VI

In those holy fields,Over whose acres walked those blessed feetWhich, nineteen hundred years ago, were nail'dFor our advantage to the blessed cross.To them not Jerusalem but Acca is the Holy City. Not Nazareth and the Sea of Galilee, but Haifa and its bay, not the Garden of Gethsemane but the Rizwan, not Calvary but the Turkish prison barracks, not Mount Olivet but Mount Carmel, attract their interest and engage their love.XI. Bahaism in its festivals abandons the Christian year. In the "Akdas," besidesNoruz, New Year, there are two sacred days: (1) The anniversary of the declaration of the Bab, May 23, 1844; and (2) the birthday of Baha Ullah, November 12, 1817. To these have been added: (3) The feast ofRizwan, April 21-May 2, commemorating the declaration of Baha Ullah in Bagdad; (4) the death of Baha Ullah, May 28, 1892, at Acca; and still later (5) the birthday of Abdul Baha, May 24, 1844; and (6) his appointment as "Centre of the Covenant," November 26. The four or five intercalary days, February 26-March 2, corresponding in a measure to Carnival, are a feasting time before the annual fast.The weekly holy days of the three monotheistic religions are abolished. Instead of a Sabbath, every nineteenth day, the first of each month, is a sacred day; even the week is abolished. The ninth day of each month has been made sacred by Abdul Baha.The era is also changed. The world and its events are to be reckoned from the Bahai cycle.Just what this is seems to be doubtful, for some date from the Declaration of the Bab and write 1914 as the year 70. TheStar of the Westis so dated. Some date from the birth of Baha Ullah and count this as the year 97, as on the title page of "The Bahai Movement," by Remey. Even the year of Abdul Baha's accession (1892) is used as a date.263Thus Bahaism has no Christian era, no Christian Sabbath, no Easter, no Christmas, no Trinitarian formula in benediction, doxology, or sacrament, no symbol of the cross, no hymns to Christ, no Apostles' Creed, no Lord's Prayer. Yet it claims to be Christian!XII. In conclusion, Bahaism is antichristian in its aim and propaganda. Whenever it comes in contact with Christian missions, in Persia, Syria, Egypt, India, or Burmah, it is the opposer of the messenger of Christ and His Gospel. A hope cherished thirty years ago, by some missionaries and others, that it might be a stepping stone for Moslems to Christ has not been fulfilled; albeit some of the best converts from Islam have first sought the broken cisterns of Bahaism.264Bahaism is plainly antichristian. It is a new and a different, an inferior and a false religion. Its claims are contradictory to the claims ofChrist. It would draw men's allegiance to another person, to other Scriptures, to a system of doctrine and way of salvation inconsistent with the Gospel, to forms of worship, ceremonies, and festivals at variance with those of Christianity. It declares that Christianity is abrogated and superseded. Its erroneous dictum is that "the revelation of Jesus is no longer the point of guidance for the world." Why cannot Christian people see that its claims annul faith and loyalty to Christ? Surely giving Bahaism countenance, assistance, and encouragement or opportunity for its propaganda is to wound Christ in the house of His friends.FOOTNOTES:223Phelps' "Life of Abbas Effendi," p. 69.224"Answered Questions," pp. 209, 238, 317;S. W., June 5, 1913, p. 90.225Phelps, p. 116.226"Answered Questions," p. 209.227Ibid., p. 213.228Phelps, p. 137.229Page 173.230Mrs. Grundy, p. 6.231"Ten Days in the Light of Acca," p. 23.232Pages 121-127, 173.233"Tablets of Abdul Baha," Vol. I, p. iv.234S. W., March 2, 1914, p. 321.235"The Bahai Movement," p. 80.236Contemporary Review, March, 1912.237Page 145, Chicago Edition.238Goodall, "Daily Lessons," p. 17.239Dreyfus, "The Bahai Revelation," p. 59.240"Table Talks," by True, p. 21; "Tablets of Abdul Baha," Vol. I, p. 17.241Star, July 13, 1913, p. 121; "Tablets of Abdul Baha," Vol. I, pp. 118, 124.242"Answered Questions," p. 106.243"Tablets of Abdul Baha," Vol. I, pp. 149, 150.244"Observations of a Bahai Traveller," p. 40.245"Tablets," p. 149.246"Daily Lessons," Goodall, p. 18; Sprague's "A Year Among Bahais," p. 8;Star, 1913, pp. 121, 159, 203.247Star, Feb. 7, 1914, p. 306.248"Daily Lessons," Goodall, p. 74.249"Tablets," Vol. I, p. 15.250Star, Feb. 7, 1914, p. 304.251Star, Feb. 7, 1914, p. 298.252"Glad Tidings," Tablets, p. 90.253The Bab's body, at the time of his martyrdom at Tabriz, was thrown to the dogs. It was rescued, taken to Teheran and interred. After many years it was secretly transferred to Acca. The Bab's house in Shiraz was first of all a shrine, and pilgrimage to it is enjoined in the "Akdas." Another is the mausoleum over the grave of the martyrs at Teheran. Similarly at Ispahan ("A Year Among the Persians," p. 13). Abdul Baha seems to desire to increase reverence for shrines and inculcates such honour for the martyrs as will soon develop into superstition. In the "Visiting Tablets for Martyrs," he says (pp. 9-12): "Blessed is the one who attains to visit thy grave. Blessed is the forehead that is set against thy tomb. Blessed is the person who lights a lamp at thy resting-place." "I beg God to make thy sepulchre a mine of mercy, a depository of gifts, and to encompass it with manifold signs." A chant for the pilgrim begins: "O peerless martyr! Verily I salute thy pure dust and thy holy blessed tomb. The everlasting abode is for such as visit thy tomb."254"Table Talks," pp. 13, 17.255Rev. H. H. Jessup, D. D., refers to this incident as published in theLiterary Digest(Outlook, Ibid., and "Fifty-three Years in Syria," p. 687). He said to Abbas Effendi, "An American woman has stated that she came to Haifa and when she entered your room she felt that she was in the presence of the very Son of God, the Christ, and that she held out her arms, crying, 'My Lord, my Lord,' and rushed to you, kneeling at your blessed feet sobbing like a child. Can this be right to accept worship?" "I left Abbas Effendi with the painful feeling that he was accepting divine honour from simple-minded women from America and receiving their gifts of gold without protest or rebuke."256New YorkOutlook, June, 1901, pp. 45, 46.257Mrs. Grundy,Ibid., p. 73.258Page 212.259See "Ten Days in the Light at Acca," pp. 71-73; "My Visit to Acca," p. 21; "In Galilee," p. 69; "Heavenly Vista," p. 22; "Daily Lessons," p. 80; "Flowers from Acca," p. 36; "Table Talks," p. 14.260Baha, in the "Akdas," forbids women from going on pilgrimage, the adoration of pictures and the kissing of hands. Why does Abdul Baha encourage them? Ignorant devotion has so soon degenerated into superstition and iconolatry. Others are trading on the superstitious. Abdul Baha writes: "I have received news that some one in Persia has imitated the picture of the Manifestation and sold it for $200 to a believer. The real picture is not in the possession of any one but me."261"Flowers from Acca," p. 34.262"A Heavenly Vista," p. 22; and above references.263Star, March 2,1914, p. 321.264Doctor Jessup,Outlook, Ibid., says, "An old Persian Sheikh, in 1897, came to the American Press in Beirut, with a large sheet of paste board on which was written the motto 'Ya Baha ul Abha' and wished to have a map mounted on the face of it. In reply to inquiry why he thus would use it, he said: 'I have had it hanging on my wall for twelve years and prayed to it, and found it to be vanity and worthless. I now prefer to read the Bible.'"VIBahaism and the StateBahaism certainly does contemplate an earthly dominion which shall eventually subvert all existing governments.—Doctor Holmes in Speer's "Missions and Modern History," Vol. I, p. 129.The supreme manifestation of social morality is always government and in formulating a politic, Baha Ullah most clearly earned our reverence as the prophet of modern society.... Democracy alone tends to vulgarize personal values, as the United States proves. By uniting the aristocratic spirit with the democratic form of Government, he insured a politic at once equable and effective.—H. Holley, "The Modern Social Religion" p. 203.In calling Babi-Bahaism a worse cult than Mormonism, I do so deliberately.—S. K. Vatralsky in "Amer. Jour. of Theology," 1902, p. 73.There can be little doubt from the intolerance they show to those who recant, that should they gain power enough they would be as ready to persecute Christians as was Mohammed to put to death the Jews of Medina.—Dr. G. W. Holmes in Speer's ibid., p. 130.BAHAISM,as a new religion bidding for popular favour, should be considered in its relation to the State, for this is an important factor in forming our judgment of it. As it historically sprang from Babism, it is well to review, first of all, the political relations of Babism.I. Babism in Persia was a form of Mahdiism. Mirza Ali Mohammed, the Bab, claimed to be the Mahdi, the Kaim, the twelfth Imam returned. According to Shiah doctrine, the rulership of the State by divine law belongs to the Imam. The Kajar Shahs had the right to kingship only in the absence of the Imam. Their authority would cease with his appearance. This is so universally recognized that the constitution of Persia drawn up by the Parliament in 1906-1907 contains in the preamble the provision that it shall continue only till the manifestation of the Imam.In accordance with this principle the Babis looked upon Mohammed Shah and Nasr-ud-Din Shah as no longer the rightful rulers. They were,ipso facto, supplanted by the Bab, the Sahib-i-Zaman or Lord of the Age. The Kajars were called by them "unlawful kings." Hazrat-Kuddus says,265"We are the rightful rulers; know that Nasr-ud-Din is no true king and that such as support him shall be tormented in hell-fire." Disloyalty was an essential corollary of Babism and not a consequence of the repression and persecution which it met. The measures of the Persian Government were caused by this knowledge. The rebellions of the Babis were justified in their eyes by self-preservation as well as by the desire to remove, if possible, the Shah and make way for the reign of the Bab. Professor Browne's opinion on these points is conclusive. He says:266—"The Babis looked for their immediate triumph over all existing powers, culminating in the universal establishment of the true faith and the reign of God's saints on earth.... They intended to inherit the earth; they held those who rejected the Bab as unclean and worthy of death, and they held the Kajar Shahs in a detestation which they were at no pains to hide.... They did not make any profession of loyalty to or love for the reigning dynasty.... Unbelievers were flouted with scorn because they supposed that the Promised Deliverer would confirm the authority of the Shahs."The "Bayan," the chief book of the Bab, anticipates the time when the Shah's government shall be superseded by a Babi state, which shall prevail in Persia. It gives the laws for this Babi state as well as regulations for the distribution of the spoils of warand for the Jahad,267showing that the Bab anticipated religious wars. The kings of the Bayanic dispensation are directed what they should do. In the five chief provinces of Persia, no unbelievers are to be allowed to live, except some foreign Christian merchants. They are not to be killed, but to be driven out and their property confiscated.268Directions are given as to the use of their property. The strongly intolerant doctrine is set forth269that "unbelievers have no right to anything, not even to a believing wife. All that thou seest in the hands of unbelievers is not theirs by right. If the manifestation has power, he would even forbid their breathing."Babism, therefore, was a political as well as a religious movement. As such it fought and with some prospect of success, for, as Browne says, "it seemed at one time to menace the supremacy alike of the Kajar dynasty and of the Mohammedan faith in Persia."270The Bab was executed in 1850. The Babi insurrections were suppressed. Terrible reprisals followed the attempt on the life of Nasr-ud-Din Shah. The leaders fled into exile to Turkey. Babism, repressed and forced into concealment, entered upon a new phase. It emerged somewhat changed as Bahaism (1867).II. Bahaism should be considered in its political aspects in relation to the Government of Persia.(a) In Persia, the issue of the sword had declared against the Babis. Baha Ullah adopted a policyaptly called "political opportunism."271He proclaimed the loyalty of himself and his followers to the Shah, denounced the attempted assassinations, wrote prayers to be said for the Shah,272and pleaded for the toleration of the sect as one without political aspirations. Bahai apologists condemned the Bab and the conduct of the Babis, declaring it contrary to the principles of the Bab.273Mirza Abul Fazl, on trial before the Persian Government, repudiated the Babis, denounced their actions as unseemly and bad,274and declared with emphasis that Bahaism was an entirely different religion. He pronounced the Shah free from blame regarding the death of the Bab275and the persecutions of the Babis, casting the responsibility and reproach on the mullahs and the Ministers of State.276He even made a show of blaming the attendants for the death of Badi, the messenger who bore Baha's epistle to the Shah, and made as though the Shah regretted it. The "New History" and the "Traveller's Narrative" are both tendency writings, following out the same purpose, glossing over the facts as given in the contemporary narrative of Mirza Jani, putting the odium on the mullahs and asserting "that no particular blame attaches to His Most Sacred Majesty the Shah";277though other writings of Baha show a spirit of hostility to the Shah.278Following the policy of conciliation the Bahais madepetition to the Shah stating that279"this sect has no worldly object nor any concern with political matters, it has nothing to do with affairs of Government neither has it any concern with the powers of the throne." They stated that280"they have made no disturbance, or rebellions, or any sign of sedition." So Baha281enjoined that "in every country they must behave towards the Government with faithfulness, trustfulness, and truthfulness." The Persian Government responded to this policy and ceased to persecute as before. During the past fifty years the Bahais have not been much molested. Their persecutions have been few and generally due to local causes. The number of Bahais who have lost their lives in the course of their history (after they cease to be Babis) is probably not more than 300, more than half of whom were killed in riots at Ispahan and Yezd in 1903. The Bahai historian282states that "on rare occasions certain Ulema, for their own personal and private advantage, molest one or two individuals of the sect." But the Shah's Government has tolerated them.283Not counting the present Holy War against the Christians, more have been killed in Persia in the half century than Bahais.284The Government has shown liberality towards Bahais byallowing them to occupy positions in the civil service, as clerks in the post, telegraph, customs, courts, and consulates, and has not discriminated against them.