III

As a system Bahaism is not superlative. "It is," says Professor Browne,67"at most a new synthesis of old ideas; ideas with which the Eastern mind has for centuries been familiar, and which have ere now been more clearly and more logically systematized by older schools of thought, though perhaps they were without a certain tincture of modern Western terminology which is perceptible in Bahaism." "Of the doctrines of the Bab"—and the same is true of Bahaism—"taken separately, there was hardly one of which he could claim to be the author, and not many which did not remount to a remote antiquity."68"The theories of symbolism,69incarnation, and other doctrines differ in no essential particular from those held by the Ismielis." If desirable, the doctrines and laws could be traced severally, as has been done by Doctor Tisdall in his "Yanab-ul-Islam" regarding the Koran, and the source of each shown. Borrowing so much from the Shiah sects, its fundamental basis in philosophic thought is inferior even to Islam. But because it borrows so much from the enlightened principles and practices of advanced Christian peoples, its moral system is an advance on Islam.Christianity may boldly assert its unique superiority to this "half-cooked" system, to use a Persian idiom. Professor Browne70vetoes its claim to superiority, saying: "I do not admit that the Bahai or any other religion can supply a rule of life higher than that which Christ has given us." Discussing with the Bahais in Shiraz,71he said: "The religion of Mohammed was certainly not a higher development of the religion of Christ. It is impossible for any one who has understood the teachings of Christ to prefer the teachings of Mohammed. As you say each Manifestation must be fuller, completer, and more perfect than the last, you must prove that the doctrines taught by Baha are superior to those of Christ—a thing that I confess seems to be almost impossible, for I cannot imagine a doctrine purer and more elevated than that of Christ."IV. Bahaism claims to be the Universal Religion. Dreyfus called his book on Bahaism "The Universal Religion." Remey72says: "The Universal Religion is what the Bahai movement offers to the world." Phelps73says: "It is divinely inspired world-religion in its first youth. Baha Ullah is a world-teacher in a broader sense than they"—i. e., the founders of other religions. This claim is not only that it is intended "for all people, under all conditions," and is adapted to all, but that it is so all-inclusive and latitudinarian that it can74"unite all those now following many systems into one universal faith," andthat "each religious sect75will hear in the words of Baha its own oft-repeated message, which has been dulled and distorted."The latter phase of this claim we may dismiss in a word. It is simply a gloss. It is an imagination of enthusiastic Bahais. Neither Christians, Moslems, nor others will be thus included, except some few before they understand Bahaism. The only inclusion it offers is by accepting the divine character and mission of Baha and Abbas;76in other words, by becoming Bahais. When they address the Hindu, saying, "We are one with you," "We teach the original Hinduism of your fathers," it is simply to add: "Baha is the fulfillment of your books, follow him." When they allow the Jewish Bahai of Hamadan still to consort with the Jews as a Jew, and to be baptized and pass as a Christian at the same time, it is an inclusiveness which is unjustifiable and deceitful. It is teachingtagiyaor religious dissimulation to other races after the manner of the Persian Shiahs. It is, at most, merely a temporary subterfuge.Let such double-faced Bahais read Remey's article in theStar of the West,77entitled "Let the New follow the New," and they will see how untenable is their position. He says: "The Bahai Cause is not merely one of many phases of universal truth (as some say), but is the only living truth to-day; the only source of divine knowledge to mankind. Therevelation of Jesus was for His own dispensation—that of 'the Son.' Now it is no longer the point of guidance to the world. We are in total darkness if we are refusing the revelation of the present dispensation. Bahais must be severed from all and everything that is past—things both good and bad—everything. Now all is changed. All the teachings of the past are past. Abdul Baha is now supplying all the world." We read this, with amazement at such pretensions, such groundless assumptions, yet are pleased with the ring of sincerity. We, too, say, "Let a Bahai stand for Bahaism." Even so, let a Christian stand for Christianity, and not stultify his intellect by professing to hold to both religions. But such teachings as Remey's absolutely negative the claim of Bahaism to be able to include the professors of all religions. In conclusion, Bahaism aims at being universal just as every other "ism," even as Mormonism, by persuading the world to forsake its old faiths and adopt its new dogmas. Baha78states in a tablet: "Blessed is the brave one, who, with a firm step, walks out of the corridors of intimacy [the old religious restrictions] and takes a place in the ranks."Is Bahaism fitted to be a universal religion? It has copied much from Christianity and Islam; it would not be strange if it has caught something of the same impetus towards universality. This is specially to be looked for in Bahaism, since it is historically a revision of Babism—revised with an aimto broadening it. Babism was notoriously unfitted to be universal. Dreyfus79confesses: "Looking at the Bab's work, we cannot fail to notice in it a certain sectarian particularism which would have confined to Shiah Islam its benefits." Similarly Professor Browne pronounced it80"utterly unfitted for the bulk of mankind," and refers to81"the useless, impractical, and irksome regulations and restrictions" which Baha abolished in order to make it more capable of becoming what he intended it to be—"a universal system suitable to all mankind." The question arises, Where was the Bab's power of supernatural revelation if he promulgated a system and regulations of such inferiority and destined to be superseded in less than a score of years? Among these regulations82were the prohibition of the learning of foreign languages, logic, philosophy, and jurisprudence, discouraging foreign travel, enjoining the expulsion of all unbelievers from the five chief provinces of Persia, together with the confiscation of their property, the destruction of all books more than 202 years old, etc.Baha, like a tailor trying to change a misfitting garment, ripped up the seams, cut a piece out here and there, added some patches imported from Christian civilization, until he had a coat of many colours, which he advertised as the latest style of religion, fitted to humanity in general. But he should have heeded the precept not to put new cloth on an oldgarment. No wonder they have never yet published the "Kitab-ul-Akdas" in English. It would tax their ingenuity to adapt all its regulations and laws to the world-life.Again I return to the question, "Is Bahaism specially adapted to be universal?" By no means. It is unfitted in the most essential particular. It is a religion of laws, not of principles. Mirza Abul Fazl, in "The Brilliant Proof,"83emphasizes the fact that Bahaism enjoins, commands, has imperative ordinances, laws, and enactments. But the Gospels enunciate principles. These principles of the New Testament are conscience-educating and life-directing. They are applicable to all conditions the world over, and to every stage of human development. Christianity implants in the heart great ruling motives. Its laws and regulations are few. Hence it does not find itself butting against a wall of unforeseen circumstances. Bahaism, on the contrary, is full of the "beggarly elements." It has regulations, as we have noticed, in regard to personal habits, hygiene, sociology, languages, the calendar, civil government, penology, etc. It is like an omnibus with its top overloaded with all sorts of baggage, which will delay and finally wreck the vehicle. It has made itself a "judge and divider of inheritances."84It gives directions as to the barber and the undertaker; how you must bathe and wash your face, and what prayers you shall say during each process. It directs as to the use of knives andforks, of chairs, of perfumes. It graciously permits one to shave his beard, but "the hair must not be allowed to grow below the level of the ear." It tells us that "the nails are to be cut at least once a week," that "every one should wash his feet daily in summer, and at least every three days in winter." And alas! for antique furniture and old Persian rugs! For house furnishings must be changed every nineteen years. In obedience to this command my old teacher in Persia got rid of his rugs, whose sheen was polished and colours were mellowed with age, and refurnished his house with gaudy modern rugs. In prescribing the Moslem fast and namaz (prayer-rite), with some modifications, Bahaism limits the spirit of liberty, which is the essence of universality.Copying from the Bab, Baha has seen fit to regulate the calendar. Following the Zoroastrian custom, Baha ordains that the year begin at the vernal equinox—March 21—because that is the spring-time, the time of the renewal of vegetable life. Good! But in Australia it is the time of death—of the approach of winter. The reason assigned is not universal, and is not adapted to all climes. As has been said above, the months are ordained to be nineteen of nineteen days each, with four or five intercalary days in March. The week is abolished, that primitive division of time which has such a definite place in nature, in the phases of the moon, and is established in the three great monotheistic religions with their weekly Sabbaths.Instead of the latter is substituted the nineteenth day Unity feast. How do such changes aid universality or unification? Coinage, fines, taxes, and tithes are arranged on the number 19. Remey's book has nineteen chapters, as the "Bayan" has.The Star of the West, a magazine of the American Bahais, is published every nineteen days, and bears the Bahai calendar on its editorial page. Instances might be indefinitely extended. But later the number nine, the number of Baha, has come more into use. Abbas has set apart the ninth day of the month as well as the nineteenth for certain religious purposes. The Bahai era is sometimes dated from the declaration of the Bab in 1844, and sometimes from the birth of Baha in 1817. Are these innovations more an aid to universality than adherence to the established calendar and era, or than the decimal system or the metric system which the civilized world has been striving to extend? Professor Browne says: "What could be more impractical