however, accord
ing to the positive commandments of the Doctrine of
God, has been specialized to the men for a specific
reason or exercise of wisdom on the part of God." l
" As to you other maid-servants, give up your will
and choose that of God." "The maid-servants of
the merciful should not interfere with the affairs
which have regard to the Board of Consultation, or
House of Justice." 2

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

» " Tablets of Abdul Baha," Vol. I, p. 50. » lbid.t p. 27.

VIII
Its Record as to Morals

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

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

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

VIII
ITS RECORD AS TO MORALS

THE moral conduct of the founders of a
religion, especially one that requires trust
in the person of its author, is a necessary
subject of investigation. The conduct of the im
mediate followers is not to the same degree a sub
ject of criticism. From one point of view it is no
argument against the truth of Bahaism that Bahais
fail to live up to its precepts and principles, for this
can be said of all religions. But the claims of Bahai
writers make it necessary to consider their conduct.
They boast of superior exemplary character and
make this a proof of Bahaism. Hence it is necessary
to show the groundlessness of their assertions. In
the following review, which covers several chapters,
the conduct of Baha, Abdul Baha and their early fol
lowers is treated together. The claim made for the
founders is nothing short of blessed perfection. For
the disciples, it is one of superlative excellence.
Myron Phelps says : l " This faith does not expend
itself on beautiful and unfruitful theories, but has a
vital and effective power to mould life towards the
very highest ideals of human character — as ex-

1 " Life of Abbas Effendi," p. xxxvii.

179

180 BAHAISM AND ITS CLAIMS

amplified in the life of Abbas and the salient char
acteristics of his followers." The Bahai historians
say : l " They are remarkable only for their charity,
kindliness, purity, godliness, rectitude, sincerity,
integrity, generosity, chastity and strict avoidance
of all forbidden things." " In their conduct, action,
morality and demeanour was no place for objec
tion. . . . People have confidence in their
trustworthiness, faithfulness and godliness." Abul
Fazl 2 speaks of the supernatural character and
morals of the followers of Baha, who became uni
versally celebrated for their just characters, good
conduct and excellent morals. So Remey:3 "The
effect of this cause upon the lives of the peoples of
every race and religion leaves no doubt as to the
divine source of its teachings." Mirza Jani, speak
ing of the proofs the Babis gave to the Moslems,
says : 4 " We say, ' We have witnessed miracles on
the part of this man.' They retort, ' He is a sorcerer.'
We say, ' Come, let us invoke God's curse on whom
soever is in error, leaving to Him the decision.'
They reply, ' This is not permitted by our law.' We
say, ' Let us kindle a fire and enter into the midst
together.' They answer, ' You are mad.' We
further say, ' Consider the godliness, piety and self-
renunciation of those who believe.' They return us
no answer." I propose to return the answer.

i. One characteristic of the Bahai leaders is dis-

1 " New Hist.," p. 236 ; " Trav.'s Narr.," p. 82.

*" Bahai Proofs," pp. 63, 77. 3" The Bahai Religion," p. ill.

4 Quoted in "New Hist.," p. 373; comp. p. 61.

ITS EECOED AS TO MOEALS 181

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

When Mirza Husain Ali (Baha Ullah) started out
as a " Manifestation," it was necessary to get rid of
certain facts and beliefs held by Babis. He must re
duce the Bab from his position as the Point of Di
vinity — the Lord of a new Dispensation, as well as
supplant and supersede the Bab's successor, Subh-i-
Azal.2 Thoroughly to accomplish this object (after
the Babis leaders had been put out of the way), the
history was rewritten. While claiming that the Bab
gave testimony to Baha and taking to themselves
the glory of Babi heroism and martyrdoms, the Ba-
hais relegated the " Bayan " and other " revelations "
of the Bab, not yet a score of years old, to dust-
covered oblivion.3 Subh-i-Azal avers that they wil-

1 Professor Browne's Introduction to Phelps, p. xxi.

* « New Hist.," p. 426. 3 Ibid,, p. xxvii.

182 BAHAISM AND ITS CLAIMS

fully destroyed them. He writes l that thirty or more
bound books of the Bab were given in trust by him
to his relatives (Baha and his family) as trustees.
" They carried off the trust," and " making strenuous
efforts, got into their hands such of the books of the
Point as were obtainable, with the idea of destroying
them and rendering their own works attractive."
Professor Browne 2 informs us that it was very dim-
cult to obtain a Babi book from Persian Bahais and
next to impossible to get a glimpse of one at Acca,
where the Bahais had them concealed. The " holy,
divine books " were shelved from motives of
policy.

A primitive Babi work of first importance was
the " History," by Mirza Jani. This was an original
narrative of events, at first hand, prepared in sincer
ity by one who shortly suffered martyrdom for the
cause (1852). But its facts did not suit the Bahais.
So it was superseded, first by the " New History " 3
(1880), and secondly by the " Traveller's Narrative "
(1886). Both these histories purport to be written
by European travellers. We might excuse their be
ing anonymous, to avoid possible persecution, but to
make pretense that the authors are travellers who
have come from afar ostensibly to investigate, and

1 " Trav.'s Narr.," pp. 342-343-

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

3 Its authors were Mirza Husain of Hamadan, M. Abul Fazl, and Ma-
nakji.

ITS EECOED AS TO MOEALS 183

into whose mouths are put praises of the religion, is
but part of the insincerity noticeable in other things.1
Mirza Jani's " History " passed out of sight, and it
was only because a copy had been deposited by
Count Gobineau in the Bibliotheque Nationale at
Paris that it has reached our hands.2

Of the "New History" little need be said, except
that it perverted the history and " carefully omitted
every fact, doctrine and expression," 3 not in accord
with the policy of Baha.

Let us examine somewhat in detail how Abbas
Abdul Baha treats facts in his "Traveller's Narrative."
He is undoubtedly the principal author of this work.4
The Persian Bahai, who sent Professor Browne the
lithographed (Bombay) copy of it, wrote, " It con
tains the observations of His Holiness, the Lord,
Mystery of God (May my personality be his sacri
fice)." Professor Browne was also presented with a
copy of it at Acca, which he published in Persian
with an English translation. Of it he says,5 " It was
written to discredit the perfectly legitimate claims
and to disparage the blameless character of his less
successful rival " (Azal). " There is good ground for

1 Numerous magazine articles, and even the " Life of Abbas Effendi "
have been written by Bahais, as if they were outsiders making observa
tions.

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

3 « New Hist.," p. xxix. 4 Ibid., pp. xiv., xxxi. 6 Ibid., p. xiv.

184 BAHAISM AND ITS CLAIMS

suspecting a deliberate misstatement * of facts and
dates." He specifies 2 various points in which Abbas
Effendi perverted the facts. Undoubtedly one of the
aims of Abbas was to eliminate Azal. The latter
had been regularly appointed by the Bab as his suc
cessor,3 but he refused to make way for Baha. The
Bahais tried to get rid of the question by suppressing
all mention of him, even of his name, and " of all
documents tending to prove the position which he
undoubtedly held." 4 They would have consigned
him to oblivion.5 The " New History " makes but
one doubtful reference to Azal.6 Professor Browne
says, " Abbas Effendi,7 in order to curtail the dura-

1 " Encyc. Brit.," article, Babism.

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

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

4 " Mirza Jani," p. xxxii.

5 " I bid., p. xxxv. Professor Browne says, " When I was in Persia in
1887-1888, the Babis (Bahais) whom I met feigned complete ignorance
of the very name and existence of Subh-i-Azal."

6 Page 64, note.

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

ITS EECOED AS TO MOEALS 185

tion and extent of Subh-i-Azal's authority and to give
colour to their assertion that it was but temporary
and nominal, deliberately and purposely antedated the
Manifestation of Baha." And he continues to the
present to misrepresent the facts. In "Answered
Questions " * Baha is presented as the chief influence
in Persia immediately after the Babc Other Bahai
writers repeat this error.2

2. Another practice of the founders of Bahaism is
falsifying and changing the documents and texts of
their Sacred Writings, namely, those of the Bab and
Baha, according to the exigency of circumstances.
Subh-i-Azal made the accusation " that the Bahais
had tampered with the Bab's writings to give colour
to their own doctrines and views." 3 I pass this by,
to notice how they have tampered with their own

1 Pages 36-38.

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

3 Cf. Jour. Roy. As. Soc., 1892, p. 447.

186 BAHAISM AND ITS CLAIMS

" Revelations." For example, take Baha's " Epistle
to the Shah of Persia." Its original text was pub
lished by Baron Rosen.1 It is embodied by Abbas
Effendi in the " Traveller's Narrative." 2 The two
do not agree. " Very considerable alterations and
suppressions were made in the text by the author of
' Traveller's Narrative.' " 3 " The text has evidently
been toned down to suit a wider audience and to
avoid giving offense to non-believers." 4

There is also another " Epistle to the Shah " which
is contained in the " Surat-ul-Maluk." Its tone is
strikingly different. The first is a careful diplomatic
document which acknowledges the faults of the
Babis, pleads pardon for the past and for religious
toleration. It is monotheistic, representing Baha as
a humble suffering servant, with no pretense to
Divinity. The other " adopts a tone of fierce re
crimination towards the Shah, and upbraids him for
the Bab's death, saying, ' Would you had slain him
as men slay one another, but ye slew him in such a
way as the eyes of men have not seen the like thereof
and heaven wept over him, and by God, the eye of
existence hath not beheld the like of you ; you slay
the son of your prophet and then are of those who
are joyful.' " He excuses the attempt on the life of
the Shah, and threatens vengeance '' on him. These

1 " The Alwah-i-Salatin," in Collections Scientifiques, St. Petersburg,
1877.

J "Trav.'s Narr.," pp. 108-164.

3 Jour. Roy. As. Soc., 1892, p. 313. 4 Ibid., p. 286.

5 S. W., Sept. 27, 1913, pp. 9, 10, " If thou dost not obey God, the
foundations of thy government shall be razed, and thou shall become

ITS EECOED AS TO MOEALS 187

two Epistles to the Shah have been a puzzle to the
critics. This threatening, fierce letter seems so con
trary to the policy of Baha. An adequate and not
improbable explanation l would be that one letter
was prepared for the perusal of his Majesty and the
other for the Bahais, to impress them with the bold
ness of their prophet.

Another example of this is seen in the suppres
sion 2 of part of the " Lawh-i-Basharat " (" Glad Tid
ings "). Its fifteenth section commands Constitu
tional Government. When the Tablet was sent to
Russia, this section was suppressed by Bahais. The
Tablet was published in its mutilated form by Baron
Rosen. Expediency, which rules Bahai practice, re
quired that an incomplete " Divine Revelation "
should reach Russia.

Playing fast and loose with the " Revelations "
prevailed still more at the time of the bitter quarrel
and schism on the death of Baha. Though Baha's
Tablets are regarded as " Holy Books " in the high
est sense, yet the Bahais commit the grave offense of
changing them so as to misrepresent facts. Mirza
Mohammed Ali and Badi Ullah, younger sons of
Baha, in refuting the claim of Abbas Effendi to be

evanescent — become as nothing. If no attention is paid to this book, thou
shall become non-existent."

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

2 " New Hist," p. xxv.

188

Baha's successor, say, " Has Abbas dared to change
the texts uttered by Baha Ullah ? Most certainly,
Yes. We have in our possession many texts of
Baha Ullah which have been changed l by Abbas
EfTendi." Further, " he and his party have stolen
the first paragraph of a sacred Tablet and have per
verted its meaning, with deception."