(b) Coming to the period of the agitation for a constitution and the revolution, it is plain that the Bahais had little to do with the struggle. Neither they nor their teachings were the cause of it. The causes were the same, in general, as those which influenced Turkey and China towards constitutional reform. The occasions in local circumstances and politics had nothing to do with Bahaism. The leaders were enlightened Moslems, and even mullahs of the Shiahs. They were not Bahais. These held aloof from the propaganda and the struggle for popular liberties, took little part in the elections or in parliament, and joined neither the army of the constitutionalists nor that of the reactionaries. They displayed no love of country by striving for the cause of the people, nor any real love or loyalty to the autocratic Shah. Yet the influence of Abdul-Baha Abbas was thrown in favour of Mohammed Ali Shah, and after he had scattered parliament at the cannon's mouth and annulled the constitution, Bahais were granted appointments in the civil service and rejoiced in the reactionary régime. A tablet of Abdul Baha was circulated prophesying a long and prosperous reign for Mohammed Ali Shah, who before many months was driven from his throne into exile.My personal knowledge of these circumstances is supported by abundant printed evidence. First of all there is Abdul Baha's own statement. He saidin America,285"In Persia the Bahais have no part in the movements which have terminated in corruption. They must have nothing to do with seditious movements." Excerpts from his letters286show that they were constantly enjoined "from the very beginning of the revolution to stand aside from the struggle and war." To the same effect are the words of the Bahai Remey,287"The Bahais had remained neutral in the struggle for constitutional liberty and the renewal of Persia." So Dreyfus, another Bahai,288"He (Abdul Baha) dissuaded them from mixing themselves up in the political struggle. This explains the apparently passive rôle played by the Bahais in contemporary events in Persia." Because of this attitude, Professor Browne accuses them of lack of patriotism and laments their inaction. But this attitude of neutrality was only maintained by them as far as taking up arms and public action were concerned. Their secret influence was on the side of the reactionary party. It is plain that the constitutionalists regarded the Bahais as their opponents, and Mohammed Ali Shah counted them as his supporters. Abdul Baha said in New York,289"The Bahais have taken no part whatever in political questions and disturbances. Their clamorous persecutors were the revolutionists. These discontents wanted constitutional rights and privileges. They were politicians, notreligionists." Certainly the hostile animus of these words is unmistakable. There is indubitable proof, too, that Abdul Baha carried on correspondence with Mohammed Ali Shah. M. H. Ford, a Bahai writer,290states the fact in detail. Its purport was such that, when the Constitutionalists knew it, Abdul Baha feared violence. This was commonly reported in Persia. In Chicago the first Bahai missionary to America confirmed this fact which he had heard from Acca. He said, "The authorities intercepted Abbas's letter intriguing with Mohammed Ali Shah, and therefore the revolutionists threatened him." Remey shows the affiliation of the Bahais with the Shah, and his satisfaction with them. He arrived at Teheran just when the Shah had scattered the parliament and hanged the editors. He says, "We found the Bahais in the utmost peace and happiness. They were in good esteem and respect of the [reactionary] Government, and were now enjoyingunusualprivileges.... Several of the Bahais had been appointed to high governmental positions." In accord with all these facts is the statement of J. D. Frame, M. D., of Resht:"The political influence of the Bahais has been grossly exaggerated. They were forbidden to accept seats in the first parliament and professed to maintain strict neutrality, but in the spring of 1908 a 'tablet' was circulated among them, promising that Mohammed Ali Shah would rule for the remainder of his life; and the writer possesses a copy of another 'tablet' promising him speedy peace and prosperity.The subsequent forced abdication of the king cost the Bahais considerable prestige and some followers."291We thus see a double failure on the part of this movement. As Babism it failed in 1848-1852 in its rebellion and wars against the Kajars; as Bahaism it failed to enter into and assist the modern movement, which, aiming at reform and progress, inaugurated a constitution. The cause of the latter is not far to seek; Bahaism has a political scheme of its own. We will now consider it.III. Bahaism has set forth a system of civil government. Claiming to be a revelation from God, it has enunciated the laws and regulations of the future State. It approves of constitutional monarchy as the best form of government, and permits republics.292But this monarchy will be limited not so much by its constitution as by the law of Bahaism and its hierarchy. Baha, in the "Kitab-ul-Akdas," the Book of Laws, directs that Bet-Adl, houses of justice, be established in every place, with nine or more members, all Bahai men, who shall be Trustees of the Merciful, Administrators for God. In the thirteenth of the "Glad Tidings"293he says:"The affairs of the people are placed in charge of the men of the House of Justice. They are daysprings of command (divine agents, representatives of God). They may execute what they deem advisable. It is incumbent upon all to obey them. Theirsouls will be inspired with divine aspiration. God will inspire them with what He willeth."With them will lie the interpretation of points of doctrine. They must decree and judge according to Bahai revelation. "They must gaze day and night towards that which hath been revealed from the horizon of the Supreme Pen." They shall rule by divine right. Their authority shall be absolute. Abdul Baha restates the words of Baha:294"The House of Justice must be obeyed in all things." "It is the centre of true government." "The Law of God will be invested in them, and they will render decisions." "All judgment will be from the standpoint of God's laws." "Its decisions and commands will be guarded from mistake. It will have conferred upon it infallibility." The House of Justice will have local councils, national ones, and an international one.295Of the latter, Abdul Baha said in an address in New York:"A universal or world House of Justice shall be organized. That which it orders shall be the Truth in explaining the commands of Baha Ullah and shall be obeyed by all.All men shall be under its supervision."296Its functions are not confined to matters of faith, for Abdul Baha continues: "The House of Justice is endowed with a political as well as a religious aspect.It embodies both aspects, and is protected by the preserving power of Baha Ullah himself."In the political aspect it will be supreme."The separation of the Religion and the State can only be temporary," says Dreyfus,297"a momentary stage. For the present the two spheres are separate. When Bahaism triumphs they will be united." "The House of Justice298will have under its control almost the whole administration, and naturally will take the place of our municipal councils. Such has been Baha Ullah's intention. Further he clearly aims not only at a municipal House of Justice, but also at a legislative one, sitting as a national parliament and as an international tribunal." Remember that all the members are to be Bahais. So Remey says, "There will be a union of Religion and the State—the governments of the nations. The material laws of men will be founded and enforced according to Bahaism."299In this politico-religious régime, the political will be subject to the religious. "The kings and rulers of the world," says Abdul Baha,300"will find their true authority under the rulings of the House of Justice. It will decide between kings and kings." Baha addressed letters301to kings with arrogant assumption of authority to control the civil powers.The Houses of Justice will havelarge financial powers. They shall inherit all property of thosedying without heirs, and one-third of that of those dying childless.302One-third of all fines for crimes shall go to them. For example, in case of murder, two-thirds of the blood money shall go to the family of the murdered and one-third to the House of Justice. A tithe of nineteen-hundredths shall be given into their hands. They shall act as trustees for minors and incapables, and as a Poor Board.They shall haveciviljurisdiction, "to settle material difficulties between believers,"303for the protection of men, for the preservation of human honour.304"If any man refuses to educate his children, the House of Justice shall do it at his expense," and "shall order all the negligent to pay" and use police powers to enforce it.They must also interpret and administercriminallaw, for Baha has "revealed" a code of laws and regulations concerning material as well as spiritual things.305Abdul Baha says, "The revelations of Baha Ullah contain all the great laws of social government." "The laws cover all points and questions of national administration."306For example, in the "Kitab-ul-Akdas," the punishment for theft is prescribed: for the first offense, exile; for the second, imprisonment; for the third, branding "thief" on the forehead, "lest other countries accept him." For adultery a fine is to be paid to the House of Justice,and for the second offense, double of the fine. Arson is made punishable by burning, etc. This fiat legislation of Baha Ullah is to be imposed upon the parliaments of all nations. "All legislative and administrative functions," says Dreyfus,307"shall assume a sacred character" under the control of the Bahai House of Justice.In brief, Bahaism would set up in each town, in every country, ruling councils, and a central one universal in its sway, composed entirely of Bahais, clothed with supreme authority, because God-given, over kings, parliaments, and peoples; councils infallible and absolute, superior to appeal or protest; deciding and exacting obedience in every department of the life of humanity—religious, domestic, social, educational, financial, judicial, and political. It would be not animperium in imperio, but an Empire over all. It would be a priestcraft308such as the world has not yet seen—a religious-political régime in which kings and presidents will go not to Canossa but to Acca, and alike hold the stirrups of Bahai justices, and laws of parliaments will be subject to revision and veto by the Bahai House. In it is the certainty of priestly oppression when fallible men set up their judgment as God's. The Bahais claim to have no priests and nohierarchy. It is a questionof names. Their system and laws contain the real thing, full-fledged, men mediating God's will. We may call it abahaiarchy, if they prefer.Abdul Baha, recognizing the objections that will be made to the political functions of the Bahai justices, and foreseeing difficulty with Governments, has, for the time being, directed that in America and Europe the name "House of Spirituality" or "House of Consultation" be used.309But change of name does not alter the reality or change the "revelation" of Baha. The House of Justice (central) is to be set up when Abdul Baha dies, and it will assume its functions gradually as opportunity and expediency demand. Already orders have gone forth prohibiting the interpretation of the words of Baha or personal expositions of them.310Already the fiat has interdicted the publication, by a Bahai, of a tract, book, or translation on the Bahai religion without submitting it to the censor at Acca.311The effect of the working of the Bahai system may be realized by imagining it as set up in Persia. Suppose, for example, that the small minority of Bahais now in Persia should become a majority, with a Bahai Shah, Bahaism would become the established religion. "Houses of Justice" would come into operation. What of those who remain Moslems and Christians? Fortunately Baha has abolished the law of the Bab that required their expulsion from the chief provinces of Persia and theconfiscation of their property. But either the other religions must be judged by Bahai courts, or separate courts must be set up for them. This would perpetuate the double system of courts, theurfior civil and thesharior religio-civil courts. The latter would be entirely Bahai and either lording it over or in conflict with the civil administration. This would be a continuation of the present confusion of Persian conditions, only with the Bahais in control. What might the minority expect? The oppressions and anathemas received by the old Bahais from the followers of Abdul Baha Abbas give the answer.312Fortunately for the world, the universal reign of Bahaism is not to be realized, neither is the prophecy of Abdul Baha to be fulfilled which says313"that the flag of Baha Ullah will overcome every other flag and all rulers will do homage to it."FOOTNOTES:265"New Hist.," p. 362.266Ibid., p. xvi.267"Trav.'s Narr.," p. 287.268"Bayan," VI, 4.269"Beyan Persan," Vol. IV, p. 118.270Browne, "New Hist.," p. vii.271Browne, "New Hist.," p. vii.272Ibid., p. 316.273"Trav.'s Narr.," p. 65.274"Bahai Proofs," pp. 51, 63, 77.275Ibid., p. 38.276"New Hist.," pp. 172, 180.277"Trav.'s Narr.," p. 189.278See "Surat-ul-Muluk," andS. W., Sept. 27, 1913, pp. 9, 10. See Chap. VIII, p. 186, 191.279"Trav.'s Narr.," p. 156.280Ibid., p. 160.281"Words of Paradise."282"Trav.'s Narr.," p. 166.283Browne, "A Year Among the Persians," p. 101. M. A. Ford in "The Oriental Rose," p. 74, says, "For many years before the death of Baha Ullah, there was no persecution of the friends."284See "Missions and Modern History," R. E. Speer, p. 130, Note 2.285S. W., July 13, 1913.286Browne's "Persian Revolution," pp. 424-429.287"Observations of a Bahai Traveller," p. 53.288Ibid., p. 172.289S. W., August 1, 1912.290"The Oriental Rose," pp. 185-186, 197.291The Moslem World, 1912, p. 238.292"Glad Tidings," p. 91.293Chicago Edition, p. 89.294Grundy's "Ten Days in Acca."295"Answered Questions," by Abdul Baha, Barney, pp. 198-199.296S. W., Dec. 12, 1913; April 9, 1914, p. 21.297"The Bahai Revelation," p. 123.298Ibid., p. 144.299"Bahai Movement," p. 69.300Grundy,Ibid.301Mohammed wrote to the rulers of Constantinople, Persia, Egypt, and Syria. That which was a bold and striking act on the part of Mohammed is a weak imitation on the part of Baha.302They become what they accused the Shiah Mullahs of being; "Dead men's heirs, consumers of endowments, and collectors of tithes and 'thirds.'"303Dreyfus, p. 131.304"Ishrakat," p. 33.305Remey, p. 61.306Kheiralla, p. 433.307"The Bahai Revelation," p. 32.308The word "priest" is used loosely for an officer of religion. Bahais use no special term. Abdul Baha says ("Universal Principles," p. 38): "The making of specific laws is apportioned to the House of Justice. The members will not form laws and statutes according to their own opinions and thoughts, but by the power of inspiration."309"Tablets," Vol. I, pp. 1 and 6.310"Brilliant Proof," p. 26.311S. W., July 13, 1913, p. 121.312Abdul Baha justified Mohammed's use of the sword, saying, "Mohammed commanded his followers to carry the religion of God by the sword. It is right to inflict injury to save a man's life," therefore to save his soul by force.313"Daily Lessons at Acca" (Goodall and Cooper), p. 72.VIIBahaism and WomanBaha Ullah in a letter to one of his wives:—This writing is to the Exalted Leaf, who hath tasted My Most Holy and Wonderful Saliva. We have given thee to drink from My Sweetest Mouth, O thou blessed and sparkling leaf. We have bestowed upon thee such a station as no woman had who preceded thee.