than the adoption of the number nineteen as the basis of measures or calculations?" It bears the mark of Oriental fancy rather than of divine revelation.Another illustration of this point—namely, that Bahaism enjoins and regulates specifically, and does not, like Christianity, inculcate guiding principles, is seen in the law regarding civil government. In "Glad Tidings"85Baha teaches, as from God, that "although a republican form of government profits,yet the majesty of kingship is one of the signs of God. We do not wish that the countries of the world should be deprived thereof." "Statesmen should combine the two," and86"At present the form of government followed by the British nation seems good, for that nation is illuminated both with the light of kingship and consultation—i. e., parliament." "In the principal Laws [of Bahaism] affairs have been placed in the hands of just kings and chiefs, and the House of Justice." As a matter of opinion, I can join with Baha in expressing my admiration for the British Constitution, but prescribing it as a law of revelation is a different matter. A "universal religion" should be adapted to all conditions. It is a fact of history that when the tablet "Glad Tidings" was sent to Russia, section 15 was omitted. The Bahais suppressed this portion from expediency, and it appears thus mutilated in Baron Rosen's translation.87Is not this a high-handed way to deal with God's Word, as they profess to regard it? Is it not also conceivable that republics might take offense against Bahaism because it maintains monarchy, even as autocracies because it approves of parliamentary government? Had not a "universal religion" better let politics alone? Christianity could adapt itself even to the government of a Nero.Another institution of Bahaism, ill-adapted to all races and conditions, and certain to bring the very conflict and strife against which it is supposed toguard, is the House of Justice. This is a religious court, with civil and political functions, to be set up in every town and country. It is to be composed of nine or more Bahai men. "They are divine agents, representatives of God." Much is said of this House of Justice in the Books of Revelation.88Dreyfus devotes a chapter to it.89It is to have legislative, judicial, and administrative functions. It will regulate estates, taxes, tithes, fines, capital and labour, marriage, divorce, inheritances, minors, servants, charities, reforms, houses of correction, schools, besides all matters of religion and morals. They will rule "absolutely," and be "infallible," "guided by God." It is the old dream of theocratic rule. I must leave it to the imagination of the student of history to picture the dire confusion which would ensue if this politico-religious hierarchy should begin its sway. Those who are familiar with the perpetual conflict between the urfi and the shari, the civil and the religious law in Persia, know how this proposed organization would work confusion worse confounded.Similar to these invasions of the province of science and Cæsar is the attempt to improve philology by "revelation." Following the Bab again, Baha Ullah promulgated a new alphabet. The Babi alphabet, unlike the Arabic and Persian, was written from left to right. "Each letter consists of thick, obliquestraight lines, parallel and equidistant from each other, running down to the left, to which thin hooks and curves are appended to make separate letters." It is called the Khatti-Badi. There were nineteen kinds of it; one kind was called the Khatti-Baha. It was intended for the time when Babism would be prevalent. It appears that Bahais have a new alphabet, different from that of the Babis.In the Akdas and in the sixth Ishrak90it is commanded that the "House of Justice" must select one tongue out of the present languages, or a new language, to teach the children in the schools of the world. Let us suppose they decide on Persian or Arabic. The Anglo-Saxon children must all begin to learn Arabic. Suppose they decide on English. Then Germans, French, and Russians will have an additional reason for opposing the religion. Suppose that Abdul Baha decides on Esperanto, as he seems inclined to do, then will it be heresy for some one to invent a language as much superior to Esperanto as it is to Volapuk? Had not a "universal religion" better let linguistics alone? The spirit of Christianity gives a free field to all tongues—this is the essence of liberty, of universality. After this brief review of some of the provisions of the "New Revelation," we can deny the claim that "its statutes meet the necessity of every land," and that they can serve the world well for 1,000 years.FOOTNOTES:18Phelps' "Life of Abbas Effendi," p. 144.19"Some Answered Questions," by Barney, p. 19.20Star of the West, May 17, 1913, p. 68. Abbreviated hereafter asS. W.21Page 158 f.22"Story of the Bahai Movement," p. 23.23Phelps,ibid., p. 256.24Phelps, "Jewels of Wisdom," p. 237.25Ibid., p. 145.26Ibid., p. 144.27"The Bahai Movement," p. 20.28"Bahai Proofs," p. 78.29Chase, "The Bahai Revelation," p. 178.30S. W., March 2, 1913, p. 10.31SeeS. W.32Addresses in New York and Chicago, 1900.33S. W., p. 10, March 2, 1913.34S. W., 1913, p. 267.35Prof. E. G. Browne has translated various books of the Bahais; among them are "The Episode of the Bab," or the "Traveller's Narrative," and the "New History." His investigations and comments have given offense to the Bahais, while his praises of them often wound the Christian reader. I have been kindly permitted by Doctor Kheiralla to examine his English translation of the "Kitab-ul-Akdas" in manuscript.36S. W., July, 1912. See Chapter X.37See "Sacred Mysteries," p. 100.38S. W., Sept. 8, 1913, pp. 170-174.39See "Facts for Behaists."40Dr. H. H. Jessup in N. Y.Outlook, June, 1901.41"A Year in India and Burmah," p. 10. Compare the Trinities of the Nusaireyah, as given in "The Asian Mystery," p. 111. The first is Abel, Adam and Gabriel: after others, comes Simon Peter, Jesus and Rozabah; Ali, Mohammed and Salman the Persian. The first of each group, for example Peter and Ali, is the supreme manifestation, themaana, meaning or essence of God; the second of each group, Mohammed and Jesus represent theism-azim, the Greatest Name: while the third, that is, Salman is termed the Bab. Baha is the Greatest Name. The place of Peter remains for Abbas.42"Facts for Behaists."43"Ten Days in the Light of Acca," p. 105.44S. W., Nov. 23, 1913, p. 242.45See Chapter IV.46"Tablets of Abdul Baha," Vol. I, p. 10.47"Some Answered Questions," pp. 129-131.48Ibid., p. 148.49"Beha' Ullah," by Kheiralla.50"Trav.'s Narr.," pp. xlv, 62-63.51"Trav.'s Narr.," pp. 359, 368-369.52SeeIbid., Index word "Assassination"; "New Hist.," pp. xxiii.-iv.53Ibid., pp. 82, 278; "Trav.'s Narr.," pp. 361, 371.54Jour. Roy. As. Soc., 1889, p. 516; 1892, pp. 994-995.552 Thess. ii. 4 and 11.56"Bahai Proofs," by Abul Fazl, p. 42.57"New Hist.," p. 112.58Ibid., p. 209.59"Trav.'s Narr.," p. 289.60"Bahai Proofs," pp. 67-68, 72.61"Ighan," Chicago Edition, pp. vii-viii.62"Proofs," pp. 258-259.63"New Hist.," p. 381; "Trav.'s Narr.," pp. 353-354.64S. W., Nov. 4, 1913, p. 224.65"Life of Abbas," by Phelps, p. xxii.66"Bahai Proofs," p. 93.67Phelps, p. xvii.68"New Hist.," p. xiii.69Ibid.70Phelps, p. xviii.71"A Year Among the Persians," p. 307.72"Bahai Movement," p. 1.73"Life of Abbas," p. 148.74Remey,Ibid., p. 39.75Phelps' "Abbas," p. 254.76Ibid., p. xxi.77December 13, 1913.78S. W., Jan. 10, 1914, p. 282.79"The Universal Religion," p. 43.80"New Hist.," p. xiii.81Ibid., p. xxv.82Ibid., p. xxvi.83Pages 31-32.84Luke xii. 14.85Section 15, p. 91, Chicago Edition.86"Tablet of the World," p. 33.87"New Hist.," p. xxv.88See "Glad Tidings," pp. 39, 90; "Words of Paradise," p. 53; "Tablet of the World," p. 33; "Israket," p. 37; and "Kitab-ul-Akdas."89"Universal Religion," pp. 131-144.90"Ishrakat," p. 36.IIIIts Specific ClaimsBahaism is a Persian delusion, whose headman Baha Ullah in Acre claimed to be an incarnation of God. Abbas Effendi succeeded him and is running the "incarnation" fraud for all it is worth, and it is worth a good deal, as pilgrims constantly come from Persia and bring their offerings in money with great liberality. Such men ... as the Babites of Persia turn up now and then in the East, "go up like a rocket and down like a stick."—H. H. Jessup, "Fifty-three Tears in Syria," p. 637.I cannot understand how a Christian can possibly exchange the clear consistent plan of salvation through Christ for the misty and mystical platitudes of Bahaism.—Ibid., p. 687.BAHAISM makesvarious claims of a practical nature. Some of these will require detailed treatment. Several of them I will group in this chapter. Additional light is thrown on the question of their validity by facts subsequently brought forward, for many facts have a bearing on several subjects.Among the specific claims put forth by Bahaism is that of beingspecially adapted to promote the unification of mankind, and of accomplishing that end. Bahaism reiterates the Christian ideas that God hath made of one blood all nations and that all shall be united in God's spiritual kingdom. It repeats as a slogan, "the brotherhood of man." C. M. Remey91says: "The Bahai cause stands for the unity of all religions, political unity of nations, the social unity of all classes, peoples and races." "Its aim," says Harold Johnson, "is to knit all the faiths and all the peoples into one."92"The essential principle of the teachings of Bahaism is the unification of the religious systems of the world," says MacNutt.93This is a high ideal, which interpreted in their several ways isthe aim of Christianity, Islam, Socialism, etc. And Bahai writers mean what all the other systems have meant, namely, unity by all accepting their beliefs, for Remey94says: "Baha Ullah's mission is to unite those now following many systems into one brotherhood and one universal faith.... May God speed the day when all of us may become trueBahais."But the claim of Bahaism is presented in another form. It asserts that it is actually bringing about this unification. "Abdul Baha is harmonizing Christians, Jews, Mohammedans, Zoroastrians, Buddhists, Hindus in the one and true faith."95Dreyfus says: "It is uniting all men in the great universal religion of the future." At Oakland, Cal.,96Abdul Baha said, "The revelation of Baha Ullah is the cause of the oneness of the world of humanity. It is a unity which welds together all the races." In illustration of this alleged result, the pilgrims to Acca express their gratification and amazement that at Acca several races meet together in love and unity. So in Rangoon, says Mr. Sprague,97"I attended a Bahai meeting at which six of the great world religions were represented united in the wonderful bond of friendship and unity." In like manner