[27] "The Bahai Movement," p. 20.
[28] "Bahai Proofs," p. 78.
[29] Chase, "The Bahai Revelation," p. 178.
[30] _S. W._, March 2, 1913, p. 10.
[31] See _S. W._
[32] Addresses in New York and Chicago, 1900.
[33] _S. W._, p. 10, March 2, 1913.
[34] _S. W._, 1913, p. 267.
[35] Prof. E. G. Browne has translated various books of the Bahais;
among them are "The Episode of the Bab," or the "Traveller's Narrative,"
and the "New History." His investigations and comments have given
offense to the Bahais, while his praises of them often wound the
Christian reader. I have been kindly permitted by Doctor Kheiralla to
examine his English translation of the "Kitab-ul-Akdas" in manuscript.
[36] _S. W._, July, 1912. See Chapter X.
[37] See "Sacred Mysteries," p. 100.
[38] _S. W._, Sept. 8, 1913, pp. 170-174.
[39] See "Facts for Behaists."
[40] Dr. H. H. Jessup in N. Y. _Outlook_, June, 1901.
[41] "A Year in India and Burmah," p. 10. Compare the Trinities of the
Nusaireyah, as given in "The Asian Mystery," p. 111. The first is Abel,
Adam and Gabriel: after others, comes Simon Peter, Jesus and Rozabah;
Ali, Mohammed and Salman the Persian. The first of each group, for
example Peter and Ali, is the supreme manifestation, the _maana_,
meaning or essence of God; the second of each group, Mohammed and Jesus
represent the _ism-azim_, the Greatest Name: while the third, that is,
Salman is termed the Bab. Baha is the Greatest Name. The place of Peter
remains for Abbas.
[42] "Facts for Behaists."
[43] "Ten Days in the Light of Acca," p. 105.
[44] _S. W._, Nov. 23, 1913, p. 242.
[45] See Chapter IV.
[46] "Tablets of Abdul Baha," Vol. I, p. 10.
[47] "Some Answered Questions," pp. 129-131.
[48] _Ibid._, p. 148.
[49] "Beha' Ullah," by Kheiralla.
[50] "Trav.'s Narr.," pp. xlv, 62-63.
[51] "Trav.'s Narr.," pp. 359, 368-369.
[52] See _Ibid._, Index word "Assassination"; "New Hist.," pp.
xxiii.-iv.
[53] _Ibid._, pp. 82, 278; "Trav.'s Narr.," pp. 361, 371.
[54] _Jour. Roy. As. Soc._, 1889, p. 516; 1892, pp. 994-995.
[55] 2 Thess. ii. 4 and 11.
[56] "Bahai Proofs," by Abul Fazl, p. 42.
[57] "New Hist.," p. 112.
[58] _Ibid._, p. 209.
[59] "Trav.'s Narr.," p. 289.
[60] "Bahai Proofs," pp. 67-68, 72.
[61] "Ighan," Chicago Edition, pp. vii-viii.
[62] "Proofs," pp. 258-259.
[63] "New Hist.," p. 381; "Trav.'s Narr.," pp. 353-354.
[64] _S. W._, Nov. 4, 1913, p. 224.
[65] "Life of Abbas," by Phelps, p. xxii.
[66] "Bahai Proofs," p. 93.
[67] Phelps, p. xvii.
[68] "New Hist.," p. xiii.
[69] _Ibid._
[70] Phelps, p. xviii.
[71] "A Year Among the Persians," p. 307.
[72] "Bahai Movement," p. 1.
[73] "Life of Abbas," p. 148.
[74] Remey, _Ibid._, p. 39.
[75] Phelps' "Abbas," p. 254.
[76] _Ibid._, p. xxi.
[77] December 13, 1913.
[78] _S. W._, Jan. 10, 1914, p. 282.
[79] "The Universal Religion," p. 43.
[80] "New Hist.," p. xiii.
[81] _Ibid._, p. xxv.
[82] _Ibid._, p. xxvi.
[83] Pages 31-32.
[84] Luke xii. 14.
[85] Section 15, p. 91, Chicago Edition.
[86] "Tablet of the World," p. 33.
[87] "New Hist.," p. xxv.
[88] See "Glad Tidings," pp. 39, 90; "Words of Paradise," p. 53; "Tablet
of the World," p. 33; "Israket," p. 37; and "Kitab-ul-Akdas."
[89] "Universal Religion," pp. 131-144.