—In Prayers, Tablets and Instructions, 1900.There is a touch of oriental luxury of admiration in some estimates of Kurrat-ul-Ayn, who in important moral characteristics did not rise above the level of her time and place. And in its results Babism has not exalted woman.—R. E. Speer, "Missions and Modern History" Vol. I, p. 150.ABDUL BAHA whilein Europe and America had much to say about the relation of man and woman. In New York City, after referring the audience to various books of the Bahai religion, he said: "Similarly all the other tablets of Baha Ullah containnewteachings, which have not been revealed in any books of the past Prophets. The sixth new teaching is the equality between men and women. This is peculiar to the teachings of Baha Ullah, for all other religions placed men above women."314In the exposition of Bahai teachings at Clifton, England, he declared: "His Highness, Baha Ullah, established certain precepts or principles."315"The sixth principle of Baha Ullah regards the equality of the sexes. God has created the man and the woman equal. In the animal kingdom the male and the female enjoy suffrage [laughter]; in the vegetable kingdom the plants all enjoy equal suffrage [laughter and applause]. The male and the female of the human kingdom are equal before God. Divine justice demands that men and women have equal rights."My first thought on reading these statements was one of surprise, for they contradict my observations during thirty years' residence in Persia, in close touch with Bahais. I decided to make a thorough investigation of the teachings and practice of Baha Ullah bearing on the relation of the sexes, to determine definitely whether these claims of the "inspired interpreter" were valid or not. A considerable body of Bahai literature and "revelation" is accessible. Examination of the chief books, the "Kitab-ul-Akdas," the "Ikan" and the "Surat-ul-Haykal" disclose no such teaching. Neither the 155 paragraphs of the "Hidden Words," nor the "Seven Valleys" have any such delectable thoughts for Oriental women. Neither the six "Ornaments"316of the faith nor the four "Rays,"317nor the nine "Effulgences,"318nor the eleven "Leaves of the Words of Paradise," nor the nine precepts of the "Tablet of the World," nor the fifteen "Glad Tidings"—though they announce many blessings, from freedom to cut the beard as you please to constitutional monarchy as the best form of government—give the teaching of the equality of woman with man. Neither Mirza Abul Fazl in his "Bahai Proofs," representing the new Bahais of Abdul Baha, nor Doctor Kheiralla in his ponderous volume on Beha Ullah, representing the old Behais, in this bitter and rancorous schism; nor Myron Phelps in his "Life of Abbas Effendi," nor Professor Browne of Cambridge University in his learned and impartial investigations regarding the religion makes the statementthat Baha Ullah teaches the equality of man and woman. On the contrary, investigation confirmed my previous conviction that the position of woman under Bahai laws and customs is inferior to that she holds in Western lands and that her lot is far less desirable and less blest than in Christian civilization. I reached the conclusion that this doctrine as enunciated by the "Interpreter" is a late addition to Bahaism, intended to attract the attention and tickle the ears of audiences in Europe and America.Of the two or three thousand Americans who are following the cult of Bahaism, most are women. Concerning this Abdul Baha says in a tablet: "Today the women of the West lead the men in the service of the cause (Bahaism) and loosen their tongues in eloquent lectures."319The editor adds, "Nine-tenths of the active workers in the cause are women."320Hence it is timely to consider the teaching and practice of Baha Ullah with regard to women.I. I will first take up thesubject of education, for in regard to it the law of Bahaism justifies, theoretically, their boast of maintaining the equality of thesexes. In this it is, however, simply imitating the law of enlightened Christian lands, nor does their practice at all keep pace with their precepts. In the seventh Ishrak (Effulgence) it is "enjoined upon all to instruct and educate their children."321The "Kitab-ul-Akdas" decrees "that every father must educate his sons and daughters in learning and in writing" and also in the Bahai religion. Education is to be compulsory and if neglected by the parents must be attended to by the "House of Justice." But, notwithstanding this law, most Persian Bahais have allowed their girls to grow up in ignorance, while educating many of their boys. Even at Acca,322Syria, the headquarters of the sect, where Baha had a school for boys, no like opportunity was furnished to the girls for an education. The fact that modern schools for girls could not be opened in Persia is no adequate excuse, for private tutors could have been employed, as is the custom in many Persian Shiah families, or the fathers could at least have taught their daughters to read. Lately American Bahais have begun to stir them up. They have organized the Persian-American or Orient-Occident Educational Society. It raises funds in America for Bahai schools and hospitals. With exceeding lack of candour, it poses as simply a philanthropic enterprise and conceals its primary and ulterior object, which is the propagation of Bahaism. Its missionaries make their reports of their work in theBahai NewsorStar of the West, of Chicago. They have one ormore schools for girls in Persia and several scores of girls in attendance. The American Bahai missionaries are residing in Teheran and Tabriz,323directing the propaganda and working for the elevation of the girls and women through the Bahai religion.II. I pass to the consideration ofthe civil and domestic rights of woman under Bahaism, and will review the customs and regulations regarding marriage—so fundamental in the constitution of human society.(a) Marriage seems to be obligatory, according to the "Kitab-ul-Akdas." It says: "A solitary life does not meet God's approval; adhere unto what the trustworthy Counsellor commands. Deprive not yourselves of that which is created for you."324Monks and nuns are called upon to marry that they may have children "to celebrate the praise of God." A tablet says: "Nor must they refrain from marriage which causes procreation and multiplication of the servants of God."325Mirza Abul Fazl, the learned philosopher of the dispensation, interprets the law to mean: "He has enjoined upon the people of Baha abstinence from monkhood as well as from ascetic discipline. He has commanded them to marry."326Professor Browne says: "Marriage is enjoined upon all." In like manner the "Bayan" of the Bab previously made marriage obligatory, but unlawful with an unbeliever.(b) Marriage is declared to be conditioned on theconsent of both parties and of the parents. But in practice the matter of consent is still one-sided. Take, for example, an incident in the life of Abbas Effendi.327The mother and sister were very desirous that he should marry and looked about and found a girl of whom they approved. The sister narrates that "without consulting my brother, I invited the girl to visit us. After a wearisome journey, she and her brother reached Haifa. We commenced quietly to make preparations for the marriage without making known to my brother the arrival of the girl. My brother saw that there was something unusual afoot, so he demanded of us with considerable energy, 'What is this? What are all the people smiling about? Are you again planning to get me a wife? If you are, give it up; I will not marry.' We pleaded and reasoned with him. At length we said, 'She has come, what shall we do?' He hesitated and finally said: 'Well, since you have brought her here, she belongs to me, and I will give her in marriage to some one else.' At length my brother brought about her marriage to a husband of his own selection." The "consent" of the girl in this case seems to have been considered about as much as in ordinary Oriental usage.(c) Baha Ullah advised against child-marriages, yet, strange to say, seems to have tolerated child-betrothals. Among Persians it is a common custom to betroth children. Abbas was after this manner betrothed to his cousin in infancy. When the household of Baha thought the time had come for themarriage, Abbas thought differently and refused to agree to it. This incident328occurred before the one narrated above and is concerning a different girl. Curiously it was a girl named Moneera, who had been betrothed to another in infancy who finally became the wife of Abbas Effendi. She had been promised to her cousin Mohammed Tagi, and after she had reached the age of maturity, the youth urged on the marriage. The wedding was celebrated and the bride brought to the groom's house. Then, so the story goes, the husband refused to see his bride and continued in stubborn neglect and denial of marital rights till his death—six months afterwards. Later Baha Ullah persuaded Abbas to take the "sweet and amiable" virgin-widow for his wife and he is said to have attained to "a warm affection and regard" for the woman he was asked to marry.329Did I wish to assume the rôle of higher critic, I might suggest that the latter incident, like that in "When Knighthood was in Flower," is apocryphal, and intended to create a legend of her virginity up to the time she became the "leaf" of the "Greatest Branch of God."Another account I have gathered from a Syrian disciple of Baha. He reports that Abbas Effendi would not marry the girl his parents had betrothed him to, because he had a love affair with Moneera, the wife of Mohammed Tagi. The speedy demise of the husband was attributed to poison administeredby his wife, who thereupon became the wife of Abbas Effendi. Her title among Bahais is "Holy Mother."(d) Another part of the marriage law gives directions as to the number of wives a man may take. The "Kitab-ul-Akdas" says: "God hath decreed you to marry. Beware of marrying more than two, and whosoever is content with one, attaineth peace for himself and her."330Mr. Phelps331calls attention to this fact that the Book of Laws permits of taking two wives. This limitation of the man to bigamy is deemed an improvement on the law of Islam allowing polygamy.But Bahai law does not permit a wife to have two husbands. This absolutely invalidates the claim and declaration of Bahaism concerning the equality of the sexes. It proclaims the woman the inferior, not the equal. No equality can exist in a household under such a license. Where is the boast of progress and superiority, when the most essential unit of human society is nullified? "Twain shall be one," says the Gospel of Christ. Can we believe that the "Incarnated Father of all" has revealed a new "Most Holy Book" in which bigamy is permitted?Akstag fur Allah!God forbid!I will now give some details from the history of the Babi and Bahai "Manifestations" to show their practice in regard to marriage.After the execution of the Bab, 1850, the rival claimants to prophethood were Mirza Yahya, surnamed Subh-i-Azal, and Mirza Husain Ali, surnamedBaha Ullah. They were sons of Mirza Abbas of Nur,332called Mirza Buzurk. He had a wife and a concubine. Yahya was the son of the wife and Husain Ali of the concubine. This was under the law of Islam. The subsequent enmity of the half-brothers exhibits one of the evil results of polygamy.Subh-i-Azal was the "Lord of two wives," whose names and condition are recorded in the pension records333of the Turkish and British Governments in Cyprus. The first was named Fatima and her companion wife was Rukayya. They had fourteen children. Besides the two, who were with Azal in Cyprus, it seems there were two others. Of the third wife he says334in his personal narrative: "My wife, who was taken captive and was released, has now grown old in Persia without an interview being possible." The fourth quarrelled with her lord and accompanied the Bahais to Acca.335After several of the Azalis, with whom she was living, were murdered by the Bahais,336she was sent on to Constantinople with a surviving Azali.337Baha Ullah, like Mohammed, surpassed his own law. He had three wives, or two wives and a concubine. Bahai writers generally omit this information in describing his life and character. Kheiralla has a chapter on his household and gives the namesand titles of his children, twelve in all, but fails to mention the fact that he had two wives, though he says: "Like Abraham, by establishing his household, Baha Ullah perfected the laws of man, and fulfilled the prophecies of scripture."338C. M. Remey passes over the subject with the remark: "As a man he lived a life in harmony with his Oriental environment."339Abbas Effendi in his "Traveller's Narrative," Abul Fazl, Dreyfus, Sprague, Thornton and others fail to inform their readers of the truth and this omission is evidently with definite purpose. Phelps is more candid. He says that "Baha Ullah had two wives; that the Book of Laws permits it."340Professor Browne refers to the three, giving the honorary titles conferred upon two of them. He makes a quotation341from Hasht Behasht which reads: "Among the titles conferred by Baha Ullah are the following:—on his wives, Madh-i-Ulya, 'the Supreme Cradle,' and Varaka-i-Ulya, 'the Supreme Leaf.'" And in the "New History," he says: "The title of Varaka-i-Ulya was conferred by Baha Ullah on one of his wives."342The name of the first wife was Aseyeh or Nowab. She was the mother of Abbas Effendi and six other children.343According to Subh-i-Azal's narrative344she was a niece of the Shah's vizier. She survived Baha and sufferedmuch from the children of the other wife, according to Abbas Effendi.345The first marriage was in Teheran in 1835. He took a "companion for her" in 1850. Her title was Madh-Ulya. She was the mother of Mirza Mohammed Ali, Mirza Badi Ullah and other sons and daughters. The manuscript, "Life of Baha Ullah," continues: "In the last year at Bagdad (1867-68) before the exiling of our Lord to Constantinople, the sister of Mirza Mahdi of Kashan was honoured to be His wife." It appears that she was sent by a rich believer from Persia to be a maid-servant in Baha's household. The Persian Consul in Bagdad, Mirza Buzurk Khan Kasvini346desired to take her as his wife or concubine. Baha himself took her as a concubine. Because he was thwarted, the Consul showed special enmity to Baha and his followers. The only child of this wife, a girl, was born at Acca in 1873. The three wives survived Baha. After his death one of them suffered gross indignities at the hands of Abbas Effendi, being furiously attacked by him in his own house, so that she fled precipitately. This, at least, is the report of Khadim Ullah, the lifelong amanuensis of Baha Ullah.347

