Bahaism and Its ClaimsBySAMUEL G. WILSON, M.A., D.D.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 principles 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 missionary literature of modern times, but is, in addition, 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 ClaimsA Study of the Religion Promulgatedby Baha Ullah and Abdul BahaBySAMUEL GRAHAM WILSON, D. D.Thirty-two Years Resident in PersiaAuthor of "Persian Life and Customs," etc.New York Chicago TorontoFleming H. Revell CompanyLondon and EdinburghCopyright, 1915, byFLEMING H. REVELL COMPANYNew York: 158 Fifth AvenueChicago: 125 North Wabash Ave.Toronto: 25 Richmond Street, W.London: 21 Paternoster SquareEdinburgh: 100 Princes StreetTo my Wifewhose love and appreciationare a constant inspirationin our far-away homeContentsIntroduction11I.Historical Sketch17The East productive of religions—Imamat—Shiahism, its sects—Sheikhiism—The Bab-Subh i Azal—Baha Ullah—His policy—His haram—Abdul Baha—Journey to Occident—Education—Number of Bahais.II.The General Claims of Bahaism29(I) New religion needed—(II) Bahaism that new religion—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 universal religion—Defects in rites, regulations, calendar, civil government—House of Justice—Alphabet—Universal language.III.Its Specific Claims61Unification 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 Christianity81Antagonistic—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 belittles the historic Christ.V.Bahaism and Christianity(Continued)109Immortality 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-Christian.VI.Bahaism and the State(Continued)131Babism political Mahdiism—Hostile to Shah—Insurrections—Bahaism opportunism—Sought reconciliation—Tolerated—Indifferent to Constitutional struggle—Aided reactionary Shah—Rewarded by him Its political scheme—Houses of Justice—Dangerous to liberty.VII.Bahaism and Woman149Abdul 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 Morals177Claim superior conduct—Falsification of religious history—Suppression of facts—Changing sacred Writings—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 imprisonment of Baha—Tagiya—Dissimulation—Orient Occident Unity—Pretense regarding Azal's succession—Maskin Kalam.IX.ITS RECORD AS TO MORALS (Continued)207Boast of Love—Hatred for Shiahs—For Persecutors—For Mullahs—Abusive language—Vindictiveness—Addiction to alcohol and opium—Testimonies.X.Religious Assassination219Strife 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.XI.The Quarrel Over the Succession247Claim to love refuted—Death of Baha—Titles of sons—Quarrel over will—Abbas assumes Pontiffship—Brothers protest—Bitter schism—Boycott, anathema—Appeal to Turkish government—Results in restriction of liberty—Quarrel and schism in Persia—In America.XII.Bahaism in America263First 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—Photographs, 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.Bibliography287Index291IntroductionAMONG 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 Christendom. 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.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.(1) One class are simply bent on seeking some novelty. They are well described by theEgyptian 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, whichwas 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."1(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, 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 theChristian 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 disciple 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, andsometimes from Mohammed. However, Bahaism is a religion, not a system of morals.(4) Some adherents regard Bahaism as Christianity 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 Religions," 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 "divine 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 Christendom 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(1) 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 conversations on this subject on which he is such an authority. 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 manuscript, and various unpublished letters and documents. 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 convert to Christianity. I have found their journal, theStar 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."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.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. 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., compares 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 towardsthe 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 difference from those of Persian Bahaism.Acknowledgment and thanks are hereby tendered toThe Bibliotheca Sacra,The Bible Magazine,The East and the West,The Church Missionary Review,The Missionary Review of the World,The Moslem World,The Union Seminary Review, and ThePrinceton Theological Reviewfor the use of materials which I have previously published in their pages.FOOTNOTES:1Nov. 16, 1911, quoted inStar of the West, Dec. 11, 1911.IHistorical SketchDoes it often happen that the earliest records of a religious movement ... pass, within a short time after their completion, into the hands of strangers who, while interested in their preservation, 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 philanthropy, 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 possible murshid. For every sect that makes its appearance on the page of history, there are hundreds of embryo sects, of whose existence 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 Ullah, and perhaps of Abbas Effendi—a pitiable result of martyrdom. This thesis is essentially false. Reading of the book (the "Bayan") will convince every one of this.