Khadim-Ullah, 2 the lifelong amanuensis of Baha,
asserts that Abbas actually rejected a " Sacred
Tablet," written in the handwriting of Baha Ullah.
Other Tablets are repudiated. For in " Hidden
Words " 3 Baha Ullah refers to the " Fifth Tablet of
Paradise " and the " Ruby Tablet." Abbas Effendi
warns against accepting any such Tablets if they
should be brought to light. What other reason for
this can we imagine than fear that their contents

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

2 " Facts for Behaists," p. 55. Afterwards Badi Ullah, who had ac
cused the party of Abbas of making additions to the writings, with a pur
pose changed sides in the quarrel and accused Mohammed Ali of the same
things — " interpolating," " erasing," " transposing," " replacing," " clip
ping and joining fragments," of the Tablets of Baha Ullah, besides issuing
"a false writing in his name." Mohammed Ali is also accused of " carry
ing away by way of the window " two trunks full of the " blessed writ
ings." See " Epistle to the Bahai World," by Mirza Badi Ullah, pp. 3,5,
12-17.

3 " Hidden Words," numbers 20, 37, 48.

ITS EECOED AS TO MOEALS 189

would be against his claim. Enough has been said
to show the truth of the charge that the Bahais deal
dishonestly with the documents of their alleged rev
elation.

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

3. Bahais make false representation of facts in
political history. The " Traveller's Narrative " per
verts the truth for " political opportunism." Con
trary to the contemporary historian, Mirza Jani, and
the European chroniclers, the Shah is represented as
ignorant and innocent of and averse to the repress
ive measures taken by his government against the
Babis. Let me give specific proofs of this.

At the first trial of the Bab, at Tabriz, according to
Mirza Jani,3 Nasr-ud-Din, then Crown Prince, whom

1 " Trav.'s Narr.," p. 123. 2 " New Hist.," p. vii. 3 Ibid., p. 353.

190

he dubs " bastard," treated the Bab disrespectfully
by rolling a globe towards him and taunting him
with ignorance of it and by ordering him to be
bastinadoed. The " Traveller's Narrative," l per
contra, says, " The heavenly-cradled Crown Prince
pronounced no sentence with regard to the Bab, but
the Mullahs ordered a bastinado." The former his
tory states that the Prime Minister consulted, about
the execution of the Bab, with the Shah,2 who gave
him full authority to act in the matter," and that he
then communicated with Prince Hamza Mirza,
Governor of Azerbaijan, who proceeded to make
plans for it. Abbas' Narrative 3 states that " the Min
ister, without the Royal command and without his
cognizance and entirely on his own authority, issued
commands to put the Bab to death " ; " that Prince
Hamza utterly refused to have part in the trial and
execution." Gobineau4 confirms the original ac
count, and states that Prince Hamza " took a lead
ing part in the condemnation of the Bab." It is
certain that contemporary Babis 5 held the Shah re
sponsible for their persecution and were bitter against
him. Mirza Jani records the death of Mohammed

1 " Trav.'s Narr.," p. 20. - " New Hist.," p. 292.

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

4 " Trav.'s Narr.," p. 259.

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

ITS EECOED AS TO MOEALS 191

Shah, by saying that " he went to hell " ; the " New
History " affirms " that he passed to the mansions of
Paradise." Nasr-ud-Din was no puppet king, he
was fully cognizant of the affairs of state. Regard
ing the imprisonment of Baha, the " Traveller's Nar
rative " l says, " His Majesty, moved by his own
kindly spirit, ordered investigation and the release
of Baha Ullah." He had just ordered the execution
of twenty-eight Babis, with horrid cruelties, after the
attempt on his life. Regarding the torture and exe
cution of Badi, who bore the Epistle to the Shah, it
says : 2 " It was contrary to the desire of the Shah,
and he manifested regret for it." This and much in
that Epistle is written with the idea of conciliating
the Shah and obtaining toleration. It is a sensible
attitude, did they not maintain it with so much mis
representation and hypocrisy. The real spirit of
Bahais towards Nasr-ud-Din is seen in Baha's
" Surat-ul-Maluk," and is one of " fierce recrimina
tion." Confirmation of this comes from conversa
tions with Bahais.

Another misrepresentation of history, which is uni
versal among Bahais, is in belittling the plot to
assassinate Nasr-ud-Din Shah in 1852. Abbas
Effendi says,3 "It was done by a certain Babi, by
sheer madness, one other person being his accom
plice." His sister, Bahiah Khanum, says,4 It was
" by a young Babi who had lost his reason."
Kheiralla,6 says, It was " by a weak-minded, insane

1 " Trav.'s Narr.," p. 52. 2 Ibid., pp. 104-106. 8 Ibid., pp. 49, 50.
* Phelps, p. 13. 6 « Beha Ullah," p. 411.

192 BAHAISM AND ITS CLAIMS

believer." Similarly all their writers propagate a
tradition that one irresponsible man made the at
tempt. It is permitted to doubt the Shiah historian,
who gives a circumstantial account of how twelve
Babis, including one high leader, laid the plot. But
Count Gobineau1 is entitled to credence when he
says that there were a number of Babis in the plot
and three took part in the attempt. A nephew of
one of the accomplices told Professor Browne 2 that
there were seven in the plot and three of them went
out to commit the act. Why will not Bahai writers
give the facts straight?

Another misrepresentation fostered by them is that
of calling the Babi martyrs Bahais. Thus Abdul
Baha says,3 " When they brought Kurrat-ul-Ayn the
terrible news of the martyrdom of the Bahais, she
did not waver." Again he says,4 " Thousands of
His (i. e., Baha Ullah's) followers have given their
lives, and while under the sword shedding their
blood they have proclaimed, ' Ya Baha-ul-Abha.' "
He said 5 in Doctor Cadman's church, " The King
of Persia killed 20,000 Bahais." Again,6 " In all
parts of Persia his enemies rose against Baha Ullah,
imprisoning and killing his converts, razing thou
sands of dwellings." These are gross misstatements.
In Kurrat-ul-Ayn's time there were no Bahais, only
Babis. No such efforts as those described were ever
made to crush Bahaism. The thousands who gave

1 " Trav.'s Narr.," p. 53. x " Ibid., p. 323.

3 S. W., Oct. 16, 1913, p. 210. 4 Ibid., July 13, 1913, p. 118.

5 Ibid., Sept. 18, 1912. • " Some Answered Questions,'' p. 37.

ITS EECOED AS TO MOEALS 193

their lives were Babis. Perhaps some one remarks,
" What's the difference ? " Foreign writers may not
know the difference, and an American audience cer
tainly does not. But Abdul Baha, from whom I have
quoted, makes a great difference. It arouses one's
indignation to read Bahai literature, in which they
claim credit for all that is noble in Babi annals, such
as the martyrdoms, and yet they disparage and deny
the Babis.

Read Abul Fazl's " Bahai Proofs." He said * to
Prince Naibus-Sultaneh, " The unseemly actions of
the Babis cannot be denied nor excused, but to arrest
Bahais for them is oppression, for these unfortunates
have no connection with the Babis, who took up arms,
nor are they of the same religion or creed" In an
other place he writes 2 repudiating the wars and dis
orders of the Babis, and affirming that they were
guilty of many censurable actions, such as taking
men's property and pillaging the dead, and engag
ing in conflict and bloodshed. If then the Bahais
repudiate them, they must not appropriate their
glory, for the old Babis, with all their faults, were at
least heroic. Bahaism has, on the contrary, the
spirit of tagiya.

I pass on to consider Abdul Baha's representations
regarding Sultan Abdul Hamid. I present two quo
tations from Tablets addressed to American believers.
The first says,3 " Here one witnesses the fairness and
impartiality of H. I. Majesty the Padishah of the Ot-

1 Pages 77, 78. 3 Page 63.

s " Tablets of Abdul Baha," Vol. I, p. 46.

194 BAHAISM AND ITS CLAIMS

tomans, who has dealt with the utmost justice and
equity. In reality to-day, in the Asiatic world, the
Padishah of the Ottoman Empire and the Shah of
Persia, Muzaffar-ud-Din, are peerless and have no
equals. These two kings have treated us with mild
ness — both are just. Therefore, pray ye and beseech
for their confirmation in the threshold of the Al
mighty, especially for Abdul Hamid, who has dealt
at all times in justice with these exiled ones." Abdul
Hamid — a peerless, just one 1 Surely this would
have remained among the hidden things had not
one "Servant of God" (Abd-ul-Baha) revealed it to
us about that other " Servant of God " (Abd-ul-
Hamid). This "revelation" is dated 1906. After
Abdul Hamid was deposed, Abdul Baha speaks l of
" his oppression and tyranny," for the Sultan sent
" an oppressive, august commission, that with all
kinds of wiles, simulations, slander and fabrication
of false stories, they might fasten guilt upon Abdul
Baha. But soon fetters and manacles were placed
around the ttnblessed neck of Abdul Hamid." Did
the " Infallible Pen " err in the former character
sketch ? No, but Abdul Baha's oppression 2 of his
brothers, in retaining their patrimony, resulted in a
bitter quarrel and complaints, followed by an in-

1 S. IV., May 17, 1911, p. 6.

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

ITS EECOED AS TO MOEALS 195

vestigating Commission and Abdul Baha's imprison
ment. On this account the whitewash scaled off from
Abdul Hamid.

Another form of misstatement is their habitual way
of speaking of the imprisonment of Baha and Abdul
Baha. Abdul Baha says of Baha,1 " His blessed days
ended in the cruel prison and dark dungeon" " He
passed his days in the Most Great Prison." 2 Abdul
Baha continually speaks of himself in such words as
the following, " Forty years I was a prisoner ; I was
young when I was put in prison, and my hair was
white when the prison doors opened." 3 " After all
these long years of prison life." " My body can
endure anything ; my body has endured forty years
of imprisonment." 4 Now, what are the facts ?

In Phelps' Life, Bahiah Khanum 5 says, " We were
imprisoned in the barracks at Acca two years
(1868-70)." Then6 "we were given a comfortable
house 7 with three rooms and a court." After nine
years of such restriction Baha Ullah moved to a
beautiful garden outside the city and built there a
Palace, called Bahja. He had the freedom of the
surrounding country, visited Mount Carmel, and
later spent a part of each year at Haifa.8 Baha
Ullah died in this Palace, not in a dungeon?

1 S. W., May 17, 1913, p. 74.

2 « Tablets of Abdul Baha," Vol. I, p. 44. s S. W., Ibid., p. 67.
* Ibid., Sept. 8, 1912, p. 5. 6 Phelps, p. 66. 6 Ibid., p. 70.

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

8 " Bahai Proofs," by Abul Fazl, p. 66. Remey, p. 23.

9 Mrs. Grundy, p. 73 ff., " Ten Days," etc., speaks of the Palace of Joy
as a very large white mansion. Professor Browne was received here

196 BAHAISM^AND ITS CLAIMS

As to Abbas Effendi, during the first brief period
only he was restricted to the barracks. He was even
temporarily put in chains in the dungeon l when
accused of participation in the assassination of the
Azalis. After that, for a period of thirty years, " he
was permitted to go about at his pleasure, beyond
the walls of Acca." 2 He built a fine residence 3 at
Haifa, which I have seen. He journeyed to Tiberias
and as far as Beirut. Only after his quarrel with his
brothers and on their accusation was he ordered
back to Acca, and even then he had the freedom of
the city (1905).* Such are the facts about Abbas

(1890). He was conducted through a spacious hall, paved with a mosaic
of marble, into a great antechamber, and entered through a lifted curtain
into a large Audience Room.

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

i Phelps, p. 75. * Ibid., p. 80.

