Words Addressed to Muslim Ecclesiastics

Words Addressed to Muslim EcclesiasticsLet us now consider more particularly the specific references, and the words directly addressed, to Muslim ecclesiastics by the Báb and Bahá’u’lláh. The Báb, as attested by the Kitáb-i-Íqán, has “specifically revealed an Epistle unto the divines of every city, wherein He hath fully set forth the character of the denial and repudiation of each of them.” Whilst in Iṣfáhán, that time-honored stronghold of Muslim ecclesiasticism, He, through the medium of its governor, ManúchihrKhán, invited in writing the divines of that city to engage in a contest with Him, in order, as He expressed it, to “establish the truth and dissipate falsehood.” Not one of the multitude of divines who thronged that great seat of learning had the courage to take up that challenge. Bahá’u’lláh, on His part, while in Adrianople, and as witnessed by His own Tablet to theSháh of Persia, signified His wish to be “brought face to face with the divines of the age, and produce proofs and testimonies in the presence of His Majesty, theSháh.” This offer was denounced as a “great presumption and amazing audacity” by the divines of Ṭihrán, who, in their fear, advised their sovereign to instantly punish the bearer of that Tablet. Previously, while Bahá’u’lláh was in Baghdád, He expressed His willingness that, provided the divines of Najaf and Karbilá—the twin holiest cities next to Mecca and Medina, in the eyes of theShí’ihs—assembled and agreed regarding any miracle they wished to be performed, and signed and sealed a statement affirming that on performance of this miracle they would acknowledge the truth of His Mission, He would unhesitatingly produce it. To this challenge they, as recorded by ‘Abdu’l-Bahá in His “Some Answered Questions,” could offer no better reply than this: “This man is an enchanter; perhaps he will perform an enchantment, and then we shall have nothing more to say.” “For twelve years,” Bahá’u’lláh Himself has testified, “We tarried in Baghdád. Much as We desired that a large gathering of divines and fair-minded men be convened, so that truth might be distinguished from falsehood, and be fully demonstrated, no action was taken.” And again: “And likewise, while in ‘Iráq, We wished to come together with the divines of Persia. No sooner did they hear of this, than they fled and said: ‘He indeed is a manifest sorcerer!’ This is the word that proceeded aforetime out of the mouths of such as were like them. These [divines] objected to what they said, and yet, they themselves repeat, in this day, what was said before them, and understand not. By My life! They are even as ashes in the sight of thy Lord. If He be willing, tempestuous gales will blow over them, and make them as dust. Thy Lord, verily, doth what He pleaseth.”These false, these cruel and cowardlyShí’ih clericals, who, as Bahá’u’lláh declared, had they not intervened, Persia would have been subdued by the power of God in hardly more than two years, have been thus addressed in the Qayyúm-i-Asmá: “O concourse of divines! Fear God from this day onwards in the views ye advance, for He Who is Our Remembrance in your midst, and Who cometh from Us, is, in very truth, the Judge and Witness. Turn away from that which ye lay hold of, and which the Book of God, the True One, hath not sanctioned, for on the Day of Resurrection ye shall, upon the Bridge, be, in very truth, held answerable for the position ye occupied.”In that same Book the Báb thus addresses theShí’ihs, as well as the entire body of the followers of the Prophet: “O concourse ofShí’ihs! Fear ye God, and Our Cause, which concerneth Him Who is the Most Great Remembrance of God. For great is its fire, as decreed in the Mother-Book.” “O people of the Qur’án! Ye are as nothing unless ye submit unto the Remembrance of God and unto this Book. If ye follow the Cause of God, We will forgive you your sins, and if ye turn aside from Our command, We will, in truth, condemn your souls in Our Book, unto the Most Great Fire. We, verily, do not deal unjustly with men, even to the extent of a speck on a date stone.”And finally, in that same Commentary, this startling prophecy is recorded: “Erelong We will, in very truth, torment such as waged war against Ḥusayn [Imám Ḥusayn], in the Land of the Euphrates, with the most afflictive torment, and the most dire and exemplary punishment.” “Erelong,” He also, referring to that same people, in that same Book, has written, “will God wreak His vengeance upon them, at the time of Our Return, and He hath, in very truth, prepared for them, in the world to come, a severe torment.”As to Bahá’u’lláh, the passages I cite in these pages constitute but a fraction of the references to the Muslim divines with which His writings abound. “The Lote-Tree beyond Which there is no passing,” He exclaims, “crieth out, by reason of the cruelty of the divines. It shouteth aloud, and bewaileth itself.” “From the inception of this sect [Shí’ih],” He, in His “Epistle to the Son of the Wolf,” has written, “until the present day, how great hath been the number of the divines that have appeared, none of whom became cognizant of the nature of this Revelation. What could have been the cause of this waywardness? Were We to mention it, their limbs would cleave asunder. It is necessary for them to meditate, nay to meditate for a thousand thousand years, that haply they may attain unto a sprinkling from the ocean of knowledge, and discover the things whereof they are oblivious in this day. I was walking in the Land of Tá [Ṭihrán]—the dayspring of the signs of thy Lord—when lo, I heard the lamentation of the pulpits and the voice of their supplication unto God, blessed and glorified be He! They cried out and said: ‘O God of the world and Lord of the nations! Thou beholdest our state and the things which have befallen us, by reason of the cruelty of Thy servants. Thou hast created us and revealed us for Thy glorification and praise. Thou dost now hear what the wayward proclaim upon us in Thy days. By Thy might! Our souls are melted, and our limbs are trembling. Alas, alas! Would that we had never been created and revealed by Thee!’ The hearts of them that enjoy near access to God are consumed by these words, and from them the cries of such as are devoted to Him are raised.”“These thick clouds,” He, in that same Epistle, has stated, “are the exponents of idle fancies and vain imaginings, who are none other than the divines of Persia.” “By ‘divines’ in the passage cited above,” He, in that same connection, explains, “is meant those men who outwardly attire themselves with the raiment of knowledge, but who inwardly are deprived therefrom. In this connection We quote, from the Tablet addressed to His Majesty theSháh, certain passages from the ‘Hidden Words’ which were revealed by the Abhá Pen under the name of the ‘Book of Fátimih,’ the blessings of God be upon her! ‘O ye that are foolish, yet have a name to be wise! Wherefore do ye wear the guise of the shepherd, when inwardly ye have become wolves, intent upon My flock? Ye are even as the star, which riseth ere the dawn, and which, though it seem radiant and luminous, leadeth the wayfarers of My city astray into the paths of perdition.’ And likewise He saith: ‘O ye seemingly fair yet inwardly foul! Ye are like clear but bitter water, which to outward seeming is but crystal pure but of which, when tested by the Divine Assayer, not a drop is accepted. Yea, the sunbeam falleth alike upon the dust and the mirror, yet differ they in reflection even as doth the star from the earth: nay, immeasurable is the difference!’”“We have invited all men,” Bahá’u’lláh, in another Tablet, has stated, “to turn towards God, and have acquainted them with the Straight Path. They [divines] rose up against Us with such cruelty as hath sapped the strength of Islám, and yet most of the people are heedless!” “The children of Him Who is the Friend of God [Abraham],” He moreover has written, “and heirs of the One Who discoursed with God [Moses], who were accounted the most abject of men, have split the veils asunder, and rent the coverings, and seized the Sealed Wine from the hands of the bounty of Him Who is the Self-Subsisting, and drunk their fill, whilst the detestableShí’ih divines have remained, until the present time, hesitant and perverse.” And again: “The divines of Persia committed that which no people amongst the peoples of the world have committed.”“If this Cause be of God,” He thus addresses the Minister of theSháh in Constantinople, “no man can prevail against it; and if it be not of God, the divines amongst you, and they that follow their corrupt desires, and such as have rebelled against Him, will surely suffice to overpower it.”“Of all the peoples of the world,” He, in another Tablet, observes, “they that have suffered the greatest loss have been, and are still, the people of Persia. I swear by the Daystar of Utterance which shineth upon the world in its meridian glory! The lamentations of the pulpits, in that country, are being raised continually. In the early days such lamentations were heard in the Land of Tá [Ṭihrán], for pulpits, erected for the purpose of remembering the True One—exalted be His glory—have now, in Persia, become places wherefrom blasphemies are uttered against Him Who is the Desire of the worlds.”“In this day,” is His caustic denunciation, “the world is redolent with the fragrances of the robe of the Revelation of the Ancient King ... and yet, they [divines] have gathered together, and established themselves upon their seats, and have spoken that which would put an animal to shame, how much more man himself! Were they to become aware of one of their acts, and perceive the mischief it hath wrought, they would, with their own hands, dispatch themselves to their final abode.”“O concourse of divines!” Bahá’u’lláh thus commands them, “...Lay aside that which ye possess, and hold your peace, and give ear, then, unto that which the Tongue of Grandeur and Majesty speaketh. How many the veiled handmaidens who turned unto Me, and believed, and how numerous the wearers of the turban who were debarred from Me, and followed in the footsteps of bygone generations!”“I swear by the Daystar that shineth above the Horizon of Utterance!” He asserts, “A paring from the nail of one of the believing handmaidens is, in this day, more esteemed, in the sight of God, than the divines of Persia, who, after thirteen hundred years’ waiting, have perpetrated what the Jews have not perpetrated during the Revelation of Him Who is the Spirit [Jesus].” “Though they rejoice,” is His warning, “at the adversities that have touched Us, the day will come whereon they shall wail and weep.”“O heedless one!” He thus addresses, in the Lawḥ-i-Burhán, a notorious Persian mujtahid, whose hands were stained with the blood of Bahá’í martyrs, “rely not on thy glory and thy power. Thou art even as the last trace of sunlight upon the mountaintop. Soon will it fade away, as decreed by God, the All-Possessing, the Most High. Thy glory, and the glory of such as are like thee, have been taken away, and this, verily, is what hath been ordained by the One with Whom is the Mother Tablet. ...Because of you the Apostle [Muḥammad] lamented, and the Chaste One [Fátimih] cried out, and the countries were laid waste, and darkness fell upon all regions. O concourse of divines! Because of you the people were abased, and the banner of Islám was hauled down, and its mighty throne subverted. Every time a man of discernment hath sought to hold fast unto that which would exalt Islám, you raised a clamor, and thereby was he deterred from achieving his purpose, while the land remained fallen in clear ruin.”“Say: O concourse of Persian divines!” Bahá’u’lláh again prophesies, “In My name ye have seized the reins of men, and occupy the seats of honor, by reason of your relation to Me. When I revealed Myself, however, ye turned aside, and committed what hath caused the tears of such as have recognized Me to flow. Erelong will all that ye possess perish, and your glory be turned into the most wretched abasement, and ye shall behold the punishment for what ye have wrought, as decreed by God, the Ordainer, the All-Wise.”In the Súriy-i-Mulúk, addressing the entire company of the ecclesiastical leaders of Sunní Islám in Constantinople, the capital of the Empire and seat of the Caliphate, He has written: “O ye divines of the City! We came to you with the truth, whilst ye were heedless of it. Methinks ye are as dead, wrapt in the coverings of your own selves. Ye sought not Our presence, when so to do would have been better for you than all your doings.... Know ye, that had your leaders, to whom ye owe allegiance, and on whom ye pride yourselves, and whom ye mention by day and by night, and from whose traces ye seek guidance—had they lived in these days, they would have circled around Me, and would not have separated themselves from Me, whether at eventide or at morn. Ye, however, did not turn your faces towards My face, for even less than a moment, and waxed proud, and were careless of this Wronged One, Who hath been so afflicted by men that they dealt with Him as they pleased. Ye failed to inquire about My condition, nor did ye inform yourselves of the things which befell Me. Thereby have ye withheld from yourselves the winds of holiness, and the breezes of bounty, that blow from this luminous and perspicuous Spot. Methinks ye have clung to outward things, and forgotten the inner things, and say that which ye do not. Ye are lovers of names, and appear to have given yourselves up to them. For this reason make ye mention of the names of your leaders. And should anyone like them, or superior unto them, come unto you, ye would flee him. Through their names ye have exalted yourselves, and have secured your positions, and live and prosper. And were your leaders to reappear, ye would not renounce your leadership, nor would ye turn in their direction, nor set your faces towards them. We found you, as We found most men, worshiping names which they mention during the days of their life, and with which they occupy themselves. No sooner do the Bearers of these names appear, however, than they repudiate them, and turn upon their heels.... Know ye that God will not, in this day, accept your thoughts, nor your remembrance of Him, nor your turning towards Him, nor your devotions, nor your vigilance, unless ye be made new in the estimation of this Servant, could be but perceive it.”The voice of ‘Abdu’l-Bahá, the Center of the Covenant of God, has, likewise, been raised, announcing the dire misfortunes which were to overtake, soon after His passing, the ecclesiastical hierarchies of both Sunní andShí’ih Islám. “This glory,” He has written, “shall be turned into the most abject abasement, and this pomp and might converted into the most complete subjugation. Their palaces will be transformed into prisons, and the course of their ascendant star terminate in the depths of the pit. Laughter and merriment will vanish, nay more, the voice of their weeping will be raised.” “Even as the snow,” He moreover has written, “they will melt away in the July sun.”The dissolution of the institution of the Caliphate, the complete secularization of the state which had enshrined the most august institution of Islám, and the virtual collapse of theShí’ih hierarchy in Persia, were the visible and immediate consequences of the treatment meted out to the Cause of God by the clergy of the two largest communions of the Muslim world.The Falling Fortunes ofShí’ih IslámLet us first consider the visitations that have marked the falling fortunes ofShí’ih Islám. The iniquities summarized in the beginning of these pages, and for which theShí’ih ecclesiastical order in Persia is to be held primarily answerable; iniquities which, in the words of Bahá’u’lláh, had caused “the Apostle [Muḥammad] to lament, and the Chaste One [Fátimih] to cry out,” and “all created things to groan, and the limbs of the holy ones to quake”; iniquities which had riddled the breast of the Báb with bullets, and bowed down Bahá’u’lláh, and turned His hair white, and caused Him to groan aloud in anguish, and made Muḥammad to weep over Him, and Jesus to beat Himself upon the head, and the Báb to bewail His plight—such iniquities indeed could not, and were not to, remain unpunished. God, the Fiercest of Avengers, was lying in wait, pledged “not to forgive any man’s injustice.” The scourge of His chastisement, swift, sudden and terrible, was, at long last, let loose upon the perpetrators of these iniquities.A revolution, formidable in its proportions, far-reaching in its repercussions, amazing in the absence of bloodshed and even of violence which marked its progress, challenged that ecclesiastical ascendency which, for centuries, had been of the essence of Islám in that country, and virtually overthrew a hierarchy with which the machinery of the state and the life of the people had been inextricably interwoven. Such a revolution did not signalize the disestablishment of a state-church. It indeed was tantamount to the disruption of what may be called a church-state—a state that had been hopefully awaiting, even up till the moment of its expiry, the gladsome advent of the Hidden Imám, who would not only seize the reins of authority from thesháh, the chief magistrate who was merely representing him, but would also assume dominion over the whole earth.The spirit which that clerical order had so assiduously striven, during a whole century, to crush; the Faith which it had, with such ferocious brutality, attempted to extirpate; were now, in their turn, through the forces they had engendered in the world, deranging the equilibrium, and sapping the strength, of that same order whose ramifications had extended to every sphere, duty, and act of life in that country. The rock wall of Islám, seemingly impregnable, was now shaken to its foundations, and was tottering to its ruin, before the very eyes of the persecuted followers of the Faith of Bahá’u’lláh. A sacerdotal hierarchy that had held in thrall for so long the Faith of God, and seemed, at one time, to have mortally struck it down, now found itself the prey of a superior civil authority whose settled policy was to fasten, steadily and relentlessly, its coils around it.The vast system of that hierarchy, with all its elements and appurtenances—itsshaykhu’l-isláms (high priests), its mujtahids (doctors of the law), its mullás (priests), its fuqáhás (jurists), its imáms (prayer-leaders), its mu’adhdhíns (criers), its vu’azz (preachers), its qádís (judges), its mutávallís (custodians), its madrasihs (seminaries), its mudárrisíns (professors), its tullábs (pupils), its qurrá’s (intoners), its mu’ábbiríns (soothsayers), its muháddithíns (narrators), its musákhkhiríns (spirit-subduers), itsdhákiríns (rememberers), its ummal-i-dhakát (almsgivers), its muqaddasíns (saints), its munzavís (recluses), its súfís, its dervishes, and what not—was paralyzed and utterly discredited. Its mujtahids, those firebrands, who wielded powers of life and death, and who for generations had been accorded honors almost regal in character, were reduced to a deplorably insignificant number. The beturbaned prelates of the Islamic church who, in the words of Bahá’u’lláh, “decked their heads with green and white, and committed what made the Faithful Spirit to groan,” were ruthlessly swept away, except for a handful who, in order to safeguard themselves against the fury of an impious populace, are now compelled to submit to the humiliation of producing, whenever the occasion demands it, the license granted them by the civil authorities to wear this vanishing emblem of a vanished authority. The rest of this turbaned class, whether siyyids, mullás, or ḥájís, were forced not only to exchange their venerable headdress for the kuláh-i-farangí (European hat), which not long ago they themselves had anathematized, but also to discard their flowing robes and don the tight-fitting garments of European style, the introduction of which into their country they had, a generation ago, so violently disapproved.“The dark blue and white domes”—an allusion by ‘Abdu’l-Bahá to the rotund and massive headgears of the priests of Persia—had indeed been “inverted.” Those whose heads had borne them, the arrogant, fanatical, perfidious, and retrograde clericals, “in the grasp of whose authority,” as testified by Bahá’u’lláh, “were held the reins of the people,” whose “words are the pride of the world,” and whose “deeds are the shame of the nations,” recognizing the wretchedness of their state, betook themselves, crestfallen and destitute of hope, to their homes, there to drag out a miserable existence. Impotent and sullen, they are watching the operations of a process which, having reversed their policy and ruined their handiwork, is irresistibly moving towards a climax.The pomp and pageantry of these princes of the church of Islám has already died out. Their fanatical outcries, their clamorous invocations, their noisy demonstrations, are stilled. Their fatvás (sentences), pronounced with such shamelessness, and at times embracing the denunciation of kings, are a dead letter. The spectacular sight of congregational prayers, in which thousands of worshipers, lined row upon row, participated, has vanished. The pulpits from whence they discharged the thunder of their anathemas against the powerful and the innocent alike, are deserted and silent. Their waqfs, those priceless and far-flung endowments—the landed property of the expected Imám—which in Iṣfáhán alone at one time embraced the whole of the city, have been wrested out of their hands, and brought under the control of a lay administration. Their madrasihs (seminaries), with their medieval learning, are deserted and dilapidated. The innumerable tomes of theological commentaries, super-commentaries, glosses, and notes, unreadable, unprofitable, the product of misdirected ingenuity and toil, and pronounced by one of the most enlightened Islamic thinkers in modern times as works obscuring sound knowledge, breeding maggots, and fit for fire, are now buried away, overspread with cobwebs, and forgotten. Their abstruse dissertations, their vehement controversies, their interminable discussions, are outmoded and abandoned. Their masjids (mosques) and imám-zádihs (tombs of saints), which were privileged to extend the bast (right of sanctuary) to many a criminal, and which had degenerated into a monstrous scandal, whose walls rang with the intonations of a hypocritical and profligate clergy, whose ornaments vied with the treasures of the palaces of kings, are either forsaken or fallen in ruin. Their takyihs, the haunts of the lazy, the passive, and contemplative pietists, are either being sold or closed down. Their ta’zíyihs (religious plays), acted with barbaric zeal, and accentuated by sudden spasms of unbridled religious excitement, are forbidden. Even their rawdih-khánís (lamentations), with their long-drawn-out, plaintive howls, which arose from so many houses, have been curtailed and discouraged. The sacred pilgrimages to Najaf and Karbilá, the holiest shrines of theShí’ih world, are reduced in number and made increasingly difficult, preventing thereby many a greedy mullá from indulging in his time-honored habit of charging double for making those pilgrimages as a substitute for the religious-minded. The disuse of the veil which the mullás fought tooth and nail to prevent; the equality of sexes which their law forbade; the erection of civil tribunals which superseded their ecclesiastical courts; the abolition of the síghih (concubinage) which, when contracted for short periods, is hardly distinguishable from quasi-prostitution, and which made of the turbulent and fanatical Mashhad, the national center of pilgrimage, one of the most immoral cities in Asia; and finally, the efforts which are being made to disparage the Arabic tongue, the sacred language of Islám and of the Qur’án, and to divorce it from Persian—all these have successively lent their share to the acceleration of that impelling process which has subordinated to the civil authority the position and interests of Muslim clericals to a degree undreamt of by any mullá.Well might the once lofty-turbaned, long-bearded, grave-looking áqá (mullá), who had so insolently concerned himself with every department of human activity, as he sits, hatless, clean shaven, in the seclusion of his home, and perhaps listening to the strains of western music, blared upon the ethers of his native land, pause to reflect for a while on the vanished splendors of his defunct empire. Well might he muse upon the havoc which the rising tide of nationalism and skepticism has wrought in the adamantine traditions of his country. Well might he recollect the halcyon days when, seated on a donkey, and parading through the bázárs and maydáns of his native town, an eager but deluded multitude would rush to kiss with fervor not only his hands, but also the tail of the animal on which he rode. Well might he remember the blind zeal with which they acclaimed his acts, and the prodigies and miracles they ascribed to their performance.He might indeed look back further, and call to mind the reign of those pious Safaví monarchs, who delighted to call themselves “dogs of the threshold of the Immaculate Imáms,” how one of those kings was induced to go on foot before the mujtahid as he rode through the maydán-i-Sháh, the main square of Iṣfáhán, as a mark of royal subservience to the favorite minister of the Hidden Imám, a minister who, as distinct from theSháh’s title, styled himself “the servant of the Lord of Saintship (Imám ‘Alí).”Was it not, he might well ponder, this sameSháh Abbás the Great who had been arrogantly addressed by another mujtahid as “the founder of a borrowed empire,” implying that the kingdom of the “king of kings” really belonged to the expected Imám, and was held by theSháh solely in the capacity of a temporary trustee? Was it not this sameSháh who walked the entire distance of eight hundred miles from Iṣfáhán to Mashhad, the “special glory of theShí’ih world,” to offer his