—A. L. M. Nicolas, "Béyan Persan," Vol. I, p. 11.THE soilof the East has been fertile of religions. 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 Quadiani of India and Sheikh Ali Nur-i-Din of Tunis entered 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. Babism 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 allegorical fancies of its poets. This soil has been fruitful of many sects. The Shiahism of Persia is called the "Religion of the Twelve" because its fundamental doctrine is that the twelve Imams, the lineal descendants of Ali and Fatima, the daughter of Mohammed, were the rightful Caliphs of Islam, in succession to Mohammed. In the tenth century (329A. H.or 940A. 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 succession 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 Nusairiyeh, 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.2At the beginning 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 "perfectShiah," 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 successor, 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 "promised 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 ofNuktaor 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 agitation 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 interposition. 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 reprisals. Four score Babis were executed at Teheran.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 announcement 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 concubine. The father was steward or "vizier" of the household of Imam Werdi Mirza, Governor of Teheran. 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 manifest," and took active measures to supplant Azal. About this time the Turkish Government transferred them to Adrianople. Here developed bitter jealousies, quarrels and foul play. The Sultan intervened and sent Subh-i-Azal to Famagusta, Cyprus, and Baha Ullah to Acca3(Acre), Syria, August 1868. Both were granted pensions and kept under police surveillance as parties dangerous to religion and thestate. 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 doctrines and laws of Babism, liberalizing its provisions. He put himself forward as the Lord of a new dispensation, 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 sensibly 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 fighting 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, expurgating 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 atAcca in May, 1892, in his seventy-fifth year. His temple tomb is near the Bahja.Baha's haram consisted of two wives and a concubine. 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 ambition 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 religious 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 American Bahais.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 studied 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."4He 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 literature.5He repudiates the claims of some of his disciples that he has no literary culture, as that of Abul Fazl6or of M. A. Lucas who says:7"He has had no access to books, yet his knowledge is unbounded." On this point Professor Cheyne remarks:8"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, philological, 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 hasmade mistakes and the almost equally venerated Abdul Baha has made many slips."9A 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. "Millions" is the usual figure used by American Bahais. Thus Phelps10speaks of "the millions of Bahais in Persia." MacNutt, in "Unity through Love," declares that "His followers number millions from all the religious systems of the world." Kheiralla11says: "Abdul Karim, 1896, assured me that the believers 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 proportion at one-third or one-half. Dreyfus writes,12"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 claims13that "Jews, Zoroastrians, and Nusaireyahby thousands" are Bahais. M. Haidar Ali14says: "The majority of Zoroastrians are recognized as Bahais in all sincerity." On the contrary Professor Browne writes:15"I had been informed that Zoroastrians 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 parents 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 EgyptianGazettesays of Egypt where Abdul Baha resided for two years, "The new religion has made little perceptible progress; Islam remained indifferent, and the Christian community was ignorant of his presence." Of Syria, Mr. Phelps wrote:16"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 seventy followers. Bahaisoutside 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.17I 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.FOOTNOTES:2Prof. 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."3At that very time the chief of the Vashratis, 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.4Star of the West, April 9, 1913, p. 35.5Phelps' "Life of Abbas Effendi," p. 227.6"Bahai Proofs," pp. 94, 109.7"My Visit to Acca."8"The Reconciliation of Races and Religions," pp. 155, 159.9"The Reconciliation of Races and Religions," p. 181.10"Life of Abbas Effendi," p. 100.11"Three Questions," p. 22.12Page 42.13Page 64.14"Martyrdoms in 1903."15Jour. Roy. As. Soc., p. 501, 1889.16Page 109.17R. E. Speer's "Missions and Modern Hist.," pp. 157, 181.IIThe General Claims of BahaismThe conception on which Bahaism bases its claim 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 intellectual 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 rendered 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 claimsof Bahaism