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

4 Abbas Effendi in Acca at this time visited Mr. Remey (" Bahai Move
ment," p. 108). He received American pilgrims. Mrs. Goodall (" Daily

ITS EECOED AS TO MOEALS 197

Effendi, whom Canon Wilberforce introduced in his
church as " for forty years a prisoner for the cause
of brotherhood and love" In truth it was the quar
relling of the brothers, Azal and Baha, that led to
the banishment from Adrianople to Acca, the murder
of Azalis by Bahais increased its severity, the bitter
hatred of the younger generation against each other
brought back the restraint.

4. Another immoral practice of Bahais is tagiya
or ketman, religious dissimulation. This is taught
and practiced by Shiah Moslems,1 and it is continued
with all its offensiveness against good morals by
Bahais. In it concealment, denial or misrepresenta
tion by word or act is allowed for self-protection or
for the good of the faith. It was formally permitted
by Baha Ullah. In accordance with this practice
Abdul Baha and his followers at Acca keep the Fast
of Ramazan 2 in addition to the Bahai Fast at Noruz.
Dr. H. H. Jessup 3 wrote, " He is now acting what
seems to be a double part — a Moslem in the Mosque,
and a Christ in his own house. He prays with the
Moslems, ' there is no God but God,' and expounds
the Gospels as the incarnate Son of God." Mirza
Abul Fazl, a Bahai missionary, lately died in Egypt.
At his public funeral 4 the Moslem taziah, with read
ing of the Koran, was held, though he was a strenu-

Lessons," p. 6) speaks of " His bountifully spread table," the laughter and
good cheer, and (p. 13) remarks, " One would never realize he was visit
ing a Turkish prison."

1 Doctor Shedd says, " Concealment of religious faith is a common prac
tice in Persia, and it is approved and recommended by Bahais."

1 Phelps, p. 101. 3 New York Outlook. * S. W.t March 2, 1914.

198 BAHAISM AND ITS CLAIMS

ous worker for the abrogation of Islam. Most Bahais
in Persia live in habitual tagiya. Fear of persecu
tion is some palliation for this, but it is a great de
fect. Very far from the truth is the statement of
Lord Curzon l that " No Babi (or Bahai) has ever re
canted under pressure." Mr. Nicolas,2 the French
Consul at Tabriz, shows from the Bab's own writings
that he himself denied his Manifestation at his ex
amination at Shiraz and signed a recantation. At
the execution3 of the Bab in Tabriz (1850) two of his
intimate disciples denied the faith. The explanation
of the fact is remarkable and instructive. They were
enjoined to do so by the Bab in order that they
might convey certain documents to a safe place. In
other words, they were to lie for the faith, by divine
injunction. In another notable instance,4 seven
Babis stood firm and were executed at Teheran,
while thirty recanted, being told by their leader to
judge whether they were justified by family ties,
etc., in renouncing the faith. " They determined to
adopt a course of concealment, tagiya" Some years
ago a Bahai was called before the Governor of Tabriz
and questioned, " Are you a Bahai ? " "I am a
Mussulman." "Will you curse Baha?" "It is
written in the Koran not to curse, I am not a Bahai."
By payment of a peshkesk this answer was made
acceptable. And no offense was recognized in con-

1 Phelps, p. xxxi.

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

3 " New Hist.," p. 252. * " Trav.'s Narr.," p. 252.

ITS EECOED AS TO MOEALS 199

science, for Baha had said, " If your heart is right
with me, nothing matters." It were scarcely neces
sary to note that some Babis and Bahais have de
nied their faith, except to correct the mistake of trav
ellers, but the fact that denial is permitted and ap
proved is important. For tagiya is a deeply-rooted
seed which bears evil fruits in their characters and
conduct.

Even their propaganda is carried on in the same
deceitful spirit. The Bahai conceals from the one
he approaches his status and beliefs, insinuates him
self into his confidence, suits the substance of his
message to the preconceptions and prejudices of his
hearer and leads him on, perhaps omitting to men
tion the real essentials of Bahaism.1 One of their
methods is to worm themselves into the employ of
Christian Missions and clandestinely carry on their
propaganda while they undermine the work of the
Mission. Perhaps the Mission wishes a language
teacher or a mirza. A Bahai presents himself. He
talks well. In the course of conversation the mis
sionary inquires his religious views. He appears
liberal minded. Direct inquiry is made, " Are you
a Bahai ? " He replies, " No, / am not, but I am
tired of Islam ; I am a truth-seeker." The mission
ary employs him. After a time, maybe, he professes
to be a Christian, and is baptized. Such were a cer-

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

200 BAHAISM AND ITS CLAIMS

tain Mirza Hasan and a Mirza Husain, who deceived
the Swedish Mission and received salaries as Chris
tian evangelists, but had been and continued to be
Bahais and propagandists. I have heard that in a
certain Station (not American) Bahais, without re
vealing their faith, accepted positions as cook, lan
guage-teacher, financial agent, etc., and so sur
rounded the new Mission that it was a Bahai more
than a Christian establishment. Doctor Shedd l tells
of an assistant he had with him in school work — a
Persian, with whom he discussed religious topics
freely. For years the man disavowed belief in
Bahaism, but finally threw off the mask and became
an active propagandist. After his dismissal he in
stigated the Persian pupils, whom he had previously
secretly beguiled, and they complained to the Per
sian Government that " they, as good (?) Mohammed
ans, were offended by having to study the Christian
Scriptures." Great is tagiya !

What else can we expect, since Abdul Baha instructs
his disciples in pretense. A certain Madame Cana-
varro,2 staying at Acca, expressed her desire to assist
in spreading Bahaism among the Buddhists, and
spoke of the difficulty of introducing it as a new re
ligion. Abdul Baha replied, " At first teach it as
truths of their own religion, afterwards tell them of
me." She replied that she herself was imbued with
the spirit of Buddhism. He answered, " What you
call yourself is of no consequence." To a certain
American lady who was afraid her friends would be

1 Missionary Review, October, 1911. J Phelps, p. 154.

ITS EECORD AS TO MOEALS 201

repelled by the idea of a new religion, Abdul Baha
advised, " Remain in the Church and teach Bahaism
as the true teaching of Christ."

A striking instance of this religious dissimulation
is seen in Hamadan.1 There about two-and-a-half
per cent, of the Jews have accepted Baha as the
Messiah. But many of these continue in the out
ward forms and associations of the Jews.2 Others
professed to be Christians, and were protected as
such by the Shah's government. After a decade or
two it became evident that they were hypocrites,
cloaking their Bahaism under the Christian name.

This Oriental dissimulation takes on a different
phase in Western Bahaism. The principle of the
latter is stated thus, " Adhere to any religious faith
with which you are associated." 3 " No religious
relation4 should be severed, but these relations should
become as avenues for giving forth the message of

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

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

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

4 Remey's " The Bahai Movement," p. 97.

202 BAHAISM AND ITS CLAIMS

the Bahai faith." This idea is delusive ; it is seli-
deception, ignorance, or worse. No Christian can
give allegiance to Baha as incarnate God and accept,
as he then must, Islam,1 Babism and Bahaism as
successively true, and as higher revelations abrogat
ing Christianity, and still be loyal to Christ. Baha
ism is not a philosophy like Tolstoism, nor a theory
of economics like the " single tax" ; it is a religion
as much as Mormonism is.

A plain example of Bahai tagiya is in connection
with the organization known as the " Persian-Amer
ican Educational Society." This was organized at
Washington, D. C., under the patronage of Mirza
AH Kuli Khan, Persian Charge d' Affaires. Its or
ganizing body, committee to draft its constitution,
its executive, are Bahais, yet its circular sets forth
seventeen purposes for its existence without naming
the propagation of Bahaism as one of them. It ap
pealed for funds on general philanthropic and edu
cational grounds, never mentioning its religious
motive. It introduced the names of President Taft,
Secretary Root, and other prominent men in such a
way as to lead the public to understand that the
movement had their intelligent endorsement. To
its real purpose, viz. : aiding existing and establish
ing new Bahai schools in Persia and the Orient,2 I

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

* The name of the Society has been changed to the " Orient Occident
Unity," and a commercial department added. Its contributions are ac
knowledged, and its work reported through the Star of the West as Bahai
work. An American, who imported a machine flour-mill to Persia, under

ITS EECOED AS TO MOEALS 203

am making no objection. It is the concealment of
this purpose which is objectionable when contribu
tions are asked from the general public. It claims
to be unsectarian, because its schools take in pupils
of all sects and religions. So do the schools of
Christian Missions, but they are none the less Chris
tian schools, and the " Orient-Occident " schools are
distinctively Bahai. They disclaim proselytising.
The claim is simply false. Bahai schools are hot
beds of proselytizing, and must be so by their nature.
Their law * says, " Schools must first train the chil
dren in the principles of the religion." Dreyfus 2
adds, " There is no fear of a prescription, emanating
from such authority, ever being disregarded." The
Bahai school in Teheran worked under cover for
some years. Remey says,3 " This institution is not
generally known as a Bahai School. However, it is
in the hands of the Bahais. From the directors down
through the teachers and students, the majority were
of our faith." Similarly in Bombay,4 the Bahai
teacher concealed his faith. " The Zoroastrian par
ents of his pupils suspected him of Bahaism and so
took their children out."

But to find the supreme example of Bahai tagiya

its auspices, told the Consul that the object of his coming was not the mill
but propagating Bahaism. In the Jam-i-Jamsied, Calcutta, March 28,
1914, Dr. E. C. Getsinger boasts to the Parsees, "The American Bahais
have established schools in Persia, and have sent American teachers to
those schools."

1 " Words of Paradise," p. 53. 2 " The Universal Religion," p. 139.

3 " Observations of a Bahai Traveller," 1908, p. 77.

4 Sprague's " A Year in India," p. 16.

204 BAHAISM AND ITS CLAIMS

we have to go to the fountainhead. Abdul Baha
himself, oblivious to its moral obliquity, lays bare
the fact in his " Traveller's Narrative." 1 We have
seen that Subh-i-Azal, the half-brother of Baha Ullah,
was appointed by the Bab as his successor. Accord
ing to Abdul Baha, this appointment was a dishonest
subterfuge on the part of Baha, arranged by him
through secret correspondence with the Bab, in order
that Baha might be relieved of danger and persecu
tion and be protected from interference. So " out of
regard for certain considerations and as a matter of
expediency, Azal's name was made notorious on the
tongues of friends and foes even to jeopardizing his
life, while Baha remained safe and secure, and no
one fathomed the matter." Abul Fazl 2 states the
position of the " Traveller's Narrative " as follows,
" The Bab and Baha Ullah, after consulting together,
made Azal appear as the Bab's successor. In this
manner they preserved Baha Ullah from interfer
ence." This account shows the low ideas of honour
and truthfulness in the minds of Baha and Abdul
Baha. And although their explanation is not true
(but an invention of their tagiya — corrupted minds),
it shows to what straits 3 they were put to explain

1 Pages 62, 63, 95, 96.

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

3 The Bahais are impaled on the other horn of the dilemma also, for,
as Professor Browne says (" Mirza Jani," p. xxxiii.), "The difficulty lies
in the fact that Subh-i-Azal consistently refused to recognize Baha's claim,
so that the Bahai is driven to make the assumption that the Bab, who is
acknowledged to be divinely inspired and gifted with divine knowledge

ITS EECOED AS TO MOEALS 206

away the succession of Azal, the legitimacy of which
Azal still, in his ripe old age, maintains. Abdul
Baha published to the world Baha's deceitfulness,
but only made the matter worse for him.

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

and prescience, deliberately chose to succeed him one who was destined
to be the « Point of darkness,' or chief opponent, of ' Him whom God
should manifest.' "

1 "A Year Among the Persians," p. 517.