prayers, in the only way that befitted thesháhansháh, at the shrine of the Imám Riḍá, and who trimmed the thousand candles which adorned its courts? Had notSháh Tahmásp, on receiving an epistle, penned by yet another mujtahid, sprung to his feet, placed it on his eyes, kissed it with rapture, and, because he had been addressed as “brother,” ordered it to be placed within his winding-sheet and buried with him?Might not that same mullá ponder the torrents of blood which, during the long years when he enjoyed impunity of conduct, flowed at his behest, the flamboyant anathemas he pronounced, and the great army of orphans and widows, of the disinherited, the dishonored, the destitute, and the homeless which, on the Day of Reckoning, were, with one accord, to cry out for vengeance, and invoke the malediction of God upon him?That infamous crew had indeed merited the degradation in which it had sunk. Persistently ignoring the sentence of doom which the finger of Bahá’u’lláh had traced upon the wall, it pursued, for well nigh a hundred years, its fatal course, until, at the appointed hour, its death knell was sounded by those spiritual, revolutionary forces which, synchronizing with the first dawnings of the World Order of His Faith, are upsetting the equilibrium, and throwing into such confusion, the ancient institutions of mankind.The Collapse of the CaliphateThese same forces, operating in a collateral field, have effected a still more remarkable, and a more radical, revolution, culminating in the collapse and fall of the Muslim Caliphate, the most powerful institution of the whole Islamic world. This event of portentous significance has, moreover, been followed by a formal and definite separation of what was left of the Sunní faith in Turkey from the state, and by the complete secularization of the Republic that has arisen on the ruins of the Ottoman theocratic empire. This catastrophic fall, that stunned the Islamic world, and the avowed, the unqualified, and formal divorce between the spiritual and temporal powers, which distinguished the revolution in Turkey from that which occurred in Persia, I now proceed to consider.Sunní Islám has sustained, not through the action of a foreign and invading Power, but at the hands of a dictator, avowedly professing the Faith of Muḥammad, a blow more grievous than that which fell, almost simultaneously, upon its sister-sect in Persia. This retributive act, directed against the archenemy of the Faith of Bahá’u’lláh, recalls a similar disaster precipitated through the action of a Roman emperor, during the latter part of the first century of the Christian era—a disaster that razed to its foundations the Temple of Solomon, destroyed the Holy of Holies, laid waste the city of David, uprooted the Jewish hierarchy in Jerusalem, massacred thousands of the Jewish people—the persecutors of the religion of Jesus Christ—dispersed the remainder over the surface of the earth, and reared a pagan colony on Zion.The Caliph, the self-styled vicar of the Prophet of Islám, exercised a spiritual sovereignty, and was invested with a sacred character, which theSháh of Persia neither claimed nor possessed. Nor should it be forgotten that the sphere of his spiritual jurisdiction extended to countries far beyond the confines of his own empire, and embraced the overwhelming majority of Muslims throughout the world. He was, moreover, in his capacity as the Prophet’s representative on earth, regarded as the protector of the holy cities of Mecca and Medina, the defender and propagator of Islám, and the commander of its followers in any holy war they might be called upon to wage.So potent, so august, so sacred a personage was at first by virtue of the abolition of the Sultanate in Turkey, divested of that temporal authority which the exponents of the Sunní school have regarded as a necessary concomitant to his high office. The sword, emblem of temporal sovereignty, was thus wrested out of the hands of the commander who, for a brief period, was permitted to occupy such an anomalous and precarious position. It was soon, however, trumpeted to the Sunní world, which had not previously been in the least consulted, that the Caliphate itself had been extinguished, and that the country which had accepted it as an appanage to its Sultanate, for more than four hundred years, had now permanently disowned it. The Turks who had been the militant leaders of the Muḥammadan world, since the Arab decline, and who had carried the standard of Islám as far as the gates of Vienna, the seat of government of Europe’s premier Power, had resigned their leadership. The ex-caliph, shorn of his royal pomp, stripped of the symbols of his vicarship, and deserted by friend and foe alike, was forced to flee from Constantinople, the proud seat of a dual sovereignty, to the land of the infidels, resigning himself to that same life of exile to which a number of his fellow-sovereigns had been and were still condemned.Nor has the Sunní world, despite determined efforts, succeeded in designating anyone in his stead who, though deprived of the sword of a commander, would still act as the custodian of the cloak and standard of the Apostle of God—the twin holy symbols of the Caliphate. Conferences were held, discussions ensued, a Congress of the Caliphate was convened in the Egyptian capital, the City of the Fatimites, only to result in the widely advertised and public confession of its failure: “They have agreed to disagree!”Strange, incredibly strange, must appear the position of this most powerful branch of the Islamic Faith, with no outward and visible head to voice its sentiments and convictions, its unity irretrievably shattered, its radiance obscured, its law undermined, its institutions thrown into hopeless confusion. This institution that had challenged the inalienable, divinely appointed rights of the Imáms of the Faith of Muḥammad, had, after the revolution of thirteen centuries, vanished like a smoke, an institution which had dealt such merciless blows to a Faith Whose Herald was Himself a descendant of the Imáms, the lawful successors of the Apostle of God.To what else could this remarkable prophecy, enshrined in the Lawḥ-i-Burhán, allude if not to the downfall of this crowned overlord of Sunní Muslims? “O concourse of Muslim Divines! Because of you the people were abased, and the banner of Islám was hauled down, and its mighty throne subverted.” What of the indubitably clear and amazing prophecy recorded in the Qayyúm-i-Asmá? “Erelong We will, in very truth, torment such as waged war against Ḥusayn [Imám Ḥusayn], in the Land of the Euphrates, with the most afflictive torment, and the direst and most exemplary punishment.” What other interpretation can this Muḥammadan tradition be given? “In the latter days a grievous calamity shall befall My people at the hands of their ruler, a calamity such as no man ever heard to surpass it.”This was not all, however. The disappearance of the Caliph, the spiritual head of above two hundred million Muḥammadans, brought in its wake, in the land that had dealt Islám such a heavy blow, the annulment of thesharí’ah canonical Law, the disendowment of Sunní institutions, the promulgation of a civil Code, the suppression of religious orders, the abrogation of ceremonials and traditions inculcated by the religion of Muḥammad. TheShaykhu’l-Islám and his satellites, including muftís, qádís, hujáhs,shaykhs, súfís, ḥájís, mawlavís, dervishes, and others, vanished at a stroke more determined, more open, and drastic than the one dealt theShí’ihs by theSháh and his government. The mosques of the capital, the pride and glory of the Islamic world, were deserted, and the fairest and most famous of them all, the peerless St. Sophia, “the Second Firmament,” “the Vehicle of the Cherubim,” converted by the blatant creators of a secular regime into a museum. The Arabic tongue, the language of the Prophet of God, was banished from the land, its alphabet was superseded by Latin characters, and the Qur’án itself translated into Turkish for the few who still cared to read it. The constitution of the new Turkey not only proclaimed formally the disestablishment and disendowment of Islám, with all its attendant and, in the view of some, atheistic enactments, but also heralded various measures that aimed at its further humiliation and weakening. Even the city of Constantinople, “the Dome of Islám,” apostrophized in such condemnatory terms by Bahá’u’lláh, which, after the fall of Byzantium, had been hailed by the great Constantine as “the New Rome,” and exalted to the rank of the metropolis of both the Roman Empire and of Christendom, and subsequently revered as the seat of the Caliphs, was relegated to the position of a provincial city and stripped of all its pomp and glory, its soaring and slender minarets standing sentinel at the grave of so much vanished splendor and power.“O Spot that art situate on the shores of the two seas!” Bahá’u’lláh has thus apostrophized the Imperial City, in terms that call to mind the prophetic words addressed by Jesus Christ to Jerusalem, “The throne of tyranny hath, verily, been stablished upon thee, and the flame of hatred hath been kindled within thy bosom, in such wise that the Concourse on high, and they who circle around the Exalted Throne, have wailed and lamented. We behold in thee the foolish ruling over the wise, and darkness vaunting itself against the light. Thou art indeed filled with manifest pride. Hath thine outward splendor made thee vainglorious? By Him Who is the Lord of mankind! It shall soon perish, and thy daughters, and thy widows, and all the kindreds that dwell within thee shall lament. Thus informeth thee the All-Knowing, the All-Wise.”Such was the fate that overtook bothShí’ih and Sunní Islám, in the two countries where they had planted their banners and reared their most powerful and far-famed institutions. Such was their fate in these two countries, in one of which Bahá’u’lláh died an exile, and in the other the Báb suffered a martyr’s death. Such was the fate of the self-styled Vicar of the Prophet of God, and of the favorite ministers of the still awaited Imám. “The people of the Qur’án,” Bahá’u’lláh testifies, “have risen against Us, and tormented Us with such a torment that the Holy Spirit lamented, and the thunder roared out, and the clouds wept over Us.... Muḥammad, the Apostle of God, bewaileth, in the all-highest Paradise, their acts.” “A day shall be witnessed by My people,” their own traditions condemn them, “whereon there will have remained of Islám naught but a name, and of the Qur’án naught but a mere appearance. The doctors of that age shall be the most evil the world hath ever seen. Mischief hath proceeded from them, and on them it will recoil.” And again: “Most of His enemies will be the divines. His bidding they will not obey, but will protest saying: ‘This is contrary to that which hath been handed down unto us by the Imáms of the Faith.’” And still again: “At that hour His malediction shall descend upon you, and your curse shall afflict you, and your religion shall remain an empty word on your tongues. And when these signs appear amongst you, anticipate the day when the red-hot wind will have swept over you, or the day when ye will have been disfigured, or when stones will have rained upon you.”A Warning Unto All NationsThis horde of degraded priests, stigmatized by Bahá’u’lláh as “doctors of doubt,” as the “abject manifestations of the Prince of Darkness,” as “wolves” and “pharaohs,” as “focal centers of hellish fire,” as “voracious beasts preying upon the carrion of the souls of men,” and, as testified by their own traditions, as both the sources and victims of mischief, have joined the various swarms ofsháh-zádihs, of emirs, and princelings of fallen dynasties—a witness and a warning unto all nations of what must, sooner or later, befall those wielders of earthly dominion, be it royal or ecclesiastic, who might dare to challenge or persecute the appointed Channels and Embodiments of Divine authority and power.Islám, at once the progenitor and persecutor of the Faith of Bahá’u’lláh, is, if we read aright the signs of the times, only beginning to sustain the impact of this invincible and triumphant Faith. We need only recall the nineteen hundred years of abject misery and dispersion which they, who only for the short space of three years persecuted the Son of God, have had to endure, and are still enduring. We may well ask ourselves, with mingled feelings of dread and awe, how severe must be the tribulations of those who, during no less than fifty years, have, “at every moment tormented with a fresh torment” Him Who is the Father, and who have, in addition, made His Herald—Himself a Manifestation of God—to quaff, in such tragic circumstances, the cup of martyrdom.I have, in the pages immediately preceding, quoted certain passages addressed collectively to the members of the ecclesiastical order, both Islamic and Christian, and have then recorded a number of specific addresses and references to Muslim divines, bothShí’ih and Sunní, after which I proceeded to describe the calamities that afflicted these Muḥammadan hierarchies, their heads, their members, their properties, their ceremonials, and institutions. Let us now consider the addresses specifically made to the members of the Christian clerical order who, for the most part, have ignored the Faith of Bahá’u’lláh, whilst a few among them have, as its Administrative Order gained in stature and spread its ramifications over Christian countries, arisen to check its progress, to belittle its influence, and obscure its purpose.His Messages to Christian LeadersA glance at the writings of the Author of the Bahá’í Revelation will reveal the important and significant fact that He Who addressed collectively an immortal message to all the kings of the earth, Who revealed a Tablet to each of the outstanding crowned heads of Europe and Asia, Who issued His call to the sacerdotal leaders of Islám, both Sunní andShí’ih, Who did not exclude from His purview the Jews and the Zoroastrians, has, apart from His numerous and repeated exhortations and warnings to the entire Christian world, directed particular messages, some general, others precise and challenging, to the heads, as well as to the rank and file, of the ecclesiastical orders of Christendom—its pope, its kings, its patriarchs, its archbishops, its bishops, its priests, and its monks. We have already, in connection with the messages of Bahá’u’lláh to the crowned heads of the world, considered certain features of the Tablet to the Roman Pontiff, as well as the words written to the kings of Christendom. Let us now turn our attention to those passages in which the aristocracy of the church and its ordained servants are singled out for exhortation and admonition by the Pen of Bahá’u’lláh:“Say: O concourse of patriarchs! He Whom ye were promised in the Tablets is come. Fear God, and follow not the vain imaginings of the superstitious. Lay aside the things ye possess, and take fast hold of the Tablet of God by His sovereign power. Better is this for you than all your possessions. Unto this testifieth every understanding heart, and every man of insight. Pride ye yourselves on My Name, and yet shut yourselves out as by a veil from Me? This indeed is a strange thing!”“Say: O concourse of archbishops! He Who is the Lord of all men hath appeared. In the plain of guidance He calleth mankind, whilst ye are numbered with the dead! Great is the blessedness of him who is stirred by the Breeze of God, and hath arisen from amongst the dead in this perspicuous Name.”“Say: O concourse of bishops! Trembling hath seized all the kindreds of the earth, and He Who is the Everlasting Father calleth aloud between earth and heaven. Blessed the ear that hath heard, and the eye that hath seen, and the heart that hath turned unto Him Who is the Point of Adoration of all who are in the heavens and all who are on earth.” “O concourse of bishops! Ye are the stars of the heaven of My knowledge. My mercy desireth not that ye should fall upon the earth. My justice, however, declareth: ‘This is that which the Son [Jesus] hath decreed.’ And whatsoever hath proceeded out of His blameless, His truthspeaking, trustworthy mouth, can never be altered. The bells, verily, peal out My Name, and lament over Me, but My spirit rejoiceth with evident gladness. The body of the Loved One yearneth for the cross, and His head is eager for the spear, in the path of the All-Merciful. The ascendancy of the oppressor can in no wise deter Him from His purpose.” And again: “The stars of the heaven of knowledge have fallen, they that adduce the proofs they possess in order to demonstrate the truth of My Cause, and who make mention of God in My Name. When I came unto them, in My majesty, however, they turned aside from Me. They, verily, are of the fallen. This is what the Spirit [Jesus] prophesied when He came with the truth, and the Jewish doctors caviled at Him, until they committed what made the Holy Spirit to lament, and the eyes of such as enjoy near access to God to weep.”“Say: O concourse of priests! Leave the bells, and come forth, then, from your churches. It behooveth you, in this day, to proclaim aloud the Most Great Name among the nations. Prefer ye to be silent, whilst every stone and every tree shouteth aloud: ‘The Lord is come in His great glory!’?... He that summoneth men in My name is, verily, of Me, and he will show forth that which is beyond the power of all that are on earth. ...Let the Breeze of God awaken you. Verily, it hath wafted over the world. Well is it with him that hath discovered the fragrance thereof and been accounted among the well-assured.” And again: “O concourse of priests! The Day of Reckoning hath appeared, the Day whereon He Who was in heaven hath come. He, verily, is the One Whom ye were promised in the Books of God, the Holy, the Almighty, the All-Praised. How long will ye wander in the wilderness of heedlessness and superstition? Turn with your hearts in the direction of your Lord, the Forgiving, the Generous.”“Say: O concourse of monks! Seclude not yourselves in churches and cloisters. Come forth by My leave, and occupy yourselves with that which will profit your souls and the souls of men. Thus biddeth you the King of the Day of Reckoning. Seclude yourselves in the stronghold of My love. This, verily, is a befitting seclusion, were ye of them that perceive it. He that shutteth himself up in a house is indeed as one dead. It behooveth man to show forth that which will profit all created things, and he that bringeth forth no fruit is fit for fire. Thus counseleth you your Lord, and He, verily, is the Almighty, the All-Bounteous. Enter ye into wedlock, that after you someone may fill your place. We have forbidden you perfidious acts, and not that which will demonstrate fidelity. Have ye clung to the standards fixed by your own selves, and cast the standards of God behind your backs? Fear God, and be not of the foolish. But for man, who would make mention of Me on My earth, and how could My attributes and My name have been revealed? Ponder ye, and be not of them that are veiled and fast asleep. He that wedded not [Jesus] found no place wherein to dwell or lay His head, by reason of that which the hands of the treacherous had wrought. His sanctity consisteth not in that which ye believe or fancy, but rather in the things We possess. Ask, that ye may apprehend His station which hath been exalted above the imaginings of all that dwell on earth. Blessed are they who perceive it.” And again: “O concourse of monks! If ye choose to follow Me, I will make you heirs of My Kingdom; and if ye transgress against Me, I will, in My long-suffering, endure it patiently, and I, verily, am the Ever-Forgiving, the All-Merciful. ...Bethlehem is astir with the Breeze of God. We hear her voice saying: ‘O Most Generous Lord! Where is Thy great glory established? The sweet savors of Thy presence have quickened me, after I had melted in my separation from Thee. Praised be Thou in that Thou hast raised the veils, and come with power in evident glory.’ We called unto her from behind the Tabernacle of Majesty and Grandeur: ‘O Bethlehem! This Light hath risen in the orient, and traveled towards the occident, until it reached thee in the evening of its life. Tell Me then: Do the sons recognize the Father, and acknowledge Him, or do they deny Him, even as the people aforetime denied Him [Jesus]?’ Whereupon she cried out saying: ‘Thou art, in truth, the All-Knowing, the Best-Informed.” And again: “Consider, likewise, how numerous at this time are the monks who have secluded themselves in their churches, in My name, and who, when the appointed time came, and We unveiled to them Our beauty, failed to recognize Me, notwithstanding that they call upon Me at dawn and at eventide.” “Read ye the Evangel,” He again addresses them, “and yet refuse to acknowledge the All-Glorious Lord? This indeed beseemeth you not, O concourse of learned men!... The fragrances of the All-Merciful have wafted over all creation. Happy the man that hath forsaken his desires, and taken fast hold of guidance.”These “fallen stars” of the firmament of Christendom, these “thick clouds” that have obscured the radiance of the true Faith of God, these princes of the Church that have failed to acknowledge the sovereignty of the “King of kings,” these deluded ministers of the Son who have shunned and ignored the promised Kingdom which the “Everlasting Father” has brought down from heaven, and is now establishing upon earth—these are experiencing, in this “Day of Reckoning,” a crisis, not indeed as critical as that which the Islamic sacerdotal order, the inveterate enemies of the Faith, has had to face, but one which is no less widespread and significant. “Power hath been seized” indeed, and is being increasingly seized, from these ecclesiastics that speak in the name, and yet are so far away from the spirit, of the Faith they profess.We have only to look around us, as we survey the fortunes of Christian ecclesiastical orders, to appreciate the steady deterioration of their influence, the decline of their power, the damage to their prestige, the flouting of their authority, the dwindling of their congregations, the relaxation of their discipline, the restriction of their press, the timidity of their leaders, the confusion in their ranks, the progressive confiscation of their properties, the surrender of some of their most powerful strongholds, and the extinction of other ancient and cherished institutions. Indeed, ever since the Divine summons was issued, and the invitation extended, and the warning sounded, and the condemnation pronounced, this process, that may be said to have been initiated with the collapse of the temporal sovereignty of the Roman Pontiff, soon after the Tablet to the Pope had been revealed, has been operating with increasing momentum, menacing the very basis on which the entire order is resting. Aided by the forces which the Communist movement has unloosed, reinforced by the political consequences of the last war, accelerated by the excessive, the blind, the intolerant, and militant nationalism which is now convulsing the nations, and stimulated by the rising tide of materialism, irreligion, and paganism, this process is not only tending to subvert ecclesiastical institutions, but appears to be leading to the rapid dechristianization of the masses in many Christian countries.I shall content myself with the enumeration of certain outstanding manifestations of this force which is increasingly invading the domain, and assailing the firmest ramparts, of one of the leading religious systems of mankind. The virtual extinction of the temporal power of the most preeminent ruler in Christendom immediately after the creation of the Kingdom of Italy; the wave of anticlericalism that swept over France after the collapse of the Napoleonic empire, and which culminated in the complete separation of the Catholic Church from the state, in the laicization of the Third Republic, in the secularization of education, and in the suppression and dispersal of religious orders; the swift and sudden rise of that “religious irreligion,” that bold, conscious, and organized assault launched in Soviet Russia against the Greek Orthodox Church, that precipitated the disestablishment of the state religion, that massacred a vast number of its members originally numbering above a hundred million souls, that pulled down, closed, or converted into museums, theatres and warehouses, thousands upon thousands of churches, monasteries, synagogues and mosques, that stripped the church of its six and a half million acres of property, and sought, through its League of Militant Atheists and the promulgation of a “five-year plan of godlessness,” to loosen from its foundations the religious life of the masses; the dismemberment of the Austro-Hungarian Monarchy that dissolved, by one stroke, the most powerful unit which owed its allegiance to, and supported through its resources the administration of, the Church of Rome; the divorce of the Spanish state from that same Church, and the overthrow of the monarchy, the champion of Catholic Christendom; the nationalistic philosophy, the parent of an unbridled and obsolete nationalism, which, having dethroned Islám, has indirectly assaulted the front line of the Christian church in non-Christian lands, and is dealing such heavy blows to Catholic, Anglican, and Presbyterian Missions in Persia, Turkey, and the Far East; the revolutionary movement that brought in its wake the persecution of the Catholic Church in Mexico; and finally the gospel of modern paganism, unconcealed, aggressive, and unrelenting, which, in the years preceding the present turmoil, and increasingly since its outbreak, has swept over the continent of Europe, invading the citadels, and sowing confusion in the hearts of the supporters, of the Catholic, the Greek Orthodox, and the Lutheran churches, in Austria, Poland, the Baltic and Scandinavian states, and more recently in Western Europe, the home and center of the most powerful hierarchies of Christendom.

