XI

FOOTNOTES:494"Bahai Proofs," p. 12.495"The Modern Social Religion," p. 167.496Phelps, pp. 19-20.497Pages 178-181.498"Trav.'s Narr.," pp. 356-358.499"Bahai Proofs," p. 51.500Manuscript "Life of Beha Ullah," p. 20.501Professor Browne, afterwards in Persia, found the attitude of the Bahais towards the Azalis "unjust and intolerant" and reprimanded them for "their violence and unfairness." They cursed and reviled in the presence of Professor Browne ("A Year Among the Persians," pp. 525-530).502"New Hist.," p. 200, Note 4.503Jour. Roy. As. Soc., 1892, p. 296, by Professor Browne. Also "Trav.'s Narr.," p. 359.504"Trav.'s Narr.," p. 369.505Phelps, "Life of Abbas Effendi," pp. 40-44.506"Brilliant Proof," p. 11.507Chicago Edition, pp. 20-23; and "Trav.'s Narr.," pp. 368, 369.508Phelps,Ibid., p. 40.509"Trav.'s Narr.," p. 359.510Phelps, p. 39.511Phelps, p. 38.512"Trav.'s Narr.," p, 361.513Ibid., p. 362.514"Trav.'s Narr.," p. 361.515Ibid., p. 361.516Ibid., p. 371.517"A Year Among the Persians," pp. 513-517.518Possibly he counts those who afterwards left their allegiance to Baha.519"Haifa, etc.," p. 107; "Trav.'s Narr.," p. 370.520Phelps, p. 75.521Jour. Roy. As. Soc., 1889, p. 519; "Trav.'s Narr.," pp. 94, 370.522"Brigham Young," by Cannon, p. 271. "Brigham failed to punish or even condemn those criminals who served him too well."523Manuscript, pp. 41-48.524"Trav.'s Narr.," p. 362.525"Trav.'s Narr.," p. 359;Jour. Roy. As. Soc., 1889, p. 519; 1892, pp. 995-996.526"Trav.'s Narr.," p. 363.527Ibid., p. 332. Also "New Hist.," p. 391.528"Trav.'s Narr.," p. 363.529Ibid., pp. 357, 365.530"Religions et Philosophies dans l'Asie Centrale," pp. 277-278.531Jour. Roy. As. Soc., 1889, p. 996.532Page xxiii.533"A Year Among the Persians," p. 530.534The Bab asked his fellow prisoner to kill him ("Mirza Jani," p. xlvii.).535"New Hist.," pp. 274, 275; "Trav.'s Narr.," pp. 198, 199, 311.536The "Kasas-ul-Ulema," the Shiah history, says, "Certain Babis, stung by his words, fell upon him early one morning as he was praying in the mosque, and with knives and daggers inflicted on him eight wounds from which he died two days later" ("Trav.'s Narr.," p. 198).537Pages 61, 62.538"New Hist.," pp. 82, 278.539"New Hist.," p. 115 and note, p. 411.540Ibid., p. 73; "Trav.'s Narr.," p. 178.541Ibid., p. 323.542"The Brilliant Proof," p. 11.543"Trav.'s Narr.," pp. 100-101.544Phelps, p. 50.545Manuscript Life, p. 36.546Compare "History by Mirza Jani," p. xvi.547"Notes taken at Acca," by Mrs. C. True, p. 27.548"Trav.'s Narr.," pp. 357-358.549"Facts for Behaists," p. 42.550"Oriental Rose," p. 186.551"Fifty-three Years in Syria," pp. 637, 605.552Doctor Kheiralla believes that assassination is to be feared at the present time. He told me that a prominent follower of M. Mohammed Ali had been poisoned at Jiddah. Doctor Pease said to me, "Until now Doctor Kheiralla is afraid of assassination. A Bahai told me, 'We want only one thing from Kheiralla,i. e., the translation of the "Kitab-ul-Akdas," then we will get rid of him.'" When Hasan Khorasani came to Chicago, Kheiralla was warned from Syria to beware of him and he put himself under special police protection.553Chicago Edition, 1908, pp. 11-14.554"Answered Questions," by Barney, pp. 199-201.555"Trav.'s Narr.," p. 372; "A Year in Persia," p. 328.556Ibid., p. 406.557"A Year in Persia," p. 306.558Moslem World, 1912, p. 237.559"Trav.'s Narr.," pp. 371-373.560Ibid., p. 296.561A Reply to Rev. P. Z. Easton's article in theEvangelical Christendom.562"Life of Abbas Effendi," p. 43.563Mr. A. J. Stenstrand, of Chicago, was convinced by the facts. He wrote, "When I studied the Babi history and read about the terrible cruelty and assassinations which the followers of Beha perpetrated upon Subh-i-Azal's supporters which made no resistance, this broke the backbone of my Behai faith." In conversation he told me that Doctor Kheiralla had informed the Chicago assembly that the account of the assassinations as narrated by Professor Browne was true and that the Manifestation had a right to slay them."564Page 364.565"New Hist.," p. xxiii.566One of these was the author of "Hasht Behesht." If the Bahais had the longer dagger, the Azalis did not lack the bitter pen. Professor Browne translates from this work as follows, "The misleadings of black darkness brought me into the city of blood (Acca). I met Abbas Effendi, the whisperer of evil thoughts, one of the manifestations of infidelity. Afterwards I saw the rest of the Wicked One's followers. Their words and arguments consist of a farrago of names, baseless stories, calumnies, falsehoods and lies, and not one of them had any knowledge of the first principles of the religion of the 'Bayan.' They are all devoid of knowledge, ignorant, short-sighted, of common capacity, hoodwinked, people of darkness, spurned of nature, hypocrites, corrupters of texts, blind imitators. God hath taken away from them His light and hath left them in the darkness of the Wicked One and hath destroyed them in the abysses of vain imaginings." He was admitted to audience with Baha and narrates, "When I came there and looked upon the Arch-Idol, that Greatest Talisman, that personified Revolt, that rebellious Lucifer, the envious Iblis, I saw a form upon the throne and heard the lowing of the Calf (Bahaâ€”Golden Calf). Then did I see how the light of the Most Great Name shone on Ahriman the accursed, and how the fingers of the demon wore the ring. (Alluding to the theft of Solomon's ring by the demon.) For they had written the name Baha-ul-Abha on divers writings and called it 'the Most Great Name.' Thereat there came to my mind the verse of Hafiz:Efficient is the name divine: be of good cheer, O heart!The div becomes not Solomon by guile and cunning art."XIThe Quarrel over the SuccessionThe confusion, the reaction, and the spiritual division usually attendant upon a prophet's death were in this case happily averted (!?).â€”Holley, a Bahai, "The Modern Social Religion," p. 169.The last schism and the bitterness to which it gave rise lead me to inquire, where is the compelling and constraining power which they regard as the essential and incontrovertible sign of the divine word as in the text, "Associate with all religions with spirituality and fragrance," when they can show such bitter animosity against those of their own household.â€”Professor Browne.Whosoever claimeth a mission before the completion of a full thousand years from this manifestation is a lying impostor; whosoever interpreteth or explaineth this text different from what is obviously revealed, is bereft of the Spirit of God and His mercy.â€”"Kitab-ul-Akdas."THE claimsof Bahais in regard to the conduct of Abdul Baha must be further considered. Mr. Phelps describes him as a man "who proves that self can be utterly forgotten: that all-embracing love can be substituted for egotism: the recorded love of Buddha and Christ may indeed be realized." M. Asad Ullah writes: "He sees the Moslem, the Christian and the Bahai, all with one eye,â€”he is equally kind to all." Mr. Sprague affirms: "Abdul Baha manifests universal love in every word and act." Mr. Chase says: "Bahaism does bring men into loving unity with each other." Abdul Baha said in his address at Denver, Col., "All other nations ... inquire as to the character of this love. What love exists among the Bahais! What unity obtains among these Bahais! What agreement there is among these Bahais! All envy it."567Again let the light of history shine forth and these claims be justified or refuted by the facts.Baha Ullah died at Acca in May, 1892, in his seventy-fifth year. The death of the father was the signal for a bitter quarrel among his sons. The occasion was the succession to the leadership. Thecause, no doubt, lay partly in that jealousy which results from a polygamous household. This polygamy was the occasion of misfortune even at the time, for the Persian consul at Bagdad, named Mirza Buzurk Khan Kasvini, had desired to wed one of the women and vented his disappointment on the Bahai community by making accusation against them before the Persian and Turkish Governments.568Baha Ullah had twelve children. The four sons who grew to manhood received "great swelling" titles. Abbas was entitled "The Greatest (Azam) Branch of God" and regarded as the "return" of Jesus; Mohammed Ali, "The Mightiest (Akbar) Branch of God" and the "return" of Mohammed; Ziah Ullah, "The Purest Branch and as Abraham" (died 1898); Badi Ullah, "The Most Luminous Branch and as Moses."Abbas Effendi was the son of Aseyeh. The other three were sons of Ayesha or Madh Ulya. Abbas Effendi claimed the succession, basing his right and title on the Will of Baha, called the Kitab-il-Ahd and on previous declarations. His right was disputed by the other brothers. I have a manuscript by a lifelong Bahai which gives the following account: "Nine days after the 'ascension' of Baha, Abbas Effendi desired nine of the