the longer dagger, the Azalis did not lack the bitter pen. Professor
Browne translates from this work as follows, "The misleadings of black
darkness brought me into the city of blood (Acca). I met Abbas Effendi,
the whisperer of evil thoughts, one of the manifestations of infidelity.
Afterwards I saw the rest of the Wicked One's followers. Their words and
arguments consist of a farrago of names, baseless stories, calumnies,
falsehoods and lies, and not one of them had any knowledge of the first
principles of the religion of the 'Bayan.' They are all devoid of
knowledge, ignorant, short-sighted, of common capacity, hoodwinked,
people of darkness, spurned of nature, hypocrites, corrupters of texts,
blind imitators. God hath taken away from them His light and hath left
them in the darkness of the Wicked One and hath destroyed them in the
abysses of vain imaginings." He was admitted to audience with Baha and
narrates, "When I came there and looked upon the Arch-Idol, that
Greatest Talisman, that personified Revolt, that rebellious Lucifer, the
envious Iblis, I saw a form upon the throne and heard the lowing of the
Calf (Baha--Golden Calf). Then did I see how the light of the Most Great
Name shone on Ahriman the accursed, and how the fingers of the demon
wore the ring. (Alluding to the theft of Solomon's ring by the demon.)
For they had written the name Baha-ul-Abha on divers writings and called
it 'the Most Great Name.' Thereat there came to my mind the verse of
Hafiz:
Efficient is the name divine: be of good cheer, O heart!
The div becomes not Solomon by guile and cunning art."
XI
The Quarrel over the Succession
The confusion, the reaction, and the spiritual division usually
attendant upon a prophet's death were in this case happily averted
(!?).--_Holley, a Bahai, "The Modern Social Religion," p. 169._
The last schism and the bitterness to which it gave rise lead me to
inquire, where is the compelling and constraining power which they
regard as the essential and incontrovertible sign of the divine word
as in the text, "Associate with all religions with spirituality and
fragrance," when they can show such bitter animosity against those of
their own household.--_Professor Browne._
Whosoever claimeth a mission before the completion of a full thousand
years from this manifestation is a lying impostor; whosoever
interpreteth or explaineth this text different from what is obviously
revealed, is bereft of the Spirit of God and His
mercy.--"_Kitab-ul-Akdas._"
The claims of Bahais in regard to the conduct of Abdul Baha must be
further considered. Mr. Phelps describes him as a man "who proves that
self can be utterly forgotten: that all-embracing love can be
substituted for egotism: the recorded love of Buddha and Christ may
indeed be realized." M. Asad Ullah writes: "He sees the Moslem, the
Christian and the Bahai, all with one eye,--he is equally kind to all."
Mr. Sprague affirms: "Abdul Baha manifests universal love in every word
and act." Mr. Chase says: "Bahaism does bring men into loving unity with
each other." Abdul Baha said in his address at Denver, Col., "All other
nations ... inquire as to the character of this love. What love exists
among the Bahais! What unity obtains among these Bahais! What agreement
there is among these Bahais! All envy it."[567] Again let the light of
history shine forth and these claims be justified or refuted by the
facts.
Baha Ullah died at Acca in May, 1892, in his seventy-fifth year. The
death of the father was the signal for a bitter quarrel among his sons.
The occasion was the succession to the leadership. The cause, no doubt,
lay partly in that jealousy which results from a polygamous household.
This polygamy was the occasion of misfortune even at the time, for the
Persian consul at Bagdad, named Mirza Buzurk Khan Kasvini, had desired
to wed one of the women and vented his disappointment on the Bahai
community by making accusation against them before the Persian and
Turkish Governments.[568]
Baha Ullah had twelve children. The four sons who grew to manhood
received "great swelling" titles. Abbas was entitled "The Greatest
(Azam) Branch of God" and regarded as the "return" of Jesus; Mohammed
Ali, "The Mightiest (Akbar) Branch of God" and the "return" of Mohammed;
Ziah Ullah, "The Purest Branch and as Abraham" (died 1898); Badi Ullah,
"The Most Luminous Branch and as Moses."