Its Record as to Morals

(Continued)

In their teachings they speak constantly of knowing the truth,
but never of speaking the truth. In his book Kheiralla never men
tions veracity among the virtues nor lying among the vices. Re
ligious duplicity, tagiya, is a Persian peculiarity and some Moham
medan sects among which are our " truth-knowing " Bahais have
raised tagiya to a pious privilege. Baha, the crafty chief, requires
policy in consideration of expediency, often at the expense of good
faith. Until the final triumph of the religion he has sanctioned
feigned conformity. They have divine authority for duplicity.
This is to them a pious means to a pious end. Since Baha's in
fluence has become paramount, they have adopted the plan of
secret propaganda which does not hesitate, in case of need, at deny
ing their faith under oath. Among Mohammedans they are
primitive Islamites, among Christians they claim to be primitive
Christians. If I had not taken their " private lessons," the sup
position of such astounding duplicity would have appeared in
credible or beyond even the Oriental proverbial duplicity. — 5. K.
Vatrahky, " Amer. Jour, of Theology" IQO2, pp. fj, 74, ?6.

ITS RECORD AS TO MORALS

(Continued}

BAHAIS particularly boast of love as one of
their characteristics. They often quote the
words of Baha " to consort with all religions
with spirituality and fragrance." Phelps claims for
them l " a peculiar spirit, which marks them off from
other men, — whose essence is expressed in one word,
Love. These men are Lovers ; lovers of God, of
their Master and teachers, of all mankind." Drey
fus, with a forgetfulness or ignoring of facts that is
astounding, says, " Their conduct is so perfect, their
harmony so complete that although they have been
there at Acca for forty years, no judge had yet to
intervene for them in any dispute." Chase says
" Bahaism removes religious rancour." 2 Let facts
speak. Let me array them first by showing the
relation of the Bahais to the Moslems, and then to
the Azalis (see chapter on "Religious Assassina
tion") and finally to each other (see chapter on
" The Quarrel over the Succession ").
The Babis and Bahais show great hatred and

1 Page 112.

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

209

210 BAHAISM AND ITS CLAIMS

animosity against the Shiahs of Persia, abuse and
revile them and heap maledictions and curses upon
them. These evil feelings are shown specially against
the Mullahs and the rulers. The Babi and Bahai
historians indulge so much in diatribes and maledic
tions that Professor Browne wearies of translating
them and omits pages of abuse.1 More than enough
is at hand to show the rancorous spirit of the new
religion.

First take a short backward glance at the Babis.
Professor Browne says : 2 " The Babis entertained for
the Kajar rulers a hatred equal to that for the
Mullahs." Mohammed Shah and Nasr-ud-Din Shah
are called " bastard " and " scoundrel " and Mo
hammed Shah is consigned to hell at his death.
The Shiahs are called " foul Guebres " and the
Mullahs heaped with abuse. " They hated the Mo
hammedan clergy with an intense and bitter hatred "
and anticipated the fulfillment of the prophecy " when
the Kaim or Mahdi should behead 70,000 mullahs
like dogs." The Bab called Haji Kazim Khan, chief
of the Sheikhis, " the Quintessence of Hell Fire and
the infernal tree of Zakkum." He even at times
emphasized his words with blows.3 " When a pris
oner in the household of Anti-Christ — that accursed
one (z. £., the Shah), the Mullah of Maku showed
him some discourtesy, whereupon the Ocean of
Divine Wrath was stirred and He (the Bab) brought
down his staff with such vigour on the unclean form

1 " New Hist.," pp. 320 f, 281, 289.

* " Ibid., pp. xvii. and 354. 8 " Mirza Jani," pp. 131-132.

211

of that foul creature that the august staff broke in
two. He then ordered Aga Sayid Hasan (his
scribe) to drive out that dog from the room, though
the accursed fellow was a person of great considera
tion." " The Bab took leave of his jailer, Ali Khan,
with the words, 'Ay maalun ' ('Accursed One')."1
It is unnecessary further to enlarge on the feelings
of the Babis towards the Shiahs, for the sanguinary
wars and persecutions explain them and they made
no secret of their feelings of hatred.

I pass on to the Bahais, whom Abul Fazl claims
were reformed and transformed by Baha. Baha him
self it is, who in the " Ikan " calls the Shiahs " a foul,
erring sect," who said of his Turkish guards, " Shame
upon them ! God shall consume their livers with
fire, and verily he is the fiercest of avengers " (Lawh-
i-Rais) and who exultingly celebrated, in a hymn of
triumph, the death of Fuad Pasha,2 the vizier who
had exiled him, and consigned him to hell " where
the heart boils and the tormenting angel melts him."
Baha's winsome words about the mullahs are, in the
"Ikan," "1278 years have passed and all these
worthless wretches have read the Koran every morn
ing and have not yet attained to a single letter of
the purport of it."

The spirit of love (?) is shown by Mirza Abul
Fazl, the preacher and apologist for Bahaism, in his
discussion (1873) as recorded in the " New History."3
His abusive language runs on page after page. The

1 " New Hist.," p. 352.

2 Jour. Roy. As. Soc., 1892, p. 271. 3 Pages 173-190.

212 BAHAISM AND ITS CLAIMS

mullahs of Persia are called mischief-makers, dolts,
a pack of scoundrels, tyrants, fools, plunderers of
men's properties and wives, sectarian zealots steeped
in prejudice and thinly disguising their greed of
worldly lucre under a veil of sanctity, sprung from
the rustic population and the scum of the towns,
ignorant of the decencies of society and neglectful of
good breeding, with wickedness, worldliness, rapacity
and selfishness which are incurable and folly that
exceeds all bounds and surpasses all conception, with
stupidity, overweening arrogance and presumption
absolutely unparallelled, hiding the truth in false
hood, circulating false reports, possessing malignant
hatred, malice, spite and great injustice, and notori
ously eager to shed blood, yet with cowardice like a
timid girl.

He avers further that they are lacking in patriot
ism, nullify sovereign authority, encroach upon and
usurp the power of kings, dismiss viziers, invite the
people to rebel, cause national decay, set their feet
upon the necks of all mankind, menace the order and
well-being of the government, devour public wealth
and substitute treason for service. " Perish their
homes of folly whose learning is all pretense, their
colleges which never yielded a man of sense." This
is a condensation of the Bahai philosopher's amiable
(!) description of the chiefs of his national religion.
The author of the " New History " almost surpasses
him in abuse.1 He compares the mullahs to a " host
of foul reptiles who befoul and pollute the pure water

1 Pages 4-5, written 1880.

ITS EECOED AS TO MOEALS 213

of life so that it waxeth loathsome and abominable.
. . . They are fraudulent and sophistical hypocrites
. . . inwardly reprobate and outwardly devout,
clothing themselves in the garb of spurious asceticism
and simulated piety : fabricators of ' authentic ' tradi
tions." Later Haji M. Haidar Ali,1 writing by com
mand of Abdul Baha, says of Persia, " The old relig
ious sects . . . degenerated into ferocious wolves
and mad dogs, even surpassing the ravenous man-eat
ing beasts." Apropos of the martyrdom of Aga Say id
Jafar of Abargoo, " Our Great Lord and Master Ab
dul Baha revealed the following in a Visiting Tablet "
to be chanted at the tomb : " Hell is for such as rejected
thee, fire for such as sentenced thee to death, infernal
flame for such as betrayed thee, and the hellish gulf
for such as shed thy blood." ; These quotations show
the vindictive spirit of the Bahai leaders. Any one
who is acquainted with Bahais in Persia knows that
this is the spirit that animates them, that they revile
the Mutasharis and Sheikhis and especially their
mullahs. They are brotherly and helpful to their own
particular sect of Bahais, vindictive to all who have
opposed them. Doctor Frame quotes a Persian as
saying this of the attitude of Abdul Baha, " He is
very kind towards his friends and bitter towards his
enemies." In view of all that has been brought for
ward, how can Mr. Phelps aver " that they have no
trace of bitterness or resentment for their sufferings."
The habit of Bahais in denying that they have ani-

1 " Martyrs of 1903," p. 3.

"•Visiting Tablets," p. 12, N. Y. Bahai Board of Counsel.

214 BAHAISM AND ITS CLAIMS

mosity against other religions reminds me of one
of their own stories. A certain mullah said to his
friend, " If you notice in me any objectionable habit
please inform me." " I perceive no fault in you,"
answered his friend, " save a habit of using abusive
language." " Abusive language ! " cried the mullah.
" What rascally knave calls me abusive ? What
shameless ruffian have I abused that he should dare
accuse me ? "

In the statements of Bahais which I quoted above,
they laid claim to superior chastity and sobriety. In
the chapter on " Bahaism and Woman " I have
noticed their defects in regard to the treatment of
women. In regard to sexual immorality, they are
neither better nor worse than Persians of the middle
class to which they mostly belong. Bahai law fol
lows the Moslem law in prohibiting the use of alco
hol as a beverage, as did the law of the Bab. The
Bab prohibited opium and tobacco. Azal follows the
Bab in these restrictions, while Baha exempts tobacco
from the prohibition. A good many Moslems, es
pecially of the cities and upper classes, are addicted
to alcohol, and have been through the centuries of
Islam. My observation leads me to believe that Ba
hais are more addicted to the use of intoxicants than
Moslems are. Regarding the relation of Bahais to
wine and opium, we have an impartial witness who
writes his experience without prejudice or motive.
Professor Browne, in his " A Year Among the Per
sians," tells of his social intercourse with the Babis,
Azalis and Bahais. His prolonged stay in Kirman

ITS EECOED AS TO MOEALS 215

was largely spent among the Bahais. He became
so intimate with them as to be considered one of
them by many in the city. He joined in their con
vivialities and he gives us a simple narrative of every
day events and experiences. Read the volume from
page 475 to 540 and see how many of the Bahais
lived in the habitual use of wine and opium. It is
shocking and shows what goes on behind their doors.
No other one has had opportunity to see and reveal
their hidden life. One and another and another of
the Bahais is referred to by name and occupation as
addicted to intoxicants.1 Sheikh Ibrahim " is a
drunkard and a libertine " ; Usta Akbar, the pea-
parcher, " returned in a state of boastful intoxication,
talking blasphemous nonsense " ; the son of the Ba-
hai postmaster " wants money to get drunk and play
the libertine " ; Haji Shirazi is " a drinker and a lib
ertine " and a reviler ; another is a victim of copious
libations of beer ; another a drunkard and blasphe
mous in his cups.

Regarding the use of opium they appear to be
worse. It seems to be a common habit among
them. See pages 499, 500, 505, 520, 524, 525, 540.
Of certain dinners Professor Browne says, "All
present were Babis (Bahais) and we sat sipping our
tea and whiffing opium." " We sat talking late
and smoking opium." " The wildest ascriptions of
Deity to Baha were made when intoxicated with
wine and opium : then they praised the ' Beloved.' "
" The poor lad, the son of the telegrapher whom I

i Pages 436, 517, 524, 540.

216 BAHAISM AND ITS CLAIMS

had seen smoking opium, was dead." " A Bahai der
vish was engaged in smoking an opium pipe." The
Prince secretary, an Azali Babi, " was a confirmed
opium smoker." Browne even joined the Bahais in
the use of opium and almost became a victim of the
habit. On one occasion l they secretly filled his pipe
with hashish (Bhang). He recognized the taste and
refused it. Why did they do so ? Would they pos
sibly have shown him visions with the hope of per
suading him of the truth of Bahaism ? Maybe some
such incidents are the basis of the Moslem accusations
against the Bahais of using hashish on neophytes.
The point of the above citations is plain. Baha
ism does not exercise the transforming power that
is claimed for it. The Persian Bahais are yet in the
bonds of iniquity. The boasts of Bahais are un
grounded. What of Abul Fazl's question,2 " Have
you ever heard of a Bahai accused 3 of drinking

1 Pages 520-521. 2 " Bahai Proofs," p. 79.

3 The testimony of Mr. Getsinger that he saw the son of Baha Ullah un
der the influence of liquor is given in Chapter XI.