[90] "Ishrakat," p. 36.
III
Its Specific Claims
Bahaism is a Persian delusion, whose headman Baha Ullah in Acre
claimed to be an incarnation of God. Abbas Effendi succeeded him and
is running the "incarnation" fraud for all it is worth, and it is
worth a good deal, as pilgrims constantly come from Persia and bring
their offerings in money with great liberality. Such men ... as the
Babites of Persia turn up now and then in the East, "go up like a
rocket and down like a stick."--_H. H. Jessup, "Fifty-three Tears in
Syria," p. 637._
I cannot understand how a Christian can possibly exchange the clear
consistent plan of salvation through Christ for the misty and mystical
platitudes of Bahaism.--_Ibid., p. 687._
Bahaism makes various claims of a practical nature. Some of these will
require detailed treatment. Several of them I will group in this
chapter. Additional light is thrown on the question of their validity by
facts subsequently brought forward, for many facts have a bearing on
several subjects.
Among the specific claims put forth by Bahaism is that of being
_specially adapted to promote the unification of mankind_, and of
accomplishing that end. Bahaism reiterates the Christian ideas that God
hath made of one blood all nations and that all shall be united in God's
spiritual kingdom. It repeats as a slogan, "the brotherhood of man." C.
M. Remey[91] says: "The Bahai cause stands for the unity of all
religions, political unity of nations, the social unity of all classes,
peoples and races." "Its aim," says Harold Johnson, "is to knit all the
faiths and all the peoples into one."[92] "The essential principle of
the teachings of Bahaism is the unification of the religious systems of
the world," says MacNutt.[93] This is a high ideal, which interpreted in
their several ways is the aim of Christianity, Islam, Socialism, etc.
And Bahai writers mean what all the other systems have meant, namely,
unity by all accepting their beliefs, for Remey[94] says: "Baha Ullah's
mission is to unite those now following many systems into one
brotherhood and one universal faith.... May God speed the day when all
of us may become true _Bahais_."
But the claim of Bahaism is presented in another form. It asserts that
it is actually bringing about this unification. "Abdul Baha is
harmonizing Christians, Jews, Mohammedans, Zoroastrians, Buddhists,
Hindus in the one and true faith."[95] Dreyfus says: "It is uniting all
men in the great universal religion of the future." At Oakland,
Cal.,[96] Abdul Baha said, "The revelation of Baha Ullah is the cause of
the oneness of the world of humanity. It is a unity which welds together
all the races." In illustration of this alleged result, the pilgrims to
Acca express their gratification and amazement that at Acca several
races meet together in love and unity. So in Rangoon, says Mr.
Sprague,[97] "I attended a Bahai meeting at which six of the great world
religions were represented united in the wonderful bond of friendship
and unity." In like manner Mr. Harold Johnson says, "What Christianity
has failed to accomplish, Bahaism has accomplished in uniting men of
different races and religions." If these assertions mean external
association, it may be said that Christians have had their Parliaments
of Religions and Congresses of all faiths, examples of polite toleration
and laboratories of the science of religion. If it means that
Christianity refuses to put itself on a level with other religions and
consort with them as equals, this is true, for Christianity is an
exclusive religion. It has entered the world, as it entered the Roman
empire, to displace all others. It refuses to have Christ occupy a niche
in the Pantheon. But Bahai writers mean rather that Bahaism is to be the
bond of unity by all races and religions accepting Baha. In this sense
their claim is based on very meagre premises. A few thousand only,
outside of Persia, have embraced Bahaism. Harold Johnson says: "The
Non-Mohammedans do not number probably very many thousands." But do we
not see myriads gathering into the Christian brotherhood out of every
race and religion of Asia, including even thousands from Islam. Thirty
thousand Moslems have become Christians in Malayasia in Abdul Baha's
lifetime. In Asia how many races and religions, forgetting their former
antagonisms, are united in the faith and baptism of the Lord Jesus
Christ. As an example of the living power of the Christian faith to
unite the races of men, take the Conference of the International
Christian Students' Federation, held at Lake Mohonk, N. Y. There Hindus
and British, Japanese and Koreans, Russians and Chinese, Greeks and
Armenians, French and Germans, Canadians and Brazilians, Americans and
Mexicans represented the wide world. Mutual esteem, love and spiritual
fellowship united members of the various Protestant Churches with
representatives of the Oriental Churches. The unity in Bahai Assemblies
is on so small a scale as to be not worthy of mention. How little Abdul
Baha knows of or appreciates the reality and power of Christian
spiritual fellowship is shown in his remarks at West Englewood, N.