chief men to come to the house of Mohammed Ali Effendi. He opened the will. It was in Baha's own handwriting and two pages long. The nine men saw it. On the second page, over a part of the writing, Abbas had put ablue paper that it might not be read, and he refused to have it read. On the same day, the whole congregation (men) gathered to the palace of Baha. Mirza Majd-i-Din (Abbas' sister's son) rose and read the will up to the blue paper. Later the women were called to the Kasr Bahja and the will was again read, but the concealed portion was not made known. It was evident that it was for his own selfish purposes that Abbas concealed it, because the future authority did not pertain to him. From Persia and India many wrote, saying: 'Show the last portion; it is the writing of His Holiness.' He refused. To this day it is concealed."Abbas assumed authority as the Supreme Ruler of the new dispensation, the Centre of the Covenant, and the Infallible Interpreter of its teachings. His claim is clearly set forth in a Tablet569wherein, speaking in the third person, he declares: "All Bahais must obey the Centre of the Covenant and must notdeviate one hair's breadthfrom obedience to Him." "He should be looked upon as authority by all." "Obedience and submission must be shown Him and the face turned to Him completely." He was given such titles as570"His Holiness the Master," "Our Lord," "The Centre of the Cause of God," "Dawning Place of the Divine Light," "Dayspring of the Light of the Covenant." Indeed his first Apostles to Persia bore the message, "I am the Manifestation of God. My paps are full of the milk of Godhead. Whosoever will, let him come and suck freely."His claims to headship were strenuously opposed by his brothers and some of the nearest disciples. A bitter quarrel began as a consequence and has raged to the present time. Letters were sent by each party to the Persian Bahais, involving them in the quarrel. Mohammed Ali composed a book, called the "Ityan-i-Dallil," presenting proofs of the invalidity of Abbas' claims, from the writings of Baha. They charge571Abbas with concealing and annulling Baha's will, perverting his teachings, changing the writings of Baha, publishing expurgated and interpolated editions of them, and attempting to suppress the authorized Bombay editions. Specifically they accuse him of publishing a Lawh-i-Beirut, a Tablet in which Abbas is greatly exalted, and attributing it to Baha, though it is spurious; that he has inserted verses into letters written in the hand of Baha's amanuensis and published them as genuine; has omitted verses from the "Tablet of Command"; made up the "Treasure Tablet" from parts of several others; appropriated to himself Tablets pertaining to Mirza Mohammed Ali; and commanded to destroy all Tablets of Baha which have not his (Abbas') seal upon them.572Per contra the party of Abbas accused his brothers of intemperance and profligacy573and of heresy, covenant-breaking and fraud. Mr. Hadad reported M.Mohammed Ali and Badi Ullah as "being profligate and wanton, frequenting wine shops and being spendthrifts." Mr. Getsinger said he had seen Badi Ullah in the street intoxicated and being helped home by two servants, that he and his brother had taken and pawned the effects of Baha, rugs, hand-bags, etc., and a pearl rosary belonging to Baha which was valued at $10,000 (!) and had squandered the money." Abbas said to Mrs. Grundy,574"Mohammed Ali has appropriated many papers and tablets written by the Blessed Perfection (Baha). It is possible for these writings to be altered, as the meanings in Persian are greatly changed by a single dot here and there. Before His Ascension, the Blessed Perfection said to me, 'I have given you all the papers.' He put them in two satchels and sent them to me. After His Ascension, Mohammed Ali said, 'You had better give me the two satchels to take care of.' He took them away and never returned them." He said that Mohammed Ali deceives, "for the Will was also written by Mohammed Ali's own hand from dictation of the Blessed Perfection. By violating the Covenant (Will) he has become afallenbranch. All the beautiful blossoms upon the Tree of Life were destroyed by Mohammed Ali."Abbas proceeded to the use of boycott and anathema. He575ordered that no one of the Acca community should send any letters anywhere without first showing them to him, and commanded theBahais in Persia not to receive any letters that were not sealed by him, but to send them back to him, and that in writing to Acca they should send their letters open. These restrictions on freedom gave great offense. Abbas also prohibited his followers from associating with his brothers and their followers, strictly ordering them "not to sit, meet, speak or correspond with them, not even to trade or associate with them in any profession."576Khadim reports that "once in his own house, Abbas rose up and furiously attacked" his stepmother, who, in return, reviled him and fled from the house, wailing. "At the sacred tomb he used cruelly to treat the brothers and sisters."577"On one occasion he repeatedly struck his youngest (half) sister in the presence of her little ones and many believers," scolding her "with a loud voice, uttering many harsh words."578On another occasion he "insulted and beat Khadim (Mirza Aga Jan, Baha's amanuensis) at the sacred place" and afterwards "ordered his followers to imprison and cruelly beat him, which they did."579He sent adrift Abdul Gaffar Ispahani, called Abdullah, one of the first believers on Baha, in such destitute condition that he died of hunger and was buried in a potter's field at Damascus.580"Alas! Alas!" exclaims Mirza Aga Jan, "Abbas Effendi has caused his followers to display such vehemence of hatred and rancour, the like of which has never been shown by barbarous nations, and even bythe most ignorant tribes."581Of Abbas, Mrs. Templeton582writes: "His pride, alas, is great.... He seems to be blinded.... With regard to business matters Abbas Effendi has not been just to his brothers, who have suffered a good deal in consequence."583Abbas Effendi cut off the living of his stepmothers, brothers and their dependents. Baha Ullah and his household had a stipend from the Turkish Government, as Azal and the Babis in Cyprus had, and it was not an ungenerous allowance.584"The family had an income from the Government, as well as a revenue from three villages."585"These funds Abbas Effendi appropriated and with these made his charitable gifts (?) leaving the forty dependents of the younger brothers to live as best they could."586This excluding the protesters from their share of the income and offerings embittered the strife, at the same time weakening their ability to propagate their contention. Bitterness and enmity increased; recriminations and accusations inflamed the passions of both sides.Mirza Abul Fazl, the philosopher of the movement, gives, as a partisan of Abbas Effendi, an account of these times in his "Bahai Proofs."587He describes the "ruinous discords and divisions," "the world-consuming flame of jealousy and hatred of the peopleof error," "the hard hearts of the men of hostility," "the animosity and groundless pride," "the senseless hatred, degradation and shame of the violators of the covenant." He gives the opprobrious title ofNakhazeento Mohammed Ali's party. He continues, "The evil intrigues, calumnies, false pamphlets and accusations, evil tongues and cursings of the Nakhazeen divided the community and filled it with foul odours." Several outside parties tried to act as mediators and bring about a reconciliation. Among these were the British Consul at Haifa and Mrs. Templeton. The younger brothers agreed to the terms. Abbas Effendi was formally requested to show the Will before impartial witnesses and all were to abide by its word. "This he resolutely refused to do and he must stand condemned for this before all impartial men."588After the failure of these efforts at reconciliation, the anger and bitterness waxed hotter. To quote Abul Fazl again: "The Nakhazeen cursed and insulted the visitors to the tomb of the Blessed Perfection," so that there was danger of its desecration. "Consequently Abbas Effendi asked the local (Turkish) Government to supply a guard to accompany and protect" his party. Abbas also went to Tiberias and made complaint to the Government there.589As a result of all these conditions, "The people of hostility and violation," says Abul Fazl, "availed themselves of political machinations," in other words, MohammedAli's party, "those dwellers in hellfire,"590appealed to the "fanatical men of those lands,"i.e., those same Turkish Authorities. Mohammed Ali formally complained to the Governor of Damascus, Nazim Pasha, sending Mirza Majd-ud-Din as his special messenger.591They accused Abbas of retaining their stipends, of confiscating their patrimony, including the father's gold watch