are many and varied. They cover a wide range. I will first consider 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 Baha18says: "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 religion19of Christ have been forgotten. It is then clear and evident that in the passage of time religions become entirely changed. Therefore they are renewed." "There is to-day20nothing more than traditions to feed upon.... The world of humanity is in the dark." One chapter in Thornton Chase's "The Bahai Revelation" is headed "The Bahai Revelation is needed." This he argues, stating (1) that Christianity is condemned because after1900 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 "principles 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 nolongersatisfied. Tares are many and Baha Ullah must come and uproot them.21"The old order of things is passing away," says Sprague;22"people are being tossed about with every wind of doctrine." "True religion is forgotten," says Phelps,23"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 Mohammed 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."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 perceived by Christians at large" (nor by Jews nor Mohammedans). Baha Ullah24says: "Of the utterances 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."25Phelps26says: "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." Ofits system of morals the same is true. It is a restatement 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, arbitration, compulsory education of both sexes, the harmony of science and religion, the evil of prejudice and fanaticism, need of investigating the truth, etc. Not one of these is new; not one owes its position in the world of thought or activity to the Bahai propaganda.But whether Bahaism claims to be new in its principles 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 religions, and are only a temporary expediency. In this they are simply following the example of Mohammed, 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 Christianity, as indeed with Islam. Bahais' claims, if admitted, 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 worshipping Baha and propagating Bahaism is one of intellectual stultification or of moral blindness.In the same way, in Moslem lands, Bahais conform 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 intelligent disciple of our Lord Jesus Christ. The one excludes 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 distinct from Christianity, so Bahaism is a separate religion, 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. Remey27says: "Babism fulfilled its purpose, and when this was accomplished in the appearance of Baha Ullah, it, as such, ceased to exist." Mirza Abul Fazl28says: 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 religion.(1) The fundamental assertion of Bahaism is that Baha Ullah is the Manifestation or Incarnation of God the Father. Baha Ullah says of himself in hisletter 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."29"The manifested God Himself has come."30He 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."31Instead 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 doctrine in this form to the disciples in America32and 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. Remey33says in the Bahai monthly (the capitals are his): "This one isThe FatherHimself, The ManifestedGodHimselfBahaullah."(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." Remey34pronounces 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 comprehend 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 Persian and Arabic. It has been translated into Russian, and a synopsis of it is given by Professor Browne,35of Cambridge University, in theJournal 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 issimilar in its teachings to the "Bayan" of the Bab, though less fantastic and mystical. Its contents are confused and unsystematic. It has laws—ceremonial, moral, civil, criminal—mingled with rhapsodies, exhortations, addresses, and various digressions. 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 language.The book is a medley, and bears internal evidence of the truth of the tradition that it was written piecemeal 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 evidence 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: (1) "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 people 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 Manifestation of God and following Him in obedience are the two conditions of discipleship. (3) A third condition has been added since the death of Baha—namely, adherence to Abdul Baha Abbas as supreme Head, "the centre of the covenant." This assumption of authority by Abbas caused a bitter and angry schism at Acca.Remey36says: "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 Ullah37says: "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,38the preacher of brotherly love and unity. In this way they fulfill their boast of consorting with all men in "harmony and fragrance."The minority seem to have the best of the argument,39but Abbas has established himself as Supreme Pontiff. His most honoured agents call him by titles which imply his divinity. American pilgrims worship him as "Christ, the Master."40Sprague41declares him to be "the third of the great Trinity of Revelators." M. Abul Karim42writes: "God appeared in the Bab as the Holy Ghost, in Baha as the Father, in Abbas as His Son." Mrs. Grundy43says: "Within Abdul Baha is the inexhaustible fountain of knowledge." Remey44says: "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."45These are a few of the salient points of the "new revelation."III. Another claim of Bahaism is that of superiority to former religions.