Mr. Harold Johnson says, "What Christianity has failed to accomplish, Bahaism has accomplished in uniting men of different races and religions." If these assertionsmean external association, it may be said that Christians have had their Parliaments of Religions and Congresses of all faiths, examples of polite toleration and laboratories of the science of religion. If it means that Christianity refuses to put itself on a level with other religions and consort with them as equals, this is true, for Christianity is an exclusive religion. It has entered the world, as it entered the Roman empire, to displace all others. It refuses to have Christ occupy a niche in the Pantheon. But Bahai writers mean rather that Bahaism is to be the bond of unity by all races and religions accepting Baha. In this sense their claim is based on very meagre premises. A few thousand only, outside of Persia, have embraced Bahaism. Harold Johnson says: "The Non-Mohammedans do not number probably very many thousands." But do we not see myriads gathering into the Christian brotherhood out of every race and religion of Asia, including even thousands from Islam. Thirty thousand Moslems have become Christians in Malayasia in Abdul Baha's lifetime. In Asia how many races and religions, forgetting their former antagonisms, are united in the faith and baptism of the Lord Jesus Christ. As an example of the living power of the Christian faith to unite the races of men, take the Conference of the International Christian Students' Federation, held at Lake Mohonk, N. Y. There Hindus and British, Japanese and Koreans, Russians and Chinese, Greeks and Armenians, French and Germans, Canadians and Brazilians, Americans and Mexicansrepresented the wide world. Mutual esteem, love and spiritual fellowship united members of the various Protestant Churches with representatives of the Oriental Churches. The unity in Bahai Assemblies is on so small a scale as to be not worthy of mention. How little Abdul Baha knows of or appreciates the reality and power of Christian spiritual fellowship is shown in his remarks at West Englewood, N. Y.98"This gathering (of Bahais) has no peer or likeness upon the surface of the earth, for all other gatherings and assemblages are due to some physical basis or material interests. Bahai meetings are mirrors of the kingdom." When Abdul Baha speaks about the results of Bahaism in bringing about unification in Persia, his claims seem utterly extravagant. To one who knows that country from long residence they are explicable only on the supposition that he has been misinformed or deceived by his own followers, for it must be borne in mind that Abdul Baha left Persia when a child of six or eight and has never returned. Hear these words which Abdul Baha addressed to Rev. J. T. Bixley, who was writing on the Sect in theNorth American Review: "The fundamental question is the unification of religious belief. In Persia, during the last fifty years99... the various religionists have united in the utmost love and fellowship. No traces of discord or difference remain: the utmost love, kindness and unity are apparent. They live together like a single family inharmony and accord. Discord and strife have passed away. Love and fellowship now prevail instead. Whether they be Moslems, Jews, Christians, Zoroastrians, Buddhists, Nestorians, Shiites, Sunnis or others—no discord exists among them." In an address at New York,100he said:"In the Orient different races were at constant warfare until about sixty years ago Baha Ullah appeared and caused love and unity to exist among these various peoples. Their former animosities have passed away entirely. It was a dark world, it became radiant.... You now see the same people who were formerly at enmity and strife in far-off Persia, people of various religions and denominations living in the utmost peace." "His Highness, Baha Ullah, established such unity and peace between the various communities." What does such language mean? At their face value these words are erroneous in a high degree. All know indeed that in Persia bigotry and religious and racial hatred have been modified. In bringing this result about, Bahaism has had a share along with Western civilization and education, the Nationalist movement, medical missions, and even Pan-Islamism, for the latter has tended to bring Shiahs and Sunnis nearer to each other. But it is notorious how great the enmity and hatred is yet; how the Kurds have raided the Shiahs and massacred or plundered the Nestorians and the Armenians: how the Moslems oppress the Armenians in Karadagh: how Sheikhis have suffered from Mutasharis; and Ali Allahis continuedthe practice of tagiya for fear of them both. If Parsees enjoy more ease, it is through the efforts of their co-religionists in India; if Christians are safer, it is through the favour of the Shahs and the power of Christian governments: in neither case is it due to Bahaism. The union with the Bahais of possibly a dozen Armenians, a few score Zoroastrians and several hundred Jews cannot be the basis for such extravagance of language: neither can the rejection by Baha of the Shiah notion that other religions are "unclean," for Sunnis all along held the "peoples of the Book" to be "clean" and Christians of old learned to "call no man common or unclean."As to unification, how is it? Babis were divided off from Sheikhis, and Bahais from Babis, and Behais from Bahais and the flames of hate and vindictiveness burn hotter between them than between the older sects and races, while the Shiahs curse and at times persecute Babis and Bahais. Instead of unity the Babi-Bahais have brought a greater division of sects: instead of love renewed fires of animosity and fanatical hate. In view of these conditions, how unreasonable for Abdul Baha to say that "through the power of Baha Ullah, such affection and love is produced among the various religions of Persia that they now associate101with each other in the utmost love and concord."Passing now to another phase of this subject, let us inquire what means are prescribed for religious unification. The chief means seems to be the forbidding of the right of private interpretation or opinion. Abdul Baha writes102that he is "the Interpreter of all the works and books of the Blessed Perfection. Were this not the case, every one would give an interpretation according to his own inclination—this would lead to great differences." This point is more plainly stated by M. Abul Fazl:103"One of the explicit commands of Baha Ullah is the ordinance abrogating differences which separate men.... If those having two points of view, engage in strife in expressing their views, both will be delivered to the fire.... Bahai law prohibits the interpretation of God's word and exposition of personal opinion ... lest different sects arise." "You must ask him (Abdul Baha) regarding the meaning of the texts of the verses. Whatsoever he says is correct. Without his will, not a word shall any one utter."104Baha Ullah "made provision against all kinds of differences, so that no man shall be able to create a new sect ... indicating the Interpreter so that no man should be able to say that he explains a certain teaching in this way and thuscreate a new sect."105After Abdul Baha whenever the House of Justice is organized, it will ward off differences. But though the right of private judgment was denied, yet a new sect arose and bitter disunion occurred over the question of the Infallible Interpreter.Another Bahai scheme to promote unity is the adoption of one language to be a universal language; another is the amalgamation of all the races by the marriage of blacks and whites, and all indiscriminately; another is the discouragement of patriotism or any special love for one's country or people, teaching an internationalism in the words, "Let not him glory who loves his country, but let him glory who loves his kind." These points need not detain us, nor need we stop to enlarge on the fact that the new calendar, feasts, rites, laws, weights and measures, etc., tend to disunion.The claims of Bahaism in regard to its relation to the movement for peace and arbitrationrequire consideration. Abdul Baha at Boston106said: "Baha Ullah spread the teaching of Universal Peace sixty years ago, when it wasnot even thought ofby the people. He sent tablets to kings advising this." He wrote to Mr. Smiley of Lake Mohonk, "The matter of International Peace was instituted by His Highness, Baha Ullah, sixty years ago in Persia." Dreyfus107says: "Long before these ideas, i. e., peace, brotherhood and arbitration, had taken form amongus, at a time when the Bab himself had sometimes excused the use of arms for the propagation of religion, Baha Ullah had made these high principles the one basis of his religion." Remey108states this claim yet more strongly, saying: "Peace, arbitration, in fact universal civilizationwere unthought of, when over half a century ago these teachers (Baha Ullah and Abdul Baha) announced their message." Again, "Christ states that His dispensation is to be a militant one, which would be followed by another of peace. Baha Ullah has now brought that peace to the world. He is the Prince of Peace who has established the foundations of peace on earth."109Now as to the facts. Bahaism certainly does advocate peace and arbitration, in common with Tolstoism, socialism and many schools of thought. Baha said to Professor Browne at Acca, in 1886: "This fruitless strife, these ruinous wars shall pass away and the Most Great Peace shall come. These strifes and this bloodshed and discord must cease and all men be as one kindred and one family." In accordance with this, Abdul Baha declares110universal peace and an international Court of Arbitration to be fundamental principles of Bahaism. The Court will be called the House of Justice and will be composed entirely of Bahais. "Disputes will find a final sentence of absolute justice ... beforethe Bahai House of Justice. War will be suppressed."111It is good to have such a programme approved by one raised in a Moslem environment. Yet it is evident that the claim to priority and originality regarding it, constitute a grave anachronism and betray ignorance of or perversion of history. Both the ideals and the programme were in existence and in partial operation long before the time of Baha Ullah. In the first place, Bahai teachings on peace are but an echo of Christian hopes and doctrines of "peace on earth: good will to men." Baha has but thrown on the screen again the vision of the seers of Israel who foretold the age when "men shall learn war no more." The hopes of the prophets, the longings of saints, the anthems of the worshipping church found voice through the Christian centuries, with a faith never dimmed, a desire never quenched, anticipating that