In those holy fields,Over whose acres walked those blessed feetWhich, nineteen hundred years ago, were nail'dFor our advantage to the blessed cross.

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

XI. Bahaism in its festivals abandons the Christian year. In the "Akdas," besidesNoruz, New Year, there are two sacred days: (1) The anniversary of the declaration of the Bab, May 23, 1844; and (2) the birthday of Baha Ullah, November 12, 1817. To these have been added: (3) The feast ofRizwan, April 21-May 2, commemorating the declaration of Baha Ullah in Bagdad; (4) the death of Baha Ullah, May 28, 1892, at Acca; and still later (5) the birthday of Abdul Baha, May 24, 1844; and (6) his appointment as "Centre of the Covenant," November 26. The four or five intercalary days, February 26-March 2, corresponding in a measure to Carnival, are a feasting time before the annual fast.

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

The era is also changed. The world and its events are to be reckoned from the Bahai cycle.Just what this is seems to be doubtful, for some date from the Declaration of the Bab and write 1914 as the year 70. TheStar of the Westis so dated. Some date from the birth of Baha Ullah and count this as the year 97, as on the title page of "The Bahai Movement," by Remey. Even the year of Abdul Baha's accession (1892) is used as a date.263Thus Bahaism has no Christian era, no Christian Sabbath, no Easter, no Christmas, no Trinitarian formula in benediction, doxology, or sacrament, no symbol of the cross, no hymns to Christ, no Apostles' Creed, no Lord's Prayer. Yet it claims to be Christian!

XII. In conclusion, Bahaism is antichristian in its aim and propaganda. Whenever it comes in contact with Christian missions, in Persia, Syria, Egypt, India, or Burmah, it is the opposer of the messenger of Christ and His Gospel. A hope cherished thirty years ago, by some missionaries and others, that it might be a stepping stone for Moslems to Christ has not been fulfilled; albeit some of the best converts from Islam have first sought the broken cisterns of Bahaism.264Bahaism is plainly antichristian. It is a new and a different, an inferior and a false religion. Its claims are contradictory to the claims ofChrist. It would draw men's allegiance to another person, to other Scriptures, to a system of doctrine and way of salvation inconsistent with the Gospel, to forms of worship, ceremonies, and festivals at variance with those of Christianity. It declares that Christianity is abrogated and superseded. Its erroneous dictum is that "the revelation of Jesus is no longer the point of guidance for the world." Why cannot Christian people see that its claims annul faith and loyalty to Christ? Surely giving Bahaism countenance, assistance, and encouragement or opportunity for its propaganda is to wound Christ in the house of His friends.