Words Addressed to Muslim EcclesiasticsLet us now consider more particularly the specific references, and the words directly addressed, to Muslim ecclesiastics by the Báb and Bahá’u’lláh. The Báb, as attested by the Kitáb-i-Íqán, has “specifically revealed an Epistle unto the divines of every city, wherein He hath fully set forth the character of the denial and repudiation of each of them.” Whilst in Iṣfáhán, that time-honored stronghold of Muslim ecclesiasticism, He, through the medium of its governor, ManúchihrKhán, invited in writing the divines of that city to engage in a contest with Him, in order, as He expressed it, to “establish the truth and dissipate falsehood.” Not one of the multitude of divines who thronged that great seat of learning had the courage to take up that challenge. Bahá’u’lláh, on His part, while in Adrianople, and as witnessed by His own Tablet to theSháh of Persia, signified His wish to be “brought face to face with the divines of the age, and produce proofs and testimonies in the presence of His Majesty, theSháh.” This offer was denounced as a “great presumption and amazing audacity” by the divines of Ṭihrán, who, in their fear, advised their sovereign to instantly punish the bearer of that Tablet. Previously, while Bahá’u’lláh was in Baghdád, He expressed His willingness that, provided the divines of Najaf and Karbilá—the twin holiest cities next to Mecca and Medina, in the eyes of theShí’ihs—assembled and agreed regarding any miracle they wished to be performed, and signed and sealed a statement affirming that on performance of this miracle they would acknowledge the truth of His Mission, He would unhesitatingly produce it. To this challenge they, as recorded by ‘Abdu’l-Bahá in His “Some Answered Questions,” could offer no better reply than this: “This man is an enchanter; perhaps he will perform an enchantment, and then we shall have nothing more to say.” “For twelve years,” Bahá’u’lláh Himself has testified, “We tarried in Baghdád. Much as We desired that a large gathering of divines and fair-minded men be convened, so that truth might be distinguished from falsehood, and be fully demonstrated, no action was taken.” And again: “And likewise, while in ‘Iráq, We wished to come together with the divines of Persia. No sooner did they hear of this, than they fled and said: ‘He indeed is a manifest sorcerer!’ This is the word that proceeded aforetime out of the mouths of such as were like them. These [divines] objected to what they said, and yet, they themselves repeat, in this day, what was said before them, and understand not. By My life! They are even as ashes in the sight of thy Lord. If He be willing, tempestuous gales will blow over them, and make them as dust. Thy Lord, verily, doth what He pleaseth.”These false, these cruel and cowardlyShí’ih clericals, who, as Bahá’u’lláh declared, had they not intervened, Persia would have been subdued by the power of God in hardly more than two years, have been thus addressed in the Qayyúm-i-Asmá: “O concourse of divines! Fear God from this day onwards in the views ye advance, for He Who is Our Remembrance in your midst, and Who cometh from Us, is, in very truth, the Judge and Witness. Turn away from that which ye lay hold of, and which the Book of God, the True One, hath not sanctioned, for on the Day of Resurrection ye shall, upon the Bridge, be, in very truth, held answerable for the position ye occupied.”In that same Book the Báb thus addresses theShí’ihs, as well as the entire body of the followers of the Prophet: “O concourse ofShí’ihs! Fear ye God, and Our Cause, which concerneth Him Who is the Most Great Remembrance of God. For great is its fire, as decreed in the Mother-Book.” “O people of the Qur’án! Ye are as nothing unless ye submit unto the Remembrance of God and unto this Book. If ye follow the Cause of God, We will forgive you your sins, and if ye turn aside from Our command, We will, in truth, condemn your souls in Our Book, unto the Most Great Fire. We, verily, do not deal unjustly with men, even to the extent of a speck on a date stone.”And finally, in that same Commentary, this startling prophecy is recorded: “Erelong We will, in very truth, torment such as waged war against Ḥusayn [Imám Ḥusayn], in the Land of the Euphrates, with the most afflictive torment, and the most dire and exemplary punishment.” “Erelong,” He also, referring to that same people, in that same Book, has written, “will God wreak His vengeance upon them, at the time of Our Return, and He hath, in very truth, prepared for them, in the world to come, a severe torment.”As to Bahá’u’lláh, the passages I cite in these pages constitute but a fraction of the references to the Muslim divines with which His writings abound. “The Lote-Tree beyond Which there is no passing,” He exclaims, “crieth out, by reason of the cruelty of the divines. It shouteth aloud, and bewaileth itself.” “From the inception of this sect [Shí’ih],” He, in His “Epistle to the Son of the Wolf,” has written, “until the present day, how great hath been the number of the divines that have appeared, none of whom became cognizant of the nature of this Revelation. What could have been the cause of this waywardness? Were We to mention it, their limbs would cleave asunder. It is necessary for them to meditate, nay to meditate for a thousand thousand years, that haply they may attain unto a sprinkling from the ocean of knowledge, and discover the things whereof they are oblivious in this day. I was walking in the Land of Tá [Ṭihrán]—the dayspring of the signs of thy Lord—when lo, I heard the lamentation of the pulpits and the voice of their supplication unto God, blessed and glorified be He! They cried out and said: ‘O God of the world and Lord of the nations! Thou beholdest our state and the things which have befallen us, by reason of the cruelty of Thy servants. Thou hast created us and revealed us for Thy glorification and praise. Thou dost now hear what the wayward proclaim upon us in Thy days. By Thy might! Our souls are melted, and our limbs are trembling. Alas, alas! Would that we had never been created and revealed by Thee!’ The hearts of them that enjoy near access to God are consumed by these words, and from them the cries of such as are devoted to Him are raised.”“These thick clouds,” He, in that same Epistle, has stated, “are the exponents of idle fancies and vain imaginings, who are none other than the divines of Persia.” “By ‘divines’ in the passage cited above,” He, in that same connection, explains, “is meant those men who outwardly attire themselves with the raiment of knowledge, but who inwardly are deprived therefrom. In this connection We quote, from the Tablet addressed to His Majesty theSháh, certain passages from the ‘Hidden Words’ which were revealed by the Abhá Pen under the name of the ‘Book of Fátimih,’ the blessings of God be upon her! ‘O ye that are foolish, yet have a name to be wise! Wherefore do ye wear the guise of the shepherd, when inwardly ye have become wolves, intent upon My flock? Ye are even as the star, which riseth ere the dawn, and which, though it seem radiant and luminous, leadeth the wayfarers of My city astray into the paths of perdition.’ And likewise He saith: ‘O ye seemingly fair yet inwardly foul! Ye are like clear but bitter water, which to outward seeming is but crystal pure but of which, when tested by the Divine Assayer, not a drop is accepted. Yea, the sunbeam falleth alike upon the dust and the mirror, yet differ they in reflection even as doth the star from the earth: nay, immeasurable is the difference!’”“We have invited all men,” Bahá’u’lláh, in another Tablet, has stated, “to turn towards God, and have acquainted them with the Straight Path. They [divines] rose up against Us with such cruelty as hath sapped the strength of Islám, and yet most of the people are heedless!” “The children of Him Who is the Friend of God [Abraham],” He moreover has written, “and heirs of the One Who discoursed with God [Moses], who were accounted the most abject of men, have split the veils asunder, and rent the coverings, and seized the Sealed Wine from the hands of the bounty of Him Who is the Self-Subsisting, and drunk their fill, whilst the detestableShí’ih divines have remained, until the present time, hesitant and perverse.” And again: “The divines of Persia committed that which no people amongst the peoples of the world have committed.”“If this Cause be of God,” He thus addresses the Minister of theSháh in Constantinople, “no man can prevail against it; and if it be not of God, the divines amongst you, and they that follow their corrupt desires, and such as have rebelled against Him, will surely suffice to overpower it.”“Of all the peoples of the world,” He, in another Tablet, observes, “they that have suffered the greatest loss have been, and are still, the people of Persia. I swear by the Daystar of Utterance which shineth upon the world in its meridian glory! The lamentations of the pulpits, in that country, are being raised continually. In the early days such lamentations were heard in the Land of Tá [Ṭihrán], for pulpits, erected for the purpose of remembering the True One—exalted be His glory—have now, in Persia, become places wherefrom blasphemies are uttered against Him Who is the Desire of the worlds.”“In this day,” is His caustic denunciation, “the world is redolent with the fragrances of the robe of the Revelation of the Ancient King ... and yet, they [divines] have gathered together, and established themselves upon their seats, and have spoken that which would put an animal to shame, how much more man himself! Were they to become aware of one of their acts, and perceive the mischief it hath wrought, they would, with their own hands, dispatch themselves to their final abode.”“O concourse of divines!” Bahá’u’lláh thus commands them, “...Lay aside that which ye possess, and hold your peace, and give ear, then, unto that which the Tongue of Grandeur and Majesty speaketh. How many the veiled handmaidens who turned unto Me, and believed, and how numerous the wearers of the turban who were debarred from Me, and followed in the footsteps of bygone generations!”“I swear by the Daystar that shineth above the Horizon of Utterance!” He asserts, “A paring from the nail of one of the believing handmaidens is, in this day, more esteemed, in the sight of God, than the divines of Persia, who, after thirteen hundred years’ waiting, have perpetrated what the Jews have not perpetrated during the Revelation of Him Who is the Spirit [Jesus].” “Though they rejoice,” is His warning, “at the adversities that have touched Us, the day will come whereon they shall wail and weep.”“O heedless one!” He thus addresses, in the Lawḥ-i-Burhán, a notorious Persian mujtahid, whose hands were stained with the blood of Bahá’í martyrs, “rely not on thy glory and thy power. Thou art even as the last trace of sunlight upon the mountaintop. Soon will it fade away, as decreed by God, the All-Possessing, the Most High. Thy glory, and the glory of such as are like thee, have been taken away, and this, verily, is what hath been ordained by the One with Whom is the Mother Tablet. ...Because of you the Apostle [Muḥammad] lamented, and the Chaste One [Fátimih] cried out, and the countries were laid waste, and darkness fell upon all regions. O concourse of divines! Because of you the people were abased, and the banner of Islám was hauled down, and its mighty throne subverted. Every time a man of discernment hath sought to hold fast unto that which would exalt Islám, you raised a clamor, and thereby was he deterred from achieving his purpose, while the land remained fallen in clear ruin.”“Say: O concourse of Persian divines!” Bahá’u’lláh again prophesies, “In My name ye have seized the reins of men, and occupy the seats of honor, by reason of your relation to Me. When I revealed Myself, however, ye turned aside, and committed what hath caused the tears of such as have recognized Me to flow. Erelong will all that ye possess perish, and your glory be turned into the most wretched abasement, and ye shall behold the punishment for what ye have wrought, as decreed by God, the Ordainer, the All-Wise.”In the Súriy-i-Mulúk, addressing the entire company of the ecclesiastical leaders of Sunní Islám in Constantinople, the capital of the Empire and seat of the Caliphate, He has written: “O ye divines of the City! We came to you with the truth, whilst ye were heedless of it. Methinks ye are as dead, wrapt in the coverings of your own selves. Ye sought not Our presence, when so to do would have been better for you than all your doings.... Know ye, that had your leaders, to whom ye owe allegiance, and on whom ye pride yourselves, and whom ye mention by day and by night, and from whose traces ye seek guidance—had they lived in these days, they would have circled around Me, and would not have separated themselves from Me, whether at eventide or at morn. Ye, however, did not turn your faces towards My face, for even less than a moment, and waxed proud, and were careless of this Wronged One, Who hath been so afflicted by men that they dealt with Him as they pleased. Ye failed to inquire about My condition, nor did ye inform yourselves of the things which befell Me. Thereby have ye withheld from yourselves the winds of holiness, and the breezes of bounty, that blow from this luminous and perspicuous Spot. Methinks ye have clung to outward things, and forgotten the inner things, and say that which ye do not. Ye are lovers of names, and appear to have given yourselves up to them. For this reason make ye mention of the names of your leaders. And should anyone like them, or superior unto them, come unto you, ye would flee him. Through their names ye have exalted yourselves, and have secured your positions, and live and prosper. And were your leaders to reappear, ye would not renounce your leadership, nor would ye turn in their direction, nor set your faces towards them. We found you, as We found most men, worshiping names which they mention during the days of their life, and with which they occupy themselves. No sooner do the Bearers of these names appear, however, than they repudiate them, and turn upon their heels.... Know ye that God will not, in this day, accept your thoughts, nor your remembrance of Him, nor your turning towards Him, nor your devotions, nor your vigilance, unless ye be made new in the estimation of this Servant, could be but perceive it.”The voice of ‘Abdu’l-Bahá, the Center of the Covenant of God, has, likewise, been raised, announcing the dire misfortunes which were to overtake, soon after His passing, the ecclesiastical hierarchies of both Sunní andShí’ih Islám. “This glory,” He has written, “shall be turned into the most abject abasement, and this pomp and might converted into the most complete subjugation. Their palaces will be transformed into prisons, and the course of their ascendant star terminate in the depths of the pit. Laughter and merriment will vanish, nay more, the voice of their weeping will be raised.” “Even as the snow,” He moreover has written, “they will melt away in the July sun.”The dissolution of the institution of the Caliphate, the complete secularization of the state which had enshrined the most august institution of Islám, and the virtual collapse of theShí’ih hierarchy in Persia, were the visible and immediate consequences of the treatment meted out to the Cause of God by the clergy of the two largest communions of the Muslim world.The Falling Fortunes ofShí’ih IslámLet us first consider the visitations that have marked the falling fortunes ofShí’ih Islám. The iniquities summarized in the beginning of these pages, and for which theShí’ih ecclesiastical order in Persia is to be held primarily answerable; iniquities which, in the words of Bahá’u’lláh, had caused “the Apostle [Muḥammad] to lament, and the Chaste One [Fátimih] to cry out,” and “all created things to groan, and the limbs of the holy ones to quake”; iniquities which had riddled the breast of the Báb with bullets, and bowed down Bahá’u’lláh, and turned His hair white, and caused Him to groan aloud in anguish, and made Muḥammad to weep over Him, and Jesus to beat Himself upon the head, and the Báb to bewail His plight—such iniquities indeed could not, and were not to, remain unpunished. God, the Fiercest of Avengers, was lying in wait, pledged “not to forgive any man’s injustice.” The scourge of His chastisement, swift, sudden and terrible, was, at long last, let loose upon the perpetrators of these iniquities.A revolution, formidable in its proportions, far-reaching in its repercussions, amazing in the absence of bloodshed and even of violence which marked its progress, challenged that ecclesiastical ascendency which, for centuries, had been of the essence of Islám in that country, and virtually overthrew a hierarchy with which the machinery of the state and the life of the people had been inextricably interwoven. Such a revolution did not signalize the disestablishment of a state-church. It indeed was tantamount to the disruption of what may be called a church-state—a state that had been hopefully awaiting, even up till the moment of its expiry, the gladsome advent of the Hidden Imám, who would not only seize the reins of authority from thesháh, the chief magistrate who was merely representing him, but would also assume dominion over the whole earth.The spirit which that clerical order had so assiduously striven, during a whole century, to crush; the Faith which it had, with such ferocious brutality, attempted to extirpate; were now, in their turn, through the forces they had engendered in the world, deranging the equilibrium, and sapping the strength, of that same order whose ramifications had extended to every sphere, duty, and act of life in that country. The rock wall of Islám, seemingly impregnable, was now shaken to its foundations, and was tottering to its ruin, before the very eyes of the persecuted followers of the Faith of Bahá’u’lláh. A sacerdotal hierarchy that had held in thrall for so long the Faith of God, and seemed, at one time, to have mortally struck it down, now found itself the prey of a superior civil authority whose settled policy was to fasten, steadily and relentlessly, its coils around it.The vast system of that hierarchy, with all its elements and appurtenances—itsshaykhu’l-isláms (high priests), its mujtahids (doctors of the law), its mullás (priests), its fuqáhás (jurists), its imáms (prayer-leaders), its mu’adhdhíns (criers), its vu’azz (preachers), its qádís (judges), its mutávallís (custodians), its madrasihs (seminaries), its mudárrisíns (professors), its tullábs (pupils), its qurrá’s (intoners), its mu’ábbiríns (soothsayers), its muháddithíns (narrators), its musákhkhiríns (spirit-subduers), itsdhákiríns (rememberers), its ummal-i-dhakát (almsgivers), its muqaddasíns (saints), its munzavís (recluses), its súfís, its dervishes, and what not—was paralyzed and utterly discredited. Its mujtahids, those firebrands, who wielded powers of life and death, and who for generations had been accorded honors almost regal in character, were reduced to a deplorably insignificant number. The beturbaned prelates of the Islamic church who, in the words of Bahá’u’lláh, “decked their heads with green and white, and committed what made the Faithful Spirit to groan,” were ruthlessly swept away, except for a handful who, in order to safeguard themselves against the fury of an impious populace, are now compelled to submit to the humiliation of producing, whenever the occasion demands it, the license granted them by the civil authorities to wear this vanishing emblem of a vanished authority. The rest of this turbaned class, whether siyyids, mullás, or ḥájís, were forced not only to exchange their venerable headdress for the kuláh-i-farangí (European hat), which not long ago they themselves had anathematized, but also to discard their flowing robes and don the tight-fitting garments of European style, the introduction of which into their country they had, a generation ago, so violently disapproved.“The dark blue and white domes”—an allusion by ‘Abdu’l-Bahá to the rotund and massive headgears of the priests of Persia—had indeed been “inverted.” Those whose heads had borne them, the arrogant, fanatical, perfidious, and retrograde clericals, “in the grasp of whose authority,” as testified by Bahá’u’lláh, “were held the reins of the people,” whose “words are the pride of the world,” and whose “deeds are the shame of the nations,” recognizing the wretchedness of their state, betook themselves, crestfallen and destitute of hope, to their homes, there to drag out a miserable existence. Impotent and sullen, they are watching the operations of a process which, having reversed their policy and ruined their handiwork, is irresistibly moving towards a climax.The pomp and pageantry of these princes of the church of Islám has already died out. Their fanatical outcries, their clamorous invocations, their noisy demonstrations, are stilled. Their fatvás (sentences), pronounced with such shamelessness, and at times embracing the denunciation of kings, are a dead letter. The spectacular sight of congregational prayers, in which thousands of worshipers, lined row upon row, participated, has vanished. The pulpits from whence they discharged the thunder of their anathemas against the powerful and the innocent alike, are deserted and silent. Their waqfs, those priceless and far-flung endowments—the landed property of the expected Imám—which in Iṣfáhán alone at one time embraced the whole of the city, have been wrested out of their hands, and brought under the control of a lay administration. Their madrasihs (seminaries), with their medieval learning, are deserted and dilapidated. The innumerable tomes of theological commentaries, super-commentaries, glosses, and notes, unreadable, unprofitable, the product of misdirected ingenuity and toil, and pronounced by one of the most enlightened Islamic thinkers in modern times as works obscuring sound knowledge, breeding maggots, and fit for fire, are now buried away, overspread with cobwebs, and forgotten. Their abstruse dissertations, their vehement controversies, their interminable discussions, are outmoded and abandoned. Their masjids (mosques) and imám-zádihs (tombs of saints), which were privileged to extend the bast (right of sanctuary) to many a criminal, and which had degenerated into a monstrous scandal, whose walls rang with the intonations of a hypocritical and profligate clergy, whose ornaments vied with the treasures of the palaces of kings, are either forsaken or fallen in ruin. Their takyihs, the haunts of the lazy, the passive, and contemplative pietists, are either being sold or closed down. Their ta’zíyihs (religious plays), acted with barbaric zeal, and accentuated by sudden spasms of unbridled religious excitement, are forbidden. Even their rawdih-khánís (lamentations), with their long-drawn-out, plaintive howls, which arose from so many houses, have been curtailed and discouraged. The sacred pilgrimages to Najaf and Karbilá, the holiest shrines of theShí’ih world, are reduced in number and made increasingly difficult, preventing thereby many a greedy mullá from indulging in his time-honored habit of charging double for making those pilgrimages as a substitute for the religious-minded. The disuse of the veil which the mullás fought tooth and nail to prevent; the equality of sexes which their law forbade; the erection of civil tribunals which superseded their ecclesiastical courts; the abolition of the síghih (concubinage) which, when contracted for short periods, is hardly distinguishable from quasi-prostitution, and which made of the turbulent and fanatical Mashhad, the national center of pilgrimage, one of the most immoral cities in Asia; and finally, the efforts which are being made to disparage the Arabic tongue, the sacred language of Islám and of the Qur’án, and to divorce it from Persian—all these have successively lent their share to the acceleration of that impelling process which has subordinated to the civil authority the position and interests of Muslim clericals to a degree undreamt of by any mullá.Well might the once lofty-turbaned, long-bearded, grave-looking áqá (mullá), who had so insolently concerned himself with every department of human activity, as he sits, hatless, clean shaven, in the seclusion of his home, and perhaps listening to the strains of western music, blared upon the ethers of his native land, pause to reflect for a while on the vanished splendors of his defunct empire. Well might he muse upon the havoc which the rising tide of nationalism and skepticism has wrought in the adamantine traditions of his country. Well might he recollect the halcyon days when, seated on a donkey, and parading through the bázárs and maydáns of his native town, an eager but deluded multitude would rush to kiss with fervor not only his hands, but also the tail of the animal on which he rode. Well might he remember the blind zeal with which they acclaimed his acts, and the prodigies and miracles they ascribed to their performance.He might indeed look back further, and call to mind the reign of those pious Safaví monarchs, who delighted to call themselves “dogs of the threshold of the Immaculate Imáms,” how one of those kings was induced to go on foot before the mujtahid as he rode through the maydán-i-Sháh, the main square of Iṣfáhán, as a mark of royal subservience to the favorite minister of the Hidden Imám, a minister who, as distinct from theSháh’s title, styled himself “the servant of the Lord of Saintship (Imám ‘Alí).”Was it not, he might well ponder, this sameSháh Abbás the Great who had been arrogantly addressed by another mujtahid as “the founder of a borrowed empire,” implying that the kingdom of the “king of kings” really belonged to the expected Imám, and was held by theSháh solely in the capacity of a temporary trustee? Was it not this sameSháh who walked the entire distance of eight hundred miles from Iṣfáhán to Mashhad, the “special glory of theShí’ih world,” to offer his prayers, in the only way that befitted thesháhansháh, at the shrine of the Imám Riḍá, and who trimmed the thousand candles which adorned its courts? Had notSháh Tahmásp, on receiving an epistle, penned by yet another mujtahid, sprung to his feet, placed it on his eyes, kissed it with rapture, and, because he had been addressed as “brother,” ordered it to be placed within his winding-sheet and buried with him?Might not that same mullá ponder the torrents of blood which, during the long years when he enjoyed impunity of conduct, flowed at his behest, the flamboyant anathemas he pronounced, and the great army of orphans and widows, of the disinherited, the dishonored, the destitute, and the homeless which, on the Day of Reckoning, were, with one accord, to cry out for vengeance, and invoke the malediction of God upon him?That infamous crew had indeed merited the degradation in which it had sunk. Persistently ignoring the sentence of doom which the finger of Bahá’u’lláh had traced upon the wall, it pursued, for well nigh a hundred years, its fatal course, until, at the appointed hour, its death knell was sounded by those spiritual, revolutionary forces which, synchronizing with the first dawnings of the World Order of His Faith, are upsetting the equilibrium, and throwing into such confusion, the ancient institutions of mankind.The Collapse of the CaliphateThese same forces, operating in a collateral field, have effected a still more remarkable, and a more radical, revolution, culminating in the collapse and fall of the Muslim Caliphate, the most powerful institution of the whole Islamic world. This event of portentous significance has, moreover, been followed by a formal and definite separation of what was left of the Sunní faith in Turkey from the state, and by the complete secularization of the Republic that has arisen on the ruins of the Ottoman theocratic empire. This catastrophic fall, that stunned the Islamic world, and the avowed, the unqualified, and formal divorce between the spiritual and temporal powers, which distinguished the revolution in Turkey from that which occurred in Persia, I now proceed to consider.Sunní Islám has sustained, not through the action of a foreign and invading Power, but at the hands of a dictator, avowedly professing the Faith of Muḥammad, a blow more grievous than that which fell, almost simultaneously, upon its sister-sect in Persia. This retributive act, directed against the archenemy of the Faith of Bahá’u’lláh, recalls a similar disaster precipitated through the action of a Roman emperor, during the latter part of the first century of the Christian era—a disaster that razed to its foundations the Temple of Solomon, destroyed the Holy of Holies, laid waste the city of David, uprooted the Jewish hierarchy in Jerusalem, massacred thousands of the Jewish people—the persecutors of the religion of Jesus Christ—dispersed the remainder over the surface of the earth, and reared a pagan colony on Zion.The Caliph, the self-styled vicar of the Prophet of Islám, exercised a spiritual sovereignty, and was invested with a sacred character, which theSháh of Persia neither claimed nor possessed. Nor should it be forgotten that the sphere of his spiritual jurisdiction extended to countries far beyond the confines of his own empire, and embraced the overwhelming majority of Muslims throughout the world. He was, moreover, in his capacity as the Prophet’s representative on earth, regarded as the protector of the holy cities of Mecca and Medina, the defender and propagator of Islám, and the commander of its followers in any holy war they might be called upon to wage.So potent, so august, so sacred a personage was at first by virtue of the abolition of the Sultanate in Turkey, divested of that temporal authority which the exponents of the Sunní school have regarded as a necessary concomitant to his high office. The sword, emblem of temporal sovereignty, was thus wrested out of the hands of the commander who, for a brief period, was permitted to occupy such an anomalous and precarious position. It was soon, however, trumpeted to the Sunní world, which had not previously been in the least consulted, that the Caliphate itself had been extinguished, and that the country which had accepted it as an appanage to its Sultanate, for more than four hundred years, had now permanently disowned it. The Turks who had been the militant leaders of the Muḥammadan world, since the Arab decline, and who had carried the standard of Islám as far as the gates of Vienna, the seat of government of Europe’s premier Power, had resigned their leadership. The ex-caliph, shorn of his royal pomp, stripped of the symbols of his vicarship, and deserted by friend and foe alike, was forced to flee from Constantinople, the proud seat of a dual sovereignty, to the land of the infidels, resigning himself to that same life of exile to which a number of his fellow-sovereigns had been and were still condemned.Nor has the Sunní world, despite determined efforts, succeeded in designating anyone in his stead who, though deprived of the sword of a commander, would still act as the custodian of the cloak and standard of the Apostle of God—the twin holy symbols of the Caliphate. Conferences were held, discussions ensued, a Congress of the Caliphate was convened in the Egyptian capital, the City of the Fatimites, only to result in the widely advertised and public confession of its failure: “They have agreed to disagree!”Strange, incredibly strange, must appear the position of this most powerful branch of the Islamic Faith, with no outward and visible head to voice its sentiments and convictions, its unity irretrievably shattered, its radiance obscured, its law undermined, its institutions thrown into hopeless confusion. This institution that had challenged the inalienable, divinely appointed rights of the Imáms of the Faith of Muḥammad, had, after the revolution of thirteen centuries, vanished like a smoke, an institution which had dealt such merciless blows to a Faith Whose Herald was Himself a descendant of the Imáms, the lawful successors of the Apostle of God.To what else could this remarkable prophecy, enshrined in the Lawḥ-i-Burhán, allude if not to the downfall of this crowned overlord of Sunní Muslims? “O concourse of Muslim Divines! Because of you the people were abased, and the banner of Islám was hauled down, and its mighty throne subverted.” What of the indubitably clear and amazing prophecy recorded in the Qayyúm-i-Asmá? “Erelong We will, in very truth, torment such as waged war against Ḥusayn [Imám Ḥusayn], in the Land of the Euphrates, with the most afflictive torment, and the direst and most exemplary punishment.” What other interpretation can this Muḥammadan tradition be given? “In the latter days a grievous calamity shall befall My people at the hands of their ruler, a calamity such as no man ever heard to surpass it.”This was not all, however. The disappearance of the Caliph, the spiritual head of above two hundred million Muḥammadans, brought in its wake, in the land that had dealt Islám such a heavy blow, the annulment of thesharí’ah canonical Law, the disendowment of Sunní institutions, the promulgation of a civil Code, the suppression of religious orders, the abrogation of ceremonials and traditions inculcated by the religion of Muḥammad. TheShaykhu’l-Islám and his satellites, including muftís, qádís, hujáhs,shaykhs, súfís, ḥájís, mawlavís, dervishes, and others, vanished at a stroke more determined, more open, and drastic than the one dealt theShí’ihs by theSháh and his government. The mosques of the capital, the pride and glory of the Islamic world, were deserted, and the fairest and most famous of them all, the peerless St. Sophia, “the Second Firmament,” “the Vehicle of the Cherubim,” converted by the blatant creators of a secular regime into a museum. The Arabic tongue, the language of the Prophet of God, was banished from the land, its alphabet was superseded by Latin characters, and the Qur’án itself translated into Turkish for the few who still cared to read it. The constitution of the new Turkey not only proclaimed formally the disestablishment and disendowment of Islám, with all its attendant and, in the view of some, atheistic enactments, but also heralded various measures that aimed at its further humiliation and weakening. Even the city of Constantinople, “the Dome of Islám,” apostrophized in such condemnatory terms by Bahá’u’lláh, which, after the fall of Byzantium, had been hailed by the great Constantine as “the New Rome,” and exalted to the rank of the metropolis of both the Roman Empire and of Christendom, and subsequently revered as the seat of the Caliphs, was relegated to the position of a provincial city and stripped of all its pomp and glory, its soaring and slender minarets standing sentinel at the grave of so much vanished splendor and power.“O Spot that art situate on the shores of the two seas!” Bahá’u’lláh has thus apostrophized the Imperial City, in terms that call to mind the prophetic words addressed by Jesus Christ to Jerusalem, “The throne of tyranny hath, verily, been stablished upon thee, and the flame of hatred hath been kindled within thy bosom, in such wise that the Concourse on high, and they who circle around the Exalted Throne, have wailed and lamented. We behold in thee the foolish ruling over the wise, and darkness vaunting itself against the light. Thou art indeed filled with manifest pride. Hath thine outward splendor made thee vainglorious? By Him Who is the Lord of mankind! It shall soon perish, and thy daughters, and thy widows, and all the kindreds that dwell within thee shall lament. Thus informeth thee the All-Knowing, the All-Wise.”Such was the fate that overtook bothShí’ih and Sunní Islám, in the two countries where they had planted their banners and reared their most powerful and far-famed institutions. Such was their fate in these two countries, in one of which Bahá’u’lláh died an exile, and in the other the Báb suffered a martyr’s death. Such was the fate of the self-styled Vicar of the Prophet of God, and of the favorite ministers of the still awaited Imám. “The people of the Qur’án,” Bahá’u’lláh testifies, “have risen against Us, and tormented Us with such a torment that the Holy Spirit lamented, and the thunder roared out, and the clouds wept over Us.... Muḥammad, the Apostle of God, bewaileth, in the all-highest Paradise, their acts.” “A day shall be witnessed by My people,” their own traditions condemn them, “whereon there will have remained of Islám naught but a name, and of the Qur’án naught but a mere appearance. The doctors of that age shall be the most evil the world hath ever seen. Mischief hath proceeded from them, and on them it will recoil.” And again: “Most of His enemies will be the divines. His bidding they will not obey, but will protest saying: ‘This is contrary to that which hath been handed down unto us by the Imáms of the Faith.’” And still again: “At that hour His malediction shall descend upon you, and your curse shall afflict you, and your religion shall remain an empty word on your tongues. And when these signs appear amongst you, anticipate the day when the red-hot wind will have swept over you, or the day when ye will have been disfigured, or when stones will have rained upon you.”A Warning Unto All NationsThis horde of degraded priests, stigmatized by Bahá’u’lláh as “doctors of doubt,” as the “abject manifestations of the Prince of Darkness,” as “wolves” and “pharaohs,” as “focal centers of hellish fire,” as “voracious beasts preying upon the carrion of the souls of men,” and, as testified by their own traditions, as both the sources and victims of mischief, have joined the various swarms ofsháh-zádihs, of emirs, and princelings of fallen dynasties—a witness and a warning unto all nations of what must, sooner or later, befall those wielders of earthly dominion, be it royal or ecclesiastic, who might dare to challenge or persecute the appointed Channels and Embodiments of Divine authority and power.Islám, at once the progenitor and persecutor of the Faith of Bahá’u’lláh, is, if we read aright the signs of the times, only beginning to sustain the impact of this invincible and triumphant Faith. We need only recall the nineteen hundred years of abject misery and dispersion which they, who only for the short space of three years persecuted the Son of God, have had to endure, and are still enduring. We may well ask ourselves, with mingled feelings of dread and awe, how severe must be the tribulations of those who, during no less than fifty years, have, “at every moment tormented with a fresh torment” Him Who is the Father, and who have, in addition, made His Herald—Himself a Manifestation of God—to quaff, in such tragic circumstances, the cup of martyrdom.I have, in the pages immediately preceding, quoted certain passages addressed collectively to the members of the ecclesiastical order, both Islamic and Christian, and have then recorded a number of specific addresses and references to Muslim divines, bothShí’ih and Sunní, after which I proceeded to describe the calamities that afflicted these Muḥammadan hierarchies, their heads, their members, their properties, their ceremonials, and institutions. Let us now consider the addresses specifically made to the members of the Christian clerical order who, for the most part, have ignored the Faith of Bahá’u’lláh, whilst a few among them have, as its Administrative Order gained in stature and spread its ramifications over Christian countries, arisen to check its progress, to belittle its influence, and obscure its purpose.His Messages to Christian LeadersA glance at the writings of the Author of the Bahá’í Revelation will reveal the important and significant fact that He Who addressed collectively an immortal message to all the kings of the earth, Who revealed a Tablet to each of the outstanding crowned heads of Europe and Asia, Who issued His call to the sacerdotal leaders of Islám, both Sunní andShí’ih, Who did not exclude from His purview the Jews and the Zoroastrians, has, apart from His numerous and repeated exhortations and warnings to the entire Christian world, directed particular messages, some general, others precise and challenging, to the heads, as well as to the rank and file, of the ecclesiastical orders of Christendom—its pope, its kings, its patriarchs, its archbishops, its bishops, its priests, and its monks. We have already, in connection with the messages of Bahá’u’lláh to the crowned heads of the world, considered certain features of the Tablet to the Roman Pontiff, as well as the words written to the kings of Christendom. Let us now turn our attention to those passages in which the aristocracy of the church and its ordained servants are singled out for exhortation and admonition by the Pen of Bahá’u’lláh:“Say: O concourse of patriarchs! He Whom ye were promised in the Tablets is come. Fear God, and follow not the vain imaginings of the superstitious. Lay aside the things ye possess, and take fast hold of the Tablet of God by His sovereign power. Better is this for you than all your possessions. Unto this testifieth every understanding heart, and every man of insight. Pride ye yourselves on My Name, and yet shut yourselves out as by a veil from Me? This indeed is a strange thing!”“Say: O concourse of archbishops! He Who is the Lord of all men hath appeared. In the plain of guidance He calleth mankind, whilst ye are numbered with the dead! Great is the blessedness of him who is stirred by the Breeze of God, and hath arisen from amongst the dead in this perspicuous Name.”“Say: O concourse of bishops! Trembling hath seized all the kindreds of the earth, and He Who is the Everlasting Father calleth aloud between earth and heaven. Blessed the ear that hath heard, and the eye that hath seen, and the heart that hath turned unto Him Who is the Point of Adoration of all who are in the heavens and all who are on earth.” “O concourse of bishops! Ye are the stars of the heaven of My knowledge. My mercy desireth not that ye should fall upon the earth. My justice, however, declareth: ‘This is that which the Son [Jesus] hath decreed.’ And whatsoever hath proceeded out of His blameless, His truthspeaking, trustworthy mouth, can never be altered. The bells, verily, peal out My Name, and lament over Me, but My spirit rejoiceth with evident gladness. The body of the Loved One yearneth for the cross, and His head is eager for the spear, in the path of the All-Merciful. The ascendancy of the oppressor can in no wise deter Him from His purpose.” And again: “The stars of the heaven of knowledge have fallen, they that adduce the proofs they possess in order to demonstrate the truth of My Cause, and who make mention of God in My Name. When I came unto them, in My majesty, however, they turned aside from Me. They, verily, are of the fallen. This is what the Spirit [Jesus] prophesied when He came with the truth, and the Jewish doctors caviled at Him, until they committed what made the Holy Spirit to lament, and the eyes of such as enjoy near access to God to weep.”“Say: O concourse of priests! Leave the bells, and come forth, then, from your churches. It behooveth you, in this day, to proclaim aloud the Most Great Name among the nations. Prefer ye to be silent, whilst every stone and every tree shouteth aloud: ‘The Lord is come in His great glory!’?... He that summoneth men in My name is, verily, of Me, and he will show forth that which is beyond the power of all that are on earth. ...Let the Breeze of God awaken you. Verily, it hath wafted over the world. Well is it with him that hath discovered the fragrance thereof and been accounted among the well-assured.” And again: “O concourse of priests! The Day of Reckoning hath appeared, the Day whereon He Who was in heaven hath come. He, verily, is the One Whom ye were promised in the Books of God, the Holy, the Almighty, the All-Praised. How long will ye wander in the wilderness of heedlessness and superstition? Turn with your hearts in the direction of your Lord, the Forgiving, the Generous.”“Say: O concourse of monks! Seclude not yourselves in churches and cloisters. Come forth by My leave, and occupy yourselves with that which will profit your souls and the souls of men. Thus biddeth you the King of the Day of Reckoning. Seclude yourselves in the stronghold of My love. This, verily, is a befitting seclusion, were ye of them that perceive it. He that shutteth himself up in a house is indeed as one dead. It behooveth man to show forth that which will profit all created things, and he that bringeth forth no fruit is fit for fire. Thus counseleth you your Lord, and He, verily, is the Almighty, the All-Bounteous. Enter ye into wedlock, that after you someone may fill your place. We have forbidden you perfidious acts, and not that which will demonstrate fidelity. Have ye clung to the standards fixed by your own selves, and cast the standards of God behind your backs? Fear God, and be not of the foolish. But for man, who would make mention of Me on My earth, and how could My attributes and My name have been revealed? Ponder ye, and be not of them that are veiled and fast asleep. He that wedded not [Jesus] found no place wherein to dwell or lay His head, by reason of that which the hands of the treacherous had wrought. His sanctity consisteth not in that which ye believe or fancy, but rather in the things We possess. Ask, that ye may apprehend His station which hath been exalted above the imaginings of all that dwell on earth. Blessed are they who perceive it.” And again: “O concourse of monks! If ye choose to follow Me, I will make you heirs of My Kingdom; and if ye transgress against Me, I will, in My long-suffering, endure it patiently, and I, verily, am the Ever-Forgiving, the All-Merciful. ...Bethlehem is astir with the Breeze of God. We hear her voice saying: ‘O Most Generous Lord! Where is Thy great glory established? The sweet savors of Thy presence have quickened me, after I had melted in my separation from Thee. Praised be Thou in that Thou hast raised the veils, and come with power in evident glory.’ We called unto her from behind the Tabernacle of Majesty and Grandeur: ‘O Bethlehem! This Light hath risen in the orient, and traveled towards the occident, until it reached thee in the evening of its life. Tell Me then: Do the sons recognize the Father, and acknowledge Him, or do they deny Him, even as the people aforetime denied Him [Jesus]?’ Whereupon she cried out saying: ‘Thou art, in truth, the All-Knowing, the Best-Informed.” And again: “Consider, likewise, how numerous at this time are the monks who have secluded themselves in their churches, in My name, and who, when the appointed time came, and We unveiled to them Our beauty, failed to recognize Me, notwithstanding that they call upon Me at dawn and at eventide.” “Read ye the Evangel,” He again addresses them, “and yet refuse to acknowledge the All-Glorious Lord? This indeed beseemeth you not, O concourse of learned men!... The fragrances of the All-Merciful have wafted over all creation. Happy the man that hath forsaken his desires, and taken fast hold of guidance.”These “fallen stars” of the firmament of Christendom, these “thick clouds” that have obscured the radiance of the true Faith of God, these princes of the Church that have failed to acknowledge the sovereignty of the “King of kings,” these deluded ministers of the Son who have shunned and ignored the promised Kingdom which the “Everlasting Father” has brought down from heaven, and is now establishing upon earth—these are experiencing, in this “Day of Reckoning,” a crisis, not indeed as critical as that which the Islamic sacerdotal order, the inveterate enemies of the Faith, has had to face, but one which is no less widespread and significant. “Power hath been seized” indeed, and is being increasingly seized, from these ecclesiastics that speak in the name, and yet are so far away from the spirit, of the Faith they profess.We have only to look around us, as we survey the fortunes of Christian ecclesiastical orders, to appreciate the steady deterioration of their influence, the decline of their power, the damage to their prestige, the flouting of their authority, the dwindling of their congregations, the relaxation of their discipline, the restriction of their press, the timidity of their leaders, the confusion in their ranks, the progressive confiscation of their properties, the surrender of some of their most powerful strongholds, and the extinction of other ancient and cherished institutions. Indeed, ever since the Divine summons was issued, and the invitation extended, and the warning sounded, and the condemnation pronounced, this process, that may be said to have been initiated with the collapse of the temporal sovereignty of the Roman Pontiff, soon after the Tablet to the Pope had been revealed, has been operating with increasing momentum, menacing the very basis on which the entire order is resting. Aided by the forces which the Communist movement has unloosed, reinforced by the political consequences of the last war, accelerated by the excessive, the blind, the intolerant, and militant nationalism which is now convulsing the nations, and stimulated by the rising tide of materialism, irreligion, and paganism, this process is not only tending to subvert ecclesiastical institutions, but appears to be leading to the rapid dechristianization of the masses in many Christian countries.I shall content myself with the enumeration of certain outstanding manifestations of this force which is increasingly invading the domain, and assailing the firmest ramparts, of one of the leading religious systems of mankind. The virtual extinction of the temporal power of the most preeminent ruler in Christendom immediately after the creation of the Kingdom of Italy; the wave of anticlericalism that swept over France after the collapse of the Napoleonic empire, and which culminated in the complete separation of the Catholic Church from the state, in the laicization of the Third Republic, in the secularization of education, and in the suppression and dispersal of religious orders; the swift and sudden rise of that “religious irreligion,” that bold, conscious, and organized assault launched in Soviet Russia against the Greek Orthodox Church, that precipitated the disestablishment of the state religion, that massacred a vast number of its members originally numbering above a hundred million souls, that pulled down, closed, or converted into museums, theatres and warehouses, thousands upon thousands of churches, monasteries, synagogues and mosques, that stripped the church of its six and a half million acres of property, and sought, through its League of Militant Atheists and the promulgation of a “five-year plan of godlessness,” to loosen from its foundations the religious life of the masses; the dismemberment of the Austro-Hungarian Monarchy that dissolved, by one stroke, the most powerful unit which owed its allegiance to, and supported through its resources the administration of, the Church of Rome; the divorce of the Spanish state from that same Church, and the overthrow of the monarchy, the champion of Catholic Christendom; the nationalistic philosophy, the parent of an unbridled and obsolete nationalism, which, having dethroned Islám, has indirectly assaulted the front line of the Christian church in non-Christian lands, and is dealing such heavy blows to Catholic, Anglican, and Presbyterian Missions in Persia, Turkey, and the Far East; the revolutionary movement that brought in its wake the persecution of the Catholic Church in Mexico; and finally the gospel of modern paganism, unconcealed, aggressive, and unrelenting, which, in the years preceding the present turmoil, and increasingly since its outbreak, has swept over the continent of Europe, invading the citadels, and sowing confusion in the hearts of the supporters, of the Catholic, the Greek Orthodox, and the Lutheran churches, in Austria, Poland, the Baltic and Scandinavian states, and more recently in Western Europe, the home and center of the most powerful hierarchies of Christendom.