IV. Bahaism claims to be the Universal Religion. Dreyfus called his book on Bahaism "The Universal Religion." Remey72says: "The Universal Religion is what the Bahai movement offers to the world." Phelps73says: "It is divinely inspired world-religion in its first youth. Baha Ullah is a world-teacher in a broader sense than they"—i. e., the founders of other religions. This claim is not only that it is intended "for all people, under all conditions," and is adapted to all, but that it is so all-inclusive and latitudinarian that it can74"unite all those now following many systems into one universal faith," andthat "each religious sect75will hear in the words of Baha its own oft-repeated message, which has been dulled and distorted."

The latter phase of this claim we may dismiss in a word. It is simply a gloss. It is an imagination of enthusiastic Bahais. Neither Christians, Moslems, nor others will be thus included, except some few before they understand Bahaism. The only inclusion it offers is by accepting the divine character and mission of Baha and Abbas;76in other words, by becoming Bahais. When they address the Hindu, saying, "We are one with you," "We teach the original Hinduism of your fathers," it is simply to add: "Baha is the fulfillment of your books, follow him." When they allow the Jewish Bahai of Hamadan still to consort with the Jews as a Jew, and to be baptized and pass as a Christian at the same time, it is an inclusiveness which is unjustifiable and deceitful. It is teachingtagiyaor religious dissimulation to other races after the manner of the Persian Shiahs. It is, at most, merely a temporary subterfuge.