which had been donated to Mohammed Ali. Above all, according to the interesting narrative of Abbas' sister, Bahiah Khanum,592they made accusation that the shrine which was being erected on Mount Carmel "was intended as a fort, in which Abbas and his followers would intrench themselves, defy the Government, and endeavour to gain possession of this part of Syria." To use the words of Abbas, they said that "he had hoisted the banner of independence; upon that he had inscribed 'Ya Baha-ul Abha': that he had summoned all to assemble that he might found a new monarchy." Therefore "an inquisitorial body (a Commission) was appointed by the Government. To them the copartners of my brothers confirmed them (the reports) and added to them."593After the report of the Commission and in consequence of these charges and counter-charges of the "Greatest Branch of God" and the "Mightiest Branch of God," a telegram was received from the Sultan to the Governor"issuing a firman, decreeing the original order, by which Baha's family were confined within the walls of Acca." Afternineyears of quarrelling (ninebeing the sacred number of Bahais) this order was put in force, 1901A.D.They were still confined to Acca in 1906 when I visited Haifa. I saw the shrine and the fine residence of Baha at Haifa, just beside the English Mission. It deserves to be emphasized that thecause of the Bahai leaders being restricted to Accawas not religious persecution by Moslems buttheir own quarrellings.So completely had the suspicions of Abdul Hamid's government been aroused by their accusations against each other that the death sentence was feared. Pilgrimages were stopped and terror rested on the followers.594Abdul Baha wrote to his American disciples of these conditions in the following hyperbolic words: "Verily, by God, I would not change this prison for the throne nor for all the gardens of the earth. Verily I hope to be suspended in the air, and that my breast may become the target to be pierced by thousands of bullets: or that I may be cast into the bottomless seas or thrown into the wilderness.... If I could taste the cup of the great martyrdom, my greatest desire would be fulfilled. This is my utmost aim, the animation of my spirit, the healing of my bosom, the sight of my eyes." But when the establishment of the Constitution in Turkey gave himfreedom, he was quick to take advantage of it. He went to Egypt and took up his residence there.595The history I have narrated above refutes these various pretensions of Bahaism, its claims, its "great swelling words" more forcibly than logic or the judgments and opinions of myself and others. The conduct of Abdul Baha and his followers towards the brothers and their followers, as well as that of Bahais to the Azalis, contradicts their fine professions of toleration and love to all religions and all men. Well may we exclaim with Professor Browne: "Where is the restraining power, when they can show suchbitter animosityagainst those of their own household!" The numbers of Bahais living at Acca then was about ninety,596and of them thirty597or forty598were of the opponents of Abbas.In Persia, where Bahais number a hundred thousand, a small, but influential minority rejected the authority of Abbas Effendi. These were placed under the ban, anathematized, and ostracized. For example, one of them, Mirza Jalil of Khoi, was driven out of his house, which was destroyed by Shiahs, instigated by new Bahais. Another adherent of Mohammed Ali, Mirza Khalil of Tabriz, was completely ostracized, according to command received from Acca. His daughter, who was married to a new Bahai, was allowed to visit her parents only once a year, though living in the same city, and when she died they did not give them word till six days afterthe funeral. Another Bahai libelled this man to his employers in hope of injuring him.Another result in Persia was the permanent estrangement of a considerable number of Bahais who lapsed into scepticism.Abbas Effendi, influenced by the opposition, put a veil over his high claims and instructed his followers to speak of him as simply Abdul Baha, "the Servant of Baha," which is usually translated by them "the servant of God." The protesters replied, "Rather let the title be Abdul-Hawa, 'the servant of air,'"i.e., windy and bombastic. But notwithstanding his disavowals Abdul Baha allows himself to be assigned a position both inconsistent with his own words and with the teachings of Baha. Mr. Phelps, his disciple and biographer, says,599"Abdul Baha, styled 'Our Lord,' 'Our Master,' is regarded with a love and avenerationsecond only,if indeed second, to that which they bestow upon Baha Ullah. He is classed as the third or last of the Divine Messengers of the present Dispensation." The Bab, Baha and Abbas constitute, as it were, the Bahai trinity. Abdul Baha commended and approved for publication an ode written by Thornton Chase in which he is glorified with the following epithets among many others."O Thou Enlightener of the Spirits of Men! Thou Heart of the World!"Thou Physician of Souls! Thou Prince of Peace!"Thou Right Arm of the Almighty! Thou Lord of the Sabbath of Ages!"Thou Mystery of God!"Another disciple, Mrs. Grundy,600writes, "Abdul Baha is the Bazaar of God, where everything humanity needs may be found without money and without price." Mr. Remey (a Bahai) writes,601"The Divine Spirit is manifested in Abdul Bahaâ€”the Branch. He is the unique channel through which the Power of God is conveyed to each individual believer. He is the intermediary. The spiritual well-being of every Bahai depends on his connection with Abdul Baha."The outcome of this quarrel in America is told in the following chapter. An interesting sequel is the recantation of Mirza Badi Ullah. Doubtless helped thereto by poverty, he made his submission to Abdul Baha, and published a confession, called "An Epistle to the Bahai World." Concerning it Doctor Pease told me that Badi Ullah is not the author of the whole of that which is published in English under his name. The Epistle says, I Badi Ullah "turn my face to the appointed station, Abdul Bahaâ€”May the life of all existent beings be a sacrifice to Him." Against M. Mohammed Ali, with whom he had associated himself for a decade, he makes accusation of untrustworthiness, of purloining the papers and books of Baha and interpolating and falsifying them, of cursing and execrating Abdul Baha through jealousy. He turns on his former supporters and says, "they (the Nakhazeen) have no God save passion, no object save personal interest."602Doctor Jessupsays:603"Badi not long ago was threatening to kill Abbas, and assassination is an old fashion of Persian fanatics.... He has become reconciled but I would not guarantee that his main object is not to gain his share of the money." Better had Badi stuck to his former plan when he petitioned the Governor of Damascus and the Sultan to be sent as a prisoner to Rhodes. Doubtless then he would have had an independent pension.FOOTNOTES:567S. W., Nov. 4, 1913, p. 230; Phelps, pp. 255, 133.568"Trav.'s Narr.," p. 84, note 2.569S. W., July 13, 1912.570Abul Fazl's "Bahai Proofs," pp. 109-122.571See "Facts for Behaists."572We can well believe that these accusations are true, in view of what we know from Professor Browne of the way Abbas Effendi perverted facts of the history of the Bab and Subh-i-Azal, in the "Traveller's Narrative" of which he was the author ("New Hist.," pp. xiv., xxxi.).573"Facts for Behaists," pp. 8, 9.574"Ten Days in the Light at Acca," p. 63.575Persian Manuscript.576"Facts, etc.," p. 45.577Ibid., p. 59.578Ibid., p. 60.579Ibid., p. 25.580Persian Manuscript.581"Facts," p. 54.582Mrs. Templeton was Mrs. Laurence Oliphant and had resided at Acca and in intimate relations with the family of Baha for ten years.583"Facts," pp. 6-7.584"Trav.'s Narr.," p. 378.585Mrs. Templeton's letter to Doctor Pease in "Facts," p. 9.586Mrs. Templeton, p. 9.587Pages 116-118.588Mrs. Templeton.589See "Facts, etc.," Khadim's letter.590Page 136.591"An Epistle to the Bahai World," by M. Badi Ullah, p. 19, and Mr. Howard MacNutt's Interview with Badi Ullah,S. W., July 13, 1912.592Phelps' "Life," p. 81.593"Letters to the Friends in Persia," pp. 2-3. Comp. "Tablets of Abdul Baha," Vol. I, pp. 45-47.594"Daily Lessons," by Goodall, pp. 27-29 and the "Bahai Movement," pp. 106-108.595"Tablets," Vol. I, pp. 4, 94.596Phelps, p. 109.597Abul Fazl, p. 118.598Mrs. Templeton, "Facts, etc.," p. 9.599Page xxxiv.600"Ten Days at Acca," p. 105.601Star, Sept. 8, 1913.602Page 28.603"Fifty-three Years in Syria," p. 687.XIIBahaism in AmericaI speak from the point of view of Persian Bahaism and not from that American fantasy which bears its name.â€”Nicolas, "BÃ©yan Persan," Vol. I, p. II.Abbas is an elderly and venerable man, very similar to a score of venerable Druse and Moslem Sheikhs I have met.... The Lord deliver them (American Christians) from the delirious blasphemies.... The claim that the Acca Sheikh is God is quite enough to condemn them.