The testimony of Professor Browne as to their habits is borne out, in a
general way, without his personal experience, by others who have had
long residence in Persia. Rev. W. A. Shedd, D. D., of Urumia writes,
" Does the religion bring about a change of life and character ? The re
ports given by Bahai travellers are glowing, but long residents in Persia
have no such a tale to tell. The Bahais are not noticeably more honest,
more truthful, more sober nor more reliable than others "(Missionary Ke-
vif-v, Oct. 1911). J. D. Frame, M. D., of Resht says (Moslem World,
July, 1912), " The real test of a religion is its influence upon life. Re
peatedly we have challenged the Bahais, ' Show us from your personal
lives a power to regenerate the lives of men.' " Rev. S. M. Jordan of
Teheran writes ("The Mohammedan World," p. 179), "By neither
Moslems, Jews, nor Christians are they considered morally superior to the
Moslems, while in some respects they rightly are judged less so." Ths

ITS BECOED AS TO MOEALS 217

wine ? l None are accused of evil deeds or bad
morals." Again Sprague says, " The conditions of
the Millennium are already visible among these peo
ple," and Thornton Chase declares, " It brings men
to a higher conception of duty and life than has been
the heritage of the churches." How blind to facts is
such faith !

Rev. J. H. Shedd, D. D., writes, " The Bahai freedom runs to license,
and hence as a reform leaves men worse rather than better. Mr. Browne
found himself in the meshes of the opium habit in Kirman by yielding too
freely to their influence. There is undoubtedly a generous fellowship in
the Bahai community, but there is no moral principle. . . . There
are no high and strong characters developed to lead the world in true re
form, no high motives to virtue are developed. The seeds of its own de
struction are in the system and the best argument against it will soon be
its fruits" (R. E. Speer's " Missions and Modern History," p. 182).
1 " Bahai Proofs," p. 82.

Religious Assassination

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

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

When inspiration and revelation failed, Baha did not disdain to
benefit by the pointed argument of the dagger and the subtle per
suasion of poison. — fatrakky in " Amer. Jour, of Thualagy."

We cannot tolerate iniquity in God nor in one claiming to be
God and we cannot conceive of God incarnate subject to the limi
tations of racial moral ideals. — R. E. Spier, p. 146.

RELIGIOUS ASSASSINATION

IN general Bahais claim that they and their
leaders have been exemplars of love and har
mony. Specific declarations of their excellence
in this regard have been quoted. M. Abul Fazl l
writes : " During the long years from the arrival of
Baha Ullah in Bagdad to the present day they have
not committed that which would disturb a single soul.
They have been killed but they have killed no one."
Mr. Horace Holley 2 says : " For forty years no judge
has had to settle a dispute between them." It be
hooves us to inquire how the conduct of Baha and
his adherents shows up in this regard during the
first period of their exile. It is evident that in
Persia Baha had no sincere love for his brother Azal,
for he planned to secure safety for himself by put
ting AzaPs life in jeopardy. (See 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 misunderstand
ing arose among the believers — discord — strife — con
tention." 3 Therefore Baha went off to Kurdistan.

1 " Bahai Proofs," p. 12.

a " The Modern Social Religion," p. 167. 3 Phelps, pp. 19-20.

221

222 BAHAISM AND ITS CLAIMS

He refers in the " Ikan " to the dissensions,1 " Such
an odour of jealousy was diffused, banners of discord
hoisted, enemies endeavoured to destroy this serv
ant, — 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." 2 After they were removed to Adrianople
the quarrel waxed hotter. Abul Fazl describes it as
one of " interior fires of dissension and jealousy be
tween the rival leaders, far exceeding the jealousy of
outsiders.3 Mohammed Jawad Kasvini says 4 there
were " all manner of intrigues, falsehoods and un
truths." I have received from a Moslem convert to
Christianity an interesting account of conditions then
and there. He was at that time & peesh-khidmat to
the Persian Minister at Constantinople. He was at
Samsun when Azal and Baha and their parties em
barked and was introduced to them by Haji Rajab
AH 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 nar-

1 Pages 178-181. 2 " Trav.'s Narr.," pp. 356-358.

3" Bahai Proofs," p. 51.

4 Manuscript " Life of Beha Ullah," p. 20.

RELIGIOUS ASSASSINATION 223

rates, " I entered one day. I heard words of angry
disputation and revilings. Yahya said, " Ay 1 Hu-
sain Ali, you are vile ! Do you not remember your
sodomies ? You are denied. Your wife is a bad
one ! " Husain Ali answered, " Ay, cursed one 1
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 compan
ion 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?"1

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

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

1 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.
535-53°).

224 BAHAISM AND ITS CLAIMS

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.

I. The first charge is that Baha Ullah attempted
to poison Subh-i"Azalt his half-brother and predeces
sor. This charge is found in the " Hasht Behesht,"
a history of Babism, by Aga Sayid Javad,1 a promi
nent 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,2
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 AH (Baha
Ullah). When that poisoned dish was placed before
them, Baha pressed Azal to take of it. By a fortu
nate 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

1 " New Hist.," p. 200, Note 4.

2 your. Roy. As. Soc., 1892, p. 296, by Professor Browne. Also
«« Trav.'s Narr.," p. 359.

EELIGIOUS ASSASSINATION 225

other side, it produced some slight effect on Baha,
causing him sickness and vomiting, so that he sum
moned his physician." This account was confirmed
by Mirza Abdul Ali, the son of Subh-i-Azal, to Pro
fessor Browne, when he visited him in Cyprus in
I888.1

The daughter of Baha, Bahiah Khanum, gives a
contradictory account of the same affair.2 She says
that the feast was at Azal's house and that rice for
both was served on the same plate, having been pre
pared in Azal's house. " The portion of rice in
tended 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 de
clared that he had been poisoned. He was so des
perately ill for twenty-two days that the physician
said he could not live." Mirza Abul Fazl, a Bahai
writer, says,3 " Azal sought to poison Baha Ullah,
and attempted to do so twice, but failed to accom
plish his design." " He repeatedly planned to mur
der Baha." Baha himself alludes to these events in
the "Sura-i-Haykal." 4 "My brother warred with
me. He desired to drink my blood. He took coun
sel with one of my attendants tempting him unto

1 " Trav.'s Narr.," p. 369.

2 Phelps, " Life of Abbas Effendi," pp. 40-44.

s<< Brilliant Proof," p. n.

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

226 BAHAISM AND ITS CLAIMS

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 accus
ing the other of attempting fratricide. How shall
we settle the question of veracity ? Mr. Phelps
makes a plea for Baha, but his words lack founda
tion. He says that Azal's story " is a transparent
fabrication because it assumes an impossible igno
rance 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 "Trav
eller'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 commu
nicated 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 reach
ing 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.'

1 Phelps, Ibid., p. 40.

EELIGIOUS ASSASSINATION 227

Up to the time of the incident they had both con
tinued 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 aftenvards" 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 ac
count of the character of the Bahais, begs the ques
tion. This charge and subsequent ones to be dis
cussed, 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 : *
" Shortly after this, another plot was laid against
Subh-i-Azal's life, and it was arranged that Moham
med Ali, the barber, should cut his (AzaV 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 sepa
rated himself entirely from Mirza Husain Ali and
his followers."

On the Bahai side, Bahiah Khanum says,2 " 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

1 " Trav.'s Narr.," p. 359. * Phelps, p. 39.

228 BAHAISM AND ITS CLAIMS

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 attend
ant or barber, who was that day serving Azal in the
bath, as is agreed by both parties, was a partisan of
Baha,1 without doubt the same barber, Mohammed
AH, who subsequently murdered the Azalis,2 and who
was decorated by Baha with the title Dallak-i-
Hakikat,3 " 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. Pos
sibly, at that time, each was ready to compass the
death of the other. The subsequent history, how
ever, 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

1 Phelps, p. 38. 2 " Trav.'s Narr.," p. 361. 8 Ibid., p. 362.

EELIGIOUS ASSASSINATION 229

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 : x " 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 testi
mony, (a) The "Hasht Behesht" says:2 "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).

(£) Subh-i-Azal independently confirmed this ac
count in conversation with Professor Browne.5

(c) Bahai testimony also confirms it. Professor
Browne heard the story at Kirman from Sheikh
Ibrahim, a Bahai, who had suffered imprisonment

1 " Trav.'s Narr.," p. 361. 2 Ibid., p. 361. * Ibid.t p. 371.

230 BAHAISM AND ITS CLAIMS

and torture for the faith, and who had seen some of
the perpetrators while on a pilgrimage to Acca. He
said,1 " 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 2 Azalis to Acca with Baha. They — Aga
Jan, called Kaj-Kulah, Haji Say id Mohammed of
Ispahan, one of the original companions of the Bab,
Mirza Riza, a nephew of the last, Mirza Haydar All
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 pre
vent 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 impris
oned 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

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

3 Possibly he counts those who afterwards left their allegiance to Baha.

EELIGIOUS ASSASSINATION 231

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." l 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 exemp
tion from further attendance at court with an enor
mous 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 ex
tenuation. Bahiah Khanum 2 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 provoca
tion was that the Azalis had slandered Baha Ullah,
forged letters in his name, which incited the Govern
ment 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,3 and refers to it in the " Kitab-ul-Akdas," say
ing, " God hath taken away him who led you astray,"

1 " Haifa, etc.," p. 107 ; " Trav.'s Narr.," p. 370. 2 Phelps, p. 75.
3 Jour. Roy, As, Soc., 1889, p. 519; "Trav.'s Narr.," pp. 94, 370.

232 BAHAISM AND ITS CLAIMS

viz. : Haji Sayid Mohammed, one of the murdered
men, who was Azal's chief supporter. He also con
firms the fact that Abbas Effendi interceded for the
murderers and secured their freedom from adequate
punishment. Just as Brigham Young l condoned
and secured immunity from punishment, if he did
not justify or instigate the crimes of his sect. Ba-
hiah Khanum herself shows us that the murderers
acted for the religion, and not from any private or
personal motives ; in other words, committed " re
ligious assassination," after the traditional oriental
custom.

The same is shown and more facts brought out in
the defense made by Mohammed Jawad Gasvini.2
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 re
strained 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

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

2 Manuscript, pp. 41-48.

EELIGIOUS ASSASSINATION 233

with their belief, and continued to do so for some
time. But one afternoon they entered their resi
dence, 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 fif
teen 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 mur
ders were followed by many others. Certain dis
ciples separated themselves from Baha. Of these
some fled from Acca,1 " but the Khayyat Bashi (chief
tailor) and Haji Ibrahim were assassinated in the
caravanserai of the corn-sellers and buried in quick
lime under the platform. Another, Haji Jaffar, im
portunately 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.') There
upon Baha's amanuensis, Mirza Aga Jan Kashani,

» " Trav.'s Narr.," p. 362.

234 BAHAISM AND ITS CLAIMS

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 with
stood Baha, were marked out for death,1 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,2
" Aga Say id Ali the Arab, one of the original ' Letters
of the Living,' was killed in Tabriz by Mirza Mus-
tapha 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.3 Another, whose faith had grown cold,
was Aga Mohammed Ali of Ispahan, who was re
siding at Constantinople.4 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 ^"350, with part of which he bought
and sent goods to Acca. Another instance was
Mirza Asad Ullah " Deyyan," who claimed to be a
" Manifestation." 5 " Mirza Husain Ali (Baha), after

1 " frav.'s Narr.," p. 359; Jour. Roy. As. Soc., 1889, p. 519; 1892,
pp. 995-996.