Let such double-faced Bahais read Remey's article in theStar of the West,77entitled "Let the New follow the New," and they will see how untenable is their position. He says: "The Bahai Cause is not merely one of many phases of universal truth (as some say), but is the only living truth to-day; the only source of divine knowledge to mankind. Therevelation of Jesus was for His own dispensation—that of 'the Son.' Now it is no longer the point of guidance to the world. We are in total darkness if we are refusing the revelation of the present dispensation. Bahais must be severed from all and everything that is past—things both good and bad—everything. Now all is changed. All the teachings of the past are past. Abdul Baha is now supplying all the world." We read this, with amazement at such pretensions, such groundless assumptions, yet are pleased with the ring of sincerity. We, too, say, "Let a Bahai stand for Bahaism." Even so, let a Christian stand for Christianity, and not stultify his intellect by professing to hold to both religions. But such teachings as Remey's absolutely negative the claim of Bahaism to be able to include the professors of all religions. In conclusion, Bahaism aims at being universal just as every other "ism," even as Mormonism, by persuading the world to forsake its old faiths and adopt its new dogmas. Baha78states in a tablet: "Blessed is the brave one, who, with a firm step, walks out of the corridors of intimacy [the old religious restrictions] and takes a place in the ranks."

Is Bahaism fitted to be a universal religion? It has copied much from Christianity and Islam; it would not be strange if it has caught something of the same impetus towards universality. This is specially to be looked for in Bahaism, since it is historically a revision of Babism—revised with an aimto broadening it. Babism was notoriously unfitted to be universal. Dreyfus79confesses: "Looking at the Bab's work, we cannot fail to notice in it a certain sectarian particularism which would have confined to Shiah Islam its benefits." Similarly Professor Browne pronounced it80"utterly unfitted for the bulk of mankind," and refers to81"the useless, impractical, and irksome regulations and restrictions" which Baha abolished in order to make it more capable of becoming what he intended it to be—"a universal system suitable to all mankind." The question arises, Where was the Bab's power of supernatural revelation if he promulgated a system and regulations of such inferiority and destined to be superseded in less than a score of years? Among these regulations82were the prohibition of the learning of foreign languages, logic, philosophy, and jurisprudence, discouraging foreign travel, enjoining the expulsion of all unbelievers from the five chief provinces of Persia, together with the confiscation of their property, the destruction of all books more than 202 years old, etc.

Baha, like a tailor trying to change a misfitting garment, ripped up the seams, cut a piece out here and there, added some patches imported from Christian civilization, until he had a coat of many colours, which he advertised as the latest style of religion, fitted to humanity in general. But he should have heeded the precept not to put new cloth on an oldgarment. No wonder they have never yet published the "Kitab-ul-Akdas" in English. It would tax their ingenuity to adapt all its regulations and laws to the world-life.

Again I return to the question, "Is Bahaism specially adapted to be universal?" By no means. It is unfitted in the most essential particular. It is a religion of laws, not of principles. Mirza Abul Fazl, in "The Brilliant Proof,"83emphasizes the fact that Bahaism enjoins, commands, has imperative ordinances, laws, and enactments. But the Gospels enunciate principles. These principles of the New Testament are conscience-educating and life-directing. They are applicable to all conditions the world over, and to every stage of human development. Christianity implants in the heart great ruling motives. Its laws and regulations are few. Hence it does not find itself butting against a wall of unforeseen circumstances. Bahaism, on the contrary, is full of the "beggarly elements." It has regulations, as we have noticed, in regard to personal habits, hygiene, sociology, languages, the calendar, civil government, penology, etc. It is like an omnibus with its top overloaded with all sorts of baggage, which will delay and finally wreck the vehicle. It has made itself a "judge and divider of inheritances."84It gives directions as to the barber and the undertaker; how you must bathe and wash your face, and what prayers you shall say during each process. It directs as to the use of knives andforks, of chairs, of perfumes. It graciously permits one to shave his beard, but "the hair must not be allowed to grow below the level of the ear." It tells us that "the nails are to be cut at least once a week," that "every one should wash his feet daily in summer, and at least every three days in winter." And alas! for antique furniture and old Persian rugs! For house furnishings must be changed every nineteen years. In obedience to this command my old teacher in Persia got rid of his rugs, whose sheen was polished and colours were mellowed with age, and refurnished his house with gaudy modern rugs. In prescribing the Moslem fast and namaz (prayer-rite), with some modifications, Bahaism limits the spirit of liberty, which is the essence of universality.

Copying from the Bab, Baha has seen fit to regulate the calendar. Following the Zoroastrian custom, Baha ordains that the year begin at the vernal equinox—March 21—because that is the spring-time, the time of the renewal of vegetable life. Good! But in Australia it is the time of death—of the approach of winter. The reason assigned is not universal, and is not adapted to all climes. As has been said above, the months are ordained to be nineteen of nineteen days each, with four or five intercalary days in March. The week is abolished, that primitive division of time which has such a definite place in nature, in the phases of the moon, and is established in the three great monotheistic religions with their weekly Sabbaths.Instead of the latter is substituted the nineteenth day Unity feast. How do such changes aid universality or unification? Coinage, fines, taxes, and tithes are arranged on the number 19. Remey's book has nineteen chapters, as the "Bayan" has.The Star of the West, a magazine of the American Bahais, is published every nineteen days, and bears the Bahai calendar on its editorial page. Instances might be indefinitely extended. But later the number nine, the number of Baha, has come more into use. Abbas has set apart the ninth day of the month as well as the nineteenth for certain religious purposes. The Bahai era is sometimes dated from the declaration of the Bab in 1844, and sometimes from the birth of Baha in 1817. Are these innovations more an aid to universality than adherence to the established calendar and era, or than the decimal system or the metric system which the civilized world has been striving to extend? Professor Browne says: "What could be more impractical than the adoption of the number nineteen as the basis of measures or calculations?" It bears the mark of Oriental fancy rather than of divine revelation.