Abbas Effendi was the son of Aseyeh. The other three were sons of Ayesha
or Madh Ulya. Abbas Effendi claimed the succession, basing his right and
title on the Will of Baha, called the Kitab-il-Ahd and on previous
declarations. His right was disputed by the other brothers. I have a
manuscript by a lifelong Bahai which gives the following account: "Nine
days after the 'ascension' of Baha, Abbas Effendi desired nine of the
chief men to come to the house of Mohammed Ali Effendi. He opened the
will. It was in Baha's own handwriting and two pages long. The nine men
saw it. On the second page, over a part of the writing, Abbas had put a
blue paper that it might not be read, and he refused to have it read. On
the same day, the whole congregation (men) gathered to the palace of
Baha. Mirza Majd-i-Din (Abbas' sister's son) rose and read the will up
to the blue paper. Later the women were called to the Kasr Bahja and the
will was again read, but the concealed portion was not made known. It
was evident that it was for his own selfish purposes that Abbas
concealed it, because the future authority did not pertain to him. From
Persia and India many wrote, saying: 'Show the last portion; it is the
writing of His Holiness.' He refused. To this day it is concealed."
Abbas assumed authority as the Supreme Ruler of the new dispensation,
the Centre of the Covenant, and the Infallible Interpreter of its
teachings. His claim is clearly set forth in a Tablet[569] wherein,
speaking in the third person, he declares: "All Bahais must obey the
Centre of the Covenant and must not _deviate one hair's breadth_ from
obedience to Him." "He should be looked upon as authority by all."
"Obedience and submission must be shown Him and the face turned to Him
completely." He was given such titles as[570] "His Holiness the Master,"
"Our Lord," "The Centre of the Cause of God," "Dawning Place of the
Divine Light," "Dayspring of the Light of the Covenant." Indeed his
first Apostles to Persia bore the message, "I am the Manifestation of
God. My paps are full of the milk of Godhead. Whosoever will, let him
come and suck freely."
His claims to headship were strenuously opposed by his brothers and some
of the nearest disciples. A bitter quarrel began as a consequence and
has raged to the present time. Letters were sent by each party to the
Persian Bahais, involving them in the quarrel. Mohammed Ali composed a
book, called the "Ityan-i-Dallil," presenting proofs of the invalidity
of Abbas' claims, from the writings of Baha. They charge[571] Abbas with
concealing and annulling Baha's will, perverting his teachings, changing
the writings of Baha, publishing expurgated and interpolated editions of
them, and attempting to suppress the authorized Bombay editions.
Specifically they accuse him of publishing a Lawh-i-Beirut, a Tablet in
which Abbas is greatly exalted, and attributing it to Baha, though it is
spurious; that he has inserted verses into letters written in the hand
of Baha's amanuensis and published them as genuine; has omitted verses
from the "Tablet of Command"; made up the "Treasure Tablet" from parts
of several others; appropriated to himself Tablets pertaining to Mirza
Mohammed Ali; and commanded to destroy all Tablets of Baha which have
not his (Abbas') seal upon them.[572]
Per contra the party of Abbas accused his brothers of intemperance and
profligacy[573] and of heresy, covenant-breaking and fraud. Mr. Hadad
reported M. Mohammed Ali and Badi Ullah as "being profligate and
wanton, frequenting wine shops and being spendthrifts." Mr. Getsinger
said he had seen Badi Ullah in the street intoxicated and being helped
home by two servants, that he and his brother had taken and pawned the
effects of Baha, rugs, hand-bags, etc., and a pearl rosary belonging to
Baha which was valued at $10,000 (!) and had squandered the money."
Abbas said to Mrs. Grundy,[574] "Mohammed Ali has appropriated many
papers and tablets written by the Blessed Perfection (Baha). It is
possible for these writings to be altered, as the meanings in Persian
are greatly changed by a single dot here and there. Before His
Ascension, the Blessed Perfection said to me, 'I have given you all the
papers.' He put them in two satchels and sent them to me. After His
Ascension, Mohammed Ali said, 'You had better give me the two satchels
to take care of.' He took them away and never returned them." He said
that Mohammed Ali deceives, "for the Will was also written by Mohammed
Ali's own hand from dictation of the Blessed Perfection. By violating
the Covenant (Will) he has become a _fallen_ branch. All the beautiful
blossoms upon the Tree of Life were destroyed by Mohammed Ali."
Abbas proceeded to the use of boycott and anathema. He[575] ordered that
no one of the Acca community should send any letters anywhere without
first showing them to him, and commanded the Bahais in Persia not to
receive any letters that were not sealed by him, but to send them back
to him, and that in writing to Acca they should send their letters open.