Y.[98] "This gathering (of Bahais) has no peer or likeness upon the
surface of the earth, for all other gatherings and assemblages are due
to some physical basis or material interests. Bahai meetings are mirrors
of the kingdom." When Abdul Baha speaks about the results of Bahaism in
bringing about unification in Persia, his claims seem utterly
extravagant. To one who knows that country from long residence they are
explicable only on the supposition that he has been misinformed or
deceived by his own followers, for it must be borne in mind that Abdul
Baha left Persia when a child of six or eight and has never returned.
Hear these words which Abdul Baha addressed to Rev. J. T. Bixley, who
was writing on the Sect in the _North American Review_: "The fundamental
question is the unification of religious belief. In Persia, during the
last fifty years[99] ... the various religionists have united in the
utmost love and fellowship. No traces of discord or difference remain:
the utmost love, kindness and unity are apparent. They live together
like a single family in harmony and accord. Discord and strife have
passed away. Love and fellowship now prevail instead. Whether they be
Moslems, Jews, Christians, Zoroastrians, Buddhists, Nestorians, Shiites,
Sunnis or others--no discord exists among them." In an address at New
York,[100] he said:
"In the Orient different races were at constant warfare until about
sixty years ago Baha Ullah appeared and caused love and unity to exist
among these various peoples. Their former animosities have passed away
entirely. It was a dark world, it became radiant.... You now see the
same people who were formerly at enmity and strife in far-off Persia,
people of various religions and denominations living in the utmost
peace." "His Highness, Baha Ullah, established such unity and peace
between the various communities." What does such language mean? At their
face value these words are erroneous in a high degree. All know indeed
that in Persia bigotry and religious and racial hatred have been
modified. In bringing this result about, Bahaism has had a share along
with Western civilization and education, the Nationalist movement,
medical missions, and even Pan-Islamism, for the latter has tended to
bring Shiahs and Sunnis nearer to each other. But it is notorious how
great the enmity and hatred is yet; how the Kurds have raided the Shiahs
and massacred or plundered the Nestorians and the Armenians: how the
Moslems oppress the Armenians in Karadagh: how Sheikhis have suffered
from Mutasharis; and Ali Allahis continued the practice of tagiya for
fear of them both. If Parsees enjoy more ease, it is through the efforts
of their co-religionists in India; if Christians are safer, it is
through the favour of the Shahs and the power of Christian governments:
in neither case is it due to Bahaism. The union with the Bahais of
possibly a dozen Armenians, a few score Zoroastrians and several hundred
Jews cannot be the basis for such extravagance of language: neither can
the rejection by Baha of the Shiah notion that other religions are
"unclean," for Sunnis all along held the "peoples of the Book" to be
"clean" and Christians of old learned to "call no man common or
unclean."
As to unification, how is it? Babis were divided off from Sheikhis, and
Bahais from Babis, and Behais from Bahais and the flames of hate and
vindictiveness burn hotter between them than between the older sects and
races, while the Shiahs curse and at times persecute Babis and Bahais.
Instead of unity the Babi-Bahais have brought a greater division of
sects: instead of love renewed fires of animosity and fanatical hate. In
view of these conditions, how unreasonable for Abdul Baha to say that
"through the power of Baha Ullah, such affection and love is produced
among the various religions of Persia that they now associate[101] with
each other in the utmost love and concord."
Passing now to another phase of this subject, let us inquire what means
are prescribed for religious unification. The chief means seems to be
the forbidding of the right of private interpretation or opinion. Abdul
Baha writes[102] that he is "the Interpreter of all the works and books
of the Blessed Perfection. Were this not the case, every one would give
an interpretation according to his own inclination--this would lead to
great differences." This point is more plainly stated by M. Abul
Fazl:[103] "One of the explicit commands of Baha Ullah is the ordinance
abrogating differences which separate men.... If those having two points
of view, engage in strife in expressing their views, both will be
delivered to the fire.... Bahai law prohibits the interpretation of
God's word and exposition of personal opinion ... lest different sects
arise." "You must ask him (Abdul Baha) regarding the meaning of the
texts of the verses. Whatsoever he says is correct. Without his will,
not a word shall any one utter."[104] Baha Ullah "made provision against
all kinds of differences, so that no man shall be able to create a new
sect ... indicating the Interpreter so that no man should be able to say
that he explains a certain teaching in this way and thus create a new
sect."[105] After Abdul Baha whenever the House of Justice is organized,
it will ward off differences. But though the right of private judgment
was denied, yet a new sect arose and bitter disunion occurred over the
question of the Infallible Interpreter.