Another illustration of this point—namely, that Bahaism enjoins and regulates specifically, and does not, like Christianity, inculcate guiding principles, is seen in the law regarding civil government. In "Glad Tidings"85Baha teaches, as from God, that "although a republican form of government profits,yet the majesty of kingship is one of the signs of God. We do not wish that the countries of the world should be deprived thereof." "Statesmen should combine the two," and86"At present the form of government followed by the British nation seems good, for that nation is illuminated both with the light of kingship and consultation—i. e., parliament." "In the principal Laws [of Bahaism] affairs have been placed in the hands of just kings and chiefs, and the House of Justice." As a matter of opinion, I can join with Baha in expressing my admiration for the British Constitution, but prescribing it as a law of revelation is a different matter. A "universal religion" should be adapted to all conditions. It is a fact of history that when the tablet "Glad Tidings" was sent to Russia, section 15 was omitted. The Bahais suppressed this portion from expediency, and it appears thus mutilated in Baron Rosen's translation.87Is not this a high-handed way to deal with God's Word, as they profess to regard it? Is it not also conceivable that republics might take offense against Bahaism because it maintains monarchy, even as autocracies because it approves of parliamentary government? Had not a "universal religion" better let politics alone? Christianity could adapt itself even to the government of a Nero.

Another institution of Bahaism, ill-adapted to all races and conditions, and certain to bring the very conflict and strife against which it is supposed toguard, is the House of Justice. This is a religious court, with civil and political functions, to be set up in every town and country. It is to be composed of nine or more Bahai men. "They are divine agents, representatives of God." Much is said of this House of Justice in the Books of Revelation.88Dreyfus devotes a chapter to it.89It is to have legislative, judicial, and administrative functions. It will regulate estates, taxes, tithes, fines, capital and labour, marriage, divorce, inheritances, minors, servants, charities, reforms, houses of correction, schools, besides all matters of religion and morals. They will rule "absolutely," and be "infallible," "guided by God." It is the old dream of theocratic rule. I must leave it to the imagination of the student of history to picture the dire confusion which would ensue if this politico-religious hierarchy should begin its sway. Those who are familiar with the perpetual conflict between the urfi and the shari, the civil and the religious law in Persia, know how this proposed organization would work confusion worse confounded.

Similar to these invasions of the province of science and Cæsar is the attempt to improve philology by "revelation." Following the Bab again, Baha Ullah promulgated a new alphabet. The Babi alphabet, unlike the Arabic and Persian, was written from left to right. "Each letter consists of thick, obliquestraight lines, parallel and equidistant from each other, running down to the left, to which thin hooks and curves are appended to make separate letters." It is called the Khatti-Badi. There were nineteen kinds of it; one kind was called the Khatti-Baha. It was intended for the time when Babism would be prevalent. It appears that Bahais have a new alphabet, different from that of the Babis.

In the Akdas and in the sixth Ishrak90it is commanded that the "House of Justice" must select one tongue out of the present languages, or a new language, to teach the children in the schools of the world. Let us suppose they decide on Persian or Arabic. The Anglo-Saxon children must all begin to learn Arabic. Suppose they decide on English. Then Germans, French, and Russians will have an additional reason for opposing the religion. Suppose that Abdul Baha decides on Esperanto, as he seems inclined to do, then will it be heresy for some one to invent a language as much superior to Esperanto as it is to Volapuk? Had not a "universal religion" better let linguistics alone? The spirit of Christianity gives a free field to all tongues—this is the essence of liberty, of universality. After this brief review of some of the provisions of the "New Revelation," we can deny the claim that "its statutes meet the necessity of every land," and that they can serve the world well for 1,000 years.

FOOTNOTES:18Phelps' "Life of Abbas Effendi," p. 144.19"Some Answered Questions," by Barney, p. 19.20Star of the West, May 17, 1913, p. 68. Abbreviated hereafter asS. W.21Page 158 f.22"Story of the Bahai Movement," p. 23.23Phelps,ibid., p. 256.24Phelps, "Jewels of Wisdom," p. 237.25Ibid., p. 145.26Ibid., p. 144.27"The Bahai Movement," p. 20.28"Bahai Proofs," p. 78.29Chase, "The Bahai Revelation," p. 178.30S. W., March 2, 1913, p. 10.31SeeS. W.32Addresses in New York and Chicago, 1900.33S. W., p. 10, March 2, 1913.34S. W., 1913, p. 267.35Prof. E. G. Browne has translated various books of the Bahais; among them are "The Episode of the Bab," or the "Traveller's Narrative," and the "New History." His investigations and comments have given offense to the Bahais, while his praises of them often wound the Christian reader. I have been kindly permitted by Doctor Kheiralla to examine his English translation of the "Kitab-ul-Akdas" in manuscript.36S. W., July, 1912. See Chapter X.37See "Sacred Mysteries," p. 100.38S. W., Sept. 8, 1913, pp. 170-174.39See "Facts for Behaists."40Dr. H. H. Jessup in N. Y.Outlook, June, 1901.41"A Year in India and Burmah," p. 10. Compare the Trinities of the Nusaireyah, as given in "The Asian Mystery," p. 111. The first is Abel, Adam and Gabriel: after others, comes Simon Peter, Jesus and Rozabah; Ali, Mohammed and Salman the Persian. The first of each group, for example Peter and Ali, is the supreme manifestation, themaana, meaning or essence of God; the second of each group, Mohammed and Jesus represent theism-azim, the Greatest Name: while the third, that is, Salman is termed the Bab. Baha is the Greatest Name. The place of Peter remains for Abbas.42"Facts for Behaists."43"Ten Days in the Light of Acca," p. 105.44S. W., Nov. 23, 1913, p. 242.45See Chapter IV.46"Tablets of Abdul Baha," Vol. I, p. 10.47"Some Answered Questions," pp. 129-131.48Ibid., p. 148.49"Beha' Ullah," by Kheiralla.50"Trav.'s Narr.," pp. xlv, 62-63.51"Trav.'s Narr.," pp. 359, 368-369.52SeeIbid., Index word "Assassination"; "New Hist.," pp. xxiii.-iv.53Ibid., pp. 82, 278; "Trav.'s Narr.," pp. 361, 371.54Jour. Roy. As. Soc., 1889, p. 516; 1892, pp. 994-995.552 Thess. ii. 4 and 11.56"Bahai Proofs," by Abul Fazl, p. 42.57"New Hist.," p. 112.58Ibid., p. 209.59"Trav.'s Narr.," p. 289.60"Bahai Proofs," pp. 67-68, 72.61"Ighan," Chicago Edition, pp. vii-viii.62"Proofs," pp. 258-259.63"New Hist.," p. 381; "Trav.'s Narr.," pp. 353-354.64S. W., Nov. 4, 1913, p. 224.65"Life of Abbas," by Phelps, p. xxii.66"Bahai Proofs," p. 93.67Phelps, p. xvii.68"New Hist.," p. xiii.69Ibid.70Phelps, p. xviii.71"A Year Among the Persians," p. 307.72"Bahai Movement," p. 1.73"Life of Abbas," p. 148.74Remey,Ibid., p. 39.75Phelps' "Abbas," p. 254.76Ibid., p. xxi.77December 13, 1913.78S. W., Jan. 10, 1914, p. 282.79"The Universal Religion," p. 43.80"New Hist.," p. xiii.81Ibid., p. xxv.82Ibid., p. xxvi.83Pages 31-32.84Luke xii. 14.85Section 15, p. 91, Chicago Edition.86"Tablet of the World," p. 33.87"New Hist.," p. xxv.88See "Glad Tidings," pp. 39, 90; "Words of Paradise," p. 53; "Tablet of the World," p. 33; "Israket," p. 37; and "Kitab-ul-Akdas."89"Universal Religion," pp. 131-144.90"Ishrakat," p. 36.