â€”H. H. Jessup, "Fifty-three Years in Syria," p. 638.Pray for my return to America and say: O Baha Ullah! Confirm Him in the servitude of the East; so that He may not spend all his time in the Orient; that He may return to America and occupy His time in the Western world.â€”Prayer of Bahais.It is doubtless this mystical, allegorical character of Bahaism which attracts a certain type of mind in America, in the main probably, the same type which follows after spiritualism, esoteric Buddhism, Swamis from India, theosophy, and other movements which play around the edges of the occult and magical, and help to dull the edge of present realities with the things which are neither present nor real.... Indeed it is probably this soft compliance with anything and the absence of the robustness of definite truth and solid principle which makes Bahaism attractive to many moral softlings in the West.... It will run a brief course and amount to little in America.... The novelty will soon be over and the people who did not have sufficient discernment to discover the truth that will satisfy them in Christianity, will not find it in Baha Ullah or Abbas Effendi.â€”R. E. Speer, "Miss. and Mod. Hist.," Vol. I, pp. 143, 162-168.BAHAISM, asdistinguished from Babism, was, to a certain extent, introduced to public notice in America by Christian missionaries, who reported about it as a movement likely to break the solidarity of Shiahism and facilitate the evangelization of Persia. With the same thought in mind, Professor Browne's translations of "The New History" and "The Traveller's Narrative" attracted attention. In the Congress of Religions, at the Chicago Exposition in 1893, the eminent missionary, Rev. H. H. Jessup, D. D., described Baha Ullah as "a famous Persian sage,â€”the Babi saint, named Baha Ullah (the glory of God), the head of that vast reform party of Persian Moslems, who accept the New Testament as the word of God and Christ as the deliverer of men; who regard all nations as one and all men as brothers."604Shortly after the Exposition a Syrian, named Ibrahim G. Kheiralla, began a propaganda in favour of Bahaism. He was of Christian parentage, born in Mount Lebanon, and educated in Beirut College. At Cairo, under the tutelage of Mirza Karim of Teheran, he accepted theBahai faith. He was engaged in business, to which he joined faith healing and lecturing. He was given a fake degree of Doctor of something by a night school in Chicago. This he rightly despised, but considered that he was entitled to the degree because M. Mohammed Ali had addressed him as Doctor! I had several interviews with him. He showed me a trunk full of Bahai manuscripts and documents, and allowed me to read his translation into English of the "Kitab-ul-Akdas." He is a man of strong mind, acute argumentative faculties, fine conversational powers and altogether an interesting personality. He first taught Bahaism in secret lessons, as a religion of mysteries, a secret order, a doctrine for truth-seekers only, not for the masses. "The secret teaching gives us the key to the truth."605Mr. S. K. Vatralsky was among the private pupils at Kenosha. He did not become a believer, but learned the esoteric doctrine and published an interesting account of the cult under the title, "Mohammedan Gnosticism in America."606Of the method used he writes, "In their secret lessons they allegorize and explain away; in public by means of mental reservation and the use of words in a double sense, they appear as they wish to appear." Doctor Kheiralla published in 1897 a booklet called "Bab-ed-Din, The Door of the True Religionâ€”Revelation from the East." It has two parts (1) On the Individuality of God and (2) A Refutation of the Christian doctrine of the atonement. Later (1900), inconjunction with Mr. Howard MacNutt, he published "Beha Ullah" in two volumes. It is the theology and apologetics of Bahaism. Its Preface informs us that its purpose is to "demonstrate that the Everlasting Father, the Prince of Peace, has appeared in human form and established His kingdom on earth." The propaganda met with considerable success in Chicago and its vicinity. In 1897 Doctor Kheiralla went to New York City and in a short time "140 souls" were persuaded. In this same year two of his pupils were married in his house in Chicago, receiving his blessing. These were Mr. and Mrs. E. C. Getsinger. They "taught seekers" in Ithaca, N. Y., and afterwards in California. There they converted Mrs. Hâ€”â€”, a woman of great wealth, to the faith. Mr. Vatralsky narrates that Doctor Kheiralla converted no less than 2,000 Americans during the first two years of his labour. Of these 700 were living in Chicago (Doctor Kheiralla told me 840), between 250 and 300 in Wisconsin, about 400 in New York, the rest in Boston, etc. In his "Beha Ullah" Doctor Kheiralla says, "Over seven years ago I began to preach the message. Since then thousands of people of this country have believed and accepted the glad tidings of the appearance of the Lord of Hosts, the Incarnation of Deity, and the glorious message is rapidly spreading in the United States." Speaking of this period Mr. Vatralsky writes: "It would not have had its success, had it come flying its own native colours. Ithas succeeded because, like a counterfeit coin, it has passed for what it is not."A curious incident occurred on May 6, 1906. Mr. August J. Stenstrand was exscinded from the "First Central Church of the Manifestation," because he rejected Baha Ullah and accepted Subh-i-Azal. He was led to this step by investigating the history as recorded in Professor Browne's translations. He subsequently published three pamphlets, "Calls to Behaists" (1907, 1910, 1913) setting forth the claims of Azal. I had interesting interviews with him in 1914.In the winter of 1898-99 pilgrimages were organized to visit the shrine and leaders at Acca.607One party consisted of Mrs. Hâ€”â€”, who bore the expenses, Doctor and Mrs. Kheiralla, Mr. and Mrs. Getsinger, Mr. Hadad and others. The pilgrimage turned out unfortunately. They found the "holy household" divided. They saw only Abbas Effendi and one sister. They were kept from even a sight of the others. Doctor Kheiralla was bold enough to dispute with Abbas Effendi and he told me that for this reason the latter conceived a grudge against him. Of this Dr. F. O. Pease writes: "Doctor Kheiralla had some discussion with Abbas in the presence of native guests and teachers at which Abbas took umbrage."608The Getsingers accused Kheiralla of immoral conduct and Abbas Effendi reported these stories to Mrs. Kheiralla and herdaughter, with the result that they repudiated Kheiralla. Certain financial irregularities of the party further disgusted Mrs. Hâ€”â€”and chilled her faith. So animosity and dissension sprang up.Mr. Getsinger, on his return to America, announced that he was to be the representative of Abbas Effendi, because Doctor Kheiralla's teachings were erroneous and his conduct immoral. Doctor Kheiralla responded with counter charges against his accuser, of a private and personal nature, and declared him qualified for the Ananias club by his accounts of himself in California. The Chicago and Kenosha assemblies were rent asunder. In the correspondence, some of which I have in my possession, they hurl at each other such terms as falsehood, lie, malevolence, injustice, maliciousness, deluding, laying traps, etc. Thornton Chase was accused of dishonesty in money matters. Doctor Nâ€”â€”, the treasurer of the "Assembly" in Chicago, was denounced for embezzling its funds. Mirza Abdul Karim arrived from Acca to quiet matters but he poured oil on the flames. Kheiralla was first informed that if he would submit and coÃ¶perate, "he would never want anything." He writes:609"Abdul Karim promised me plenty of money, and when I refused, he denounced me and prohibited believers from buying or reading my book." He ordered a social and business boycott against him and his party. Stenstrand says,610"They have ousted, given bad names, and thrown mud at each other both in their sermons and inprint worse than any Christian or heathen religions have done." The spirit of Abdul Karim may be seen from one of his addresses: "O nakhiz (violator), thou spotted snake, thou shalt be seized with a great torture and punishment and thou, O sister serpent, who art wagging thy sinuous way and trailing thy deceitful slime over another region, know thy fate." He declared that he would call to God for vengeance against Kheiralla. Hasan Khorasani, too, threatened him, saying, "He would be smitten of God in two weeks," and "a sword shall cleave the sky and cut his neck." He was greatly frightened. Doctor Pease said to him, "Do not be afraid, you have nothing to fear." Kheiralla answered him, "I know these Orientals better than you do. I