(a) Its founder is declared to be superior in hispersonality, 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 Baha46says: "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 Baha47in some sense the Divine Essence is manifested." Phelps48says: "He is greater than his predecessors." "Baha," says Kheiralla,49"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 degrees. 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.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 extravagance. 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 narratives with statements of the time, place, and associates 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,"50he 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.Each accuses51the 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.52In the notorious case where Azalis were foully murdered53by Bahais at Acca, and the latter were brought to trial before the Turkish authorities, they were defended and kept in favour by Baha. He had near Subh-i-Azal a spy named Maskin Kalam,54who 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 lovable, and more sincere than Baha as the two are depicted 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"as God sitteth in the temple of God, showing himself that he is God." Bahais certainly, in the words of the Apostle,55"have strong delusion, that they should believe a lie."(b) The Bahais claim superiority for the books and writings of Baha Ullah.(1) 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,56"with amazing rapidity, without any reflection." Sayid Yahya of Darab, one of his first converts,57was gained by such a "sign," implying, as was supposed, divine inspiration. He propounded certain questions. The messenger brought the answer, of which he says: "I beheld a marvel a hundred thousandfold 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-Juma58: "The Bab began to write, and in three hours wrote 1,000 verses. Then the Imam-Juma was convinced that such power was from God, being beyond the capacity of man." In his trial at Tabriz59the 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 tobe 1,500 verses in one hour." These were "written without premeditation or reflection,"60and often dictated 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 translation consists of 184 printed pages. The translator, Mirza Ali Kuli Khan, Persian Chargé des Affaires at Washington, a zealous Bahai, says in his preface:61"According to the prevailing opinion of Bahais, the '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 corroborating the tradition. It is altogether probable that Baha prepared the "Ikan" during his retirement 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 rapidity 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 Fazl62writes: "His Holy Tablets exceed in quantity theHeavenly 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 assertion 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 grammatical. Baha's are more intelligible than the Bab's, but lack his originality and depth. Baha's style isrhetorical, verbose, prolix, but with a certain strength. But Mirza Abul Fazl holds a more forceful and sagacious 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 Irenæus or Origen.As to "verses" in general, and their rhetorical quality as a proof of divine inspiration and revelation, 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,"63nominated him as his successor, and left to him the completion of the "Bayan." Was he mistaken in so important a matter? However that may be, the Bahais contradict him and pronounce the "verses" of Azal good for nothing. M. Ahmad Zohrab,64the interpreter of Abdul Baha, avers that "the writings of Azal are most childish. They are jumbled, confused, meaningless composition." Another Bahai, Nabil the poet, at one time wrote "revealed verses," and Azal approved of them and sealed their inspiration. Afterwards Nabil repudiated his own "divinity." Evidently, then, the "proof from verses" is a very uncertain and unreliable one.(2) They claim superiority for the contents of the Revelation. In describing the substance and varietyof it, their "great swelling words" know no bounds. Abdul Baha says: "They are universal, covering every subject. He has revealed scientific explanations 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 Browne65says: "The countless tablets are for the most part rhapsodies interspersed with ethical maxims." Let us give a few of Baha's "revelations" on morals, philosophy, and science. His ethics permit bigamy andtagiya, dissimulation regarding 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 divine 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 nineteen 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 superior (?) laws and precepts, which are mingled with amass 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 Fazl66grossly exaggerates when he writes that "Baha has enacted laws and regulations concerning every point or subject."
Bahaism and Its Claims
BySAMUEL G. WILSON, M.A., D.D.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 principles 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 missionary literature of modern times, but is, in addition, 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.
BySAMUEL G. WILSON, M.A., D.D.
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 principles 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 missionary literature of modern times, but is, in addition, 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.
A Study of the Religion Promulgatedby Baha Ullah and Abdul Baha
By
SAMUEL GRAHAM WILSON, D. D.
Thirty-two Years Resident in PersiaAuthor of "Persian Life and Customs," etc.