FOOTNOTES:

18Phelps' "Life of Abbas Effendi," p. 144.

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

20Star of the West, May 17, 1913, p. 68. Abbreviated hereafter asS. W.

21Page 158 f.

22"Story of the Bahai Movement," p. 23.

23Phelps,ibid., p. 256.

24Phelps, "Jewels of Wisdom," p. 237.

25Ibid., p. 145.

26Ibid., p. 144.

27"The Bahai Movement," p. 20.

28"Bahai Proofs," p. 78.

29Chase, "The Bahai Revelation," p. 178.

30S. W., March 2, 1913, p. 10.

31SeeS. W.

32Addresses in New York and Chicago, 1900.

33S. W., p. 10, March 2, 1913.

34S. W., 1913, p. 267.

35Prof. E. G. Browne has translated various books of the Bahais; among them are "The Episode of the Bab," or the "Traveller's Narrative," and the "New History." His investigations and comments have given offense to the Bahais, while his praises of them often wound the Christian reader. I have been kindly permitted by Doctor Kheiralla to examine his English translation of the "Kitab-ul-Akdas" in manuscript.

36S. W., July, 1912. See Chapter X.

37See "Sacred Mysteries," p. 100.

38S. W., Sept. 8, 1913, pp. 170-174.

39See "Facts for Behaists."

40Dr. H. H. Jessup in N. Y.Outlook, June, 1901.

41"A Year in India and Burmah," p. 10. Compare the Trinities of the Nusaireyah, as given in "The Asian Mystery," p. 111. The first is Abel, Adam and Gabriel: after others, comes Simon Peter, Jesus and Rozabah; Ali, Mohammed and Salman the Persian. The first of each group, for example Peter and Ali, is the supreme manifestation, themaana, meaning or essence of God; the second of each group, Mohammed and Jesus represent theism-azim, the Greatest Name: while the third, that is, Salman is termed the Bab. Baha is the Greatest Name. The place of Peter remains for Abbas.

42"Facts for Behaists."

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

44S. W., Nov. 23, 1913, p. 242.

45See Chapter IV.

46"Tablets of Abdul Baha," Vol. I, p. 10.

47"Some Answered Questions," pp. 129-131.

48Ibid., p. 148.

49"Beha' Ullah," by Kheiralla.

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

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

52SeeIbid., Index word "Assassination"; "New Hist.," pp. xxiii.-iv.

53Ibid., pp. 82, 278; "Trav.'s Narr.," pp. 361, 371.

54Jour. Roy. As. Soc., 1889, p. 516; 1892, pp. 994-995.

552 Thess. ii. 4 and 11.

56"Bahai Proofs," by Abul Fazl, p. 42.

57"New Hist.," p. 112.

58Ibid., p. 209.

59"Trav.'s Narr.," p. 289.

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

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

62"Proofs," pp. 258-259.

63"New Hist.," p. 381; "Trav.'s Narr.," pp. 353-354.

64S. W., Nov. 4, 1913, p. 224.

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

66"Bahai Proofs," p. 93.

67Phelps, p. xvii.

68"New Hist.," p. xiii.

69Ibid.

70Phelps, p. xviii.

71"A Year Among the Persians," p. 307.

72"Bahai Movement," p. 1.

73"Life of Abbas," p. 148.

74Remey,Ibid., p. 39.

75Phelps' "Abbas," p. 254.

76Ibid., p. xxi.

77December 13, 1913.

78S. W., Jan. 10, 1914, p. 282.

79"The Universal Religion," p. 43.

80"New Hist.," p. xiii.

81Ibid., p. xxv.

82Ibid., p. xxvi.

83Pages 31-32.

84Luke xii. 14.

85Section 15, p. 91, Chicago Edition.

86"Tablet of the World," p. 33.

87"New Hist.," p. xxv.

88See "Glad Tidings," pp. 39, 90; "Words of Paradise," p. 53; "Tablet of the World," p. 33; "Israket," p. 37; and "Kitab-ul-Akdas."

89"Universal Religion," pp. 131-144.

90"Ishrakat," p. 36.

Its Specific Claims

Bahaism is a Persian delusion, whose headman Baha Ullah in Acre claimed to be an incarnation of God. Abbas Effendi succeeded him and is running the "incarnation" fraud for all it is worth, and it is worth a good deal, as pilgrims constantly come from Persia and bring their offerings in money with great liberality. Such men ... as the Babites of Persia turn up now and then in the East, "go up like a rocket and down like a stick."—H. H. Jessup, "Fifty-three Tears in Syria," p. 637.I cannot understand how a Christian can possibly exchange the clear consistent plan of salvation through Christ for the misty and mystical platitudes of Bahaism.—Ibid., p. 687.

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

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

Among the specific claims put forth by Bahaism is that of beingspecially adapted to promote the unification of mankind, and of accomplishing that end. Bahaism reiterates the Christian ideas that God hath made of one blood all nations and that all shall be united in God's spiritual kingdom. It repeats as a slogan, "the brotherhood of man." C. M. Remey91says: "The Bahai cause stands for the unity of all religions, political unity of nations, the social unity of all classes, peoples and races." "Its aim," says Harold Johnson, "is to knit all the faiths and all the peoples into one."92"The essential principle of the teachings of Bahaism is the unification of the religious systems of the world," says MacNutt.93This is a high ideal, which interpreted in their several ways isthe aim of Christianity, Islam, Socialism, etc. And Bahai writers mean what all the other systems have meant, namely, unity by all accepting their beliefs, for Remey94says: "Baha Ullah's mission is to unite those now following many systems into one brotherhood and one universal faith.... May God speed the day when all of us may become trueBahais."