2 " Trav.'s Narr.," p. 363.

3 Ibid., p. 332. Also " New Hist.," p. 391.

* " Trav.'s Narr.," p. 363. » Ibid., pp. 357, 365.

KELIGIOUS ASSASSINATION 235

a protracted discussion with him, instructed his serv
ant, Mirza Mohammed of Mezanderan, to slay him,
which was accordingly done." Count Gobineau
confirms this account.1 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,2 " 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"3 Professor Browne
names over the list of those assassinated, and adds,
"Of the more prominent Azalis, Say id 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,4 " From a statement of
one of your own party, it appears that your friends
at Acca, who complain so much of the bigotry, in
tolerance and ferocious antagonism of the Moham
medans, and who are always talking about ' consort
ing 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."

1 " Religions et Philosophies dans 1'Asie Centrale," pp. 277-278.

2 Jour. Roy. As. Soc., 1889, p. 996.

8 Page xxiii. * " A Year Among the Persians," p. 530.

236 BAHAISM AND ITS CLAIMS

5. The conduct of the primitive Babis and their
leaders, and their attitude towards the taking of life ^
has a bearing on the question of the conduct of the
Bahais, for up to the time of the residence at Adria-
nople 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 move
ment) was the murder of a Shiah Mujtihid by one or
more Babis." It was a "religious assassination."
The circumstances were as follows,2 When the Bab,
as captive, passed through Kasvin, en route for Maku,
he wrote a letter asking succour from Haji Mo
hammed 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,3 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 conse
quence of the Haji's conduct to the Bab, and agree-

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

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

3 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).

KELIGIOUS ASSASSINATION 237

able to the tradition of the Imams, ' whosoever cur-
seth 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." l 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 him
self to the people of God " at Sheikh Tabarsi. Dis
regarding his crime, they welcomed him to their
ranks as a "follower of God, and he attained to
martyrdom." 2

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

i Pages 61, 62. 2 " New Hist.," pp. 82, 278.

238

roasted,1 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 decapi
tated and their heads set on posts around the ram
parts.2

The attempt to assassinate Nasr-i-Din Shah (1852)
shows also the murderous spirit of the Babis. From
seven to twelve 3 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,4 " 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 in
clude 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 in
vestigation. For Baha's history shows the contrary.

1 " New Hist.," p. 115 and note, p. 411.
1 Ibid., p. 73 ; " Trav.'s Narr.," p. 178.
3 Ibid., p. 323. * « The Brilliant Proof," p. II.

BELIGIOTJS ASSASSINATION 239

6. BaJia also commends suicide for his sake. It is
narrated by Abdul Baha * that rather than be sepa
rated 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 oivn 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.2 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 res
cued him.3 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 Pro
fessor Browne that " they (the Bahais) sought to slay

1 " Trav.'s Narr,," pp.ioo-ioi.

» Phelps, p. 50. s Manuscript Life, p. 36.

240 BAHAISM AND ITS CLAIMS

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." l 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." 2 As this
same Nabil had himself claimed to be the Manifesta
tion, 3 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,4 " More faithful and devoted (than
the early Christians), some martyrs of our day have
killed themselves with their own hands out of devo
tion 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.5 The letter could easily have been sent
through one of the foreign consulates without
sacrifice of life.

Doctor Jessup says : 6 " They teach unscrupulous
persecution of those obnoxious to them. I had a
friend, a learned Mohammedan of Bagdad, called

1 Compare " History by Mirza Jani," p. xvi.

1 " Notes taken at Acca," by Mrs. C. True, p. 27.

3 " Trav.'s Narr.," pp. 357-358.

* " Facts for Behaists," p. 42. 6 " Oriental Rose," p. 186.

6 " Fifty three Years in Syria," pp. 637, 605.

EELIGIOUS ASSASSINATION 241

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." l

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 Ishra-
kat,2 "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 in
cumbent upon them to cling unto that which he
hath commanded." "Woe unto those who denied
and turned away from Him." "The Most Great

1 Doctor Kheiralla believes that assassination is to be feared at the pres
ent 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. <?., 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.

'Chicago Edition, 1908, pp. 11-14.

242 BAHAISM AND ITS CLAIMS

Infallibility " is applied only to one (the Manifesta
tion), 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,1 " 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 ap
plied by the Bahais to the subject under discussion.
Sayid Kamil, a Bahai of Shiraz, said to Professor
Browne 2 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 op
ponent that a surgeon for an amputation of a
gangrenous limb." This opinion prevailed among
the Bahais. At Yezd they said,3 " A divine mes-

1 " Answered Questions," by Barney, pp. 199-201.

* " Trav.'s Narr.," p. 372 ; " A Year in Persia," p. 328.

* Ibid., p. 406.

EELIGIOUS ASSASSINATION 243

senger has as much right to kill and compel as
a surgeon to amputate." The Bahai missionaries
maintained l 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 ac
quaintance of Doctor Frame, of Resht, told him3
" 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 sanc
tion of his example on numerous occasions." Pro
fessor Browne,3 who thus emphasizes this fact, and
gives instances from the Moslem biographies of Mo
hammed, 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. AH was 4 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

1 " A Year in Persia," p. 306. 2 Moslem World, 1912, p. 237.

s"Trav.'s Narr.," pp. 371-373. * Ibid., p. 296.

244 BAHAISM AND ITS CLAIMS

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 conversa
tion 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 " l 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 Prot
estants against the Catholics and vice-versa. Our
reply is, that both sides have been heard, and ex
amined, and that some of the most damaging testi
mony 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,2 " 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 teach
ings 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.

1 A Reply to Rev. P. Z. Eastern's article in the Evangelical Christendom,

2 " Life of Abbas Effendi," p. 43.

BELIGIOUS ASSASSINATION 245

The conclusions of Professor Browne, who was un
doubtedly a favourably-inclined judge, who investi
gated impartially and heard the testimony on both
sides, has the greatest weight in determining the
judgment of the world.1 In the " Traveller's Narra
tive," 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,2 " If they
are true, of what use are the noblest and most hu
mane 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 delibera
tion, he wrote,3 "At first not a few prominent Babis,4

1 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 back
bone of my Behai faith." In conversation he told me that Doctor Khei-
ralla had informed the Chicago assembly that the account of the assassina
tions as narrated by Professor Browne was true and that the Manifestation
had a right to slay them."

2 Page 364.

3 " New Hist," p. xxiii.

4 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. After
wards I saw the rest of the Wicked One's followers. Their words and
arguments consist of a farrago of names, baseless stories, calumnies, false
hoods and lies, and not one of them had any knowledge of the first prin
ciples of the religion of the ' Bayan.' They are all devoid of knowledge,

246

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"

ignorant, short-sighted, of common capacity, hoodwinked, people of dark
ness, spurned of nature, hypocrites, corrupters of texts, blind imitators.
God hath taken away from them His light and hath left them in the dark
ness 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 Talis
man, 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."

The Quarrel over the Succession

The confusion, the reaction, and the spiritual division usually at-
tendant 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 ; whoso
ever interpreteth or explaineth this text different from what is ob
viously revealed, is bereft of the Spirit of God and His mercy. —
" Kitab-ul-Akdas."

XI
THE QUARREL OVER THE SUCCESSION

THE claims of Bahais in regard to the con
duct of Abdul Baha must be further consid
ered. 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 af
firms: "Abdul Baha manifests universal love in every
word and act." Mr. Chase says : " Bahaism does
bring men into loving unity with each other." Ab
dul 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." * 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 oc
casion was the succession to the leadership. The

i S. W.t Nov. 4, 1913, p. 230; Phelps, pp. 255, 133.
249

250 BAHAISM AND ITS CLAIMS

cause, no doubt, lay partly in that jealousy which re
sults 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 com
munity by making accusation against them before
the Persian and Turkish Governments.1

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 AH, " 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 life
long 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 AH 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

1 " Trav.'s Narr.," p. 84, note 2.

THE QUAEEEL OVEE THE SUCCESSION 251

blue paper that it might not be read, and he refused to
have it read. On the same day, the whole congre
gation (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 writ
ing 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 1 wherein, speak
ing 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 2 " His Holiness the Master," " Our
Lord," " The Centre of the Cause of God," " Dawn
ing 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."

• S. W.t July 13, 1912. 2 Abul Fazl's " Bahai Proofs," pp. 109-122.

252 BAHAISM AND ITS CLAIMS

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 quar
rel. 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 l Abbas with concealing and annulling Baha's
will, perverting his teachings, changing the writings
of Baha, publishing expurgated and interpolated edi
tions of them, and attempting to suppress the author
ized 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 ; ap
propriated to himself Tablets pertaining to Mirza
Mohammed Ali ; and commanded to destroy all
Tablets of Baha which have not his (Abbas') seal
upon them.2

Per contra the party of Abbas accused his brothers
of intemperance and profligacy 3 and of heresy, cov-

1 See "Facts for Behaists."

* 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-5-Azal, in the " Traveller's Narrative "
of which he was the author (" New Hist," pp. xiv., xxxi.).

8 " Facts for Behaists," pp. 8, 9.

THE QUAEEEL OVEE THE SUCCESSION 253

errant-breaking and fraud. Mr. Hadad reported M.
Mohammed All and Badi Ullah as " being profligate
and wanton, frequenting wine shops and being spend
thrifts." 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,1 " 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. Be
fore His Ascension, the Blessed Perfection said to me,
4 1 have given you all the papers.' He put them in
two satchels and sent them to me. After His As
cension, 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 All's own hand from dictation
of the Blessed Perfection. By violating the Covenant
(Will) he has become a fallen branch. All the beauti
ful blossoms upon the Tree of Life were destroyed by
Mohammed Ali."

Abbas proceeded to the use of boycott and anath
ema. He 2 ordered that no one of the Acca com
munity should send any letters anywhere without
first showing them to him, and commanded the

1 «« Ten Days in the Light at Acca," p. 63. 2 Persian Manuscript.

254 BAHAISM AND ITS CLAIMS

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 cor
respond with them, not even to trade or associate
with them in any profession." l 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." " 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." 3
On another occasion he " insulted and beat Khadim
(Mirza Aga Jan, Baha's amanuensis) at the sacred
place" and afterwards " ordered his followers to im
prison and cruelly beat him, which they did." 4 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.5

"Alas! Alas!" exclaims Mirza Aga Jan, "Abbas
Effendi has caused his followers to display such ve
hemence of hatred and rancour, the like of which has
never been shown by barbarous nations, and even by

1 " Facts, etc.," p. 45. 2 Ibid., p. 59.

3 Ibid., p. 60. 4 Ibid., p. 25. 5 Persian Manuscript.

THE QUARREL OVER THE SUCCESSION 255

the most ignorant tribes." 1 Of Abbas, Mrs. Temple-
ton 2 writes : "His pride, alas, is great. . . . He
seems to be blinded. . . . With regard to busi
ness matters Abbas Effendi has not been just to his
brothers, who have suffered a good deal in conse
quence." 3

Abbas Effendi cut off the living of his stepmothers,
brothers and their dependents. Baha Ullah and his
household had a stipend from the Turkish Govern
ment, as Azal and the Babis in Cyprus had, and it
was not an ungenerous allowance.4

" The family had an income from the Government,
as well as a revenue from three villages." 5 " These
funds Abbas Effendi appropriated and with these
made his charitable gifts (?) leaving the forty de
pendents cf the younger brothers to live as best they
could." 6 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." 7 He describes
the " ruinous discords and divisions," " the world-

1 « Facts," p. 54.

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

3 " Facts," pp. 6-7. * " Trav.'s Narr.," p. 378.