Words Addressed to Muslim EcclesiasticsLet us now consider more particularly the specific references, and the words directly addressed, to Muslim ecclesiastics by the Báb and Bahá’u’lláh. The Báb, as attested by the Kitáb-i-Íqán, has “specifically revealed an Epistle unto the divines of every city, wherein He hath fully set forth the character of the denial and repudiation of each of them.” Whilst in Iṣfáhán, that time-honored stronghold of Muslim ecclesiasticism, He, through the medium of its governor, ManúchihrKhán, invited in writing the divines of that city to engage in a contest with Him, in order, as He expressed it, to “establish the truth and dissipate falsehood.” Not one of the multitude of divines who thronged that great seat of learning had the courage to take up that challenge. Bahá’u’lláh, on His part, while in Adrianople, and as witnessed by His own Tablet to theSháh of Persia, signified His wish to be “brought face to face with the divines of the age, and produce proofs and testimonies in the presence of His Majesty, theSháh.” This offer was denounced as a “great presumption and amazing audacity” by the divines of Ṭihrán, who, in their fear, advised their sovereign to instantly punish the bearer of that Tablet. Previously, while Bahá’u’lláh was in Baghdád, He expressed His willingness that, provided the divines of Najaf and Karbilá—the twin holiest cities next to Mecca and Medina, in the eyes of theShí’ihs—assembled and agreed regarding any miracle they wished to be performed, and signed and sealed a statement affirming that on performance of this miracle they would acknowledge the truth of His Mission, He would unhesitatingly produce it. To this challenge they, as recorded by ‘Abdu’l-Bahá in His “Some Answered Questions,” could offer no better reply than this: “This man is an enchanter; perhaps he will perform an enchantment, and then we shall have nothing more to say.” “For twelve years,” Bahá’u’lláh Himself has testified, “We tarried in Baghdád. Much as We desired that a large gathering of divines and fair-minded men be convened, so that truth might be distinguished from falsehood, and be fully demonstrated, no action was taken.” And again: “And likewise, while in ‘Iráq, We wished to come together with the divines of Persia. No sooner did they hear of this, than they fled and said: ‘He indeed is a manifest sorcerer!’ This is the word that proceeded aforetime out of the mouths of such as were like them. These [divines] objected to what they said, and yet, they themselves repeat, in this day, what was said before them, and understand not. By My life! They are even as ashes in the sight of thy Lord. If He be willing, tempestuous gales will blow over them, and make them as dust. Thy Lord, verily, doth what He pleaseth.”These false, these cruel and cowardlyShí’ih clericals, who, as Bahá’u’lláh declared, had they not intervened, Persia would have been subdued by the power of God in hardly more than two years, have been thus addressed in the Qayyúm-i-Asmá: “O concourse of divines! Fear God from this day onwards in the views ye advance, for He Who is Our Remembrance in your midst, and Who cometh from Us, is, in very truth, the Judge and Witness. Turn away from that which ye lay hold of, and which the Book of God, the True One, hath not sanctioned, for on the Day of Resurrection ye shall, upon the Bridge, be, in very truth, held answerable for the position ye occupied.”In that same Book the Báb thus addresses theShí’ihs, as well as the entire body of the followers of the Prophet: “O concourse ofShí’ihs! Fear ye God, and Our Cause, which concerneth Him Who is the Most Great Remembrance of God. For great is its fire, as decreed in the Mother-Book.” “O people of the Qur’án! Ye are as nothing unless ye submit unto the Remembrance of God and unto this Book. If ye follow the Cause of God, We will forgive you your sins, and if ye turn aside from Our command, We will, in truth, condemn your souls in Our Book, unto the Most Great Fire. We, verily, do not deal unjustly with men, even to the extent of a speck on a date stone.”And finally, in that same Commentary, this startling prophecy is recorded: “Erelong We will, in very truth, torment such as waged war against Ḥusayn [Imám Ḥusayn], in the Land of the Euphrates, with the most afflictive torment, and the most dire and exemplary punishment.” “Erelong,” He also, referring to that same people, in that same Book, has written, “will God wreak His vengeance upon them, at the time of Our Return, and He hath, in very truth, prepared for them, in the world to come, a severe torment.”As to Bahá’u’lláh, the passages I cite in these pages constitute but a fraction of the references to the Muslim divines with which His writings abound. “The Lote-Tree beyond Which there is no passing,” He exclaims, “crieth out, by reason of the cruelty of the divines. It shouteth aloud, and bewaileth itself.” “From the inception of this sect [Shí’ih],” He, in His “Epistle to the Son of the Wolf,” has written, “until the present day, how great hath been the number of the divines that have appeared, none of whom became cognizant of the nature of this Revelation. What could have been the cause of this waywardness? Were We to mention it, their limbs would cleave asunder. It is necessary for them to meditate, nay to meditate for a thousand thousand years, that haply they may attain unto a sprinkling from the ocean of knowledge, and discover the things whereof they are oblivious in this day. I was walking in the Land of Tá [Ṭihrán]—the dayspring of the signs of thy Lord—when lo, I heard the lamentation of the pulpits and the voice of their supplication unto God, blessed and glorified be He! They cried out and said: ‘O God of the world and Lord of the nations! Thou beholdest our state and the things which have befallen us, by reason of the cruelty of Thy servants. Thou hast created us and revealed us for Thy glorification and praise. Thou dost now hear what the wayward proclaim upon us in Thy days. By Thy might! Our souls are melted, and our limbs are trembling. Alas, alas! Would that we had never been created and revealed by Thee!’ The hearts of them that enjoy near access to God are consumed by these words, and from them the cries of such as are devoted to Him are raised.”“These thick clouds,” He, in that same Epistle, has stated, “are the exponents of idle fancies and vain imaginings, who are none other than the divines of Persia.” “By ‘divines’ in the passage cited above,” He, in that same connection, explains, “is meant those men who outwardly attire themselves with the raiment of knowledge, but who inwardly are deprived therefrom. In this connection We quote, from the Tablet addressed to His Majesty theSháh, certain passages from the ‘Hidden Words’ which were revealed by the Abhá Pen under the name of the ‘Book of Fátimih,’ the blessings of God be upon her! ‘O ye that are foolish, yet have a name to be wise! Wherefore do ye wear the guise of the shepherd, when inwardly ye have become wolves, intent upon My flock? Ye are even as the star, which riseth ere the dawn, and which, though it seem radiant and luminous, leadeth the wayfarers of My city astray into the paths of perdition.’ And likewise He saith: ‘O ye seemingly fair yet inwardly foul! Ye are like clear but bitter water, which to outward seeming is but crystal pure but of which, when tested by the Divine Assayer, not a drop is accepted. Yea, the sunbeam falleth alike upon the dust and the mirror, yet differ they in reflection even as doth the star from the earth: nay, immeasurable is the difference!’”“We have invited all men,” Bahá’u’lláh, in another Tablet, has stated, “to turn towards God, and have acquainted them with the Straight Path. They [divines] rose up against Us with such cruelty as hath sapped the strength of Islám, and yet most of the people are heedless!” “The children of Him Who is the Friend of God [Abraham],” He moreover has written, “and heirs of the One Who discoursed with God [Moses], who were accounted the most abject of men, have split the veils asunder, and rent the coverings, and seized the Sealed Wine from the hands of the bounty of Him Who is the Self-Subsisting, and drunk their fill, whilst the detestableShí’ih divines have remained, until the present time, hesitant and perverse.” And again: “The divines of Persia committed that which no people amongst the peoples of the world have committed.”“If this Cause be of God,” He thus addresses the Minister of theSháh in Constantinople, “no man can prevail against it; and if it be not of God, the divines amongst you, and they that follow their corrupt desires, and such as have rebelled against Him, will surely suffice to overpower it.”“Of all the peoples of the world,” He, in another Tablet, observes, “they that have suffered the greatest loss have been, and are still, the people of Persia. I swear by the Daystar of Utterance which shineth upon the world in its meridian glory! The lamentations of the pulpits, in that country, are being raised continually. In the early days such lamentations were heard in the Land of Tá [Ṭihrán], for pulpits, erected for the purpose of remembering the True One—exalted be His glory—have now, in Persia, become places wherefrom blasphemies are uttered against Him Who is the Desire of the worlds.”“In this day,” is His caustic denunciation, “the world is redolent with the fragrances of the robe of the Revelation of the Ancient King ... and yet, they [divines] have gathered together, and established themselves upon their seats, and have spoken that which would put an animal to shame, how much more man himself! Were they to become aware of one of their acts, and perceive the mischief it hath wrought, they would, with their own hands, dispatch themselves to their final abode.”“O concourse of divines!” Bahá’u’lláh thus commands them, “...Lay aside that which ye possess, and hold your peace, and give ear, then, unto that which the Tongue of Grandeur and Majesty speaketh. How many the veiled handmaidens who turned unto Me, and believed, and how numerous the wearers of the turban who were debarred from Me, and followed in the footsteps of bygone generations!”“I swear by the Daystar that shineth above the Horizon of Utterance!” He asserts, “A paring from the nail of one of the believing handmaidens is, in this day, more esteemed, in the sight of God, than the divines of Persia, who, after thirteen hundred years’ waiting, have perpetrated what the Jews have not perpetrated during the Revelation of Him Who is the Spirit [Jesus].” “Though they rejoice,” is His warning, “at the adversities that have touched Us, the day will come whereon they shall wail and weep.”“O heedless one!” He thus addresses, in the Lawḥ-i-Burhán, a notorious Persian mujtahid, whose hands were stained with the blood of Bahá’í martyrs, “rely not on thy glory and thy power. Thou art even as the last trace of sunlight upon the mountaintop. Soon will it fade away, as decreed by God, the All-Possessing, the Most High. Thy glory, and the glory of such as are like thee, have been taken away, and this, verily, is what hath been ordained by the One with Whom is the Mother Tablet. ...Because of you the Apostle [Muḥammad] lamented, and the Chaste One [Fátimih] cried out, and the countries were laid waste, and darkness fell upon all regions. O concourse of divines! Because of you the people were abased, and the banner of Islám was hauled down, and its mighty throne subverted. Every time a man of discernment hath sought to hold fast unto that which would exalt Islám, you raised a clamor, and thereby was he deterred from achieving his purpose, while the land remained fallen in clear ruin.”“Say: O concourse of Persian divines!” Bahá’u’lláh again prophesies, “In My name ye have seized the reins of men, and occupy the seats of honor, by reason of your relation to Me. When I revealed Myself, however, ye turned aside, and committed what hath caused the tears of such as have recognized Me to flow. Erelong will all that ye possess perish, and your glory be turned into the most wretched abasement, and ye shall behold the punishment for what ye have wrought, as decreed by God, the Ordainer, the All-Wise.”In the Súriy-i-Mulúk, addressing the entire company of the ecclesiastical leaders of Sunní Islám in Constantinople, the capital of the Empire and seat of the Caliphate, He has written: “O ye divines of the City! We came to you with the truth, whilst ye were heedless of it. Methinks ye are as dead, wrapt in the coverings of your own selves. Ye sought not Our presence, when so to do would have been better for you than all your doings.... Know ye, that had your leaders, to whom ye owe allegiance, and on whom ye pride yourselves, and whom ye mention by day and by night, and from whose traces ye seek guidance—had they lived in these days, they would have circled around Me, and would not have separated themselves from Me, whether at eventide or at morn. Ye, however, did not turn your faces towards My face, for even less than a moment, and waxed proud, and were careless of this Wronged One, Who hath been so afflicted by men that they dealt with Him as they pleased. Ye failed to inquire about My condition, nor did ye inform yourselves of the things which befell Me. Thereby have ye withheld from yourselves the winds of holiness, and the breezes of bounty, that blow from this luminous and perspicuous Spot. Methinks ye have clung to outward things, and forgotten the inner things, and say that which ye do not. Ye are lovers of names, and appear to have given yourselves up to them. For this reason make ye mention of the names of your leaders. And should anyone like them, or superior unto them, come unto you, ye would flee him. Through their names ye have exalted yourselves, and have secured your positions, and live and prosper. And were your leaders to reappear, ye would not renounce your leadership, nor would ye turn in their direction, nor set your faces towards them. We found you, as We found most men, worshiping names which they mention during the days of their life, and with which they occupy themselves. No sooner do the Bearers of these names appear, however, than they repudiate them, and turn upon their heels.... Know ye that God will not, in this day, accept your thoughts, nor your remembrance of Him, nor your turning towards Him, nor your devotions, nor your vigilance, unless ye be made new in the estimation of this Servant, could be but perceive it.”The voice of ‘Abdu’l-Bahá, the Center of the Covenant of God, has, likewise, been raised, announcing the dire misfortunes which were to overtake, soon after His passing, the ecclesiastical hierarchies of both Sunní andShí’ih Islám. “This glory,” He has written, “shall be turned into the most abject abasement, and this pomp and might converted into the most complete subjugation. Their palaces will be transformed into prisons, and the course of their ascendant star terminate in the depths of the pit. Laughter and merriment will vanish, nay more, the voice of their weeping will be raised.” “Even as the snow,” He moreover has written, “they will melt away in the July sun.”The dissolution of the institution of the Caliphate, the complete secularization of the state which had enshrined the most august institution of Islám, and the virtual collapse of theShí’ih hierarchy in Persia, were the visible and immediate consequences of the treatment meted out to the Cause of God by the clergy of the two largest communions of the Muslim world.