New York Chicago Toronto
Fleming H. Revell Company
London and Edinburgh
Copyright, 1915, by
FLEMING H. REVELL COMPANY
New York: 158 Fifth AvenueChicago: 125 North Wabash Ave.Toronto: 25 Richmond Street, W.London: 21 Paternoster SquareEdinburgh: 100 Princes Street
To my Wife
whose love and appreciationare a constant inspirationin our far-away home
Contents
Introduction11I.Historical Sketch17The East productive of religions—Imamat—Shiahism, its sects—Sheikhiism—The Bab-Subh i Azal—Baha Ullah—His policy—His haram—Abdul Baha—Journey to Occident—Education—Number of Bahais.II.The General Claims of Bahaism29(I) New religion needed—(II) Bahaism that new religion—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 universal religion—Defects in rites, regulations, calendar, civil government—House of Justice—Alphabet—Universal language.III.Its Specific Claims61Unification 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 Christianity81Antagonistic—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 belittles the historic Christ.V.Bahaism and Christianity(Continued)109Immortality 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-Christian.VI.Bahaism and the State(Continued)131Babism political Mahdiism—Hostile to Shah—Insurrections—Bahaism opportunism—Sought reconciliation—Tolerated—Indifferent to Constitutional struggle—Aided reactionary Shah—Rewarded by him Its political scheme—Houses of Justice—Dangerous to liberty.VII.Bahaism and Woman149Abdul 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 Morals177Claim superior conduct—Falsification of religious history—Suppression of facts—Changing sacred Writings—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 imprisonment of Baha—Tagiya—Dissimulation—Orient Occident Unity—Pretense regarding Azal's succession—Maskin Kalam.IX.ITS RECORD AS TO MORALS (Continued)207Boast of Love—Hatred for Shiahs—For Persecutors—For Mullahs—Abusive language—Vindictiveness—Addiction to alcohol and opium—Testimonies.X.Religious Assassination219Strife 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.XI.The Quarrel Over the Succession247Claim to love refuted—Death of Baha—Titles of sons—Quarrel over will—Abbas assumes Pontiffship—Brothers protest—Bitter schism—Boycott, anathema—Appeal to Turkish government—Results in restriction of liberty—Quarrel and schism in Persia—In America.XII.Bahaism in America263First 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—Photographs, 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.Bibliography287Index291
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 Christendom. 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.
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.
(1) One class are simply bent on seeking some novelty. They are well described by theEgyptian 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, whichwas 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."1
(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, 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 theChristian 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 disciple 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, andsometimes from Mohammed. However, Bahaism is a religion, not a system of morals.
(4) Some adherents regard Bahaism as Christianity 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 Religions," 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 "divine 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 Christendom 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(1) 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 conversations on this subject on which he is such an authority. 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 manuscript, and various unpublished letters and documents. 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 convert to Christianity. I have found their journal, theStar 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."
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.
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. 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., compares 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 towardsthe 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 difference from those of Persian Bahaism.
Acknowledgment and thanks are hereby tendered toThe Bibliotheca Sacra,The Bible Magazine,The East and the West,The Church Missionary Review,The Missionary Review of the World,The Moslem World,The Union Seminary Review, and ThePrinceton Theological Reviewfor the use of materials which I have previously published in their pages.
FOOTNOTES:1Nov. 16, 1911, quoted inStar of the West, Dec. 11, 1911.
FOOTNOTES:
1Nov. 16, 1911, quoted inStar of the West, Dec. 11, 1911.
1Nov. 16, 1911, quoted inStar of the West, Dec. 11, 1911.
Historical Sketch
Does it often happen that the earliest records of a religious movement ... pass, within a short time after their completion, into the hands of strangers who, while interested in their preservation, 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 philanthropy, 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 possible murshid. For every sect that makes its appearance on the page of history, there are hundreds of embryo sects, of whose existence 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 Ullah, and perhaps of Abbas Effendi—a pitiable result of martyrdom. This thesis is essentially false. Reading of the book (the "Bayan") will convince every one of this.—A. L. M. Nicolas, "Béyan Persan," Vol. I, p. 11.
Does it often happen that the earliest records of a religious movement ... pass, within a short time after their completion, into the hands of strangers who, while interested in their preservation, 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 philanthropy, 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 possible murshid. For every sect that makes its appearance on the page of history, there are hundreds of embryo sects, of whose existence 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 Ullah, and perhaps of Abbas Effendi—a pitiable result of martyrdom. This thesis is essentially false. Reading of the book (the "Bayan") will convince every one of this.—A. L. M. Nicolas, "Béyan Persan," Vol. I, p. 11.