know what they did to the Azalis." Before they came to the next discussion, he had policemen concealed in his house for his protection. The upshot of the whole matter was that protesters repudiated Abbas Effendi, after a conference in Chicago on May 27, 1900, finding "increasing evidence of falsity and double dealing in him." Indeed, says Doctor Pease, "Why should we not inquire whether Abbas is notason, if nottheson of perdition." They entered into correspondence and became one with the party of M. Mohammed Ali. After this the controversy took on a doctrinal aspect and all questions of Abbas' supremacy and misconduct were thrashed out between the American Behaists and Bahais. This controversy from the side of the Behaists is contained in "The Three Questions" and "Facts for Behaists"(Chicago, 1901); from the other side in "Letters of Abdul Baha Abbas to the Friends in Persia" and "An Epistle to the Bahai World," by M. Badi Ullah, after his recantation. The details of the schism have been given already. To heal the schism different leaders were sent to America successively by Abbas Effendi. Following M. Abdul Karim, came M. Asad Ullah, 1901. He published, in New York, "The Sacred Mysteries" in which he anathematizes the Behaists. He organized a "House of Justice" in Chicago, a step which had been previously taken by the other party. Next came the learned Mirza Abul Fazl, 1901-1902. But their efforts were unavailing though each was willing to acknowledge the faults of his predecessor. The quarrel gave a great setback to the cause. Doctor Pease wrote in 1902:611"About 1,700 have left us because of the dissension and false teaching, and because they would not engage in religious scandal. The whole number in the country is now 600 or 700. Of these 300 are Behaists; the others are Abbasites of one sect or another, holding belief that Abbas is Lord and Master." Doctor Kheiralla says, "Many grew cold, few remained." With this agrees the word of Thornton Chase:612"We have seen too many, when the first winds of testing blew, show faith of shallow depth." Abdul Baha says:613"Chicago, in comparison with the cities of America, was in advance and numerically contained more Bahais, but when the stenchor vile odour of the Nakhazeen was spread in that city there was stagnation." In Chicago Bahaism never recovered from these quarrels. In 1914 Mr. F. A. Slack, "Spiritual Guide of the Behaist Assembly of Kenosha," wrote to me "of the bitter invectives and false accusations and persecutions we are subjected to" by the followers of Abbas Effendi. The Behaists had dwindled to 40, according to their own report to the U. S. Census in 1906, while the Bahais reported 1,280 in U. S. A. of whom 492 were in Illinois, 23 in two Assemblies in New York State, 58 in New Jersey, 52 in Pennsylvania. One of the largest Assemblies was in Washington, D. C., with 74 members, white and coloured. These organized local "spiritual assemblies" were 27 in 1913, a very small increase.614There are also "assemblies of teaching" for the women. There are Annual Conventions with delegates from the different groups. These conventions are "unique and peerless among the assemblies of mankind," in the mind of their imaginative reporter, "because of the divine favour of Baha Ullah which gathers them together.... All other meetings in the world are for worldly or selfish purposes. These alone are spiritual."615They also hold a summer conference at Eliot, Maine.The Bahai propaganda is carried on by means of these assemblies, by parlour meetings, by personal intercourse and by letters (tablets) from Abdul Baha. Their publicity bureau is most active and supplies many articles to magazines and newspapers. Theymake use of the Chautauquas, Peace Congresses, etc., to promulgate their peculiar tenets. Their press at Chicago publishes theStar of the West, formerly theBahai News. It is issued monthly, that is, every nineteen days, according to the Bahai calendar. For example, the issue of September 27, 1914, is dated Masheyat 1, Year 70. It is printed in English and Persian, the latter being lithographed. It is confined to Bahai subjects, giving many of Abdul Baha's "revelations." Their literature, so far issued, is (1) The Works of Baha Ullah, in six or more books. (2) The Tablets and Addresses of Abdul Baha. (3) The Apologetics of Bahai writers, American or translations from the Persian. (4) Journals of pilgrims to Acca. (5) Tracts and reports. Of his own Tablets, Abdul Baha says:616"In course of time, the light of these Tablets will dawn, the greatness, the importance will be known. The truth I say unto thee, that each leaflet will be a wide-spread book, nay rather a glistening Gem on the Glorious Crown. Know then its value and hold great its station." These Tablets are, for the most part, letters to individuals.Besides the Bahai Publishing Society, another agency is the Orient-Occident Unity,â€”first organized in 1909 as the Persian American Educational Society. It has a commercial side, but its main object is to promote Bahaism by assisting or opening schools and hospitals in Persia and other Oriental countries. It has started mission work inTeheran, Tabriz, Meshed and other points in Persia and in Burmah. They seek to strengthen Bahaism in Persia where it is small and weak in comparison with other sects. The work of the American Bahais there is of little importance. "But the presence of American Bahais in Persia or the value of an American newspaper is not their direct influence, but the impression they give that America has largely accepted Bahaism."617In the United States this Unity poses as philanthropical, not revealing in its constitution, circulars and appeals for funds its Bahai connection. This concealment is inexcusable and cannot be too strongly condemned. Christians and Jews should not be asked to contribute to any cause under false pretenses, nor should prominent statesmen, educators and philanthropists be thus led to give their quasi endorsement to the Society.618In 1912 Abdul Baha Abbas, after a sojourn in France and England, visited America, arriving April 12 and departing December 5. America has not lacked its own prophetic product, as witness Joseph Smith, Mary Eddy, John Dowie, Crowdy and Indian medicine men. But Abdul Baha, except for Hindu Swamis, was the first Asiatic revelator America has received. Its hospitality showed up well. The public and press neither stoned the "prophet" nor caricatured him but looked with kindly eye upon the grave old man, in flowing oriental robes and white turban,with waving hoary hair and long white beard.619His visit was noticed, as has been the case with many distinguished foreigners, but did not create any special sensation. His own press agents were active and aggressive, furnishing many articles for newspapers and magazines. The reporters took the exaggerated statements of the Bahais without sifting. He performed his part fairly well and allowed himself to be interviewed and photographed with the patience of an actress. He posed for the "movies" man and spoke for the phonograph records. He sat for an oil painting and approved of his bust in marble.620Abdul Baha's tour comprised a number of the chief cities of the northeast, followed by a rest at Green Acre Conference, Eliot, Maine, and then a trip to Canada and California. His meetings and addresses were of two kinds: for the public and for the Bahais. He spoke to the churches, liberaland evangelical,621Socialists, Theosophists, etc.; to Woman's Clubs, Suffragists, Colleges, Historical Societies, Peace Societies and at the Conference on International Arbitration, at Lake Mohonk.Abdul Baha's principle in his public addresses was "to talk about things upon which we agree and say nothing about things upon which we differ."622Thus he spoke much of the Fatherhood of God, but failed to mention that he regarded Baha Ullah as "the Manifestation of the Father." He spoke of brotherly love extensively yet never about the violent quarrels that abound in Bahai annals. He said much of religious unity623but did not state how the movement had increased the number of sects in Persia and in America. He spoke much on "Universal peace," though Babi history, which they boast of, has someof the cruelest and bloodiest conflicts of arms recorded in history. He dwelt much on the principle of arbitration, though he had refused to arbitrate his dispute with Mohammed Ali. Even while he was in America, a grandson of Baha Ullah, who lives near Chicago, sent a request for an interview to lead to a reconciliation. Abdul Baha ignored the request. He discoursed at length on woman's rights and equality, but omitted to inform the public that Baha Ullah had three wives and carefully concealed his women in an oriental haram. Besides all these, he erroneously attributed to Baha Ullah the origination of teachings which have been the age-long possession of Christendom.