FOOTNOTES:223Phelps' "Life of Abbas Effendi," p. 69.224"Answered Questions," pp. 209, 238, 317;S. W., June 5, 1913, p. 90.225Phelps, p. 116.226"Answered Questions," p. 209.227Ibid., p. 213.228Phelps, p. 137.229Page 173.230Mrs. Grundy, p. 6.231"Ten Days in the Light of Acca," p. 23.232Pages 121-127, 173.233"Tablets of Abdul Baha," Vol. I, p. iv.234S. W., March 2, 1914, p. 321.235"The Bahai Movement," p. 80.236Contemporary Review, March, 1912.237Page 145, Chicago Edition.238Goodall, "Daily Lessons," p. 17.239Dreyfus, "The Bahai Revelation," p. 59.240"Table Talks," by True, p. 21; "Tablets of Abdul Baha," Vol. I, p. 17.241Star, July 13, 1913, p. 121; "Tablets of Abdul Baha," Vol. I, pp. 118, 124.242"Answered Questions," p. 106.243"Tablets of Abdul Baha," Vol. I, pp. 149, 150.244"Observations of a Bahai Traveller," p. 40.245"Tablets," p. 149.246"Daily Lessons," Goodall, p. 18; Sprague's "A Year Among Bahais," p. 8;Star, 1913, pp. 121, 159, 203.247Star, Feb. 7, 1914, p. 306.248"Daily Lessons," Goodall, p. 74.249"Tablets," Vol. I, p. 15.250Star, Feb. 7, 1914, p. 304.251Star, Feb. 7, 1914, p. 298.252"Glad Tidings," Tablets, p. 90.253The Bab's body, at the time of his martyrdom at Tabriz, was thrown to the dogs. It was rescued, taken to Teheran and interred. After many years it was secretly transferred to Acca. The Bab's house in Shiraz was first of all a shrine, and pilgrimage to it is enjoined in the "Akdas." Another is the mausoleum over the grave of the martyrs at Teheran. Similarly at Ispahan ("A Year Among the Persians," p. 13). Abdul Baha seems to desire to increase reverence for shrines and inculcates such honour for the martyrs as will soon develop into superstition. In the "Visiting Tablets for Martyrs," he says (pp. 9-12): "Blessed is the one who attains to visit thy grave. Blessed is the forehead that is set against thy tomb. Blessed is the person who lights a lamp at thy resting-place." "I beg God to make thy sepulchre a mine of mercy, a depository of gifts, and to encompass it with manifold signs." A chant for the pilgrim begins: "O peerless martyr! Verily I salute thy pure dust and thy holy blessed tomb. The everlasting abode is for such as visit thy tomb."254"Table Talks," pp. 13, 17.255Rev. H. H. Jessup, D. D., refers to this incident as published in theLiterary Digest(Outlook, Ibid., and "Fifty-three Years in Syria," p. 687). He said to Abbas Effendi, "An American woman has stated that she came to Haifa and when she entered your room she felt that she was in the presence of the very Son of God, the Christ, and that she held out her arms, crying, 'My Lord, my Lord,' and rushed to you, kneeling at your blessed feet sobbing like a child. Can this be right to accept worship?" "I left Abbas Effendi with the painful feeling that he was accepting divine honour from simple-minded women from America and receiving their gifts of gold without protest or rebuke."256New YorkOutlook, June, 1901, pp. 45, 46.257Mrs. Grundy,Ibid., p. 73.258Page 212.259See "Ten Days in the Light at Acca," pp. 71-73; "My Visit to Acca," p. 21; "In Galilee," p. 69; "Heavenly Vista," p. 22; "Daily Lessons," p. 80; "Flowers from Acca," p. 36; "Table Talks," p. 14.260Baha, in the "Akdas," forbids women from going on pilgrimage, the adoration of pictures and the kissing of hands. Why does Abdul Baha encourage them? Ignorant devotion has so soon degenerated into superstition and iconolatry. Others are trading on the superstitious. Abdul Baha writes: "I have received news that some one in Persia has imitated the picture of the Manifestation and sold it for $200 to a believer. The real picture is not in the possession of any one but me."261"Flowers from Acca," p. 34.262"A Heavenly Vista," p. 22; and above references.263Star, March 2,1914, p. 321.264Doctor Jessup,Outlook, Ibid., says, "An old Persian Sheikh, in 1897, came to the American Press in Beirut, with a large sheet of paste board on which was written the motto 'Ya Baha ul Abha' and wished to have a map mounted on the face of it. In reply to inquiry why he thus would use it, he said: 'I have had it hanging on my wall for twelve years and prayed to it, and found it to be vanity and worthless. I now prefer to read the Bible.'"

FOOTNOTES:

223Phelps' "Life of Abbas Effendi," p. 69.

224"Answered Questions," pp. 209, 238, 317;S. W., June 5, 1913, p. 90.

225Phelps, p. 116.

226"Answered Questions," p. 209.

227Ibid., p. 213.

228Phelps, p. 137.

229Page 173.

230Mrs. Grundy, p. 6.

231"Ten Days in the Light of Acca," p. 23.

232Pages 121-127, 173.

233"Tablets of Abdul Baha," Vol. I, p. iv.

234S. W., March 2, 1914, p. 321.

235"The Bahai Movement," p. 80.

236Contemporary Review, March, 1912.

237Page 145, Chicago Edition.

238Goodall, "Daily Lessons," p. 17.

239Dreyfus, "The Bahai Revelation," p. 59.

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

241Star, July 13, 1913, p. 121; "Tablets of Abdul Baha," Vol. I, pp. 118, 124.

242"Answered Questions," p. 106.

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

244"Observations of a Bahai Traveller," p. 40.

245"Tablets," p. 149.

246"Daily Lessons," Goodall, p. 18; Sprague's "A Year Among Bahais," p. 8;Star, 1913, pp. 121, 159, 203.

247Star, Feb. 7, 1914, p. 306.

248"Daily Lessons," Goodall, p. 74.

249"Tablets," Vol. I, p. 15.

250Star, Feb. 7, 1914, p. 304.

251Star, Feb. 7, 1914, p. 298.

252"Glad Tidings," Tablets, p. 90.

253The Bab's body, at the time of his martyrdom at Tabriz, was thrown to the dogs. It was rescued, taken to Teheran and interred. After many years it was secretly transferred to Acca. The Bab's house in Shiraz was first of all a shrine, and pilgrimage to it is enjoined in the "Akdas." Another is the mausoleum over the grave of the martyrs at Teheran. Similarly at Ispahan ("A Year Among the Persians," p. 13). Abdul Baha seems to desire to increase reverence for shrines and inculcates such honour for the martyrs as will soon develop into superstition. In the "Visiting Tablets for Martyrs," he says (pp. 9-12): "Blessed is the one who attains to visit thy grave. Blessed is the forehead that is set against thy tomb. Blessed is the person who lights a lamp at thy resting-place." "I beg God to make thy sepulchre a mine of mercy, a depository of gifts, and to encompass it with manifold signs." A chant for the pilgrim begins: "O peerless martyr! Verily I salute thy pure dust and thy holy blessed tomb. The everlasting abode is for such as visit thy tomb."

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

255Rev. H. H. Jessup, D. D., refers to this incident as published in theLiterary Digest(Outlook, Ibid., and "Fifty-three Years in Syria," p. 687). He said to Abbas Effendi, "An American woman has stated that she came to Haifa and when she entered your room she felt that she was in the presence of the very Son of God, the Christ, and that she held out her arms, crying, 'My Lord, my Lord,' and rushed to you, kneeling at your blessed feet sobbing like a child. Can this be right to accept worship?" "I left Abbas Effendi with the painful feeling that he was accepting divine honour from simple-minded women from America and receiving their gifts of gold without protest or rebuke."

256New YorkOutlook, June, 1901, pp. 45, 46.

257Mrs. Grundy,Ibid., p. 73.

258Page 212.

259See "Ten Days in the Light at Acca," pp. 71-73; "My Visit to Acca," p. 21; "In Galilee," p. 69; "Heavenly Vista," p. 22; "Daily Lessons," p. 80; "Flowers from Acca," p. 36; "Table Talks," p. 14.

260Baha, in the "Akdas," forbids women from going on pilgrimage, the adoration of pictures and the kissing of hands. Why does Abdul Baha encourage them? Ignorant devotion has so soon degenerated into superstition and iconolatry. Others are trading on the superstitious. Abdul Baha writes: "I have received news that some one in Persia has imitated the picture of the Manifestation and sold it for $200 to a believer. The real picture is not in the possession of any one but me."

261"Flowers from Acca," p. 34.

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

263Star, March 2,1914, p. 321.

264Doctor Jessup,Outlook, Ibid., says, "An old Persian Sheikh, in 1897, came to the American Press in Beirut, with a large sheet of paste board on which was written the motto 'Ya Baha ul Abha' and wished to have a map mounted on the face of it. In reply to inquiry why he thus would use it, he said: 'I have had it hanging on my wall for twelve years and prayed to it, and found it to be vanity and worthless. I now prefer to read the Bible.'"

Bahaism and the State

Bahaism certainly does contemplate an earthly dominion which shall eventually subvert all existing governments.—Doctor Holmes in Speer's "Missions and Modern History," Vol. I, p. 129.The supreme manifestation of social morality is always government and in formulating a politic, Baha Ullah most clearly earned our reverence as the prophet of modern society.... Democracy alone tends to vulgarize personal values, as the United States proves. By uniting the aristocratic spirit with the democratic form of Government, he insured a politic at once equable and effective.—H. Holley, "The Modern Social Religion" p. 203.In calling Babi-Bahaism a worse cult than Mormonism, I do so deliberately.—S. K. Vatralsky in "Amer. Jour. of Theology," 1902, p. 73.There can be little doubt from the intolerance they show to those who recant, that should they gain power enough they would be as ready to persecute Christians as was Mohammed to put to death the Jews of Medina.—Dr. G. W. Holmes in Speer's ibid., p. 130.

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

The supreme manifestation of social morality is always government and in formulating a politic, Baha Ullah most clearly earned our reverence as the prophet of modern society.... Democracy alone tends to vulgarize personal values, as the United States proves. By uniting the aristocratic spirit with the democratic form of Government, he insured a politic at once equable and effective.—H. Holley, "The Modern Social Religion" p. 203.