These restrictions on freedom gave great offense. Abbas also prohibited
his followers from associating with his brothers and their followers,
strictly ordering them "not to sit, meet, speak or correspond with them,
not even to trade or associate with them in any profession."[576] Khadim
reports that "once in his own house, Abbas rose up and furiously
attacked" his stepmother, who, in return, reviled him and fled from the
house, wailing. "At the sacred tomb he used cruelly to treat the
brothers and sisters."[577] "On one occasion he repeatedly struck his
youngest (half) sister in the presence of her little ones and many
believers," scolding her "with a loud voice, uttering many harsh
words."[578] On another occasion he "insulted and beat Khadim (Mirza Aga
Jan, Baha's amanuensis) at the sacred place" and afterwards "ordered his
followers to imprison and cruelly beat him, which they did."[579] He
sent adrift Abdul Gaffar Ispahani, called Abdullah, one of the first
believers on Baha, in such destitute condition that he died of hunger
and was buried in a potter's field at Damascus.[580]
"Alas! Alas!" exclaims Mirza Aga Jan, "Abbas Effendi has caused his
followers to display such vehemence of hatred and rancour, the like of
which has never been shown by barbarous nations, and even by the most
ignorant tribes."[581] Of Abbas, Mrs. Templeton[582] writes: "His pride,
alas, is great.... He seems to be blinded.... With regard to business
matters Abbas Effendi has not been just to his brothers, who have
suffered a good deal in consequence."[583]
Abbas Effendi cut off the living of his stepmothers, brothers and their
dependents. Baha Ullah and his household had a stipend from the Turkish
Government, as Azal and the Babis in Cyprus had, and it was not an
ungenerous allowance.[584]
"The family had an income from the Government, as well as a revenue from
three villages."[585] "These funds Abbas Effendi appropriated and with
these made his charitable gifts (?) leaving the forty dependents of the
younger brothers to live as best they could."[586] This excluding the
protesters from their share of the income and offerings embittered the
strife, at the same time weakening their ability to propagate their
contention. Bitterness and enmity increased; recriminations and
accusations inflamed the passions of both sides.
Mirza Abul Fazl, the philosopher of the movement, gives, as a partisan
of Abbas Effendi, an account of these times in his "Bahai Proofs."[587]
He describes the "ruinous discords and divisions," "the world-consuming
flame of jealousy and hatred of the people of error," "the hard hearts
of the men of hostility," "the animosity and groundless pride," "the
senseless hatred, degradation and shame of the violators of the
covenant." He gives the opprobrious title of _Nakhazeen_ to Mohammed
Ali's party. He continues, "The evil intrigues, calumnies, false
pamphlets and accusations, evil tongues and cursings of the Nakhazeen
divided the community and filled it with foul odours." Several outside
parties tried to act as mediators and bring about a reconciliation.
Among these were the British Consul at Haifa and Mrs. Templeton. The
younger brothers agreed to the terms. Abbas Effendi was formally
requested to show the Will before impartial witnesses and all were to
abide by its word. "This he resolutely refused to do and he must stand
condemned for this before all impartial men."[588] After the failure of
these efforts at reconciliation, the anger and bitterness waxed hotter.
To quote Abul Fazl again: "The Nakhazeen cursed and insulted the
visitors to the tomb of the Blessed Perfection," so that there was
danger of its desecration. "Consequently Abbas Effendi asked the local
(Turkish) Government to supply a guard to accompany and protect" his
party. Abbas also went to Tiberias and made complaint to the Government
there.[589] As a result of all these conditions, "The people of
hostility and violation," says Abul Fazl, "availed themselves of
political machinations," in other words, Mohammed Ali's party, "those
dwellers in hellfire,"[590] appealed to the "fanatical men of those
lands," _i.e._, those same Turkish Authorities. Mohammed Ali formally
complained to the Governor of Damascus, Nazim Pasha, sending Mirza
Majd-ud-Din as his special messenger.[591] They accused Abbas of
retaining their stipends, of confiscating their patrimony, including the
father's gold watch which had been donated to Mohammed Ali. Above all,
according to the interesting narrative of Abbas' sister, Bahiah
Khanum,[592] they made accusation that the shrine which was being
erected on Mount Carmel "was intended as a fort, in which Abbas and his
followers would intrench themselves, defy the Government, and endeavour
to gain possession of this part of Syria." To use the words of Abbas,
they said that "he had hoisted the banner of independence; upon that he
had inscribed 'Ya Baha-ul Abha': that he had summoned all to assemble
that he might found a new monarchy." Therefore "an inquisitorial body (a
Commission) was appointed by the Government. To them the copartners of
my brothers confirmed them (the reports) and added to them."[593] After
the report of the Commission and in consequence of these charges and
counter-charges of the "Greatest Branch of God" and the "Mightiest
Branch of God," a telegram was received from the Sultan to the Governor
"issuing a firman, decreeing the original order, by which Baha's family
were confined within the walls of Acca." After _nine_ years of
quarrelling (_nine_ being the sacred number of Bahais) this order was
put in force, 1901 A.D. They were still confined to Acca in 1906 when I
visited Haifa. I saw the shrine and the fine residence of Baha at Haifa,
just beside the English Mission. It deserves to be emphasized that the
_cause of the Bahai leaders being restricted to Acca_ was not religious
persecution by Moslems but _their own quarrellings_.