THE soilof the East has been fertile of religions. 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 Quadiani of India and Sheikh Ali Nur-i-Din of Tunis entered 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. Babism 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 allegorical fancies of its poets. This soil has been fruitful of many sects. The Shiahism of Persia is called the "Religion of the Twelve" because its fundamental doctrine is that the twelve Imams, the lineal descendants of Ali and Fatima, the daughter of Mohammed, were the rightful Caliphs of Islam, in succession to Mohammed. In the tenth century (329A. H.or 940A. 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 succession 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 Nusairiyeh, 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.2At the beginning 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
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 successor, 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 "promised 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 ofNuktaor 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 agitation 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 interposition. 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 reprisals. Four score Babis were executed at Teheran.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 announcement 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 concubine. The father was steward or "vizier" of the household of Imam Werdi Mirza, Governor of Teheran. 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 manifest," and took active measures to supplant Azal. About this time the Turkish Government transferred them to Adrianople. Here developed bitter jealousies, quarrels and foul play. The Sultan intervened and sent Subh-i-Azal to Famagusta, Cyprus, and Baha Ullah to Acca3(Acre), Syria, August 1868. Both were granted pensions and kept under police surveillance as parties dangerous to religion and the
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 doctrines and laws of Babism, liberalizing its provisions. He put himself forward as the Lord of a new dispensation, 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 sensibly 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 fighting 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, expurgating 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 atAcca in May, 1892, in his seventy-fifth year. His temple tomb is near the Bahja.
Baha's haram consisted of two wives and a concubine. 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 ambition 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 religious 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 American Bahais.
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 studied 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."4He 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 literature.5He repudiates the claims of some of his disciples that he has no literary culture, as that of Abul Fazl6or of M. A. Lucas who says:7"He has had no access to books, yet his knowledge is unbounded." On this point Professor Cheyne remarks:8"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, philological, 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 hasmade mistakes and the almost equally venerated Abdul Baha has made many slips."9
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. "Millions" is the usual figure used by American Bahais. Thus Phelps10speaks of "the millions of Bahais in Persia." MacNutt, in "Unity through Love," declares that "His followers number millions from all the religious systems of the world." Kheiralla11says: "Abdul Karim, 1896, assured me that the believers 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 proportion at one-third or one-half. Dreyfus writes,12"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 claims13that "Jews, Zoroastrians, and Nusaireyahby thousands" are Bahais. M. Haidar Ali14says: "The majority of Zoroastrians are recognized as Bahais in all sincerity." On the contrary Professor Browne writes:15"I had been informed that Zoroastrians 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 parents 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 EgyptianGazettesays of Egypt where Abdul Baha resided for two years, "The new religion has made little perceptible progress; Islam remained indifferent, and the Christian community was ignorant of his presence." Of Syria, Mr. Phelps wrote:16"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 seventy followers. Bahaisoutside 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.17I 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.
FOOTNOTES:2Prof. 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."3At that very time the chief of the Vashratis, 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.4Star of the West, April 9, 1913, p. 35.5Phelps' "Life of Abbas Effendi," p. 227.6"Bahai Proofs," pp. 94, 109.7"My Visit to Acca."8"The Reconciliation of Races and Religions," pp. 155, 159.9"The Reconciliation of Races and Religions," p. 181.10"Life of Abbas Effendi," p. 100.11"Three Questions," p. 22.12Page 42.13Page 64.14"Martyrdoms in 1903."15Jour. Roy. As. Soc., p. 501, 1889.16Page 109.17R. E. Speer's "Missions and Modern Hist.," pp. 157, 181.
FOOTNOTES:
2Prof. 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."
2Prof. 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."
3At that very time the chief of the Vashratis, 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.
3At that very time the chief of the Vashratis, 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.
4Star of the West, April 9, 1913, p. 35.
4Star of the West, April 9, 1913, p. 35.
5Phelps' "Life of Abbas Effendi," p. 227.
5Phelps' "Life of Abbas Effendi," p. 227.
6"Bahai Proofs," pp. 94, 109.
6"Bahai Proofs," pp. 94, 109.
7"My Visit to Acca."
7"My Visit to Acca."
8"The Reconciliation of Races and Religions," pp. 155, 159.
8"The Reconciliation of Races and Religions," pp. 155, 159.