FOOTNOTES:

494"Bahai Proofs," p. 12.

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

496Phelps, pp. 19-20.

497Pages 178-181.

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

499"Bahai Proofs," p. 51.

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

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

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

503Jour. Roy. As. Soc., 1892, p. 296, by Professor Browne. Also "Trav.'s Narr.," p. 359.

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

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

506"Brilliant Proof," p. 11.

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

508Phelps,Ibid., p. 40.

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

510Phelps, p. 39.

511Phelps, p. 38.

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

513Ibid., p. 362.

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

515Ibid., p. 361.

516Ibid., p. 371.

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

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

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

520Phelps, p. 75.

521Jour. Roy. As. Soc., 1889, p. 519; "Trav.'s Narr.," pp. 94, 370.

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

523Manuscript, pp. 41-48.

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

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

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

527Ibid., p. 332. Also "New Hist.," p. 391.

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

529Ibid., pp. 357, 365.

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

531Jour. Roy. As. Soc., 1889, p. 996.

532Page xxiii.

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

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

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

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

537Pages 61, 62.

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

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

540Ibid., p. 73; "Trav.'s Narr.," p. 178.

541Ibid., p. 323.

542"The Brilliant Proof," p. 11.

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

544Phelps, p. 50.

545Manuscript Life, p. 36.

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

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

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

549"Facts for Behaists," p. 42.

550"Oriental Rose," p. 186.

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

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

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

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

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

556Ibid., p. 406.

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

558Moslem World, 1912, p. 237.

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

560Ibid., p. 296.

561A Reply to Rev. P. Z. Easton's article in theEvangelical Christendom.

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

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

564Page 364.

565"New Hist.," p. xxiii.