Another Bahai scheme to promote unity is the adoption of one language to
be a universal language; another is the amalgamation of all the races by
the marriage of blacks and whites, and all indiscriminately; another is
the discouragement of patriotism or any special love for one's country
or people, teaching an internationalism in the words, "Let not him glory
who loves his country, but let him glory who loves his kind." These
points need not detain us, nor need we stop to enlarge on the fact that
the new calendar, feasts, rites, laws, weights and measures, etc., tend
to disunion.
_The claims of Bahaism in regard to its relation to the movement for
peace and arbitration_ require consideration. Abdul Baha at Boston[106]
said: "Baha Ullah spread the teaching of Universal Peace sixty years
ago, when it was _not even thought of_ by the people. He sent tablets to
kings advising this." He wrote to Mr. Smiley of Lake Mohonk, "The matter
of International Peace was instituted by His Highness, Baha Ullah, sixty
years ago in Persia." Dreyfus[107] says: "Long before these ideas, i.
e., peace, brotherhood and arbitration, had taken form among us, at a
time when the Bab himself had sometimes excused the use of arms for the
propagation of religion, Baha Ullah had made these high principles the
one basis of his religion." Remey[108] states this claim yet more
strongly, saying: "Peace, arbitration, in fact universal civilization
_were unthought of_, when over half a century ago these teachers (Baha
Ullah and Abdul Baha) announced their message." Again, "Christ states
that His dispensation is to be a militant one, which would be followed
by another of peace. Baha Ullah has now brought that peace to the world.
He is the Prince of Peace who has established the foundations of peace
on earth."[109]
Now as to the facts. Bahaism certainly does advocate peace and
arbitration, in common with Tolstoism, socialism and many schools of
thought. Baha said to Professor Browne at Acca, in 1886: "This fruitless
strife, these ruinous wars shall pass away and the Most Great Peace
shall come. These strifes and this bloodshed and discord must cease and
all men be as one kindred and one family." In accordance with this,
Abdul Baha declares[110] universal peace and an international Court of
Arbitration to be fundamental principles of Bahaism. The Court will be
called the House of Justice and will be composed entirely of Bahais.
"Disputes will find a final sentence of absolute justice ... before the
Bahai House of Justice. War will be suppressed."[111]
It is good to have such a programme approved by one raised in a Moslem
environment. Yet it is evident that the claim to priority and
originality regarding it, constitute a grave anachronism and betray
ignorance of or perversion of history. Both the ideals and the programme
were in existence and in partial operation long before the time of Baha
Ullah. In the first place, Bahai teachings on peace are but an echo of
Christian hopes and doctrines of "peace on earth: good will to men."
Baha has but thrown on the screen again the vision of the seers of
Israel who foretold the age when "men shall learn war no more." The
hopes of the prophets, the longings of saints, the anthems of the
worshipping church found voice through the Christian centuries, with a
faith never dimmed, a desire never quenched, anticipating that
"Then shall wars and tumults cease,
Then be banished grief and pain,
Righteousness and joy and peace
Undisturbed shall ever reign."
Baha's teaching, though growing up in Islam, is transplanted from
Christian soil. He repudiates the teaching of Mohammed regarding "holy
wars." "The first Glad Tidings is the abolition of religious warfare
from the Book," _i. e._, the Koran. What Bahais would do in case of
provocation, accompanied by reasonable opportunity of success, is not
evident. The Babis were fierce warriors (1848-1850) and the Bab
expected that wars would continue. In the "Bayan" he makes provision for
the distribution of the spoils.[112] Baha, together with Azal, started
for and tried to join the army at Tabarsi,[113] and was absent from
participation in its sanguinary conflict, solely because his arrest by
the Persian authorities at Amul prevented him from reaching the fort.
After his release he fell under suspicion because[114] he "not
improbably harboured designs of setting up a standard of revolt on his
own account." He was, therefore, rearrested and sent to the capital. But
during his exile in Turkey, he tried to be reconciled to the Shah of
Persia. Following this change of policy, he was able to claim later[115]
that "for nigh upon thirty-five years no action opposed to the
government or prejudicial to the nation has emanated from this sect."