5 Mrs. Templeton's letter to Doctor Pease in " Facts," p. 9.

6 Mrs. Templeton, p. 9. T Pages Il6-Il8.

256 BAHAISM AND ITS CLAIMS

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 sense
less hatred, degradation and shame of the violators
of the covenant." He gives the opprobrious title of
Nakhazeen to Mohammed All's party. He continues,
"The evil intrigues, calumnies, false pamphlets and
accusations, evil tongues and cursings of the Nakha
zeen 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 re
fused to do and he must stand condemned for this
before all impartial men." l 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 com
plaint to the Government there.2 As a result of all
these conditions, " The people of hostility and viola
tion," says Abul Fazl, "availed themselves of po
litical machinations," in other words, Mohammed

1 Mrs. Templeton. " See " Facts, etc.," Khadim's letter.

THE QUAEEEL OVEE THE SUCCESSION 257

Ali's party, "those dwellers in hellfire," 1 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.2 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 inter
esting narrative of Abbas' sister, Bahiah Khanum,3
they made accusation that the shrine which was be
ing 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
4 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 re
ports) and added to them." 4 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 tele-

1 Page 136.

2 « 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.

» Phelps' " Life," p. 81.

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

258

gram 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 be
ing 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 quarrelling s.

So completely had the suspicions of Abdul Hamid's
government been aroused by their accusations against
each other that the death sentence was feared. Pil
grimages were stopped and terror rested on the fol
lowers.1 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 ut
most aim, the animation of my spirit, the healing of
my bosom, the sight of my eyes." But when the es
tablishment of the Constitution in Turkey gave him

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

THE QUAEEEL OVEE THE SUCCESSION 259

freedom, he was quick to take advantage of it. He
went to Egypt and took up his residence there.1

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,2 and of them thirty 3 or
forty 4 were of the opponents of Abbas.

In Persia, where Bahais number a hundred thou
sand, a small, but influential minority rejected the
authority of Abbas Effendi. These were placed un
der the ban, anathematized, and ostracized. For ex
ample, 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 com
pletely 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

1 " Tablets," Vol. I, pp. 4, 94. 2 Phelps, p. 109.

3 Abul Fazl, p. 118. 4 Mrs. Templeton, " Facts, etc.," p. 9.

260 BAHAISM AND ITS CLAIMS

the funeral. Another Bahai libelled this man to his
employers in hope of injuring him.

Another result in Persia was the permanent es
trangement of a considerable number of Bahais \vho
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.t 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,1 " 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 1

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

1 Page xxxiv.

" Thou Mystery of God 1 "

Another disciple, Mrs. Grundy,1 writes, " Abdul
Baha is the Bazaar of God, where everything hu
manity needs may be found without money and with
out price." Mr. Remey (a Bahai) writes,2 " 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 be
liever. 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 as
sociated 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 jeal
ousy. He turns on his former supporters and says,
" they (the Nakhazeen) have no God save passion,
no object save personal interest." 3 Doctor Jessup

i «« Ten Days at Acca," p. 105. 2 Star, Sept. 8, 1913. * Page 28.

262 BAHAISM AND ITS CLAIMS

says : 1 " 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.

1 " 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
Penan" Vol. /, /. n.

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 ! Con
firm 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 oc
cupy 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 compli
ance 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. /, pp. 143, 162-168.

XII
BAHAISM IN AMERICA

BAHAISM, as distinguished from Babism, was,
to a certain extent, introduced to public no
tice in America by Christian missionaries,
who reported about it as a movement likely to break
the solidarity of Shiahism and facilitate the evangeli
zation of Persia. With the same thought in mind,
Professor Browne's translations of " The New His
tory " and " The Traveller's Narrative " attracted at
tention. 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 re
form party of Persian Moslems, who accept the New
Testament as the word of God and Christ as the de
liverer of men ; who regard all nations as one and
all men as brothers." l Shortly after the Exposition
a Syrian, named Ibrahim G. Kheiralla, began a
propaganda in favour of Bahaism. He was of Chris
tian parentage, born in Mount Lebanon, and edu
cated in Beirut College. At Cairo, under the tute
lage of Mirza Karim of Teheran, he accepted the

1 " Parliament of Religions," p. 640 ; I. G. Kheiralla, " Beha Ullah,"
p. ix.

265

266 BAHAISM AND ITS CLAIMS

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 con
sidered that he was entitled to the degree because
M. Mohammed Ali had addressed him as Doctor 1
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 re
ligion 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." 1

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 inter
esting account of the cult under the title, " Moham
medan Gnosticism in America."2 Of the method
used he writes, " In their secret lessons they allegorize
and explain away ; in public by means of mental
reservation arid 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 (i) On the Indi
viduality of God and (2) A Refutation of the Chris-

1<( Bab-ed-Din," by I. G. Kheiralla, pp. 9, 13, 18.
' American Journal of Theology , 1902.

BAHAISM IN AMEEICA 267

tian doctrine of the atonement. Later (1900), in
conjunction with Mr. Howard MacNutt, he pub
lished " 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 ap
peared 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 be
lieved and accepted the glad tidings of the appear
ance 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 suc
cess, had it come flying its own native colours. It

268

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 organ
ized to visit the shrine and leaders at Acca.1 One
party consisted of Mrs. H , who bore the ex
penses, 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." 2 The Getsingers accused
Kheiralla of immoral conduct and Abbas Effendi re
ported these stories to Mrs. Kheiralla and her

1 " Bahai Movement," p. 101 ; S. W., p. 38, 1914.

3 An open letter to the Abbab in America, by Doctor Pease.

BAHAISM IN AMEEICA 269

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 re
sponded 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 correspond
ence, some of which I have in my possession, they
hurl at each other such terms as falsehood, lie,
malevolence, injustice, maliciousness, deluding, lay
ing traps, etc. Thornton Chase was accused of dis
honesty in money matters. Doctor N , the treas
urer 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 cooperate, " he would never want any
thing." He writes : l " 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 boy
cott against him and his party. Stenstrand says,2
" They have ousted, given bad names, and thrown
mud at each other both in their sermons and in

1 " The Three Questions," p. 23. 2 " Third Call to Behais," p. 3.

270 BAHAISM AND ITS CLAIMS

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, threat
ened 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, find
ing " increasing evidence of falsity and double deal
ing 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 corre
spondence and became one with the party of M. Mo
hammed Ali. After this the controversy took on a
doctrinal aspect and all questions of Abbas' su
premacy and misconduct were thrashed out between
the American Behaists and Bahais. This contro
versy from the side of the Behaists is contained in
"The Three Questions" and "Facts for Behaists"

BAHAISM IN AMEEICA 271

(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 set
back to the cause. Doctor Pease wrote in 1902 r1
" About 1,700 have left us because of the dissension
and false teaching, and because they would not en
gage 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 an
other, holding belief that Abbas is Lord and Master."
Doctor Kheiralla says, "Many grew cold, few re
mained." With this agrees the word of Thornton
Chase:2 "We have seen too many, when the first
winds of testing blew, show faith of shallow depth."
Abdul Baha says : 3 " Chicago, in comparison with
the cities of America, was in advance and numer
ically contained more Bahais, but when the stench

1 Letter to M. Badi Ullah. 2 " Before Abraham was I am," p. I.

8.S1. ^.,Sept. 8, 1913, p. 174.

272 BAHAISM AND ITS CLAIMS

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 As
sembly of Kenosha," wrote to me " of the bitter in
vectives 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.1 There are also " assemblies of teach
ing" for the women. There are Annual Conven
tions 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." : 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

1 S. W., Sept. 8, 1913, p. 127. » S. IV., May 17, 1914, pp. 51-52.

BAHAISM IN AMEEICA 273

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 i, 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 pil
grims to Acca. (5) Tracts and reports. Of his own
Tablets, Abdul Baha says : 1 "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 in
dividuals.

Besides the Bahai Publishing Society, another
agency is the Orient-Occident Unity, — first or
ganized in 1909 as the Persian American Educa
tional 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

i « Tablets," Vol. I, p. ii.

274 BAHAISM AND ITS CLAIMS

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 Amer
ican newspaper is not their direct influence, but the
impression they give that America has largely ac
cepted Bahaism." 1 In the United States this Unity
poses as philanthropical, not revealing in its con
stitution, 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 states
men, educators and philanthropists be thus led to
give their quasi endorsement to the Society.2

Ini9i2Abdul Baha Abbas, after a soj ourn 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 medi
cine 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 bit looked with kindly eye upon the grave old
man, in flowing oriental robes and white turban,

1 J. DL Frame, M. D., Moslem World, 1912, p. 243.

2 Sec.% Report, June, 1911; October Bulletin, 1911; S. W.t May 17,
1911, Jviy 13, 1913, Nov. 4, 1913, March and June, 1914.

BAHAISM IN AMERICA 275

with waving hoary hair and long white beard.1 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 news
papers and magazines. The reporters took the ex
aggerated statements of the Bahais without sifting.
He performed his part fairly well and allowed him
self 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.2

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

1 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?

2Myron 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 be
fore 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.

276 BAHAISM AND ITS CLAIMS

and evangelical,1 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." 2 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 3 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

1 Mr. Rcmey 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 " (•$". 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 con
sider it disloyalty to Christ.

2 S. IV., March, 1913, p. 18.

3 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.t 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 worth
less imaginations, backbiting, and faultfinding enable the Nakhazeen to
spread a noose for you." The Americans could reply, " Physician, heal thy
self," 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."

BAHAISM IN AMERICA 277

of the cruelest and bloodiest conflicts of arms recorded
in history. He dwelt much on the principle of arbi
tration, though he had refused to arbitrate his dis
pute 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 posses
sion of Christendom.

The meetings with the believers were of a differ
ent 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 Sup
per. Often a variety of food is partaken, Persian
pilau being a favourite. When all were seated
Abdul passed through the rooms, speaking : l " 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

1 S. W,, Oct. 16, 1913, p. 203.

278 BAHAISM AND ITS CLAIMS

Ullah have not been in vain." After the Feast, he
raised his hands and pronounced his blessing upon
them. This is called the iQth 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 iQth.
He said : l " 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." 2 " 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 i, 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

1 S. W., Sept. 27, 1913, p. 187.

1 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,t Dec. 13, 1913, p. 274, etc.).

BAHAISM IN AMEEICA 279

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 build
ing is great. It cannot be unveiled yet, but its erec
tion 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." 1
Thus the Bahai sacred number will be exhibited
everywhere. " Behold 1 " exclaims the Bahai re
porter. " 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." 3 But in an
other place Abdul Baha urges them to hasten the
completion of the building, complaining 3 " America
has not been working enough for it." " Money

1 S. W., June 5, 1914. 2 S. W.t Dec. 31, 1913, p. 272.

* S. IV., Aug. I, 1913, p. 136-138.

280 BAHAISM AND ITS CLAIMS

comes slowly," says the treasurer ; " pledges were
tremendous — as big as our eyes saw at the time and
afterwards we could collect l 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." 2

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

1 "The Oriental Rose," p. n,says that $5,000 have been sent from the
Orient for the Temple.

2 " Daily Lessons," p. 17.

BAHAISM IN AMEEICA 281

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 re
sponse 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 : l " There seems to be a tendency in
America and elsewhere to focus too great atten-

iS. Wn Dec. II, 1911.

282 BAHAISM AND ITS CLAIMS

tion on Abdul Baha rather than upon the Mani
festation."

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 de
creased 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.1

I understand that a Washington negro has mar
ried an English Bahai woman, the courtship hav
ing 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 in
vestigation. 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.