Let us now consider more particularly the specific references, and the words directly addressed, to Muslim ecclesiastics by the Báb and Bahá’u’lláh. The Báb, as attested by the Kitáb-i-Íqán, has “specifically revealed an Epistle unto the divines of every city, wherein He hath fully set forth the character of the denial and repudiation of each of them.” Whilst in Iṣfáhán, that time-honored stronghold of Muslim ecclesiasticism, He, through the medium of its governor, ManúchihrKhán, invited in writing the divines of that city to engage in a contest with Him, in order, as He expressed it, to “establish the truth and dissipate falsehood.” Not one of the multitude of divines who thronged that great seat of learning had the courage to take up that challenge. Bahá’u’lláh, on His part, while in Adrianople, and as witnessed by His own Tablet to theSháh of Persia, signified His wish to be “brought face to face with the divines of the age, and produce proofs and testimonies in the presence of His Majesty, theSháh.” This offer was denounced as a “great presumption and amazing audacity” by the divines of Ṭihrán, who, in their fear, advised their sovereign to instantly punish the bearer of that Tablet. Previously, while Bahá’u’lláh was in Baghdád, He expressed His willingness that, provided the divines of Najaf and Karbilá—the twin holiest cities next to Mecca and Medina, in the eyes of theShí’ihs—assembled and agreed regarding any miracle they wished to be performed, and signed and sealed a statement affirming that on performance of this miracle they would acknowledge the truth of His Mission, He would unhesitatingly produce it. To this challenge they, as recorded by ‘Abdu’l-Bahá in His “Some Answered Questions,” could offer no better reply than this: “This man is an enchanter; perhaps he will perform an enchantment, and then we shall have nothing more to say.” “For twelve years,” Bahá’u’lláh Himself has testified, “We tarried in Baghdád. Much as We desired that a large gathering of divines and fair-minded men be convened, so that truth might be distinguished from falsehood, and be fully demonstrated, no action was taken.” And again: “And likewise, while in ‘Iráq, We wished to come together with the divines of Persia. No sooner did they hear of this, than they fled and said: ‘He indeed is a manifest sorcerer!’ This is the word that proceeded aforetime out of the mouths of such as were like them. These [divines] objected to what they said, and yet, they themselves repeat, in this day, what was said before them, and understand not. By My life! They are even as ashes in the sight of thy Lord. If He be willing, tempestuous gales will blow over them, and make them as dust. Thy Lord, verily, doth what He pleaseth.”

These false, these cruel and cowardlyShí’ih clericals, who, as Bahá’u’lláh declared, had they not intervened, Persia would have been subdued by the power of God in hardly more than two years, have been thus addressed in the Qayyúm-i-Asmá: “O concourse of divines! Fear God from this day onwards in the views ye advance, for He Who is Our Remembrance in your midst, and Who cometh from Us, is, in very truth, the Judge and Witness. Turn away from that which ye lay hold of, and which the Book of God, the True One, hath not sanctioned, for on the Day of Resurrection ye shall, upon the Bridge, be, in very truth, held answerable for the position ye occupied.”

In that same Book the Báb thus addresses theShí’ihs, as well as the entire body of the followers of the Prophet: “O concourse ofShí’ihs! Fear ye God, and Our Cause, which concerneth Him Who is the Most Great Remembrance of God. For great is its fire, as decreed in the Mother-Book.” “O people of the Qur’án! Ye are as nothing unless ye submit unto the Remembrance of God and unto this Book. If ye follow the Cause of God, We will forgive you your sins, and if ye turn aside from Our command, We will, in truth, condemn your souls in Our Book, unto the Most Great Fire. We, verily, do not deal unjustly with men, even to the extent of a speck on a date stone.”

And finally, in that same Commentary, this startling prophecy is recorded: “Erelong We will, in very truth, torment such as waged war against Ḥusayn [Imám Ḥusayn], in the Land of the Euphrates, with the most afflictive torment, and the most dire and exemplary punishment.” “Erelong,” He also, referring to that same people, in that same Book, has written, “will God wreak His vengeance upon them, at the time of Our Return, and He hath, in very truth, prepared for them, in the world to come, a severe torment.”

As to Bahá’u’lláh, the passages I cite in these pages constitute but a fraction of the references to the Muslim divines with which His writings abound. “The Lote-Tree beyond Which there is no passing,” He exclaims, “crieth out, by reason of the cruelty of the divines. It shouteth aloud, and bewaileth itself.” “From the inception of this sect [Shí’ih],” He, in His “Epistle to the Son of the Wolf,” has written, “until the present day, how great hath been the number of the divines that have appeared, none of whom became cognizant of the nature of this Revelation. What could have been the cause of this waywardness? Were We to mention it, their limbs would cleave asunder. It is necessary for them to meditate, nay to meditate for a thousand thousand years, that haply they may attain unto a sprinkling from the ocean of knowledge, and discover the things whereof they are oblivious in this day. I was walking in the Land of Tá [Ṭihrán]—the dayspring of the signs of thy Lord—when lo, I heard the lamentation of the pulpits and the voice of their supplication unto God, blessed and glorified be He! They cried out and said: ‘O God of the world and Lord of the nations! Thou beholdest our state and the things which have befallen us, by reason of the cruelty of Thy servants. Thou hast created us and revealed us for Thy glorification and praise. Thou dost now hear what the wayward proclaim upon us in Thy days. By Thy might! Our souls are melted, and our limbs are trembling. Alas, alas! Would that we had never been created and revealed by Thee!’ The hearts of them that enjoy near access to God are consumed by these words, and from them the cries of such as are devoted to Him are raised.”

“These thick clouds,” He, in that same Epistle, has stated, “are the exponents of idle fancies and vain imaginings, who are none other than the divines of Persia.” “By ‘divines’ in the passage cited above,” He, in that same connection, explains, “is meant those men who outwardly attire themselves with the raiment of knowledge, but who inwardly are deprived therefrom. In this connection We quote, from the Tablet addressed to His Majesty theSháh, certain passages from the ‘Hidden Words’ which were revealed by the Abhá Pen under the name of the ‘Book of Fátimih,’ the blessings of God be upon her! ‘O ye that are foolish, yet have a name to be wise! Wherefore do ye wear the guise of the shepherd, when inwardly ye have become wolves, intent upon My flock? Ye are even as the star, which riseth ere the dawn, and which, though it seem radiant and luminous, leadeth the wayfarers of My city astray into the paths of perdition.’ And likewise He saith: ‘O ye seemingly fair yet inwardly foul! Ye are like clear but bitter water, which to outward seeming is but crystal pure but of which, when tested by the Divine Assayer, not a drop is accepted. Yea, the sunbeam falleth alike upon the dust and the mirror, yet differ they in reflection even as doth the star from the earth: nay, immeasurable is the difference!’”

“We have invited all men,” Bahá’u’lláh, in another Tablet, has stated, “to turn towards God, and have acquainted them with the Straight Path. They [divines] rose up against Us with such cruelty as hath sapped the strength of Islám, and yet most of the people are heedless!” “The children of Him Who is the Friend of God [Abraham],” He moreover has written, “and heirs of the One Who discoursed with God [Moses], who were accounted the most abject of men, have split the veils asunder, and rent the coverings, and seized the Sealed Wine from the hands of the bounty of Him Who is the Self-Subsisting, and drunk their fill, whilst the detestableShí’ih divines have remained, until the present time, hesitant and perverse.” And again: “The divines of Persia committed that which no people amongst the peoples of the world have committed.”

“If this Cause be of God,” He thus addresses the Minister of theSháh in Constantinople, “no man can prevail against it; and if it be not of God, the divines amongst you, and they that follow their corrupt desires, and such as have rebelled against Him, will surely suffice to overpower it.”

“Of all the peoples of the world,” He, in another Tablet, observes, “they that have suffered the greatest loss have been, and are still, the people of Persia. I swear by the Daystar of Utterance which shineth upon the world in its meridian glory! The lamentations of the pulpits, in that country, are being raised continually. In the early days such lamentations were heard in the Land of Tá [Ṭihrán], for pulpits, erected for the purpose of remembering the True One—exalted be His glory—have now, in Persia, become places wherefrom blasphemies are uttered against Him Who is the Desire of the worlds.”

“In this day,” is His caustic denunciation, “the world is redolent with the fragrances of the robe of the Revelation of the Ancient King ... and yet, they [divines] have gathered together, and established themselves upon their seats, and have spoken that which would put an animal to shame, how much more man himself! Were they to become aware of one of their acts, and perceive the mischief it hath wrought, they would, with their own hands, dispatch themselves to their final abode.”

“O concourse of divines!” Bahá’u’lláh thus commands them, “...Lay aside that which ye possess, and hold your peace, and give ear, then, unto that which the Tongue of Grandeur and Majesty speaketh. How many the veiled handmaidens who turned unto Me, and believed, and how numerous the wearers of the turban who were debarred from Me, and followed in the footsteps of bygone generations!”