9"The Reconciliation of Races and Religions," p. 181.
9"The Reconciliation of Races and Religions," p. 181.
10"Life of Abbas Effendi," p. 100.
10"Life of Abbas Effendi," p. 100.
11"Three Questions," p. 22.
11"Three Questions," p. 22.
12Page 42.
12Page 42.
13Page 64.
13Page 64.
14"Martyrdoms in 1903."
14"Martyrdoms in 1903."
15Jour. Roy. As. Soc., p. 501, 1889.
15Jour. Roy. As. Soc., p. 501, 1889.
16Page 109.
16Page 109.
17R. E. Speer's "Missions and Modern Hist.," pp. 157, 181.
17R. E. Speer's "Missions and Modern Hist.," pp. 157, 181.
The General Claims of Bahaism
The conception on which Bahaism bases its claim 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 intellectual 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 rendered 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 conception on which Bahaism bases its claim 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 intellectual 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 rendered 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 claimsof Bahaism are many and varied. They cover a wide range. I will first consider 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 Baha18says: "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 religion19of Christ have been forgotten. It is then clear and evident that in the passage of time religions become entirely changed. Therefore they are renewed." "There is to-day20nothing more than traditions to feed upon.... The world of humanity is in the dark." One chapter in Thornton Chase's "The Bahai Revelation" is headed "The Bahai Revelation is needed." This he argues, stating (1) that Christianity is condemned because after1900 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 "principles 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 nolongersatisfied. Tares are many and Baha Ullah must come and uproot them.21
"The old order of things is passing away," says Sprague;22"people are being tossed about with every wind of doctrine." "True religion is forgotten," says Phelps,23"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 Mohammed 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."
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 perceived by Christians at large" (nor by Jews nor Mohammedans). Baha Ullah24says: "Of the utterances 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."25Phelps26says: "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." Ofits system of morals the same is true. It is a restatement 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, arbitration, compulsory education of both sexes, the harmony of science and religion, the evil of prejudice and fanaticism, need of investigating the truth, etc. Not one of these is new; not one owes its position in the world of thought or activity to the Bahai propaganda.
But whether Bahaism claims to be new in its principles 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 religions, and are only a temporary expediency. In this they are simply following the example of Mohammed, 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 Christianity, as indeed with Islam. Bahais' claims, if admitted, 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 worshipping Baha and propagating Bahaism is one of intellectual stultification or of moral blindness.
In the same way, in Moslem lands, Bahais conform 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 intelligent disciple of our Lord Jesus Christ. The one excludes 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 distinct from Christianity, so Bahaism is a separate religion, 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. Remey27says: "Babism fulfilled its purpose, and when this was accomplished in the appearance of Baha Ullah, it, as such, ceased to exist." Mirza Abul Fazl28says: 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 religion.
(1) The fundamental assertion of Bahaism is that Baha Ullah is the Manifestation or Incarnation of God the Father. Baha Ullah says of himself in hisletter 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."29"The manifested God Himself has come."30He 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."31Instead 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 doctrine in this form to the disciples in America32and 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. Remey33says in the Bahai monthly (the capitals are his): "This one isThe FatherHimself, The ManifestedGodHimselfBahaullah."
(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." Remey34pronounces 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 comprehend 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 Persian and Arabic. It has been translated into Russian, and a synopsis of it is given by Professor Browne,35of Cambridge University, in theJournal 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 issimilar in its teachings to the "Bayan" of the Bab, though less fantastic and mystical. Its contents are confused and unsystematic. It has laws—ceremonial, moral, civil, criminal—mingled with rhapsodies, exhortations, addresses, and various digressions. 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 language.
The book is a medley, and bears internal evidence of the truth of the tradition that it was written piecemeal 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 evidence 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: (1) "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 people 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 Manifestation of God and following Him in obedience are the two conditions of discipleship. (3) A third condition has been added since the death of Baha—namely, adherence to Abdul Baha Abbas as supreme Head, "the centre of the covenant." This assumption of authority by Abbas caused a bitter and angry schism at Acca.
Remey36says: "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 Ullah37says: "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,38the preacher of brotherly love and unity. In this way they fulfill their boast of consorting with all men in "harmony and fragrance."