In calling Babi-Bahaism a worse cult than Mormonism, I do so deliberately.—S. K. Vatralsky in "Amer. Jour. of Theology," 1902, p. 73.

There can be little doubt from the intolerance they show to those who recant, that should they gain power enough they would be as ready to persecute Christians as was Mohammed to put to death the Jews of Medina.—Dr. G. W. Holmes in Speer's ibid., p. 130.

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

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

In accordance with this principle the Babis looked upon Mohammed Shah and Nasr-ud-Din Shah as no longer the rightful rulers. They were,ipso facto, supplanted by the Bab, the Sahib-i-Zaman or Lord of the Age. The Kajars were called by them "unlawful kings." Hazrat-Kuddus says,265"We are the rightful rulers; know that Nasr-ud-Din is no true king and that such as support him shall be tormented in hell-fire." Disloyalty was an essential corollary of Babism and not a consequence of the repression and persecution which it met. The measures of the Persian Government were caused by this knowledge. The rebellions of the Babis were justified in their eyes by self-preservation as well as by the desire to remove, if possible, the Shah and make way for the reign of the Bab. Professor Browne's opinion on these points is conclusive. He says:266—

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

The "Bayan," the chief book of the Bab, anticipates the time when the Shah's government shall be superseded by a Babi state, which shall prevail in Persia. It gives the laws for this Babi state as well as regulations for the distribution of the spoils of warand for the Jahad,267showing that the Bab anticipated religious wars. The kings of the Bayanic dispensation are directed what they should do. In the five chief provinces of Persia, no unbelievers are to be allowed to live, except some foreign Christian merchants. They are not to be killed, but to be driven out and their property confiscated.268Directions are given as to the use of their property. The strongly intolerant doctrine is set forth269that "unbelievers have no right to anything, not even to a believing wife. All that thou seest in the hands of unbelievers is not theirs by right. If the manifestation has power, he would even forbid their breathing."

Babism, therefore, was a political as well as a religious movement. As such it fought and with some prospect of success, for, as Browne says, "it seemed at one time to menace the supremacy alike of the Kajar dynasty and of the Mohammedan faith in Persia."270

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

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

(a) In Persia, the issue of the sword had declared against the Babis. Baha Ullah adopted a policyaptly called "political opportunism."271He proclaimed the loyalty of himself and his followers to the Shah, denounced the attempted assassinations, wrote prayers to be said for the Shah,272and pleaded for the toleration of the sect as one without political aspirations. Bahai apologists condemned the Bab and the conduct of the Babis, declaring it contrary to the principles of the Bab.273Mirza Abul Fazl, on trial before the Persian Government, repudiated the Babis, denounced their actions as unseemly and bad,274and declared with emphasis that Bahaism was an entirely different religion. He pronounced the Shah free from blame regarding the death of the Bab275and the persecutions of the Babis, casting the responsibility and reproach on the mullahs and the Ministers of State.276He even made a show of blaming the attendants for the death of Badi, the messenger who bore Baha's epistle to the Shah, and made as though the Shah regretted it. The "New History" and the "Traveller's Narrative" are both tendency writings, following out the same purpose, glossing over the facts as given in the contemporary narrative of Mirza Jani, putting the odium on the mullahs and asserting "that no particular blame attaches to His Most Sacred Majesty the Shah";277though other writings of Baha show a spirit of hostility to the Shah.278Following the policy of conciliation the Bahais madepetition to the Shah stating that279"this sect has no worldly object nor any concern with political matters, it has nothing to do with affairs of Government neither has it any concern with the powers of the throne." They stated that280"they have made no disturbance, or rebellions, or any sign of sedition." So Baha281enjoined that "in every country they must behave towards the Government with faithfulness, trustfulness, and truthfulness." The Persian Government responded to this policy and ceased to persecute as before. During the past fifty years the Bahais have not been much molested. Their persecutions have been few and generally due to local causes. The number of Bahais who have lost their lives in the course of their history (after they cease to be Babis) is probably not more than 300, more than half of whom were killed in riots at Ispahan and Yezd in 1903. The Bahai historian282states that "on rare occasions certain Ulema, for their own personal and private advantage, molest one or two individuals of the sect." But the Shah's Government has tolerated them.283Not counting the present Holy War against the Christians, more have been killed in Persia in the half century than Bahais.284The Government has shown liberality towards Bahais byallowing them to occupy positions in the civil service, as clerks in the post, telegraph, customs, courts, and consulates, and has not discriminated against them.

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

My personal knowledge of these circumstances is supported by abundant printed evidence. First of all there is Abdul Baha's own statement. He saidin America,285"In Persia the Bahais have no part in the movements which have terminated in corruption. They must have nothing to do with seditious movements." Excerpts from his letters286show that they were constantly enjoined "from the very beginning of the revolution to stand aside from the struggle and war." To the same effect are the words of the Bahai Remey,287"The Bahais had remained neutral in the struggle for constitutional liberty and the renewal of Persia." So Dreyfus, another Bahai,288"He (Abdul Baha) dissuaded them from mixing themselves up in the political struggle. This explains the apparently passive rôle played by the Bahais in contemporary events in Persia." Because of this attitude, Professor Browne accuses them of lack of patriotism and laments their inaction. But this attitude of neutrality was only maintained by them as far as taking up arms and public action were concerned. Their secret influence was on the side of the reactionary party. It is plain that the constitutionalists regarded the Bahais as their opponents, and Mohammed Ali Shah counted them as his supporters. Abdul Baha said in New York,289"The Bahais have taken no part whatever in political questions and disturbances. Their clamorous persecutors were the revolutionists. These discontents wanted constitutional rights and privileges. They were politicians, notreligionists." Certainly the hostile animus of these words is unmistakable. There is indubitable proof, too, that Abdul Baha carried on correspondence with Mohammed Ali Shah. M. H. Ford, a Bahai writer,290states the fact in detail. Its purport was such that, when the Constitutionalists knew it, Abdul Baha feared violence. This was commonly reported in Persia. In Chicago the first Bahai missionary to America confirmed this fact which he had heard from Acca. He said, "The authorities intercepted Abbas's letter intriguing with Mohammed Ali Shah, and therefore the revolutionists threatened him." Remey shows the affiliation of the Bahais with the Shah, and his satisfaction with them. He arrived at Teheran just when the Shah had scattered the parliament and hanged the editors. He says, "We found the Bahais in the utmost peace and happiness. They were in good esteem and respect of the [reactionary] Government, and were now enjoyingunusualprivileges.... Several of the Bahais had been appointed to high governmental positions." In accord with all these facts is the statement of J. D. Frame, M. D., of Resht:

"The political influence of the Bahais has been grossly exaggerated. They were forbidden to accept seats in the first parliament and professed to maintain strict neutrality, but in the spring of 1908 a 'tablet' was circulated among them, promising that Mohammed Ali Shah would rule for the remainder of his life; and the writer possesses a copy of another 'tablet' promising him speedy peace and prosperity.The subsequent forced abdication of the king cost the Bahais considerable prestige and some followers."291

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

III. Bahaism has set forth a system of civil government. Claiming to be a revelation from God, it has enunciated the laws and regulations of the future State. It approves of constitutional monarchy as the best form of government, and permits republics.292But this monarchy will be limited not so much by its constitution as by the law of Bahaism and its hierarchy. Baha, in the "Kitab-ul-Akdas," the Book of Laws, directs that Bet-Adl, houses of justice, be established in every place, with nine or more members, all Bahai men, who shall be Trustees of the Merciful, Administrators for God. In the thirteenth of the "Glad Tidings"293he says:

"The affairs of the people are placed in charge of the men of the House of Justice. They are daysprings of command (divine agents, representatives of God). They may execute what they deem advisable. It is incumbent upon all to obey them. Their

souls will be inspired with divine aspiration. God will inspire them with what He willeth."

With them will lie the interpretation of points of doctrine. They must decree and judge according to Bahai revelation. "They must gaze day and night towards that which hath been revealed from the horizon of the Supreme Pen." They shall rule by divine right. Their authority shall be absolute. Abdul Baha restates the words of Baha:294"The House of Justice must be obeyed in all things." "It is the centre of true government." "The Law of God will be invested in them, and they will render decisions." "All judgment will be from the standpoint of God's laws." "Its decisions and commands will be guarded from mistake. It will have conferred upon it infallibility." The House of Justice will have local councils, national ones, and an international one.295Of the latter, Abdul Baha said in an address in New York:

"A universal or world House of Justice shall be organized. That which it orders shall be the Truth in explaining the commands of Baha Ullah and shall be obeyed by all.All men shall be under its supervision."296

Its functions are not confined to matters of faith, for Abdul Baha continues: "The House of Justice is endowed with a political as well as a religious aspect.It embodies both aspects, and is protected by the preserving power of Baha Ullah himself."In the political aspect it will be supreme."The separation of the Religion and the State can only be temporary," says Dreyfus,297"a momentary stage. For the present the two spheres are separate. When Bahaism triumphs they will be united." "The House of Justice298will have under its control almost the whole administration, and naturally will take the place of our municipal councils. Such has been Baha Ullah's intention. Further he clearly aims not only at a municipal House of Justice, but also at a legislative one, sitting as a national parliament and as an international tribunal." Remember that all the members are to be Bahais. So Remey says, "There will be a union of Religion and the State—the governments of the nations. The material laws of men will be founded and enforced according to Bahaism."299In this politico-religious régime, the political will be subject to the religious. "The kings and rulers of the world," says Abdul Baha,300"will find their true authority under the rulings of the House of Justice. It will decide between kings and kings." Baha addressed letters301to kings with arrogant assumption of authority to control the civil powers.

The Houses of Justice will havelarge financial powers. They shall inherit all property of thosedying without heirs, and one-third of that of those dying childless.302One-third of all fines for crimes shall go to them. For example, in case of murder, two-thirds of the blood money shall go to the family of the murdered and one-third to the House of Justice. A tithe of nineteen-hundredths shall be given into their hands. They shall act as trustees for minors and incapables, and as a Poor Board.

They shall haveciviljurisdiction, "to settle material difficulties between believers,"303for the protection of men, for the preservation of human honour.304"If any man refuses to educate his children, the House of Justice shall do it at his expense," and "shall order all the negligent to pay" and use police powers to enforce it.