“I swear by the Daystar that shineth above the Horizon of Utterance!” He asserts, “A paring from the nail of one of the believing handmaidens is, in this day, more esteemed, in the sight of God, than the divines of Persia, who, after thirteen hundred years’ waiting, have perpetrated what the Jews have not perpetrated during the Revelation of Him Who is the Spirit [Jesus].” “Though they rejoice,” is His warning, “at the adversities that have touched Us, the day will come whereon they shall wail and weep.”

“O heedless one!” He thus addresses, in the Lawḥ-i-Burhán, a notorious Persian mujtahid, whose hands were stained with the blood of Bahá’í martyrs, “rely not on thy glory and thy power. Thou art even as the last trace of sunlight upon the mountaintop. Soon will it fade away, as decreed by God, the All-Possessing, the Most High. Thy glory, and the glory of such as are like thee, have been taken away, and this, verily, is what hath been ordained by the One with Whom is the Mother Tablet. ...Because of you the Apostle [Muḥammad] lamented, and the Chaste One [Fátimih] cried out, and the countries were laid waste, and darkness fell upon all regions. O concourse of divines! Because of you the people were abased, and the banner of Islám was hauled down, and its mighty throne subverted. Every time a man of discernment hath sought to hold fast unto that which would exalt Islám, you raised a clamor, and thereby was he deterred from achieving his purpose, while the land remained fallen in clear ruin.”

“Say: O concourse of Persian divines!” Bahá’u’lláh again prophesies, “In My name ye have seized the reins of men, and occupy the seats of honor, by reason of your relation to Me. When I revealed Myself, however, ye turned aside, and committed what hath caused the tears of such as have recognized Me to flow. Erelong will all that ye possess perish, and your glory be turned into the most wretched abasement, and ye shall behold the punishment for what ye have wrought, as decreed by God, the Ordainer, the All-Wise.”

In the Súriy-i-Mulúk, addressing the entire company of the ecclesiastical leaders of Sunní Islám in Constantinople, the capital of the Empire and seat of the Caliphate, He has written: “O ye divines of the City! We came to you with the truth, whilst ye were heedless of it. Methinks ye are as dead, wrapt in the coverings of your own selves. Ye sought not Our presence, when so to do would have been better for you than all your doings.... Know ye, that had your leaders, to whom ye owe allegiance, and on whom ye pride yourselves, and whom ye mention by day and by night, and from whose traces ye seek guidance—had they lived in these days, they would have circled around Me, and would not have separated themselves from Me, whether at eventide or at morn. Ye, however, did not turn your faces towards My face, for even less than a moment, and waxed proud, and were careless of this Wronged One, Who hath been so afflicted by men that they dealt with Him as they pleased. Ye failed to inquire about My condition, nor did ye inform yourselves of the things which befell Me. Thereby have ye withheld from yourselves the winds of holiness, and the breezes of bounty, that blow from this luminous and perspicuous Spot. Methinks ye have clung to outward things, and forgotten the inner things, and say that which ye do not. Ye are lovers of names, and appear to have given yourselves up to them. For this reason make ye mention of the names of your leaders. And should anyone like them, or superior unto them, come unto you, ye would flee him. Through their names ye have exalted yourselves, and have secured your positions, and live and prosper. And were your leaders to reappear, ye would not renounce your leadership, nor would ye turn in their direction, nor set your faces towards them. We found you, as We found most men, worshiping names which they mention during the days of their life, and with which they occupy themselves. No sooner do the Bearers of these names appear, however, than they repudiate them, and turn upon their heels.... Know ye that God will not, in this day, accept your thoughts, nor your remembrance of Him, nor your turning towards Him, nor your devotions, nor your vigilance, unless ye be made new in the estimation of this Servant, could be but perceive it.”

The voice of ‘Abdu’l-Bahá, the Center of the Covenant of God, has, likewise, been raised, announcing the dire misfortunes which were to overtake, soon after His passing, the ecclesiastical hierarchies of both Sunní andShí’ih Islám. “This glory,” He has written, “shall be turned into the most abject abasement, and this pomp and might converted into the most complete subjugation. Their palaces will be transformed into prisons, and the course of their ascendant star terminate in the depths of the pit. Laughter and merriment will vanish, nay more, the voice of their weeping will be raised.” “Even as the snow,” He moreover has written, “they will melt away in the July sun.”

The dissolution of the institution of the Caliphate, the complete secularization of the state which had enshrined the most august institution of Islám, and the virtual collapse of theShí’ih hierarchy in Persia, were the visible and immediate consequences of the treatment meted out to the Cause of God by the clergy of the two largest communions of the Muslim world.

The Falling Fortunes ofShí’ih IslámLet us first consider the visitations that have marked the falling fortunes ofShí’ih Islám. The iniquities summarized in the beginning of these pages, and for which theShí’ih ecclesiastical order in Persia is to be held primarily answerable; iniquities which, in the words of Bahá’u’lláh, had caused “the Apostle [Muḥammad] to lament, and the Chaste One [Fátimih] to cry out,” and “all created things to groan, and the limbs of the holy ones to quake”; iniquities which had riddled the breast of the Báb with bullets, and bowed down Bahá’u’lláh, and turned His hair white, and caused Him to groan aloud in anguish, and made Muḥammad to weep over Him, and Jesus to beat Himself upon the head, and the Báb to bewail His plight—such iniquities indeed could not, and were not to, remain unpunished. God, the Fiercest of Avengers, was lying in wait, pledged “not to forgive any man’s injustice.” The scourge of His chastisement, swift, sudden and terrible, was, at long last, let loose upon the perpetrators of these iniquities.A revolution, formidable in its proportions, far-reaching in its repercussions, amazing in the absence of bloodshed and even of violence which marked its progress, challenged that ecclesiastical ascendency which, for centuries, had been of the essence of Islám in that country, and virtually overthrew a hierarchy with which the machinery of the state and the life of the people had been inextricably interwoven. Such a revolution did not signalize the disestablishment of a state-church. It indeed was tantamount to the disruption of what may be called a church-state—a state that had been hopefully awaiting, even up till the moment of its expiry, the gladsome advent of the Hidden Imám, who would not only seize the reins of authority from thesháh, the chief magistrate who was merely representing him, but would also assume dominion over the whole earth.The spirit which that clerical order had so assiduously striven, during a whole century, to crush; the Faith which it had, with such ferocious brutality, attempted to extirpate; were now, in their turn, through the forces they had engendered in the world, deranging the equilibrium, and sapping the strength, of that same order whose ramifications had extended to every sphere, duty, and act of life in that country. The rock wall of Islám, seemingly impregnable, was now shaken to its foundations, and was tottering to its ruin, before the very eyes of the persecuted followers of the Faith of Bahá’u’lláh. A sacerdotal hierarchy that had held in thrall for so long the Faith of God, and seemed, at one time, to have mortally struck it down, now found itself the prey of a superior civil authority whose settled policy was to fasten, steadily and relentlessly, its coils around it.The vast system of that hierarchy, with all its elements and appurtenances—itsshaykhu’l-isláms (high priests), its mujtahids (doctors of the law), its mullás (priests), its fuqáhás (jurists), its imáms (prayer-leaders), its mu’adhdhíns (criers), its vu’azz (preachers), its qádís (judges), its mutávallís (custodians), its madrasihs (seminaries), its mudárrisíns (professors), its tullábs (pupils), its qurrá’s (intoners), its mu’ábbiríns (soothsayers), its muháddithíns (narrators), its musákhkhiríns (spirit-subduers), itsdhákiríns (rememberers), its ummal-i-dhakát (almsgivers), its muqaddasíns (saints), its munzavís (recluses), its súfís, its dervishes, and what not—was paralyzed and utterly discredited. Its mujtahids, those firebrands, who wielded powers of life and death, and who for generations had been accorded honors almost regal in character, were reduced to a deplorably insignificant number. The beturbaned prelates of the Islamic church who, in the words of Bahá’u’lláh, “decked their heads with green and white, and committed what made the Faithful Spirit to groan,” were ruthlessly swept away, except for a handful who, in order to safeguard themselves against the fury of an impious populace, are now compelled to submit to the humiliation of producing, whenever the occasion demands it, the license granted them by the civil authorities to wear this vanishing emblem of a vanished authority. The rest of this turbaned class, whether siyyids, mullás, or ḥájís, were forced not only to exchange their venerable headdress for the kuláh-i-farangí (European hat), which not long ago they themselves had anathematized, but also to discard their flowing robes and don the tight-fitting garments of European style, the introduction of which into their country they had, a generation ago, so violently disapproved.“The dark blue and white domes”—an allusion by ‘Abdu’l-Bahá to the rotund and massive headgears of the priests of Persia—had indeed been “inverted.” Those whose heads had borne them, the arrogant, fanatical, perfidious, and retrograde clericals, “in the grasp of whose authority,” as testified by Bahá’u’lláh, “were held the reins of the people,” whose “words are the pride of the world,” and whose “deeds are the shame of the nations,” recognizing the wretchedness of their state, betook themselves, crestfallen and destitute of hope, to their homes, there to drag out a miserable existence. Impotent and sullen, they are watching the operations of a process which, having reversed their policy and ruined their handiwork, is irresistibly moving towards a climax.The pomp and pageantry of these princes of the church of Islám has already died out. Their fanatical outcries, their clamorous invocations, their noisy demonstrations, are stilled. Their fatvás (sentences), pronounced with such shamelessness, and at times embracing the denunciation of kings, are a dead letter. The spectacular sight of congregational prayers, in which thousands of worshipers, lined row upon row, participated, has vanished. The pulpits from whence they discharged the thunder of their anathemas against the powerful and the innocent alike, are deserted and silent. Their waqfs, those priceless and far-flung endowments—the landed property of the expected Imám—which in Iṣfáhán alone at one time embraced the whole of the city, have been wrested out of their hands, and brought under the control of a lay administration. Their madrasihs (seminaries), with their medieval learning, are deserted and dilapidated. The innumerable tomes of theological commentaries, super-commentaries, glosses, and notes, unreadable, unprofitable, the product of misdirected ingenuity and toil, and pronounced by one of the most enlightened Islamic thinkers in modern times as works obscuring sound knowledge, breeding maggots, and fit for fire, are now buried away, overspread with cobwebs, and forgotten. Their abstruse dissertations, their vehement controversies, their interminable discussions, are outmoded and abandoned. Their masjids (mosques) and imám-zádihs (tombs of saints), which were privileged to extend the bast (right of sanctuary) to many a criminal, and which had degenerated into a monstrous scandal, whose walls rang with the intonations of a hypocritical and profligate clergy, whose ornaments vied with the treasures of the palaces of kings, are either forsaken or fallen in ruin. Their takyihs, the haunts of the lazy, the passive, and contemplative pietists, are either being sold or closed down. Their ta’zíyihs (religious plays), acted with barbaric zeal, and accentuated by sudden spasms of unbridled religious excitement, are forbidden. Even their rawdih-khánís (lamentations), with their long-drawn-out, plaintive howls, which arose from so many houses, have been curtailed and discouraged. The sacred pilgrimages to Najaf and Karbilá, the holiest shrines of theShí’ih world, are reduced in number and made increasingly difficult, preventing thereby many a greedy mullá from indulging in his time-honored habit of charging double for making those pilgrimages as a substitute for the religious-minded. The disuse of the veil which the mullás fought tooth and nail to prevent; the equality of sexes which their law forbade; the erection of civil tribunals which superseded their ecclesiastical courts; the abolition of the síghih (concubinage) which, when contracted for short periods, is hardly distinguishable from quasi-prostitution, and which made of the turbulent and fanatical Mashhad, the national center of pilgrimage, one of the most immoral cities in Asia; and finally, the efforts which are being made to disparage the Arabic tongue, the sacred language of Islám and of the Qur’án, and to divorce it from Persian—all these have successively lent their share to the acceleration of that impelling process which has subordinated to the civil authority the position and interests of Muslim clericals to a degree undreamt of by any mullá.Well might the once lofty-turbaned, long-bearded, grave-looking áqá (mullá), who had so insolently concerned himself with every department of human activity, as he sits, hatless, clean shaven, in the seclusion of his home, and perhaps listening to the strains of western music, blared upon the ethers of his native land, pause to reflect for a while on the vanished splendors of his defunct empire. Well might he muse upon the havoc which the rising tide of nationalism and skepticism has wrought in the adamantine traditions of his country. Well might he recollect the halcyon days when, seated on a donkey, and parading through the bázárs and maydáns of his native town, an eager but deluded multitude would rush to kiss with fervor not only his hands, but also the tail of the animal on which he rode. Well might he remember the blind zeal with which they acclaimed his acts, and the prodigies and miracles they ascribed to their performance.He might indeed look back further, and call to mind the reign of those pious Safaví monarchs, who delighted to call themselves “dogs of the threshold of the Immaculate Imáms,” how one of those kings was induced to go on foot before the mujtahid as he rode through the maydán-i-Sháh, the main square of Iṣfáhán, as a mark of royal subservience to the favorite minister of the Hidden Imám, a minister who, as distinct from theSháh’s title, styled himself “the servant of the Lord of Saintship (Imám ‘Alí).”Was it not, he might well ponder, this sameSháh Abbás the Great who had been arrogantly addressed by another mujtahid as “the founder of a borrowed empire,” implying that the kingdom of the “king of kings” really belonged to the expected Imám, and was held by theSháh solely in the capacity of a temporary trustee? Was it not this sameSháh who walked the entire distance of eight hundred miles from Iṣfáhán to Mashhad, the “special glory of theShí’ih world,” to offer his prayers, in the only way that befitted thesháhansháh, at the shrine of the Imám Riḍá, and who trimmed the thousand candles which adorned its courts? Had notSháh Tahmásp, on receiving an epistle, penned by yet another mujtahid, sprung to his feet, placed it on his eyes, kissed it with rapture, and, because he had been addressed as “brother,” ordered it to be placed within his winding-sheet and buried with him?Might not that same mullá ponder the torrents of blood which, during the long years when he enjoyed impunity of conduct, flowed at his behest, the flamboyant anathemas he pronounced, and the great army of orphans and widows, of the disinherited, the dishonored, the destitute, and the homeless which, on the Day of Reckoning, were, with one accord, to cry out for vengeance, and invoke the malediction of God upon him?That infamous crew had indeed merited the degradation in which it had sunk. Persistently ignoring the sentence of doom which the finger of Bahá’u’lláh had traced upon the wall, it pursued, for well nigh a hundred years, its fatal course, until, at the appointed hour, its death knell was sounded by those spiritual, revolutionary forces which, synchronizing with the first dawnings of the World Order of His Faith, are upsetting the equilibrium, and throwing into such confusion, the ancient institutions of mankind.

Let us first consider the visitations that have marked the falling fortunes ofShí’ih Islám. The iniquities summarized in the beginning of these pages, and for which theShí’ih ecclesiastical order in Persia is to be held primarily answerable; iniquities which, in the words of Bahá’u’lláh, had caused “the Apostle [Muḥammad] to lament, and the Chaste One [Fátimih] to cry out,” and “all created things to groan, and the limbs of the holy ones to quake”; iniquities which had riddled the breast of the Báb with bullets, and bowed down Bahá’u’lláh, and turned His hair white, and caused Him to groan aloud in anguish, and made Muḥammad to weep over Him, and Jesus to beat Himself upon the head, and the Báb to bewail His plight—such iniquities indeed could not, and were not to, remain unpunished. God, the Fiercest of Avengers, was lying in wait, pledged “not to forgive any man’s injustice.” The scourge of His chastisement, swift, sudden and terrible, was, at long last, let loose upon the perpetrators of these iniquities.

A revolution, formidable in its proportions, far-reaching in its repercussions, amazing in the absence of bloodshed and even of violence which marked its progress, challenged that ecclesiastical ascendency which, for centuries, had been of the essence of Islám in that country, and virtually overthrew a hierarchy with which the machinery of the state and the life of the people had been inextricably interwoven. Such a revolution did not signalize the disestablishment of a state-church. It indeed was tantamount to the disruption of what may be called a church-state—a state that had been hopefully awaiting, even up till the moment of its expiry, the gladsome advent of the Hidden Imám, who would not only seize the reins of authority from thesháh, the chief magistrate who was merely representing him, but would also assume dominion over the whole earth.

The spirit which that clerical order had so assiduously striven, during a whole century, to crush; the Faith which it had, with such ferocious brutality, attempted to extirpate; were now, in their turn, through the forces they had engendered in the world, deranging the equilibrium, and sapping the strength, of that same order whose ramifications had extended to every sphere, duty, and act of life in that country. The rock wall of Islám, seemingly impregnable, was now shaken to its foundations, and was tottering to its ruin, before the very eyes of the persecuted followers of the Faith of Bahá’u’lláh. A sacerdotal hierarchy that had held in thrall for so long the Faith of God, and seemed, at one time, to have mortally struck it down, now found itself the prey of a superior civil authority whose settled policy was to fasten, steadily and relentlessly, its coils around it.

The vast system of that hierarchy, with all its elements and appurtenances—itsshaykhu’l-isláms (high priests), its mujtahids (doctors of the law), its mullás (priests), its fuqáhás (jurists), its imáms (prayer-leaders), its mu’adhdhíns (criers), its vu’azz (preachers), its qádís (judges), its mutávallís (custodians), its madrasihs (seminaries), its mudárrisíns (professors), its tullábs (pupils), its qurrá’s (intoners), its mu’ábbiríns (soothsayers), its muháddithíns (narrators), its musákhkhiríns (spirit-subduers), itsdhákiríns (rememberers), its ummal-i-dhakát (almsgivers), its muqaddasíns (saints), its munzavís (recluses), its súfís, its dervishes, and what not—was paralyzed and utterly discredited. Its mujtahids, those firebrands, who wielded powers of life and death, and who for generations had been accorded honors almost regal in character, were reduced to a deplorably insignificant number. The beturbaned prelates of the Islamic church who, in the words of Bahá’u’lláh, “decked their heads with green and white, and committed what made the Faithful Spirit to groan,” were ruthlessly swept away, except for a handful who, in order to safeguard themselves against the fury of an impious populace, are now compelled to submit to the humiliation of producing, whenever the occasion demands it, the license granted them by the civil authorities to wear this vanishing emblem of a vanished authority. The rest of this turbaned class, whether siyyids, mullás, or ḥájís, were forced not only to exchange their venerable headdress for the kuláh-i-farangí (European hat), which not long ago they themselves had anathematized, but also to discard their flowing robes and don the tight-fitting garments of European style, the introduction of which into their country they had, a generation ago, so violently disapproved.

“The dark blue and white domes”—an allusion by ‘Abdu’l-Bahá to the rotund and massive headgears of the priests of Persia—had indeed been “inverted.” Those whose heads had borne them, the arrogant, fanatical, perfidious, and retrograde clericals, “in the grasp of whose authority,” as testified by Bahá’u’lláh, “were held the reins of the people,” whose “words are the pride of the world,” and whose “deeds are the shame of the nations,” recognizing the wretchedness of their state, betook themselves, crestfallen and destitute of hope, to their homes, there to drag out a miserable existence. Impotent and sullen, they are watching the operations of a process which, having reversed their policy and ruined their handiwork, is irresistibly moving towards a climax.

The pomp and pageantry of these princes of the church of Islám has already died out. Their fanatical outcries, their clamorous invocations, their noisy demonstrations, are stilled. Their fatvás (sentences), pronounced with such shamelessness, and at times embracing the denunciation of kings, are a dead letter. The spectacular sight of congregational prayers, in which thousands of worshipers, lined row upon row, participated, has vanished. The pulpits from whence they discharged the thunder of their anathemas against the powerful and the innocent alike, are deserted and silent. Their waqfs, those priceless and far-flung endowments—the landed property of the expected Imám—which in Iṣfáhán alone at one time embraced the whole of the city, have been wrested out of their hands, and brought under the control of a lay administration. Their madrasihs (seminaries), with their medieval learning, are deserted and dilapidated. The innumerable tomes of theological commentaries, super-commentaries, glosses, and notes, unreadable, unprofitable, the product of misdirected ingenuity and toil, and pronounced by one of the most enlightened Islamic thinkers in modern times as works obscuring sound knowledge, breeding maggots, and fit for fire, are now buried away, overspread with cobwebs, and forgotten. Their abstruse dissertations, their vehement controversies, their interminable discussions, are outmoded and abandoned. Their masjids (mosques) and imám-zádihs (tombs of saints), which were privileged to extend the bast (right of sanctuary) to many a criminal, and which had degenerated into a monstrous scandal, whose walls rang with the intonations of a hypocritical and profligate clergy, whose ornaments vied with the treasures of the palaces of kings, are either forsaken or fallen in ruin. Their takyihs, the haunts of the lazy, the passive, and contemplative pietists, are either being sold or closed down. Their ta’zíyihs (religious plays), acted with barbaric zeal, and accentuated by sudden spasms of unbridled religious excitement, are forbidden. Even their rawdih-khánís (lamentations), with their long-drawn-out, plaintive howls, which arose from so many houses, have been curtailed and discouraged. The sacred pilgrimages to Najaf and Karbilá, the holiest shrines of theShí’ih world, are reduced in number and made increasingly difficult, preventing thereby many a greedy mullá from indulging in his time-honored habit of charging double for making those pilgrimages as a substitute for the religious-minded. The disuse of the veil which the mullás fought tooth and nail to prevent; the equality of sexes which their law forbade; the erection of civil tribunals which superseded their ecclesiastical courts; the abolition of the síghih (concubinage) which, when contracted for short periods, is hardly distinguishable from quasi-prostitution, and which made of the turbulent and fanatical Mashhad, the national center of pilgrimage, one of the most immoral cities in Asia; and finally, the efforts which are being made to disparage the Arabic tongue, the sacred language of Islám and of the Qur’án, and to divorce it from Persian—all these have successively lent their share to the acceleration of that impelling process which has subordinated to the civil authority the position and interests of Muslim clericals to a degree undreamt of by any mullá.