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

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

The Quarrel over the Succession

The confusion, the reaction, and the spiritual division usually attendant upon a prophet's death were in this case happily averted (!?).â€”Holley, a Bahai, "The Modern Social Religion," p. 169.The last schism and the bitterness to which it gave rise lead me to inquire, where is the compelling and constraining power which they regard as the essential and incontrovertible sign of the divine word as in the text, "Associate with all religions with spirituality and fragrance," when they can show such bitter animosity against those of their own household.â€”Professor Browne.Whosoever claimeth a mission before the completion of a full thousand years from this manifestation is a lying impostor; whosoever interpreteth or explaineth this text different from what is obviously revealed, is bereft of the Spirit of God and His mercy.â€”"Kitab-ul-Akdas."

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

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

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

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

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

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

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

Abbas assumed authority as the Supreme Ruler of the new dispensation, the Centre of the Covenant, and the Infallible Interpreter of its teachings. His claim is clearly set forth in a Tablet569wherein, speaking in the third person, he declares: "All Bahais must obey the Centre of the Covenant and must notdeviate one hair's breadthfrom obedience to Him." "He should be looked upon as authority by all." "Obedience and submission must be shown Him and the face turned to Him completely." He was given such titles as570"His Holiness the Master," "Our Lord," "The Centre of the Cause of God," "Dawning Place of the Divine Light," "Dayspring of the Light of the Covenant." Indeed his first Apostles to Persia bore the message, "I am the Manifestation of God. My paps are full of the milk of Godhead. Whosoever will, let him come and suck freely."

His claims to headship were strenuously opposed by his brothers and some of the nearest disciples. A bitter quarrel began as a consequence and has raged to the present time. Letters were sent by each party to the Persian Bahais, involving them in the quarrel. Mohammed Ali composed a book, called the "Ityan-i-Dallil," presenting proofs of the invalidity of Abbas' claims, from the writings of Baha. They charge571Abbas with concealing and annulling Baha's will, perverting his teachings, changing the writings of Baha, publishing expurgated and interpolated editions of them, and attempting to suppress the authorized Bombay editions. Specifically they accuse him of publishing a Lawh-i-Beirut, a Tablet in which Abbas is greatly exalted, and attributing it to Baha, though it is spurious; that he has inserted verses into letters written in the hand of Baha's amanuensis and published them as genuine; has omitted verses from the "Tablet of Command"; made up the "Treasure Tablet" from parts of several others; appropriated to himself Tablets pertaining to Mirza Mohammed Ali; and commanded to destroy all Tablets of Baha which have not his (Abbas') seal upon them.572

Per contra the party of Abbas accused his brothers of intemperance and profligacy573and of heresy, covenant-breaking and fraud. Mr. Hadad reported M.Mohammed Ali and Badi Ullah as "being profligate and wanton, frequenting wine shops and being spendthrifts." Mr. Getsinger said he had seen Badi Ullah in the street intoxicated and being helped home by two servants, that he and his brother had taken and pawned the effects of Baha, rugs, hand-bags, etc., and a pearl rosary belonging to Baha which was valued at $10,000 (!) and had squandered the money." Abbas said to Mrs. Grundy,574"Mohammed Ali has appropriated many papers and tablets written by the Blessed Perfection (Baha). It is possible for these writings to be altered, as the meanings in Persian are greatly changed by a single dot here and there. Before His Ascension, the Blessed Perfection said to me, 'I have given you all the papers.' He put them in two satchels and sent them to me. After His Ascension, Mohammed Ali said, 'You had better give me the two satchels to take care of.' He took them away and never returned them." He said that Mohammed Ali deceives, "for the Will was also written by Mohammed Ali's own hand from dictation of the Blessed Perfection. By violating the Covenant (Will) he has become afallenbranch. All the beautiful blossoms upon the Tree of Life were destroyed by Mohammed Ali."

Abbas proceeded to the use of boycott and anathema. He575ordered that no one of the Acca community should send any letters anywhere without first showing them to him, and commanded theBahais in Persia not to receive any letters that were not sealed by him, but to send them back to him, and that in writing to Acca they should send their letters open. These restrictions on freedom gave great offense. Abbas also prohibited his followers from associating with his brothers and their followers, strictly ordering them "not to sit, meet, speak or correspond with them, not even to trade or associate with them in any profession."576Khadim reports that "once in his own house, Abbas rose up and furiously attacked" his stepmother, who, in return, reviled him and fled from the house, wailing. "At the sacred tomb he used cruelly to treat the brothers and sisters."577"On one occasion he repeatedly struck his youngest (half) sister in the presence of her little ones and many believers," scolding her "with a loud voice, uttering many harsh words."578On another occasion he "insulted and beat Khadim (Mirza Aga Jan, Baha's amanuensis) at the sacred place" and afterwards "ordered his followers to imprison and cruelly beat him, which they did."579He sent adrift Abdul Gaffar Ispahani, called Abdullah, one of the first believers on Baha, in such destitute condition that he died of hunger and was buried in a potter's field at Damascus.580

"Alas! Alas!" exclaims Mirza Aga Jan, "Abbas Effendi has caused his followers to display such vehemence of hatred and rancour, the like of which has never been shown by barbarous nations, and even bythe most ignorant tribes."581Of Abbas, Mrs. Templeton582writes: "His pride, alas, is great.... He seems to be blinded.... With regard to business matters Abbas Effendi has not been just to his brothers, who have suffered a good deal in consequence."583

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

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

Mirza Abul Fazl, the philosopher of the movement, gives, as a partisan of Abbas Effendi, an account of these times in his "Bahai Proofs."587He describes the "ruinous discords and divisions," "the world-consuming flame of jealousy and hatred of the peopleof error," "the hard hearts of the men of hostility," "the animosity and groundless pride," "the senseless hatred, degradation and shame of the violators of the covenant." He gives the opprobrious title ofNakhazeento Mohammed Ali's party. He continues, "The evil intrigues, calumnies, false pamphlets and accusations, evil tongues and cursings of the Nakhazeen divided the community and filled it with foul odours." Several outside parties tried to act as mediators and bring about a reconciliation. Among these were the British Consul at Haifa and Mrs. Templeton. The younger brothers agreed to the terms. Abbas Effendi was formally requested to show the Will before impartial witnesses and all were to abide by its word. "This he resolutely refused to do and he must stand condemned for this before all impartial men."588After the failure of these efforts at reconciliation, the anger and bitterness waxed hotter. To quote Abul Fazl again: "The Nakhazeen cursed and insulted the visitors to the tomb of the Blessed Perfection," so that there was danger of its desecration. "Consequently Abbas Effendi asked the local (Turkish) Government to supply a guard to accompany and protect" his party. Abbas also went to Tiberias and made complaint to the Government there.589As a result of all these conditions, "The people of hostility and violation," says Abul Fazl, "availed themselves of political machinations," in other words, MohammedAli's party, "those dwellers in hellfire,"590appealed to the "fanatical men of those lands,"i.e., those same Turkish Authorities. Mohammed Ali formally complained to the Governor of Damascus, Nazim Pasha, sending Mirza Majd-ud-Din as his special messenger.591They accused Abbas of retaining their stipends, of confiscating their patrimony, including the father's gold watch which had been donated to Mohammed Ali. Above all, according to the interesting narrative of Abbas' sister, Bahiah Khanum,592they made accusation that the shrine which was being erected on Mount Carmel "was intended as a fort, in which Abbas and his followers would intrench themselves, defy the Government, and endeavour to gain possession of this part of Syria." To use the words of Abbas, they said that "he had hoisted the banner of independence; upon that he had inscribed 'Ya Baha-ul Abha': that he had summoned all to assemble that he might found a new monarchy." Therefore "an inquisitorial body (a Commission) was appointed by the Government. To them the copartners of my brothers confirmed them (the reports) and added to them."593After the report of the Commission and in consequence of these charges and counter-charges of the "Greatest Branch of God" and the "Mightiest Branch of God," a telegram was received from the Sultan to the Governor"issuing a firman, decreeing the original order, by which Baha's family were confined within the walls of Acca." Afternineyears of quarrelling (ninebeing the sacred number of Bahais) this order was put in force, 1901A.D.They were still confined to Acca in 1906 when I visited Haifa. I saw the shrine and the fine residence of Baha at Haifa, just beside the English Mission. It deserves to be emphasized that thecause of the Bahai leaders being restricted to Accawas not religious persecution by Moslems buttheir own quarrellings.