The minority seem to have the best of the argument,39but Abbas has established himself as Supreme Pontiff. His most honoured agents call him by titles which imply his divinity. American pilgrims worship him as "Christ, the Master."40Sprague41declares him to be "the third of the great Trinity of Revelators." M. Abul Karim42writes: "God appeared in the Bab as the Holy Ghost, in Baha as the Father, in Abbas as His Son." Mrs. Grundy43says: "Within Abdul Baha is the inexhaustible fountain of knowledge." Remey44says: "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."45
These are a few of the salient points of the "new revelation."
III. Another claim of Bahaism is that of superiority to former religions.
(a) Its founder is declared to be superior in hispersonality, 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 Baha46says: "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 Baha47in some sense the Divine Essence is manifested." Phelps48says: "He is greater than his predecessors." "Baha," says Kheiralla,49"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 degrees. 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.
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 extravagance. 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 narratives with statements of the time, place, and associates 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,"50he 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.Each accuses51the 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.52In the notorious case where Azalis were foully murdered53by Bahais at Acca, and the latter were brought to trial before the Turkish authorities, they were defended and kept in favour by Baha. He had near Subh-i-Azal a spy named Maskin Kalam,54who 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 lovable, and more sincere than Baha as the two are depicted 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"as God sitteth in the temple of God, showing himself that he is God." Bahais certainly, in the words of the Apostle,55"have strong delusion, that they should believe a lie."
(b) The Bahais claim superiority for the books and writings of Baha Ullah.
(1) 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,56"with amazing rapidity, without any reflection." Sayid Yahya of Darab, one of his first converts,57was gained by such a "sign," implying, as was supposed, divine inspiration. He propounded certain questions. The messenger brought the answer, of which he says: "I beheld a marvel a hundred thousandfold 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-Juma58: "The Bab began to write, and in three hours wrote 1,000 verses. Then the Imam-Juma was convinced that such power was from God, being beyond the capacity of man." In his trial at Tabriz59the 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 tobe 1,500 verses in one hour." These were "written without premeditation or reflection,"60and often dictated 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 translation consists of 184 printed pages. The translator, Mirza Ali Kuli Khan, Persian Chargé des Affaires at Washington, a zealous Bahai, says in his preface:61"According to the prevailing opinion of Bahais, the '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 corroborating the tradition. It is altogether probable that Baha prepared the "Ikan" during his retirement 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 rapidity 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 Fazl62writes: "His Holy Tablets exceed in quantity theHeavenly 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 assertion 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 grammatical. Baha's are more intelligible than the Bab's, but lack his originality and depth. Baha's style isrhetorical, verbose, prolix, but with a certain strength. But Mirza Abul Fazl holds a more forceful and sagacious 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 Irenæus or Origen.
As to "verses" in general, and their rhetorical quality as a proof of divine inspiration and revelation, 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,"63nominated him as his successor, and left to him the completion of the "Bayan." Was he mistaken in so important a matter? However that may be, the Bahais contradict him and pronounce the "verses" of Azal good for nothing. M. Ahmad Zohrab,64the interpreter of Abdul Baha, avers that "the writings of Azal are most childish. They are jumbled, confused, meaningless composition." Another Bahai, Nabil the poet, at one time wrote "revealed verses," and Azal approved of them and sealed their inspiration. Afterwards Nabil repudiated his own "divinity." Evidently, then, the "proof from verses" is a very uncertain and unreliable one.
(2) They claim superiority for the contents of the Revelation. In describing the substance and varietyof it, their "great swelling words" know no bounds. Abdul Baha says: "They are universal, covering every subject. He has revealed scientific explanations 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 Browne65says: "The countless tablets are for the most part rhapsodies interspersed with ethical maxims." Let us give a few of Baha's "revelations" on morals, philosophy, and science. His ethics permit bigamy andtagiya, dissimulation regarding 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 divine 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 nineteen 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 superior (?) laws and precepts, which are mingled with amass 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 Fazl66grossly exaggerates when he writes that "Baha has enacted laws and regulations concerning every point or subject."