They must also interpret and administercriminallaw, for Baha has "revealed" a code of laws and regulations concerning material as well as spiritual things.305Abdul Baha says, "The revelations of Baha Ullah contain all the great laws of social government." "The laws cover all points and questions of national administration."306For example, in the "Kitab-ul-Akdas," the punishment for theft is prescribed: for the first offense, exile; for the second, imprisonment; for the third, branding "thief" on the forehead, "lest other countries accept him." For adultery a fine is to be paid to the House of Justice,and for the second offense, double of the fine. Arson is made punishable by burning, etc. This fiat legislation of Baha Ullah is to be imposed upon the parliaments of all nations. "All legislative and administrative functions," says Dreyfus,307"shall assume a sacred character" under the control of the Bahai House of Justice.

In brief, Bahaism would set up in each town, in every country, ruling councils, and a central one universal in its sway, composed entirely of Bahais, clothed with supreme authority, because God-given, over kings, parliaments, and peoples; councils infallible and absolute, superior to appeal or protest; deciding and exacting obedience in every department of the life of humanity—religious, domestic, social, educational, financial, judicial, and political. It would be not animperium in imperio, but an Empire over all. It would be a priestcraft308such as the world has not yet seen—a religious-political régime in which kings and presidents will go not to Canossa but to Acca, and alike hold the stirrups of Bahai justices, and laws of parliaments will be subject to revision and veto by the Bahai House. In it is the certainty of priestly oppression when fallible men set up their judgment as God's. The Bahais claim to have no priests and nohierarchy. It is a questionof names. Their system and laws contain the real thing, full-fledged, men mediating God's will. We may call it abahaiarchy, if they prefer.

Abdul Baha, recognizing the objections that will be made to the political functions of the Bahai justices, and foreseeing difficulty with Governments, has, for the time being, directed that in America and Europe the name "House of Spirituality" or "House of Consultation" be used.309But change of name does not alter the reality or change the "revelation" of Baha. The House of Justice (central) is to be set up when Abdul Baha dies, and it will assume its functions gradually as opportunity and expediency demand. Already orders have gone forth prohibiting the interpretation of the words of Baha or personal expositions of them.310Already the fiat has interdicted the publication, by a Bahai, of a tract, book, or translation on the Bahai religion without submitting it to the censor at Acca.311

The effect of the working of the Bahai system may be realized by imagining it as set up in Persia. Suppose, for example, that the small minority of Bahais now in Persia should become a majority, with a Bahai Shah, Bahaism would become the established religion. "Houses of Justice" would come into operation. What of those who remain Moslems and Christians? Fortunately Baha has abolished the law of the Bab that required their expulsion from the chief provinces of Persia and theconfiscation of their property. But either the other religions must be judged by Bahai courts, or separate courts must be set up for them. This would perpetuate the double system of courts, theurfior civil and thesharior religio-civil courts. The latter would be entirely Bahai and either lording it over or in conflict with the civil administration. This would be a continuation of the present confusion of Persian conditions, only with the Bahais in control. What might the minority expect? The oppressions and anathemas received by the old Bahais from the followers of Abdul Baha Abbas give the answer.312Fortunately for the world, the universal reign of Bahaism is not to be realized, neither is the prophecy of Abdul Baha to be fulfilled which says313"that the flag of Baha Ullah will overcome every other flag and all rulers will do homage to it."

FOOTNOTES:265"New Hist.," p. 362.266Ibid., p. xvi.267"Trav.'s Narr.," p. 287.268"Bayan," VI, 4.269"Beyan Persan," Vol. IV, p. 118.270Browne, "New Hist.," p. vii.271Browne, "New Hist.," p. vii.272Ibid., p. 316.273"Trav.'s Narr.," p. 65.274"Bahai Proofs," pp. 51, 63, 77.275Ibid., p. 38.276"New Hist.," pp. 172, 180.277"Trav.'s Narr.," p. 189.278See "Surat-ul-Muluk," andS. W., Sept. 27, 1913, pp. 9, 10. See Chap. VIII, p. 186, 191.279"Trav.'s Narr.," p. 156.280Ibid., p. 160.281"Words of Paradise."282"Trav.'s Narr.," p. 166.283Browne, "A Year Among the Persians," p. 101. M. A. Ford in "The Oriental Rose," p. 74, says, "For many years before the death of Baha Ullah, there was no persecution of the friends."284See "Missions and Modern History," R. E. Speer, p. 130, Note 2.285S. W., July 13, 1913.286Browne's "Persian Revolution," pp. 424-429.287"Observations of a Bahai Traveller," p. 53.288Ibid., p. 172.289S. W., August 1, 1912.290"The Oriental Rose," pp. 185-186, 197.291The Moslem World, 1912, p. 238.292"Glad Tidings," p. 91.293Chicago Edition, p. 89.294Grundy's "Ten Days in Acca."295"Answered Questions," by Abdul Baha, Barney, pp. 198-199.296S. W., Dec. 12, 1913; April 9, 1914, p. 21.297"The Bahai Revelation," p. 123.298Ibid., p. 144.299"Bahai Movement," p. 69.300Grundy,Ibid.301Mohammed wrote to the rulers of Constantinople, Persia, Egypt, and Syria. That which was a bold and striking act on the part of Mohammed is a weak imitation on the part of Baha.302They become what they accused the Shiah Mullahs of being; "Dead men's heirs, consumers of endowments, and collectors of tithes and 'thirds.'"303Dreyfus, p. 131.304"Ishrakat," p. 33.305Remey, p. 61.306Kheiralla, p. 433.307"The Bahai Revelation," p. 32.308The word "priest" is used loosely for an officer of religion. Bahais use no special term. Abdul Baha says ("Universal Principles," p. 38): "The making of specific laws is apportioned to the House of Justice. The members will not form laws and statutes according to their own opinions and thoughts, but by the power of inspiration."309"Tablets," Vol. I, pp. 1 and 6.310"Brilliant Proof," p. 26.311S. W., July 13, 1913, p. 121.312Abdul Baha justified Mohammed's use of the sword, saying, "Mohammed commanded his followers to carry the religion of God by the sword. It is right to inflict injury to save a man's life," therefore to save his soul by force.313"Daily Lessons at Acca" (Goodall and Cooper), p. 72.

FOOTNOTES:

265"New Hist.," p. 362.

266Ibid., p. xvi.

267"Trav.'s Narr.," p. 287.

268"Bayan," VI, 4.

269"Beyan Persan," Vol. IV, p. 118.

270Browne, "New Hist.," p. vii.

271Browne, "New Hist.," p. vii.

272Ibid., p. 316.

273"Trav.'s Narr.," p. 65.

274"Bahai Proofs," pp. 51, 63, 77.

275Ibid., p. 38.

276"New Hist.," pp. 172, 180.

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

278See "Surat-ul-Muluk," andS. W., Sept. 27, 1913, pp. 9, 10. See Chap. VIII, p. 186, 191.

279"Trav.'s Narr.," p. 156.

280Ibid., p. 160.

281"Words of Paradise."

282"Trav.'s Narr.," p. 166.

283Browne, "A Year Among the Persians," p. 101. M. A. Ford in "The Oriental Rose," p. 74, says, "For many years before the death of Baha Ullah, there was no persecution of the friends."

284See "Missions and Modern History," R. E. Speer, p. 130, Note 2.

285S. W., July 13, 1913.

286Browne's "Persian Revolution," pp. 424-429.

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

288Ibid., p. 172.

289S. W., August 1, 1912.

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

291The Moslem World, 1912, p. 238.

292"Glad Tidings," p. 91.

293Chicago Edition, p. 89.

294Grundy's "Ten Days in Acca."

295"Answered Questions," by Abdul Baha, Barney, pp. 198-199.

296S. W., Dec. 12, 1913; April 9, 1914, p. 21.

297"The Bahai Revelation," p. 123.

298Ibid., p. 144.

299"Bahai Movement," p. 69.

300Grundy,Ibid.

301Mohammed wrote to the rulers of Constantinople, Persia, Egypt, and Syria. That which was a bold and striking act on the part of Mohammed is a weak imitation on the part of Baha.

302They become what they accused the Shiah Mullahs of being; "Dead men's heirs, consumers of endowments, and collectors of tithes and 'thirds.'"

303Dreyfus, p. 131.

304"Ishrakat," p. 33.

305Remey, p. 61.

306Kheiralla, p. 433.

307"The Bahai Revelation," p. 32.

308The word "priest" is used loosely for an officer of religion. Bahais use no special term. Abdul Baha says ("Universal Principles," p. 38): "The making of specific laws is apportioned to the House of Justice. The members will not form laws and statutes according to their own opinions and thoughts, but by the power of inspiration."

309"Tablets," Vol. I, pp. 1 and 6.

310"Brilliant Proof," p. 26.

311S. W., July 13, 1913, p. 121.

312Abdul Baha justified Mohammed's use of the sword, saying, "Mohammed commanded his followers to carry the religion of God by the sword. It is right to inflict injury to save a man's life," therefore to save his soul by force.

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

Bahaism and Woman

Baha Ullah in a letter to one of his wives:—This writing is to the Exalted Leaf, who hath tasted My Most Holy and Wonderful Saliva. We have given thee to drink from My Sweetest Mouth, O thou blessed and sparkling leaf. We have bestowed upon thee such a station as no woman had who preceded thee.—In Prayers, Tablets and Instructions, 1900.There is a touch of oriental luxury of admiration in some estimates of Kurrat-ul-Ayn, who in important moral characteristics did not rise above the level of her time and place. And in its results Babism has not exalted woman.—R. E. Speer, "Missions and Modern History" Vol. I, p. 150.

There is a touch of oriental luxury of admiration in some estimates of Kurrat-ul-Ayn, who in important moral characteristics did not rise above the level of her time and place. And in its results Babism has not exalted woman.—R. E. Speer, "Missions and Modern History" Vol. I, p. 150.

ABDUL BAHA whilein Europe and America had much to say about the relation of man and woman. In New York City, after referring the audience to various books of the Bahai religion, he said: "Similarly all the other tablets of Baha Ullah containnewteachings, which have not been revealed in any books of the past Prophets. The sixth new teaching is the equality between men and women. This is peculiar to the teachings of Baha Ullah, for all other religions placed men above women."314In the exposition of Bahai teachings at Clifton, England, he declared: "His Highness, Baha Ullah, established certain precepts or principles."315"The sixth principle of Baha Ullah regards the equality of the sexes. God has created the man and the woman equal. In the animal kingdom the male and the female enjoy suffrage [laughter]; in the vegetable kingdom the plants all enjoy equal suffrage [laughter and applause]. The male and the female of the human kingdom are equal before God. Divine justice demands that men and women have equal rights."