1 L. G. Gregory, " The Heavenly Vista," pp. 13, 15, 25, 31.

BAHAISM IN AMEEICA 283

He pulled from his pocket a much used New Testa
ment 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 tele
gram. The Bahai declined. In distant India a sim
ilar impression is created for effect. Mr. Getsinger
wrote in the Jam-i-Jamseed of Bombay : l " The Ba
hai faith has spread in America by leaps and bounds,

1 S. W.t April 28, 1914.

284 BAHAISM AND ITS CLAIMS

the number being beyond computation" Strange
exaggeration, if you give it no worse name ! Some
such a one was no doubt interviewed by the " way
farer " of the Continent and told him that there were
one million in the United States.1 But that well-in
formed 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 or
ganizations. 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 seven
teen 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 (Swami-
ists) four and 340 members ; Spiritualists 455 with
35,056 members ; Christian Scientists 638 and 85,-
ooo 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

'The S. W. of March 2, 1912, reported one organization in Montreal,
one in Hawaii, one in England, two in Germany, viz., Stuttgart and Zuffen-
hausen, and one in Cape Town.

BAHAISM IN AMERICA 285

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 Prot
estant churches, even of the Church of England,
have given the use of their edifices for its anti-Chris
tian 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 latitudinarian-
ism 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 dis
loyalty 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 fol
lowed 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 4 Branch,' " i. e.t Abdul Baha. An-

286 BAHAISM AND ITS CLAIMS

other issue contains an announcement l of the mar
riage at Montreal of the editor, Doctor Bagdadi, to
Zeenat Khanum, both Persian Bahais of Moham
medan antecedents. The narrative declares : " The
minister who officiated astonished all [even the
Bahais] by reading from the Bahai writings 1 "

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 ?

i Star, May 17, 1914, p. 57.

Bibliography

Consulted by the Author

(/) 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.

Ill, 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.

287

288 BIBLIOGEAPHY

(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, Lon
don 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 AH.

" 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.

BIBLIOGBAPHY 289

" 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, 1 10 ;
charities criticized, 255 ; censor
ship, 117, 146; education, 25,
163; imprisonment, 195, 197,
258 ; intercedes for assassins,
231, 232; justifies Mohammed,
86, 147 note I ; 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) ; char
acterized, 245, 249, 254, 255,
264, 270; dogmatic, 77; sup
presses 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 ; in
structs in pretense, 200 ; uses
boycott, 253 ; accused of sedi
tion, 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, n, 12, 13, 163; con
tributor to Christian Common-

•wealth, 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, no, 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; re
pudiates 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

291

292

INDEX

Annihilation, 112

Arbitration, 70, 71, 74-75

Armenians, 28, 67, 68

Asad Ullah, 39, 249 ; delegate to

America, 27 1 ; writings, 27 1, 288
Assassins, Sect of, 19, 91 note
Assassinations, practiced in Islam,

243-244
Assassinations, by Bahais, 43, 159,

172, 197, 228-235, 241 note I,

244, 245 and note I, 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, 4?» 7'. 73»
90, 91, 99, 126, 133-135. '&1.
260; his history, 21, 41, 104,
123, I ;5, 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 dispen
sation 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; mur
derous 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 com
munism, 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 ; dog
matic, 78; superseded, 15, 87

Badasht, 87, 171

Bndi, 136, 191, 240

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

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

Baha Ullah, II, 12, 18, 31, 36, 38,
39, 52, 68, 72, 78, 88, 92, 122,
135, 142; history of, 22, 23, 42,
45-7°. 73>/6> 87, 102, 127, 159,
162-163, I^I« l%7 ancl note *•

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 nbout
murder, 231 ; trial and bribe-
giving, 231 ; death, 24, 93, 104,
195,250; will of, 250, 251, 256;
tomb, 123, 2^0 ; will be as
sailed, 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 fulfill
ment of prophecies, 97-98 ; on
" Return," 95 ; enjoined loyalty,
137 > commends suicide, 239—
240 ; on civil government, 56
(see House of Justice) ; name

INDEX

293

used as charm, no; 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 ; in
fallible, 242 ; Prince of Peace,
71, 73, 92, 97, 238; is wor
shipped, 122; claim for, 179;
character, 42, 43, 204, 220, 221,
227, 228, 246, 265

Bahui 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; toler
ated, 137, 140; pretend to be
Christians, 199, 200, 201 ; con
verted to Christianity, 241 ; in
tolerant, 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 ; quar
rel over succession in Acca, 251—
259 ; in Persia, 252, 259-260 ;
in America, 269-273, 276 ; num
bers of, 13, 26, 27, 28, 65, 103,
268, 27 I ; census, 273, 282-283

Bahais, American, 12, 13, 24, 26,
77. 84, 93. 96, 98, "9, !22, 153,
154, 168, 173, 200 ; American
pilgrims, 40, 94, 1 1 8, 123-126
and note i, 174, 268, 269; nar
rative of, 289

Bahaism, History of, 21-24, 153;
literature of, 14, 24, 115, 273,
289 ; a patchwork, 53 ; changed,
15 ; relation to Babism, 19, 52,
53. 55. 58« X35. J36> X78, 192,

193; relation to Mohammedan
ism, 32, 35, 51, 52, 55, 86, 209-
213, 222; borrowed from Shiah-
ism, 49; from former religions,
52; relation to Christianity, 31,
32.34, 51,54, 56, 65,82-132, 209
note 2 ; classes interested in, n-
13; conditions of discipleship, 38,
39, 113, 114; doctrines: of God,
35-41, 49, 78, 88; of the Mani
festation, 36, 41, 58,92, 178, 241 ;
its trinity, 40 and note 3, 260 ;
eternity of matter, 77, III ; pan
theistic, 88 ; of metempsychosis
(see " Return ") ; its moral sys
tem, 34 ; denied miracles, 103 ;
resurrection, 104; laws: 38,48,
54, 55, 214 ; civil, 58, 143 ; crim
inal, 144, 146 ; unalterable for
1,000 years; about woman (see
Woman) ; equality of races, 168;
its science, 48, 56, 58, 77, 104
note 6, in; 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 cere
monies, 1x8, 120-126; substitute
for baptism, 1 18 ; for Lord's Sup
per (see Feasts ; see also Fast,
Pilgrimage, Prayer, Shrines,
Charms, Funerals, Rosary) ;
claims : that a new religion is
needed, 31 ; to be a new dispen
sation, 33 ; to supersede all re
ligions, 32 ; and Christianity, 86,
87 ; to be universal, 29, 50 ; con
trary shown, ,54-59 ; claims su
periority 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 ;

294

INDEX

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 in
tolerant, 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, 21 1-213 ; enmity
to Azalis, 222, 235 ; murdering of
(see Assassinations and Bahais —
quarrels) ; sects in, 68 ; sects
forbidden, 69 ; private interpre
tation 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; meet
ings, 272, 277, 282-283; propa
ganda, 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, 1 19

Behais, Behaists, 69, 188 notes,

268, 270, 289 ; number in Amer
ica, 271, 272 (see Mirza Mo-
hamrncd 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 I,
78, 134, 135, 139, 152, 155, 160,
165, 169, 171-172, 178, 190,

2IO, 2l6, 22O, 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, no, 123

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

Cheyne, T. K., 13

Chicago, 98, 1 16, 119, 154, 265,
267, 269, 270, 271, 279

Christ, Jesus, His teaching supe
rior, 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, I2S

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

Christianity exclusive, 86; tri
umphant, 33, 50, 65, 103

INDEX

29:

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, IO2, 284

Dreyfus, M. H., 26, 50, 53, 58, 64,

7°. 77. *39. i43> l6o» 2O3> 209,

288

EASTON, P. Z., 18

Education to be compulsory, 144,
*54; of girls, 154, 155; Bahai
schools, 154, 202, 203 ; Educa
tional Society (see Persian- Amer
ican)

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

Egyptian Gazette on Bahaism, II,
27, 284

Elijah, 96, 97

Emanations, 41, 89

Episode of the Bab (see Travel
ler'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, 1 88
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,

1 19, 276 (see Rizwan)
Ford, M. H., 137, 140, 237
Frame, J. D., 26, 140, 213, 2l6

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, 1 10
Gregory, L. G., 125, 1 68, 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, no, 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

IRAN, 37, 45, 86, 90, 114, 1 15, 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

296

INDEX

Ishrak-Ishrakat (" Effulgences "),

59, 152, 154, 241
Islam (see Mohammedanism)
Ismielis, 20, 91 note

JANI, MIRZA, 172, 1 80, 183 note

2; his " History," 182, 189, 190
Jerusalem, 97, 98, 99, 100, 127
Jessup, II. H., 15, 25,62, 101, 124,

167, 196 note 3, 197, 240, 261,

264, 265
Jewish Bahais, 26, 27, 51, 106,

20 1 and notes
Jews, 33, 5 1, 64, 67, 82, 84, 87, 92,

103 ; in Hamadan, 20 1
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,

IS2. '54, i55» 1S%> l65» l6^.

231, 241, 248
Koran, 49, 72, 86, 87, 89, 112, 114,

121, 197, 198, 2ii
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

, H., 25, 63
Maluli, 19, 20, 21, 92, 189, 2io

Mahdiism, 19

Maku, 21, 210, 236

Manifestation (see Baha Ullah —

Claims ; Bnhaisms — 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, <jS, 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 in
different to Bahaism, 27 ; con
verted to Christianity, 65, 222, 241

Mohammedanism, n, 48, 85, 113,

121, 123

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

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

Mohammed Ali, Mullah, of Zenjan,
162

Mohammed Ali, Mullah, of Bar-
furush, 171, 237

Mohammed Javad Kasvini, 14, 222,
229, 232

Mohammed Shah, 105, 133, 2IO
(see Shah)

Mohammed Taki, Haji, 172, 236

Mohouk, Lake, Conference, 65, 70

Morals (sec Bahaism — Claims),
179-216

Mormons, 43, 52

Moses, 31, 41, 86, 88, 92

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

NABII., 22, 47, 240

Nakhazeen (violators), 39, 256,
261, 270, 27^5

Nasr-ud-I)in Shah, 133, 134, 135,
189-191, 210 (see Shah); at
tempt to assassinate, 21, 23, 238
(see Epistle to Shah)

Negro Bahais, 168, 282 (see
Gregory)

INDEX

297

Nestorians, 28, 67

New History, 37, 104, 113, 136,

160, 182, 184, igi, 211, 212,

245, 265

New Testament, 46, 47, 82, 86,94,
106 ; declared abrogated, 1 14

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 All Allahi)

OLIPHANT, LAURENCE, 187 note
i, 194, 196 note, 231

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

Orient-Occident Educational So
ciety (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 ; re
ligious 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 So
ciety, 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 Ef-
fendi," 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, no, 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, no
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); Ori
ental 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. IL, 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 Mod
ern History," 18, 28, 78, 82,
101, 133, 150, 217, 220, 264

298

INDEX

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 I, 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, 1 86, 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; con
demns war, 67, 70, 71 ; Abdul
Baha on war, 74
\Vilberforce, Canon, 84, 197, 281
Woman,'in Bahaism, 151-175 ; edu
cation of, 154 (see Education);
equality with man taught, 151,
272; not taught by Baha, 152;
position inferior under Bahaism,
153, 158, 163, 165, 1 66 note I,
176 ; woman Bahais in America,
I53> '63. !75> 277 J c>v'l rights
of, 155-167; inheritance unequal,
166; marriage: enjoined, 155;
with consent, 156; child be
trothals, 157 ; bigamy allowed
and practiced, 158, 164 note 3 ;
wives of Baha, 160-162 ; Bahais
favour plural marriage, 159, 164,
165; intermarriage with ne
groes, 168 ; divorce: loose law,
165; causes of, 166-167; ali
mony 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
I (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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BAHAISM AND ITS
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