Well might the once lofty-turbaned, long-bearded, grave-looking áqá (mullá), who had so insolently concerned himself with every department of human activity, as he sits, hatless, clean shaven, in the seclusion of his home, and perhaps listening to the strains of western music, blared upon the ethers of his native land, pause to reflect for a while on the vanished splendors of his defunct empire. Well might he muse upon the havoc which the rising tide of nationalism and skepticism has wrought in the adamantine traditions of his country. Well might he recollect the halcyon days when, seated on a donkey, and parading through the bázárs and maydáns of his native town, an eager but deluded multitude would rush to kiss with fervor not only his hands, but also the tail of the animal on which he rode. Well might he remember the blind zeal with which they acclaimed his acts, and the prodigies and miracles they ascribed to their performance.

He might indeed look back further, and call to mind the reign of those pious Safaví monarchs, who delighted to call themselves “dogs of the threshold of the Immaculate Imáms,” how one of those kings was induced to go on foot before the mujtahid as he rode through the maydán-i-Sháh, the main square of Iṣfáhán, as a mark of royal subservience to the favorite minister of the Hidden Imám, a minister who, as distinct from theSháh’s title, styled himself “the servant of the Lord of Saintship (Imám ‘Alí).”

Was it not, he might well ponder, this sameSháh Abbás the Great who had been arrogantly addressed by another mujtahid as “the founder of a borrowed empire,” implying that the kingdom of the “king of kings” really belonged to the expected Imám, and was held by theSháh solely in the capacity of a temporary trustee? Was it not this sameSháh who walked the entire distance of eight hundred miles from Iṣfáhán to Mashhad, the “special glory of theShí’ih world,” to offer his prayers, in the only way that befitted thesháhansháh, at the shrine of the Imám Riḍá, and who trimmed the thousand candles which adorned its courts? Had notSháh Tahmásp, on receiving an epistle, penned by yet another mujtahid, sprung to his feet, placed it on his eyes, kissed it with rapture, and, because he had been addressed as “brother,” ordered it to be placed within his winding-sheet and buried with him?

Might not that same mullá ponder the torrents of blood which, during the long years when he enjoyed impunity of conduct, flowed at his behest, the flamboyant anathemas he pronounced, and the great army of orphans and widows, of the disinherited, the dishonored, the destitute, and the homeless which, on the Day of Reckoning, were, with one accord, to cry out for vengeance, and invoke the malediction of God upon him?

That infamous crew had indeed merited the degradation in which it had sunk. Persistently ignoring the sentence of doom which the finger of Bahá’u’lláh had traced upon the wall, it pursued, for well nigh a hundred years, its fatal course, until, at the appointed hour, its death knell was sounded by those spiritual, revolutionary forces which, synchronizing with the first dawnings of the World Order of His Faith, are upsetting the equilibrium, and throwing into such confusion, the ancient institutions of mankind.

The Collapse of the CaliphateThese same forces, operating in a collateral field, have effected a still more remarkable, and a more radical, revolution, culminating in the collapse and fall of the Muslim Caliphate, the most powerful institution of the whole Islamic world. This event of portentous significance has, moreover, been followed by a formal and definite separation of what was left of the Sunní faith in Turkey from the state, and by the complete secularization of the Republic that has arisen on the ruins of the Ottoman theocratic empire. This catastrophic fall, that stunned the Islamic world, and the avowed, the unqualified, and formal divorce between the spiritual and temporal powers, which distinguished the revolution in Turkey from that which occurred in Persia, I now proceed to consider.Sunní Islám has sustained, not through the action of a foreign and invading Power, but at the hands of a dictator, avowedly professing the Faith of Muḥammad, a blow more grievous than that which fell, almost simultaneously, upon its sister-sect in Persia. This retributive act, directed against the archenemy of the Faith of Bahá’u’lláh, recalls a similar disaster precipitated through the action of a Roman emperor, during the latter part of the first century of the Christian era—a disaster that razed to its foundations the Temple of Solomon, destroyed the Holy of Holies, laid waste the city of David, uprooted the Jewish hierarchy in Jerusalem, massacred thousands of the Jewish people—the persecutors of the religion of Jesus Christ—dispersed the remainder over the surface of the earth, and reared a pagan colony on Zion.The Caliph, the self-styled vicar of the Prophet of Islám, exercised a spiritual sovereignty, and was invested with a sacred character, which theSháh of Persia neither claimed nor possessed. Nor should it be forgotten that the sphere of his spiritual jurisdiction extended to countries far beyond the confines of his own empire, and embraced the overwhelming majority of Muslims throughout the world. He was, moreover, in his capacity as the Prophet’s representative on earth, regarded as the protector of the holy cities of Mecca and Medina, the defender and propagator of Islám, and the commander of its followers in any holy war they might be called upon to wage.So potent, so august, so sacred a personage was at first by virtue of the abolition of the Sultanate in Turkey, divested of that temporal authority which the exponents of the Sunní school have regarded as a necessary concomitant to his high office. The sword, emblem of temporal sovereignty, was thus wrested out of the hands of the commander who, for a brief period, was permitted to occupy such an anomalous and precarious position. It was soon, however, trumpeted to the Sunní world, which had not previously been in the least consulted, that the Caliphate itself had been extinguished, and that the country which had accepted it as an appanage to its Sultanate, for more than four hundred years, had now permanently disowned it. The Turks who had been the militant leaders of the Muḥammadan world, since the Arab decline, and who had carried the standard of Islám as far as the gates of Vienna, the seat of government of Europe’s premier Power, had resigned their leadership. The ex-caliph, shorn of his royal pomp, stripped of the symbols of his vicarship, and deserted by friend and foe alike, was forced to flee from Constantinople, the proud seat of a dual sovereignty, to the land of the infidels, resigning himself to that same life of exile to which a number of his fellow-sovereigns had been and were still condemned.Nor has the Sunní world, despite determined efforts, succeeded in designating anyone in his stead who, though deprived of the sword of a commander, would still act as the custodian of the cloak and standard of the Apostle of God—the twin holy symbols of the Caliphate. Conferences were held, discussions ensued, a Congress of the Caliphate was convened in the Egyptian capital, the City of the Fatimites, only to result in the widely advertised and public confession of its failure: “They have agreed to disagree!”Strange, incredibly strange, must appear the position of this most powerful branch of the Islamic Faith, with no outward and visible head to voice its sentiments and convictions, its unity irretrievably shattered, its radiance obscured, its law undermined, its institutions thrown into hopeless confusion. This institution that had challenged the inalienable, divinely appointed rights of the Imáms of the Faith of Muḥammad, had, after the revolution of thirteen centuries, vanished like a smoke, an institution which had dealt such merciless blows to a Faith Whose Herald was Himself a descendant of the Imáms, the lawful successors of the Apostle of God.To what else could this remarkable prophecy, enshrined in the Lawḥ-i-Burhán, allude if not to the downfall of this crowned overlord of Sunní Muslims? “O concourse of Muslim Divines! Because of you the people were abased, and the banner of Islám was hauled down, and its mighty throne subverted.” What of the indubitably clear and amazing prophecy recorded in the Qayyúm-i-Asmá? “Erelong We will, in very truth, torment such as waged war against Ḥusayn [Imám Ḥusayn], in the Land of the Euphrates, with the most afflictive torment, and the direst and most exemplary punishment.” What other interpretation can this Muḥammadan tradition be given? “In the latter days a grievous calamity shall befall My people at the hands of their ruler, a calamity such as no man ever heard to surpass it.”This was not all, however. The disappearance of the Caliph, the spiritual head of above two hundred million Muḥammadans, brought in its wake, in the land that had dealt Islám such a heavy blow, the annulment of thesharí’ah canonical Law, the disendowment of Sunní institutions, the promulgation of a civil Code, the suppression of religious orders, the abrogation of ceremonials and traditions inculcated by the religion of Muḥammad. TheShaykhu’l-Islám and his satellites, including muftís, qádís, hujáhs,shaykhs, súfís, ḥájís, mawlavís, dervishes, and others, vanished at a stroke more determined, more open, and drastic than the one dealt theShí’ihs by theSháh and his government. The mosques of the capital, the pride and glory of the Islamic world, were deserted, and the fairest and most famous of them all, the peerless St. Sophia, “the Second Firmament,” “the Vehicle of the Cherubim,” converted by the blatant creators of a secular regime into a museum. The Arabic tongue, the language of the Prophet of God, was banished from the land, its alphabet was superseded by Latin characters, and the Qur’án itself translated into Turkish for the few who still cared to read it. The constitution of the new Turkey not only proclaimed formally the disestablishment and disendowment of Islám, with all its attendant and, in the view of some, atheistic enactments, but also heralded various measures that aimed at its further humiliation and weakening. Even the city of Constantinople, “the Dome of Islám,” apostrophized in such condemnatory terms by Bahá’u’lláh, which, after the fall of Byzantium, had been hailed by the great Constantine as “the New Rome,” and exalted to the rank of the metropolis of both the Roman Empire and of Christendom, and subsequently revered as the seat of the Caliphs, was relegated to the position of a provincial city and stripped of all its pomp and glory, its soaring and slender minarets standing sentinel at the grave of so much vanished splendor and power.“O Spot that art situate on the shores of the two seas!” Bahá’u’lláh has thus apostrophized the Imperial City, in terms that call to mind the prophetic words addressed by Jesus Christ to Jerusalem, “The throne of tyranny hath, verily, been stablished upon thee, and the flame of hatred hath been kindled within thy bosom, in such wise that the Concourse on high, and they who circle around the Exalted Throne, have wailed and lamented. We behold in thee the foolish ruling over the wise, and darkness vaunting itself against the light. Thou art indeed filled with manifest pride. Hath thine outward splendor made thee vainglorious? By Him Who is the Lord of mankind! It shall soon perish, and thy daughters, and thy widows, and all the kindreds that dwell within thee shall lament. Thus informeth thee the All-Knowing, the All-Wise.”Such was the fate that overtook bothShí’ih and Sunní Islám, in the two countries where they had planted their banners and reared their most powerful and far-famed institutions. Such was their fate in these two countries, in one of which Bahá’u’lláh died an exile, and in the other the Báb suffered a martyr’s death. Such was the fate of the self-styled Vicar of the Prophet of God, and of the favorite ministers of the still awaited Imám. “The people of the Qur’án,” Bahá’u’lláh testifies, “have risen against Us, and tormented Us with such a torment that the Holy Spirit lamented, and the thunder roared out, and the clouds wept over Us.... Muḥammad, the Apostle of God, bewaileth, in the all-highest Paradise, their acts.” “A day shall be witnessed by My people,” their own traditions condemn them, “whereon there will have remained of Islám naught but a name, and of the Qur’án naught but a mere appearance. The doctors of that age shall be the most evil the world hath ever seen. Mischief hath proceeded from them, and on them it will recoil.” And again: “Most of His enemies will be the divines. His bidding they will not obey, but will protest saying: ‘This is contrary to that which hath been handed down unto us by the Imáms of the Faith.’” And still again: “At that hour His malediction shall descend upon you, and your curse shall afflict you, and your religion shall remain an empty word on your tongues. And when these signs appear amongst you, anticipate the day when the red-hot wind will have swept over you, or the day when ye will have been disfigured, or when stones will have rained upon you.”

These same forces, operating in a collateral field, have effected a still more remarkable, and a more radical, revolution, culminating in the collapse and fall of the Muslim Caliphate, the most powerful institution of the whole Islamic world. This event of portentous significance has, moreover, been followed by a formal and definite separation of what was left of the Sunní faith in Turkey from the state, and by the complete secularization of the Republic that has arisen on the ruins of the Ottoman theocratic empire. This catastrophic fall, that stunned the Islamic world, and the avowed, the unqualified, and formal divorce between the spiritual and temporal powers, which distinguished the revolution in Turkey from that which occurred in Persia, I now proceed to consider.

Sunní Islám has sustained, not through the action of a foreign and invading Power, but at the hands of a dictator, avowedly professing the Faith of Muḥammad, a blow more grievous than that which fell, almost simultaneously, upon its sister-sect in Persia. This retributive act, directed against the archenemy of the Faith of Bahá’u’lláh, recalls a similar disaster precipitated through the action of a Roman emperor, during the latter part of the first century of the Christian era—a disaster that razed to its foundations the Temple of Solomon, destroyed the Holy of Holies, laid waste the city of David, uprooted the Jewish hierarchy in Jerusalem, massacred thousands of the Jewish people—the persecutors of the religion of Jesus Christ—dispersed the remainder over the surface of the earth, and reared a pagan colony on Zion.

The Caliph, the self-styled vicar of the Prophet of Islám, exercised a spiritual sovereignty, and was invested with a sacred character, which theSháh of Persia neither claimed nor possessed. Nor should it be forgotten that the sphere of his spiritual jurisdiction extended to countries far beyond the confines of his own empire, and embraced the overwhelming majority of Muslims throughout the world. He was, moreover, in his capacity as the Prophet’s representative on earth, regarded as the protector of the holy cities of Mecca and Medina, the defender and propagator of Islám, and the commander of its followers in any holy war they might be called upon to wage.

So potent, so august, so sacred a personage was at first by virtue of the abolition of the Sultanate in Turkey, divested of that temporal authority which the exponents of the Sunní school have regarded as a necessary concomitant to his high office. The sword, emblem of temporal sovereignty, was thus wrested out of the hands of the commander who, for a brief period, was permitted to occupy such an anomalous and precarious position. It was soon, however, trumpeted to the Sunní world, which had not previously been in the least consulted, that the Caliphate itself had been extinguished, and that the country which had accepted it as an appanage to its Sultanate, for more than four hundred years, had now permanently disowned it. The Turks who had been the militant leaders of the Muḥammadan world, since the Arab decline, and who had carried the standard of Islám as far as the gates of Vienna, the seat of government of Europe’s premier Power, had resigned their leadership. The ex-caliph, shorn of his royal pomp, stripped of the symbols of his vicarship, and deserted by friend and foe alike, was forced to flee from Constantinople, the proud seat of a dual sovereignty, to the land of the infidels, resigning himself to that same life of exile to which a number of his fellow-sovereigns had been and were still condemned.

Nor has the Sunní world, despite determined efforts, succeeded in designating anyone in his stead who, though deprived of the sword of a commander, would still act as the custodian of the cloak and standard of the Apostle of God—the twin holy symbols of the Caliphate. Conferences were held, discussions ensued, a Congress of the Caliphate was convened in the Egyptian capital, the City of the Fatimites, only to result in the widely advertised and public confession of its failure: “They have agreed to disagree!”

Strange, incredibly strange, must appear the position of this most powerful branch of the Islamic Faith, with no outward and visible head to voice its sentiments and convictions, its unity irretrievably shattered, its radiance obscured, its law undermined, its institutions thrown into hopeless confusion. This institution that had challenged the inalienable, divinely appointed rights of the Imáms of the Faith of Muḥammad, had, after the revolution of thirteen centuries, vanished like a smoke, an institution which had dealt such merciless blows to a Faith Whose Herald was Himself a descendant of the Imáms, the lawful successors of the Apostle of God.

To what else could this remarkable prophecy, enshrined in the Lawḥ-i-Burhán, allude if not to the downfall of this crowned overlord of Sunní Muslims? “O concourse of Muslim Divines! Because of you the people were abased, and the banner of Islám was hauled down, and its mighty throne subverted.” What of the indubitably clear and amazing prophecy recorded in the Qayyúm-i-Asmá? “Erelong We will, in very truth, torment such as waged war against Ḥusayn [Imám Ḥusayn], in the Land of the Euphrates, with the most afflictive torment, and the direst and most exemplary punishment.” What other interpretation can this Muḥammadan tradition be given? “In the latter days a grievous calamity shall befall My people at the hands of their ruler, a calamity such as no man ever heard to surpass it.”

This was not all, however. The disappearance of the Caliph, the spiritual head of above two hundred million Muḥammadans, brought in its wake, in the land that had dealt Islám such a heavy blow, the annulment of thesharí’ah canonical Law, the disendowment of Sunní institutions, the promulgation of a civil Code, the suppression of religious orders, the abrogation of ceremonials and traditions inculcated by the religion of Muḥammad. TheShaykhu’l-Islám and his satellites, including muftís, qádís, hujáhs,shaykhs, súfís, ḥájís, mawlavís, dervishes, and others, vanished at a stroke more determined, more open, and drastic than the one dealt theShí’ihs by theSháh and his government. The mosques of the capital, the pride and glory of the Islamic world, were deserted, and the fairest and most famous of them all, the peerless St. Sophia, “the Second Firmament,” “the Vehicle of the Cherubim,” converted by the blatant creators of a secular regime into a museum. The Arabic tongue, the language of the Prophet of God, was banished from the land, its alphabet was superseded by Latin characters, and the Qur’án itself translated into Turkish for the few who still cared to read it. The constitution of the new Turkey not only proclaimed formally the disestablishment and disendowment of Islám, with all its attendant and, in the view of some, atheistic enactments, but also heralded various measures that aimed at its further humiliation and weakening. Even the city of Constantinople, “the Dome of Islám,” apostrophized in such condemnatory terms by Bahá’u’lláh, which, after the fall of Byzantium, had been hailed by the great Constantine as “the New Rome,” and exalted to the rank of the metropolis of both the Roman Empire and of Christendom, and subsequently revered as the seat of the Caliphs, was relegated to the position of a provincial city and stripped of all its pomp and glory, its soaring and slender minarets standing sentinel at the grave of so much vanished splendor and power.

“O Spot that art situate on the shores of the two seas!” Bahá’u’lláh has thus apostrophized the Imperial City, in terms that call to mind the prophetic words addressed by Jesus Christ to Jerusalem, “The throne of tyranny hath, verily, been stablished upon thee, and the flame of hatred hath been kindled within thy bosom, in such wise that the Concourse on high, and they who circle around the Exalted Throne, have wailed and lamented. We behold in thee the foolish ruling over the wise, and darkness vaunting itself against the light. Thou art indeed filled with manifest pride. Hath thine outward splendor made thee vainglorious? By Him Who is the Lord of mankind! It shall soon perish, and thy daughters, and thy widows, and all the kindreds that dwell within thee shall lament. Thus informeth thee the All-Knowing, the All-Wise.”

Such was the fate that overtook bothShí’ih and Sunní Islám, in the two countries where they had planted their banners and reared their most powerful and far-famed institutions. Such was their fate in these two countries, in one of which Bahá’u’lláh died an exile, and in the other the Báb suffered a martyr’s death. Such was the fate of the self-styled Vicar of the Prophet of God, and of the favorite ministers of the still awaited Imám. “The people of the Qur’án,” Bahá’u’lláh testifies, “have risen against Us, and tormented Us with such a torment that the Holy Spirit lamented, and the thunder roared out, and the clouds wept over Us.... Muḥammad, the Apostle of God, bewaileth, in the all-highest Paradise, their acts.” “A day shall be witnessed by My people,” their own traditions condemn them, “whereon there will have remained of Islám naught but a name, and of the Qur’án naught but a mere appearance. The doctors of that age shall be the most evil the world hath ever seen. Mischief hath proceeded from them, and on them it will recoil.” And again: “Most of His enemies will be the divines. His bidding they will not obey, but will protest saying: ‘This is contrary to that which hath been handed down unto us by the Imáms of the Faith.’” And still again: “At that hour His malediction shall descend upon you, and your curse shall afflict you, and your religion shall remain an empty word on your tongues. And when these signs appear amongst you, anticipate the day when the red-hot wind will have swept over you, or the day when ye will have been disfigured, or when stones will have rained upon you.”

A Warning Unto All NationsThis horde of degraded priests, stigmatized by Bahá’u’lláh as “doctors of doubt,” as the “abject manifestations of the Prince of Darkness,” as “wolves” and “pharaohs,” as “focal centers of hellish fire,” as “voracious beasts preying upon the carrion of the souls of men,” and, as testified by their own traditions, as both the sources and victims of mischief, have joined the various swarms ofsháh-zádihs, of emirs, and princelings of fallen dynasties—a witness and a warning unto all nations of what must, sooner or later, befall those wielders of earthly dominion, be it royal or ecclesiastic, who might dare to challenge or persecute the appointed Channels and Embodiments of Divine authority and power.Islám, at once the progenitor and persecutor of the Faith of Bahá’u’lláh, is, if we read aright the signs of the times, only beginning to sustain the impact of this invincible and triumphant Faith. We need only recall the nineteen hundred years of abject misery and dispersion which they, who only for the short space of three years persecuted the Son of God, have had to endure, and are still enduring. We may well ask ourselves, with mingled feelings of dread and awe, how severe must be the tribulations of those who, during no less than fifty years, have, “at every moment tormented with a fresh torment” Him Who is the Father, and who have, in addition, made His Herald—Himself a Manifestation of God—to quaff, in such tragic circumstances, the cup of martyrdom.I have, in the pages immediately preceding, quoted certain passages addressed collectively to the members of the ecclesiastical order, both Islamic and Christian, and have then recorded a number of specific addresses and references to Muslim divines, bothShí’ih and Sunní, after which I proceeded to describe the calamities that afflicted these Muḥammadan hierarchies, their heads, their members, their properties, their ceremonials, and institutions. Let us now consider the addresses specifically made to the members of the Christian clerical order who, for the most part, have ignored the Faith of Bahá’u’lláh, whilst a few among them have, as its Administrative Order gained in stature and spread its ramifications over Christian countries, arisen to check its progress, to belittle its influence, and obscure its purpose.

This horde of degraded priests, stigmatized by Bahá’u’lláh as “doctors of doubt,” as the “abject manifestations of the Prince of Darkness,” as “wolves” and “pharaohs,” as “focal centers of hellish fire,” as “voracious beasts preying upon the carrion of the souls of men,” and, as testified by their own traditions, as both the sources and victims of mischief, have joined the various swarms ofsháh-zádihs, of emirs, and princelings of fallen dynasties—a witness and a warning unto all nations of what must, sooner or later, befall those wielders of earthly dominion, be it royal or ecclesiastic, who might dare to challenge or persecute the appointed Channels and Embodiments of Divine authority and power.