So completely had the suspicions of Abdul Hamid's government been
aroused by their accusations against each other that the death sentence
was feared. Pilgrimages were stopped and terror rested on the
followers.[594] Abdul Baha wrote to his American disciples of these
conditions in the following hyperbolic words: "Verily, by God, I would
not change this prison for the throne nor for all the gardens of the
earth. Verily I hope to be suspended in the air, and that my breast may
become the target to be pierced by thousands of bullets: or that I may
be cast into the bottomless seas or thrown into the wilderness.... If I
could taste the cup of the great martyrdom, my greatest desire would be
fulfilled. This is my utmost aim, the animation of my spirit, the
healing of my bosom, the sight of my eyes." But when the establishment
of the Constitution in Turkey gave him freedom, he was quick to take
advantage of it. He went to Egypt and took up his residence there.[595]
The history I have narrated above refutes these various pretensions of
Bahaism, its claims, its "great swelling words" more forcibly than logic
or the judgments and opinions of myself and others. The conduct of Abdul
Baha and his followers towards the brothers and their followers, as well
as that of Bahais to the Azalis, contradicts their fine professions of
toleration and love to all religions and all men. Well may we exclaim
with Professor Browne: "Where is the restraining power, when they can
show such _bitter animosity_ against those of their own household!" The
numbers of Bahais living at Acca then was about ninety,[596] and of them
thirty[597] or forty[598] were of the opponents of Abbas.
In Persia, where Bahais number a hundred thousand, a small, but
influential minority rejected the authority of Abbas Effendi. These were
placed under the ban, anathematized, and ostracized. For example, one of
them, Mirza Jalil of Khoi, was driven out of his house, which was
destroyed by Shiahs, instigated by new Bahais. Another adherent of
Mohammed Ali, Mirza Khalil of Tabriz, was completely ostracized,
according to command received from Acca. His daughter, who was married
to a new Bahai, was allowed to visit her parents only once a year,
though living in the same city, and when she died they did not give them
word till six days after the funeral. Another Bahai libelled this man
to his employers in hope of injuring him.
Another result in Persia was the permanent estrangement of a
considerable number of Bahais who lapsed into scepticism.
Abbas Effendi, influenced by the opposition, put a veil over his high
claims and instructed his followers to speak of him as simply Abdul
Baha, "the Servant of Baha," which is usually translated by them "the
servant of God." The protesters replied, "Rather let the title be
Abdul-Hawa, 'the servant of air,'" _i.e._, windy and bombastic. But
notwithstanding his disavowals Abdul Baha allows himself to be assigned
a position both inconsistent with his own words and with the teachings
of Baha. Mr. Phelps, his disciple and biographer, says,[599] "Abdul
Baha, styled 'Our Lord,' 'Our Master,' is regarded with a love and a
_veneration_ second only, _if indeed second_, to that which they bestow
upon Baha Ullah. He is classed as the third or last of the Divine
Messengers of the present Dispensation." The Bab, Baha and Abbas
constitute, as it were, the Bahai trinity. Abdul Baha commended and
approved for publication an ode written by Thornton Chase in which he is
glorified with the following epithets among many others.
"O Thou Enlightener of the Spirits of Men! Thou Heart of the World!
"Thou Physician of Souls! Thou Prince of Peace!
"Thou Right Arm of the Almighty! Thou Lord of the Sabbath of Ages!
"Thou Mystery of God!"
Another disciple, Mrs. Grundy,[600] writes, "Abdul Baha is the Bazaar of
God, where everything humanity needs may be found without money and
without price." Mr. Remey (a Bahai) writes,[601] "The Divine Spirit is
manifested in Abdul Baha--_the Branch_. He is the unique channel through
which the Power of God is conveyed to each individual believer. He is
the intermediary. The spiritual well-being of every Bahai depends on his
connection with Abdul Baha."
The outcome of this quarrel in America is told in the following chapter.
An interesting sequel is the recantation of Mirza Badi Ullah. Doubtless
helped thereto by poverty, he made his submission to Abdul Baha, and
published a confession, called "An Epistle to the Bahai World."
Concerning it Doctor Pease told me that Badi Ullah is not the author of
the whole of that which is published in English under his name. The
Epistle says, I Badi Ullah "turn my face to the appointed station, Abdul
Baha--May the life of all existent beings be a sacrifice to Him."