But the claim of Bahaism is presented in another form. It asserts that it is actually bringing about this unification. "Abdul Baha is harmonizing Christians, Jews, Mohammedans, Zoroastrians, Buddhists, Hindus in the one and true faith."95Dreyfus says: "It is uniting all men in the great universal religion of the future." At Oakland, Cal.,96Abdul Baha said, "The revelation of Baha Ullah is the cause of the oneness of the world of humanity. It is a unity which welds together all the races." In illustration of this alleged result, the pilgrims to Acca express their gratification and amazement that at Acca several races meet together in love and unity. So in Rangoon, says Mr. Sprague,97"I attended a Bahai meeting at which six of the great world religions were represented united in the wonderful bond of friendship and unity." In like manner Mr. Harold Johnson says, "What Christianity has failed to accomplish, Bahaism has accomplished in uniting men of different races and religions." If these assertionsmean external association, it may be said that Christians have had their Parliaments of Religions and Congresses of all faiths, examples of polite toleration and laboratories of the science of religion. If it means that Christianity refuses to put itself on a level with other religions and consort with them as equals, this is true, for Christianity is an exclusive religion. It has entered the world, as it entered the Roman empire, to displace all others. It refuses to have Christ occupy a niche in the Pantheon. But Bahai writers mean rather that Bahaism is to be the bond of unity by all races and religions accepting Baha. In this sense their claim is based on very meagre premises. A few thousand only, outside of Persia, have embraced Bahaism. Harold Johnson says: "The Non-Mohammedans do not number probably very many thousands." But do we not see myriads gathering into the Christian brotherhood out of every race and religion of Asia, including even thousands from Islam. Thirty thousand Moslems have become Christians in Malayasia in Abdul Baha's lifetime. In Asia how many races and religions, forgetting their former antagonisms, are united in the faith and baptism of the Lord Jesus Christ. As an example of the living power of the Christian faith to unite the races of men, take the Conference of the International Christian Students' Federation, held at Lake Mohonk, N. Y. There Hindus and British, Japanese and Koreans, Russians and Chinese, Greeks and Armenians, French and Germans, Canadians and Brazilians, Americans and Mexicansrepresented the wide world. Mutual esteem, love and spiritual fellowship united members of the various Protestant Churches with representatives of the Oriental Churches. The unity in Bahai Assemblies is on so small a scale as to be not worthy of mention. How little Abdul Baha knows of or appreciates the reality and power of Christian spiritual fellowship is shown in his remarks at West Englewood, N. Y.98"This gathering (of Bahais) has no peer or likeness upon the surface of the earth, for all other gatherings and assemblages are due to some physical basis or material interests. Bahai meetings are mirrors of the kingdom." When Abdul Baha speaks about the results of Bahaism in bringing about unification in Persia, his claims seem utterly extravagant. To one who knows that country from long residence they are explicable only on the supposition that he has been misinformed or deceived by his own followers, for it must be borne in mind that Abdul Baha left Persia when a child of six or eight and has never returned. Hear these words which Abdul Baha addressed to Rev. J. T. Bixley, who was writing on the Sect in theNorth American Review: "The fundamental question is the unification of religious belief. In Persia, during the last fifty years99... the various religionists have united in the utmost love and fellowship. No traces of discord or difference remain: the utmost love, kindness and unity are apparent. They live together like a single family inharmony and accord. Discord and strife have passed away. Love and fellowship now prevail instead. Whether they be Moslems, Jews, Christians, Zoroastrians, Buddhists, Nestorians, Shiites, Sunnis or others—no discord exists among them." In an address at New York,100he said:

"In the Orient different races were at constant warfare until about sixty years ago Baha Ullah appeared and caused love and unity to exist among these various peoples. Their former animosities have passed away entirely. It was a dark world, it became radiant.... You now see the same people who were formerly at enmity and strife in far-off Persia, people of various religions and denominations living in the utmost peace." "His Highness, Baha Ullah, established such unity and peace between the various communities." What does such language mean? At their face value these words are erroneous in a high degree. All know indeed that in Persia bigotry and religious and racial hatred have been modified. In bringing this result about, Bahaism has had a share along with Western civilization and education, the Nationalist movement, medical missions, and even Pan-Islamism, for the latter has tended to bring Shiahs and Sunnis nearer to each other. But it is notorious how great the enmity and hatred is yet; how the Kurds have raided the Shiahs and massacred or plundered the Nestorians and the Armenians: how the Moslems oppress the Armenians in Karadagh: how Sheikhis have suffered from Mutasharis; and Ali Allahis continuedthe practice of tagiya for fear of them both. If Parsees enjoy more ease, it is through the efforts of their co-religionists in India; if Christians are safer, it is through the favour of the Shahs and the power of Christian governments: in neither case is it due to Bahaism. The union with the Bahais of possibly a dozen Armenians, a few score Zoroastrians and several hundred Jews cannot be the basis for such extravagance of language: neither can the rejection by Baha of the Shiah notion that other religions are "unclean," for Sunnis all along held the "peoples of the Book" to be "clean" and Christians of old learned to "call no man common or unclean."

As to unification, how is it? Babis were divided off from Sheikhis, and Bahais from Babis, and Behais from Bahais and the flames of hate and vindictiveness burn hotter between them than between the older sects and races, while the Shiahs curse and at times persecute Babis and Bahais. Instead of unity the Babi-Bahais have brought a greater division of sects: instead of love renewed fires of animosity and fanatical hate. In view of these conditions, how unreasonable for Abdul Baha to say that "through the power of Baha Ullah, such affection and love is produced among the various religions of Persia that they now associate101with each other in the utmost love and concord."

Passing now to another phase of this subject, let us inquire what means are prescribed for religious unification. The chief means seems to be the forbidding of the right of private interpretation or opinion. Abdul Baha writes102that he is "the Interpreter of all the works and books of the Blessed Perfection. Were this not the case, every one would give an interpretation according to his own inclination—this would lead to great differences." This point is more plainly stated by M. Abul Fazl:103"One of the explicit commands of Baha Ullah is the ordinance abrogating differences which separate men.... If those having two points of view, engage in strife in expressing their views, both will be delivered to the fire.... Bahai law prohibits the interpretation of God's word and exposition of personal opinion ... lest different sects arise." "You must ask him (Abdul Baha) regarding the meaning of the texts of the verses. Whatsoever he says is correct. Without his will, not a word shall any one utter."104Baha Ullah "made provision against all kinds of differences, so that no man shall be able to create a new sect ... indicating the Interpreter so that no man should be able to say that he explains a certain teaching in this way and thuscreate a new sect."105After Abdul Baha whenever the House of Justice is organized, it will ward off differences. But though the right of private judgment was denied, yet a new sect arose and bitter disunion occurred over the question of the Infallible Interpreter.

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

The claims of Bahaism in regard to its relation to the movement for peace and arbitrationrequire consideration. Abdul Baha at Boston106said: "Baha Ullah spread the teaching of Universal Peace sixty years ago, when it wasnot even thought ofby the people. He sent tablets to kings advising this." He wrote to Mr. Smiley of Lake Mohonk, "The matter of International Peace was instituted by His Highness, Baha Ullah, sixty years ago in Persia." Dreyfus107says: "Long before these ideas, i. e., peace, brotherhood and arbitration, had taken form amongus, at a time when the Bab himself had sometimes excused the use of arms for the propagation of religion, Baha Ullah had made these high principles the one basis of his religion." Remey108states this claim yet more strongly, saying: "Peace, arbitration, in fact universal civilizationwere unthought of, when over half a century ago these teachers (Baha Ullah and Abdul Baha) announced their message." Again, "Christ states that His dispensation is to be a militant one, which would be followed by another of peace. Baha Ullah has now brought that peace to the world. He is the Prince of Peace who has established the foundations of peace on earth."109

Now as to the facts. Bahaism certainly does advocate peace and arbitration, in common with Tolstoism, socialism and many schools of thought. Baha said to Professor Browne at Acca, in 1886: "This fruitless strife, these ruinous wars shall pass away and the Most Great Peace shall come. These strifes and this bloodshed and discord must cease and all men be as one kindred and one family." In accordance with this, Abdul Baha declares110universal peace and an international Court of Arbitration to be fundamental principles of Bahaism. The Court will be called the House of Justice and will be composed entirely of Bahais. "Disputes will find a final sentence of absolute justice ... beforethe Bahai House of Justice. War will be suppressed."111

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

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