Islám, at once the progenitor and persecutor of the Faith of Bahá’u’lláh, is, if we read aright the signs of the times, only beginning to sustain the impact of this invincible and triumphant Faith. We need only recall the nineteen hundred years of abject misery and dispersion which they, who only for the short space of three years persecuted the Son of God, have had to endure, and are still enduring. We may well ask ourselves, with mingled feelings of dread and awe, how severe must be the tribulations of those who, during no less than fifty years, have, “at every moment tormented with a fresh torment” Him Who is the Father, and who have, in addition, made His Herald—Himself a Manifestation of God—to quaff, in such tragic circumstances, the cup of martyrdom.

I have, in the pages immediately preceding, quoted certain passages addressed collectively to the members of the ecclesiastical order, both Islamic and Christian, and have then recorded a number of specific addresses and references to Muslim divines, bothShí’ih and Sunní, after which I proceeded to describe the calamities that afflicted these Muḥammadan hierarchies, their heads, their members, their properties, their ceremonials, and institutions. Let us now consider the addresses specifically made to the members of the Christian clerical order who, for the most part, have ignored the Faith of Bahá’u’lláh, whilst a few among them have, as its Administrative Order gained in stature and spread its ramifications over Christian countries, arisen to check its progress, to belittle its influence, and obscure its purpose.

His Messages to Christian LeadersA glance at the writings of the Author of the Bahá’í Revelation will reveal the important and significant fact that He Who addressed collectively an immortal message to all the kings of the earth, Who revealed a Tablet to each of the outstanding crowned heads of Europe and Asia, Who issued His call to the sacerdotal leaders of Islám, both Sunní andShí’ih, Who did not exclude from His purview the Jews and the Zoroastrians, has, apart from His numerous and repeated exhortations and warnings to the entire Christian world, directed particular messages, some general, others precise and challenging, to the heads, as well as to the rank and file, of the ecclesiastical orders of Christendom—its pope, its kings, its patriarchs, its archbishops, its bishops, its priests, and its monks. We have already, in connection with the messages of Bahá’u’lláh to the crowned heads of the world, considered certain features of the Tablet to the Roman Pontiff, as well as the words written to the kings of Christendom. Let us now turn our attention to those passages in which the aristocracy of the church and its ordained servants are singled out for exhortation and admonition by the Pen of Bahá’u’lláh:“Say: O concourse of patriarchs! He Whom ye were promised in the Tablets is come. Fear God, and follow not the vain imaginings of the superstitious. Lay aside the things ye possess, and take fast hold of the Tablet of God by His sovereign power. Better is this for you than all your possessions. Unto this testifieth every understanding heart, and every man of insight. Pride ye yourselves on My Name, and yet shut yourselves out as by a veil from Me? This indeed is a strange thing!”“Say: O concourse of archbishops! He Who is the Lord of all men hath appeared. In the plain of guidance He calleth mankind, whilst ye are numbered with the dead! Great is the blessedness of him who is stirred by the Breeze of God, and hath arisen from amongst the dead in this perspicuous Name.”“Say: O concourse of bishops! Trembling hath seized all the kindreds of the earth, and He Who is the Everlasting Father calleth aloud between earth and heaven. Blessed the ear that hath heard, and the eye that hath seen, and the heart that hath turned unto Him Who is the Point of Adoration of all who are in the heavens and all who are on earth.” “O concourse of bishops! Ye are the stars of the heaven of My knowledge. My mercy desireth not that ye should fall upon the earth. My justice, however, declareth: ‘This is that which the Son [Jesus] hath decreed.’ And whatsoever hath proceeded out of His blameless, His truthspeaking, trustworthy mouth, can never be altered. The bells, verily, peal out My Name, and lament over Me, but My spirit rejoiceth with evident gladness. The body of the Loved One yearneth for the cross, and His head is eager for the spear, in the path of the All-Merciful. The ascendancy of the oppressor can in no wise deter Him from His purpose.” And again: “The stars of the heaven of knowledge have fallen, they that adduce the proofs they possess in order to demonstrate the truth of My Cause, and who make mention of God in My Name. When I came unto them, in My majesty, however, they turned aside from Me. They, verily, are of the fallen. This is what the Spirit [Jesus] prophesied when He came with the truth, and the Jewish doctors caviled at Him, until they committed what made the Holy Spirit to lament, and the eyes of such as enjoy near access to God to weep.”“Say: O concourse of priests! Leave the bells, and come forth, then, from your churches. It behooveth you, in this day, to proclaim aloud the Most Great Name among the nations. Prefer ye to be silent, whilst every stone and every tree shouteth aloud: ‘The Lord is come in His great glory!’?... He that summoneth men in My name is, verily, of Me, and he will show forth that which is beyond the power of all that are on earth. ...Let the Breeze of God awaken you. Verily, it hath wafted over the world. Well is it with him that hath discovered the fragrance thereof and been accounted among the well-assured.” And again: “O concourse of priests! The Day of Reckoning hath appeared, the Day whereon He Who was in heaven hath come. He, verily, is the One Whom ye were promised in the Books of God, the Holy, the Almighty, the All-Praised. How long will ye wander in the wilderness of heedlessness and superstition? Turn with your hearts in the direction of your Lord, the Forgiving, the Generous.”“Say: O concourse of monks! Seclude not yourselves in churches and cloisters. Come forth by My leave, and occupy yourselves with that which will profit your souls and the souls of men. Thus biddeth you the King of the Day of Reckoning. Seclude yourselves in the stronghold of My love. This, verily, is a befitting seclusion, were ye of them that perceive it. He that shutteth himself up in a house is indeed as one dead. It behooveth man to show forth that which will profit all created things, and he that bringeth forth no fruit is fit for fire. Thus counseleth you your Lord, and He, verily, is the Almighty, the All-Bounteous. Enter ye into wedlock, that after you someone may fill your place. We have forbidden you perfidious acts, and not that which will demonstrate fidelity. Have ye clung to the standards fixed by your own selves, and cast the standards of God behind your backs? Fear God, and be not of the foolish. But for man, who would make mention of Me on My earth, and how could My attributes and My name have been revealed? Ponder ye, and be not of them that are veiled and fast asleep. He that wedded not [Jesus] found no place wherein to dwell or lay His head, by reason of that which the hands of the treacherous had wrought. His sanctity consisteth not in that which ye believe or fancy, but rather in the things We possess. Ask, that ye may apprehend His station which hath been exalted above the imaginings of all that dwell on earth. Blessed are they who perceive it.” And again: “O concourse of monks! If ye choose to follow Me, I will make you heirs of My Kingdom; and if ye transgress against Me, I will, in My long-suffering, endure it patiently, and I, verily, am the Ever-Forgiving, the All-Merciful. ...Bethlehem is astir with the Breeze of God. We hear her voice saying: ‘O Most Generous Lord! Where is Thy great glory established? The sweet savors of Thy presence have quickened me, after I had melted in my separation from Thee. Praised be Thou in that Thou hast raised the veils, and come with power in evident glory.’ We called unto her from behind the Tabernacle of Majesty and Grandeur: ‘O Bethlehem! This Light hath risen in the orient, and traveled towards the occident, until it reached thee in the evening of its life. Tell Me then: Do the sons recognize the Father, and acknowledge Him, or do they deny Him, even as the people aforetime denied Him [Jesus]?’ Whereupon she cried out saying: ‘Thou art, in truth, the All-Knowing, the Best-Informed.” And again: “Consider, likewise, how numerous at this time are the monks who have secluded themselves in their churches, in My name, and who, when the appointed time came, and We unveiled to them Our beauty, failed to recognize Me, notwithstanding that they call upon Me at dawn and at eventide.” “Read ye the Evangel,” He again addresses them, “and yet refuse to acknowledge the All-Glorious Lord? This indeed beseemeth you not, O concourse of learned men!... The fragrances of the All-Merciful have wafted over all creation. Happy the man that hath forsaken his desires, and taken fast hold of guidance.”These “fallen stars” of the firmament of Christendom, these “thick clouds” that have obscured the radiance of the true Faith of God, these princes of the Church that have failed to acknowledge the sovereignty of the “King of kings,” these deluded ministers of the Son who have shunned and ignored the promised Kingdom which the “Everlasting Father” has brought down from heaven, and is now establishing upon earth—these are experiencing, in this “Day of Reckoning,” a crisis, not indeed as critical as that which the Islamic sacerdotal order, the inveterate enemies of the Faith, has had to face, but one which is no less widespread and significant. “Power hath been seized” indeed, and is being increasingly seized, from these ecclesiastics that speak in the name, and yet are so far away from the spirit, of the Faith they profess.We have only to look around us, as we survey the fortunes of Christian ecclesiastical orders, to appreciate the steady deterioration of their influence, the decline of their power, the damage to their prestige, the flouting of their authority, the dwindling of their congregations, the relaxation of their discipline, the restriction of their press, the timidity of their leaders, the confusion in their ranks, the progressive confiscation of their properties, the surrender of some of their most powerful strongholds, and the extinction of other ancient and cherished institutions. Indeed, ever since the Divine summons was issued, and the invitation extended, and the warning sounded, and the condemnation pronounced, this process, that may be said to have been initiated with the collapse of the temporal sovereignty of the Roman Pontiff, soon after the Tablet to the Pope had been revealed, has been operating with increasing momentum, menacing the very basis on which the entire order is resting. Aided by the forces which the Communist movement has unloosed, reinforced by the political consequences of the last war, accelerated by the excessive, the blind, the intolerant, and militant nationalism which is now convulsing the nations, and stimulated by the rising tide of materialism, irreligion, and paganism, this process is not only tending to subvert ecclesiastical institutions, but appears to be leading to the rapid dechristianization of the masses in many Christian countries.I shall content myself with the enumeration of certain outstanding manifestations of this force which is increasingly invading the domain, and assailing the firmest ramparts, of one of the leading religious systems of mankind. The virtual extinction of the temporal power of the most preeminent ruler in Christendom immediately after the creation of the Kingdom of Italy; the wave of anticlericalism that swept over France after the collapse of the Napoleonic empire, and which culminated in the complete separation of the Catholic Church from the state, in the laicization of the Third Republic, in the secularization of education, and in the suppression and dispersal of religious orders; the swift and sudden rise of that “religious irreligion,” that bold, conscious, and organized assault launched in Soviet Russia against the Greek Orthodox Church, that precipitated the disestablishment of the state religion, that massacred a vast number of its members originally numbering above a hundred million souls, that pulled down, closed, or converted into museums, theatres and warehouses, thousands upon thousands of churches, monasteries, synagogues and mosques, that stripped the church of its six and a half million acres of property, and sought, through its League of Militant Atheists and the promulgation of a “five-year plan of godlessness,” to loosen from its foundations the religious life of the masses; the dismemberment of the Austro-Hungarian Monarchy that dissolved, by one stroke, the most powerful unit which owed its allegiance to, and supported through its resources the administration of, the Church of Rome; the divorce of the Spanish state from that same Church, and the overthrow of the monarchy, the champion of Catholic Christendom; the nationalistic philosophy, the parent of an unbridled and obsolete nationalism, which, having dethroned Islám, has indirectly assaulted the front line of the Christian church in non-Christian lands, and is dealing such heavy blows to Catholic, Anglican, and Presbyterian Missions in Persia, Turkey, and the Far East; the revolutionary movement that brought in its wake the persecution of the Catholic Church in Mexico; and finally the gospel of modern paganism, unconcealed, aggressive, and unrelenting, which, in the years preceding the present turmoil, and increasingly since its outbreak, has swept over the continent of Europe, invading the citadels, and sowing confusion in the hearts of the supporters, of the Catholic, the Greek Orthodox, and the Lutheran churches, in Austria, Poland, the Baltic and Scandinavian states, and more recently in Western Europe, the home and center of the most powerful hierarchies of Christendom.

A glance at the writings of the Author of the Bahá’í Revelation will reveal the important and significant fact that He Who addressed collectively an immortal message to all the kings of the earth, Who revealed a Tablet to each of the outstanding crowned heads of Europe and Asia, Who issued His call to the sacerdotal leaders of Islám, both Sunní andShí’ih, Who did not exclude from His purview the Jews and the Zoroastrians, has, apart from His numerous and repeated exhortations and warnings to the entire Christian world, directed particular messages, some general, others precise and challenging, to the heads, as well as to the rank and file, of the ecclesiastical orders of Christendom—its pope, its kings, its patriarchs, its archbishops, its bishops, its priests, and its monks. We have already, in connection with the messages of Bahá’u’lláh to the crowned heads of the world, considered certain features of the Tablet to the Roman Pontiff, as well as the words written to the kings of Christendom. Let us now turn our attention to those passages in which the aristocracy of the church and its ordained servants are singled out for exhortation and admonition by the Pen of Bahá’u’lláh:

“Say: O concourse of patriarchs! He Whom ye were promised in the Tablets is come. Fear God, and follow not the vain imaginings of the superstitious. Lay aside the things ye possess, and take fast hold of the Tablet of God by His sovereign power. Better is this for you than all your possessions. Unto this testifieth every understanding heart, and every man of insight. Pride ye yourselves on My Name, and yet shut yourselves out as by a veil from Me? This indeed is a strange thing!”

“Say: O concourse of archbishops! He Who is the Lord of all men hath appeared. In the plain of guidance He calleth mankind, whilst ye are numbered with the dead! Great is the blessedness of him who is stirred by the Breeze of God, and hath arisen from amongst the dead in this perspicuous Name.”

“Say: O concourse of bishops! Trembling hath seized all the kindreds of the earth, and He Who is the Everlasting Father calleth aloud between earth and heaven. Blessed the ear that hath heard, and the eye that hath seen, and the heart that hath turned unto Him Who is the Point of Adoration of all who are in the heavens and all who are on earth.” “O concourse of bishops! Ye are the stars of the heaven of My knowledge. My mercy desireth not that ye should fall upon the earth. My justice, however, declareth: ‘This is that which the Son [Jesus] hath decreed.’ And whatsoever hath proceeded out of His blameless, His truthspeaking, trustworthy mouth, can never be altered. The bells, verily, peal out My Name, and lament over Me, but My spirit rejoiceth with evident gladness. The body of the Loved One yearneth for the cross, and His head is eager for the spear, in the path of the All-Merciful. The ascendancy of the oppressor can in no wise deter Him from His purpose.” And again: “The stars of the heaven of knowledge have fallen, they that adduce the proofs they possess in order to demonstrate the truth of My Cause, and who make mention of God in My Name. When I came unto them, in My majesty, however, they turned aside from Me. They, verily, are of the fallen. This is what the Spirit [Jesus] prophesied when He came with the truth, and the Jewish doctors caviled at Him, until they committed what made the Holy Spirit to lament, and the eyes of such as enjoy near access to God to weep.”

“Say: O concourse of priests! Leave the bells, and come forth, then, from your churches. It behooveth you, in this day, to proclaim aloud the Most Great Name among the nations. Prefer ye to be silent, whilst every stone and every tree shouteth aloud: ‘The Lord is come in His great glory!’?... He that summoneth men in My name is, verily, of Me, and he will show forth that which is beyond the power of all that are on earth. ...Let the Breeze of God awaken you. Verily, it hath wafted over the world. Well is it with him that hath discovered the fragrance thereof and been accounted among the well-assured.” And again: “O concourse of priests! The Day of Reckoning hath appeared, the Day whereon He Who was in heaven hath come. He, verily, is the One Whom ye were promised in the Books of God, the Holy, the Almighty, the All-Praised. How long will ye wander in the wilderness of heedlessness and superstition? Turn with your hearts in the direction of your Lord, the Forgiving, the Generous.”

“Say: O concourse of monks! Seclude not yourselves in churches and cloisters. Come forth by My leave, and occupy yourselves with that which will profit your souls and the souls of men. Thus biddeth you the King of the Day of Reckoning. Seclude yourselves in the stronghold of My love. This, verily, is a befitting seclusion, were ye of them that perceive it. He that shutteth himself up in a house is indeed as one dead. It behooveth man to show forth that which will profit all created things, and he that bringeth forth no fruit is fit for fire. Thus counseleth you your Lord, and He, verily, is the Almighty, the All-Bounteous. Enter ye into wedlock, that after you someone may fill your place. We have forbidden you perfidious acts, and not that which will demonstrate fidelity. Have ye clung to the standards fixed by your own selves, and cast the standards of God behind your backs? Fear God, and be not of the foolish. But for man, who would make mention of Me on My earth, and how could My attributes and My name have been revealed? Ponder ye, and be not of them that are veiled and fast asleep. He that wedded not [Jesus] found no place wherein to dwell or lay His head, by reason of that which the hands of the treacherous had wrought. His sanctity consisteth not in that which ye believe or fancy, but rather in the things We possess. Ask, that ye may apprehend His station which hath been exalted above the imaginings of all that dwell on earth. Blessed are they who perceive it.” And again: “O concourse of monks! If ye choose to follow Me, I will make you heirs of My Kingdom; and if ye transgress against Me, I will, in My long-suffering, endure it patiently, and I, verily, am the Ever-Forgiving, the All-Merciful. ...Bethlehem is astir with the Breeze of God. We hear her voice saying: ‘O Most Generous Lord! Where is Thy great glory established? The sweet savors of Thy presence have quickened me, after I had melted in my separation from Thee. Praised be Thou in that Thou hast raised the veils, and come with power in evident glory.’ We called unto her from behind the Tabernacle of Majesty and Grandeur: ‘O Bethlehem! This Light hath risen in the orient, and traveled towards the occident, until it reached thee in the evening of its life. Tell Me then: Do the sons recognize the Father, and acknowledge Him, or do they deny Him, even as the people aforetime denied Him [Jesus]?’ Whereupon she cried out saying: ‘Thou art, in truth, the All-Knowing, the Best-Informed.” And again: “Consider, likewise, how numerous at this time are the monks who have secluded themselves in their churches, in My name, and who, when the appointed time came, and We unveiled to them Our beauty, failed to recognize Me, notwithstanding that they call upon Me at dawn and at eventide.” “Read ye the Evangel,” He again addresses them, “and yet refuse to acknowledge the All-Glorious Lord? This indeed beseemeth you not, O concourse of learned men!... The fragrances of the All-Merciful have wafted over all creation. Happy the man that hath forsaken his desires, and taken fast hold of guidance.”

These “fallen stars” of the firmament of Christendom, these “thick clouds” that have obscured the radiance of the true Faith of God, these princes of the Church that have failed to acknowledge the sovereignty of the “King of kings,” these deluded ministers of the Son who have shunned and ignored the promised Kingdom which the “Everlasting Father” has brought down from heaven, and is now establishing upon earth—these are experiencing, in this “Day of Reckoning,” a crisis, not indeed as critical as that which the Islamic sacerdotal order, the inveterate enemies of the Faith, has had to face, but one which is no less widespread and significant. “Power hath been seized” indeed, and is being increasingly seized, from these ecclesiastics that speak in the name, and yet are so far away from the spirit, of the Faith they profess.

We have only to look around us, as we survey the fortunes of Christian ecclesiastical orders, to appreciate the steady deterioration of their influence, the decline of their power, the damage to their prestige, the flouting of their authority, the dwindling of their congregations, the relaxation of their discipline, the restriction of their press, the timidity of their leaders, the confusion in their ranks, the progressive confiscation of their properties, the surrender of some of their most powerful strongholds, and the extinction of other ancient and cherished institutions. Indeed, ever since the Divine summons was issued, and the invitation extended, and the warning sounded, and the condemnation pronounced, this process, that may be said to have been initiated with the collapse of the temporal sovereignty of the Roman Pontiff, soon after the Tablet to the Pope had been revealed, has been operating with increasing momentum, menacing the very basis on which the entire order is resting. Aided by the forces which the Communist movement has unloosed, reinforced by the political consequences of the last war, accelerated by the excessive, the blind, the intolerant, and militant nationalism which is now convulsing the nations, and stimulated by the rising tide of materialism, irreligion, and paganism, this process is not only tending to subvert ecclesiastical institutions, but appears to be leading to the rapid dechristianization of the masses in many Christian countries.

I shall content myself with the enumeration of certain outstanding manifestations of this force which is increasingly invading the domain, and assailing the firmest ramparts, of one of the leading religious systems of mankind. The virtual extinction of the temporal power of the most preeminent ruler in Christendom immediately after the creation of the Kingdom of Italy; the wave of anticlericalism that swept over France after the collapse of the Napoleonic empire, and which culminated in the complete separation of the Catholic Church from the state, in the laicization of the Third Republic, in the secularization of education, and in the suppression and dispersal of religious orders; the swift and sudden rise of that “religious irreligion,” that bold, conscious, and organized assault launched in Soviet Russia against the Greek Orthodox Church, that precipitated the disestablishment of the state religion, that massacred a vast number of its members originally numbering above a hundred million souls, that pulled down, closed, or converted into museums, theatres and warehouses, thousands upon thousands of churches, monasteries, synagogues and mosques, that stripped the church of its six and a half million acres of property, and sought, through its League of Militant Atheists and the promulgation of a “five-year plan of godlessness,” to loosen from its foundations the religious life of the masses; the dismemberment of the Austro-Hungarian Monarchy that dissolved, by one stroke, the most powerful unit which owed its allegiance to, and supported through its resources the administration of, the Church of Rome; the divorce of the Spanish state from that same Church, and the overthrow of the monarchy, the champion of Catholic Christendom; the nationalistic philosophy, the parent of an unbridled and obsolete nationalism, which, having dethroned Islám, has indirectly assaulted the front line of the Christian church in non-Christian lands, and is dealing such heavy blows to Catholic, Anglican, and Presbyterian Missions in Persia, Turkey, and the Far East; the revolutionary movement that brought in its wake the persecution of the Catholic Church in Mexico; and finally the gospel of modern paganism, unconcealed, aggressive, and unrelenting, which, in the years preceding the present turmoil, and increasingly since its outbreak, has swept over the continent of Europe, invading the citadels, and sowing confusion in the hearts of the supporters, of the Catholic, the Greek Orthodox, and the Lutheran churches, in Austria, Poland, the Baltic and Scandinavian states, and more recently in Western Europe, the home and center of the most powerful hierarchies of Christendom.

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