Against M. Mohammed Ali, with whom he had associated himself for a
decade, he makes accusation of untrustworthiness, of purloining the
papers and books of Baha and interpolating and falsifying them, of
cursing and execrating Abdul Baha through jealousy. He turns on his
former supporters and says, "they (the Nakhazeen) have no God save
passion, no object save personal interest."[602] Doctor Jessup
says:[603] "Badi not long ago was threatening to kill Abbas, and
assassination is an old fashion of Persian fanatics.... He has become
reconciled but I would not guarantee that his main object is not to gain
his share of the money." Better had Badi stuck to his former plan when
he petitioned the Governor of Damascus and the Sultan to be sent as a
prisoner to Rhodes. Doubtless then he would have had an independent
pension.
FOOTNOTES:
[567] _S. W._, Nov. 4, 1913, p. 230; Phelps, pp. 255, 133.
[568] "Trav.'s Narr.," p. 84, note 2.
[569] _S. W._, July 13, 1912.
[570] Abul Fazl's "Bahai Proofs," pp. 109-122.
[571] See "Facts for Behaists."
[572] We can well believe that these accusations are true, in view of
what we know from Professor Browne of the way Abbas Effendi perverted
facts of the history of the Bab and Subh-i-Azal, in the "Traveller's
Narrative" of which he was the author ("New Hist.," pp. xiv., xxxi.).
[573] "Facts for Behaists," pp. 8, 9.
[574] "Ten Days in the Light at Acca," p. 63.
[575] Persian Manuscript.
[576] "Facts, etc.," p. 45.
[577] _Ibid._, p. 59.
[578] _Ibid._, p. 60.
[579] _Ibid._, p. 25.
[580] Persian Manuscript.
[581] "Facts," p. 54.
[582] Mrs. Templeton was Mrs. Laurence Oliphant and had resided at Acca
and in intimate relations with the family of Baha for ten years.
[583] "Facts," pp. 6-7.
[584] "Trav.'s Narr.," p. 378.
[585] Mrs. Templeton's letter to Doctor Pease in "Facts," p. 9.
[586] Mrs. Templeton, p. 9.
[587] Pages 116-118.
[588] Mrs. Templeton.
[589] See "Facts, etc.," Khadim's letter.
[590] Page 136.
[591] "An Epistle to the Bahai World," by M. Badi Ullah, p. 19, and Mr.
Howard MacNutt's Interview with Badi Ullah, _S. W._, July 13, 1912.
[592] Phelps' "Life," p. 81.
[593] "Letters to the Friends in Persia," pp. 2-3. Comp. "Tablets of
Abdul Baha," Vol. I, pp. 45-47.
[594] "Daily Lessons," by Goodall, pp. 27-29 and the "Bahai Movement,"
pp. 106-108.
[595] "Tablets," Vol. I, pp. 4, 94.
[596] Phelps, p. 109.
[597] Abul Fazl, p. 118.
[598] Mrs. Templeton, "Facts, etc.," p. 9.
[599] Page xxxiv.
[600] "Ten Days at Acca," p. 105.
[601] _Star_, Sept. 8, 1913.
[602] Page 28.
[603] "Fifty-three Years in Syria," p. 687.
XII
Bahaism in America
I speak from the point of view of Persian Bahaism and not from that
American fantasy which bears its name.--_Nicolas, "Beyan Persan," Vol.
I, p. II._
Abbas is an elderly and venerable man, very similar to a score of
venerable Druse and Moslem Sheikhs I have met.... The Lord deliver
them (American Christians) from the delirious blasphemies.... The
claim that the Acca Sheikh is God is quite enough to condemn
them.--_H. H. Jessup, "Fifty-three Years in Syria," p. 638._
Pray for my return to America and say: O Baha Ullah! Confirm Him in
the servitude of the East; so that He may not spend all his time in
the Orient; that He may return to America and occupy His time in the
Western world.--_Prayer of Bahais._
It is doubtless this mystical, allegorical character of Bahaism which
attracts a certain type of mind in America, in the main probably, the
same type which follows after spiritualism, esoteric Buddhism, Swamis
from India, theosophy, and other movements which play around the edges
of the occult and magical, and help to dull the edge of present
realities with the things which are neither present nor real....
Indeed it is probably this soft compliance with anything and the
absence of the robustness of definite truth and solid principle which
makes Bahaism attractive to many moral softlings in the West.... It
will run a brief course and amount to little in America.... The
novelty will soon be over and the people who did not have sufficient
discernment to discover the truth that will satisfy them in
Christianity, will not find it in Baha Ullah or Abbas Effendi.--_R. E.
Speer, "Miss. and Mod. Hist.," Vol. I, pp. 143, 162-168._