My first thought on reading these statements was one of surprise, for they contradict my observations during thirty years' residence in Persia, in close touch with Bahais. I decided to make a thorough investigation of the teachings and practice of Baha Ullah bearing on the relation of the sexes, to determine definitely whether these claims of the "inspired interpreter" were valid or not. A considerable body of Bahai literature and "revelation" is accessible. Examination of the chief books, the "Kitab-ul-Akdas," the "Ikan" and the "Surat-ul-Haykal" disclose no such teaching. Neither the 155 paragraphs of the "Hidden Words," nor the "Seven Valleys" have any such delectable thoughts for Oriental women. Neither the six "Ornaments"316of the faith nor the four "Rays,"317nor the nine "Effulgences,"318nor the eleven "Leaves of the Words of Paradise," nor the nine precepts of the "Tablet of the World," nor the fifteen "Glad Tidings"—though they announce many blessings, from freedom to cut the beard as you please to constitutional monarchy as the best form of government—give the teaching of the equality of woman with man. Neither Mirza Abul Fazl in his "Bahai Proofs," representing the new Bahais of Abdul Baha, nor Doctor Kheiralla in his ponderous volume on Beha Ullah, representing the old Behais, in this bitter and rancorous schism; nor Myron Phelps in his "Life of Abbas Effendi," nor Professor Browne of Cambridge University in his learned and impartial investigations regarding the religion makes the statementthat Baha Ullah teaches the equality of man and woman. On the contrary, investigation confirmed my previous conviction that the position of woman under Bahai laws and customs is inferior to that she holds in Western lands and that her lot is far less desirable and less blest than in Christian civilization. I reached the conclusion that this doctrine as enunciated by the "Interpreter" is a late addition to Bahaism, intended to attract the attention and tickle the ears of audiences in Europe and America.

Of the two or three thousand Americans who are following the cult of Bahaism, most are women. Concerning this Abdul Baha says in a tablet: "Today the women of the West lead the men in the service of the cause (Bahaism) and loosen their tongues in eloquent lectures."319The editor adds, "Nine-tenths of the active workers in the cause are women."320Hence it is timely to consider the teaching and practice of Baha Ullah with regard to women.

I. I will first take up thesubject of education, for in regard to it the law of Bahaism justifies, theoretically, their boast of maintaining the equality of thesexes. In this it is, however, simply imitating the law of enlightened Christian lands, nor does their practice at all keep pace with their precepts. In the seventh Ishrak (Effulgence) it is "enjoined upon all to instruct and educate their children."321The "Kitab-ul-Akdas" decrees "that every father must educate his sons and daughters in learning and in writing" and also in the Bahai religion. Education is to be compulsory and if neglected by the parents must be attended to by the "House of Justice." But, notwithstanding this law, most Persian Bahais have allowed their girls to grow up in ignorance, while educating many of their boys. Even at Acca,322Syria, the headquarters of the sect, where Baha had a school for boys, no like opportunity was furnished to the girls for an education. The fact that modern schools for girls could not be opened in Persia is no adequate excuse, for private tutors could have been employed, as is the custom in many Persian Shiah families, or the fathers could at least have taught their daughters to read. Lately American Bahais have begun to stir them up. They have organized the Persian-American or Orient-Occident Educational Society. It raises funds in America for Bahai schools and hospitals. With exceeding lack of candour, it poses as simply a philanthropic enterprise and conceals its primary and ulterior object, which is the propagation of Bahaism. Its missionaries make their reports of their work in theBahai NewsorStar of the West, of Chicago. They have one ormore schools for girls in Persia and several scores of girls in attendance. The American Bahai missionaries are residing in Teheran and Tabriz,323directing the propaganda and working for the elevation of the girls and women through the Bahai religion.

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

(a) Marriage seems to be obligatory, according to the "Kitab-ul-Akdas." It says: "A solitary life does not meet God's approval; adhere unto what the trustworthy Counsellor commands. Deprive not yourselves of that which is created for you."324Monks and nuns are called upon to marry that they may have children "to celebrate the praise of God." A tablet says: "Nor must they refrain from marriage which causes procreation and multiplication of the servants of God."325Mirza Abul Fazl, the learned philosopher of the dispensation, interprets the law to mean: "He has enjoined upon the people of Baha abstinence from monkhood as well as from ascetic discipline. He has commanded them to marry."326Professor Browne says: "Marriage is enjoined upon all." In like manner the "Bayan" of the Bab previously made marriage obligatory, but unlawful with an unbeliever.

(b) Marriage is declared to be conditioned on theconsent of both parties and of the parents. But in practice the matter of consent is still one-sided. Take, for example, an incident in the life of Abbas Effendi.327The mother and sister were very desirous that he should marry and looked about and found a girl of whom they approved. The sister narrates that "without consulting my brother, I invited the girl to visit us. After a wearisome journey, she and her brother reached Haifa. We commenced quietly to make preparations for the marriage without making known to my brother the arrival of the girl. My brother saw that there was something unusual afoot, so he demanded of us with considerable energy, 'What is this? What are all the people smiling about? Are you again planning to get me a wife? If you are, give it up; I will not marry.' We pleaded and reasoned with him. At length we said, 'She has come, what shall we do?' He hesitated and finally said: 'Well, since you have brought her here, she belongs to me, and I will give her in marriage to some one else.' At length my brother brought about her marriage to a husband of his own selection." The "consent" of the girl in this case seems to have been considered about as much as in ordinary Oriental usage.

(c) Baha Ullah advised against child-marriages, yet, strange to say, seems to have tolerated child-betrothals. Among Persians it is a common custom to betroth children. Abbas was after this manner betrothed to his cousin in infancy. When the household of Baha thought the time had come for themarriage, Abbas thought differently and refused to agree to it. This incident328occurred before the one narrated above and is concerning a different girl. Curiously it was a girl named Moneera, who had been betrothed to another in infancy who finally became the wife of Abbas Effendi. She had been promised to her cousin Mohammed Tagi, and after she had reached the age of maturity, the youth urged on the marriage. The wedding was celebrated and the bride brought to the groom's house. Then, so the story goes, the husband refused to see his bride and continued in stubborn neglect and denial of marital rights till his death—six months afterwards. Later Baha Ullah persuaded Abbas to take the "sweet and amiable" virgin-widow for his wife and he is said to have attained to "a warm affection and regard" for the woman he was asked to marry.329Did I wish to assume the rôle of higher critic, I might suggest that the latter incident, like that in "When Knighthood was in Flower," is apocryphal, and intended to create a legend of her virginity up to the time she became the "leaf" of the "Greatest Branch of God."

Another account I have gathered from a Syrian disciple of Baha. He reports that Abbas Effendi would not marry the girl his parents had betrothed him to, because he had a love affair with Moneera, the wife of Mohammed Tagi. The speedy demise of the husband was attributed to poison administeredby his wife, who thereupon became the wife of Abbas Effendi. Her title among Bahais is "Holy Mother."

(d) Another part of the marriage law gives directions as to the number of wives a man may take. The "Kitab-ul-Akdas" says: "God hath decreed you to marry. Beware of marrying more than two, and whosoever is content with one, attaineth peace for himself and her."330

Mr. Phelps331calls attention to this fact that the Book of Laws permits of taking two wives. This limitation of the man to bigamy is deemed an improvement on the law of Islam allowing polygamy.

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

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

After the execution of the Bab, 1850, the rival claimants to prophethood were Mirza Yahya, surnamed Subh-i-Azal, and Mirza Husain Ali, surnamedBaha Ullah. They were sons of Mirza Abbas of Nur,332called Mirza Buzurk. He had a wife and a concubine. Yahya was the son of the wife and Husain Ali of the concubine. This was under the law of Islam. The subsequent enmity of the half-brothers exhibits one of the evil results of polygamy.

Subh-i-Azal was the "Lord of two wives," whose names and condition are recorded in the pension records333of the Turkish and British Governments in Cyprus. The first was named Fatima and her companion wife was Rukayya. They had fourteen children. Besides the two, who were with Azal in Cyprus, it seems there were two others. Of the third wife he says334in his personal narrative: "My wife, who was taken captive and was released, has now grown old in Persia without an interview being possible." The fourth quarrelled with her lord and accompanied the Bahais to Acca.335After several of the Azalis, with whom she was living, were murdered by the Bahais,336she was sent on to Constantinople with a surviving Azali.337

Baha Ullah, like Mohammed, surpassed his own law. He had three wives, or two wives and a concubine. Bahai writers generally omit this information in describing his life and character. Kheiralla has a chapter on his household and gives the namesand titles of his children, twelve in all, but fails to mention the fact that he had two wives, though he says: "Like Abraham, by establishing his household, Baha Ullah perfected the laws of man, and fulfilled the prophecies of scripture."338C. M. Remey passes over the subject with the remark: "As a man he lived a life in harmony with his Oriental environment."339Abbas Effendi in his "Traveller's Narrative," Abul Fazl, Dreyfus, Sprague, Thornton and others fail to inform their readers of the truth and this omission is evidently with definite purpose. Phelps is more candid. He says that "Baha Ullah had two wives; that the Book of Laws permits it."340Professor Browne refers to the three, giving the honorary titles conferred upon two of them. He makes a quotation341from Hasht Behasht which reads: "Among the titles conferred by Baha Ullah are the following:—on his wives, Madh-i-Ulya, 'the Supreme Cradle,' and Varaka-i-Ulya, 'the Supreme Leaf.'" And in the "New History," he says: "The title of Varaka-i-Ulya was conferred by Baha Ullah on one of his wives."342The name of the first wife was Aseyeh or Nowab. She was the mother of Abbas Effendi and six other children.343According to Subh-i-Azal's narrative344she was a niece of the Shah's vizier. She survived Baha and sufferedmuch from the children of the other wife, according to Abbas Effendi.345The first marriage was in Teheran in 1835. He took a "companion for her" in 1850. Her title was Madh-Ulya. She was the mother of Mirza Mohammed Ali, Mirza Badi Ullah and other sons and daughters. The manuscript, "Life of Baha Ullah," continues: "In the last year at Bagdad (1867-68) before the exiling of our Lord to Constantinople, the sister of Mirza Mahdi of Kashan was honoured to be His wife." It appears that she was sent by a rich believer from Persia to be a maid-servant in Baha's household. The Persian Consul in Bagdad, Mirza Buzurk Khan Kasvini346desired to take her as his wife or concubine. Baha himself took her as a concubine. Because he was thwarted, the Consul showed special enmity to Baha and his followers. The only child of this wife, a girl, was born at Acca in 1873. The three wives survived Baha. After his death one of them suffered gross indignities at the hands of Abbas Effendi, being furiously attacked by him in his own house, so that she fled precipitately. This, at least, is the report of Khadim Ullah, the lifelong amanuensis of Baha Ullah.347

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