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

The history I have narrated above refutes these various pretensions of Bahaism, its claims, its "great swelling words" more forcibly than logic or the judgments and opinions of myself and others. The conduct of Abdul Baha and his followers towards the brothers and their followers, as well as that of Bahais to the Azalis, contradicts their fine professions of toleration and love to all religions and all men. Well may we exclaim with Professor Browne: "Where is the restraining power, when they can show suchbitter animosityagainst those of their own household!" The numbers of Bahais living at Acca then was about ninety,596and of them thirty597or forty598were of the opponents of Abbas.

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

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

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

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

"Thou Physician of Souls! Thou Prince of Peace!

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

"Thou Mystery of God!"

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

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

FOOTNOTES:567S. W., Nov. 4, 1913, p. 230; Phelps, pp. 255, 133.568"Trav.'s Narr.," p. 84, note 2.569S. W., July 13, 1912.570Abul Fazl's "Bahai Proofs," pp. 109-122.571See "Facts for Behaists."572We can well believe that these accusations are true, in view of what we know from Professor Browne of the way Abbas Effendi perverted facts of the history of the Bab and Subh-i-Azal, in the "Traveller's Narrative" of which he was the author ("New Hist.," pp. xiv., xxxi.).573"Facts for Behaists," pp. 8, 9.574"Ten Days in the Light at Acca," p. 63.575Persian Manuscript.576"Facts, etc.," p. 45.577Ibid., p. 59.578Ibid., p. 60.579Ibid., p. 25.580Persian Manuscript.581"Facts," p. 54.582Mrs. Templeton was Mrs. Laurence Oliphant and had resided at Acca and in intimate relations with the family of Baha for ten years.583"Facts," pp. 6-7.584"Trav.'s Narr.," p. 378.585Mrs. Templeton's letter to Doctor Pease in "Facts," p. 9.586Mrs. Templeton, p. 9.587Pages 116-118.588Mrs. Templeton.589See "Facts, etc.," Khadim's letter.590Page 136.591"An Epistle to the Bahai World," by M. Badi Ullah, p. 19, and Mr. Howard MacNutt's Interview with Badi Ullah,S. W., July 13, 1912.592Phelps' "Life," p. 81.593"Letters to the Friends in Persia," pp. 2-3. Comp. "Tablets of Abdul Baha," Vol. I, pp. 45-47.594"Daily Lessons," by Goodall, pp. 27-29 and the "Bahai Movement," pp. 106-108.595"Tablets," Vol. I, pp. 4, 94.596Phelps, p. 109.597Abul Fazl, p. 118.598Mrs. Templeton, "Facts, etc.," p. 9.599Page xxxiv.600"Ten Days at Acca," p. 105.601Star, Sept. 8, 1913.602Page 28.603"Fifty-three Years in Syria," p. 687.

FOOTNOTES:

567S. W., Nov. 4, 1913, p. 230; Phelps, pp. 255, 133.

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

569S. W., July 13, 1912.

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

571See "Facts for Behaists."

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

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

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

575Persian Manuscript.

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

577Ibid., p. 59.

578Ibid., p. 60.

579Ibid., p. 25.

580Persian Manuscript.

581"Facts," p. 54.

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

583"Facts," pp. 6-7.

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

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

586Mrs. Templeton, p. 9.

587Pages 116-118.

588Mrs. Templeton.

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

590Page 136.

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

592Phelps' "Life," p. 81.

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

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

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

596Phelps, p. 109.

597Abul Fazl, p. 118.

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

599Page xxxiv.

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

601Star, Sept. 8, 1913.

602Page 28.

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

Bahaism in America

I speak from the point of view of Persian Bahaism and not from that American fantasy which bears its name.â€”Nicolas, "BÃ©yan Persan," Vol. I, p. II.Abbas is an elderly and venerable man, very similar to a score of venerable Druse and Moslem Sheikhs I have met.... The Lord deliver them (American Christians) from the delirious blasphemies.... The claim that the Acca Sheikh is God is quite enough to condemn them.â€”H. H. Jessup, "Fifty-three Years in Syria," p. 638.Pray for my return to America and say: O Baha Ullah! Confirm Him in the servitude of the East; so that He may not spend all his time in the Orient; that He may return to America and occupy His time in the Western world.â€”Prayer of Bahais.It is doubtless this mystical, allegorical character of Bahaism which attracts a certain type of mind in America, in the main probably, the same type which follows after spiritualism, esoteric Buddhism, Swamis from India, theosophy, and other movements which play around the edges of the occult and magical, and help to dull the edge of present realities with the things which are neither present nor real.... Indeed it is probably this soft compliance with anything and the absence of the robustness of definite truth and solid principle which makes Bahaism attractive to many moral softlings in the West.... It will run a brief course and amount to little in America.... The novelty will soon be over and the people who did not have sufficient discernment to discover the truth that will satisfy them in Christianity, will not find it in Baha Ullah or Abbas Effendi.â€”R. E. Speer, "Miss. and Mod. Hist.," Vol. I, pp. 143, 162-168.

I speak from the point of view of Persian Bahaism and not from that American fantasy which bears its name.â€”Nicolas, "BÃ©yan Persan," Vol. I, p. II.

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

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

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

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

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

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

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

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

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

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

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

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

Abdul Baha's principle in his public addresses was "to talk about things upon which we agree and say nothing about things upon which we differ."622Thus he spoke much of the Fatherhood of God, but failed to mention that he regarded Baha Ullah as "the Manifestation of the Father." He spoke of brotherly love extensively yet never about the violent quarrels that abound in Bahai annals. He said much of religious unity623but did not state how the movement had increased the number of sects in Persia and in America. He spoke much on "Universal peace," though Babi history, which they boast of, has someof the cruelest and bloodiest conflicts of arms recorded in history. He dwelt much on the principle of arbitration, though he had refused to arbitrate his dispute with Mohammed Ali. Even while he was in America, a grandson of Baha Ullah, who lives near Chicago, sent a request for an interview to lead to a reconciliation. Abdul Baha ignored the request. He discoursed at length on woman's rights and equality, but omitted to inform the public that Baha Ullah had three wives and carefully concealed his women in an oriental haram. Besides all these, he erroneously attributed to Baha Ullah the origination of teachings which have been the age-long possession of Christendom.

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