The Bahais did not join in the effort to establish constitutional
government in 1908-1911.[116] They have never had an even chance to
fight for their own cause and it remains to be seen what they would do
in such a case. There is no assurance that they would act like Quakers
or Dukhobors, for even Abdul Baha at times identifies himself and his
cause with the fighting Babis and appropriates their martial glory. He
said to Mr. Anton Hadad:[117] "When in Persia we were very few but owing
to animosity we stood before our numerous enemies, fought and defeated
them and gained the victory." He wrote a prayer on behalf of the
American army for the use of Bahais: "O God! Strengthen its soldiers and
its flag."[118] In his teachings, he leaves several pretexts for the
prosecution of war. He says:[119] "War is sometimes the foundation of
peace. If, for example, a sovereign should wage war against a
threatening foe or for the unification of the people, this war may be
attuned to peace: this fury is kindness; this war is a source of
reconciliation." In his scheme for arbitration, one is reminded of the
old saw, "we must have peace even if we have to fight for it." For he
says: "If any nation dares to refuse to abide by the decision of the
international court, all the other nations must arise and put down this
rebellion, ... they must rise up and _destroy it_, ... band together and
_exterminate it_."[120]
As to the claim that Baha _originated_ the movement for universal peace
and international arbitration, it only deserves consideration because it
is apparently put forth in sincerity. It absolutely contradicts history.
In fact the movement for "peace on earth" has long been an active one in
Christian lands, and arbitration has long been recognized and employed
as a method for promoting peace." "Under the influence of religious and
feudal ideas," says Professor Moore,[121] "arbitrations were very
frequent in the Middle Ages, which offered the remarkable spectacle of
conciliation and peace making way." Treaties were made which provided
for arbitration. In Italy there were one hundred arbitrations in the
thirteenth century. In the following centuries they were frequent in
Europe. Sometimes a king acted as arbitrator between kings or between
king and people. At other times a city, as for example the Republic of
Hamburg, or a great juristconsult or a Professor of a University acted
in this capacity. More often "the predominance of the popes constituted
them natural judges of international cases." Projects for universal
peace were put forward. One of the most celebrated was formed by Sully,
the minister of Henry IV. The Abbe de St. Pierre in 1713 published a
scheme for the federation of Christian States, with a central council to
decide all disputes. Grotius strongly advocated arbitration as a means
of avoiding war and the placing of nations under obligations to settle
disputes peaceably. Bentham in the eighteenth century proposed a plan
for a common tribunal to maintain universal and permanent peace.[122]
Fox, Penn and the Quakers, from Christian principles, strenuously
opposed war. There were nine principal arbitrations between the United
States and Great Britain, France and Spain from 1794 to 1863.
In 1815, before Baha's day, the Massachusetts Peace Society was formed
and in the following year the American Peace Society "to promote
universal permanent peace through arbitration and disarmament."[123]
For this purpose World Congresses were held at London 1843, Brussels
1848, Paris 1849, Frankfort 1850, London 1851, etc., and with great
enthusiasm. Men like Elihu Burritt, Victor Hugo, Richard Cobden, John
Bright and Charles Sumner led in advocacy of the cause. Tennyson, too,
saw the vision of peace,
"In the Parliament of men, the Federation of the World,"
and the Scottish bard declared,
"It's coming yet for a' that
When man to man, the world o'er,
Shall brothers be and a' that."
We can easily conceive how these ideas would penetrate the Near East and
how Baha Ullah in Turkey caught an echo of them and was happily
influenced to become himself an advocate of peace.
But what becomes of the claims of Abdul Baha and other Bahais, mentioned
above, that Baha, in 1863-1867, "_instituted_ the movement for peace and
arbitration" that he advised it to kings "when it had not even been
thought of," "before the attention of Western thinkers had to any degree
been directed towards universal peace." They are like so many claims
made by Bahaists, utterly groundless. Such statements, when made by
Abdul Baha, we may attribute to ignorance of the history of the
Occident, but this does not excuse American advocates of Bahaism for
endorsing such errors.
I need not discuss the assertion of Bahais that the Millennium began in
1844[124] or at latest in 1892, nor the announcement that the Most Great
Peace will be inaugurated in 1917, which they declare to be the end of
the 1335 days of Dan. xii. 12.[125]