introduced to public notice in America by Christian missionaries, who
reported about it as a movement likely to break the solidarity of
Shiahism and facilitate the evangelization of Persia. With the same
thought in mind, Professor Browne's translations of "The New History"
and "The Traveller's Narrative" attracted attention. In the Congress of
Religions, at the Chicago Exposition in 1893, the eminent missionary,
Rev. H. H. Jessup, D. D., described Baha Ullah as "a famous Persian
sage,--the Babi saint, named Baha Ullah (the glory of God), the head of
that vast reform party of Persian Moslems, who accept the New Testament
as the word of God and Christ as the deliverer of men; who regard all
nations as one and all men as brothers."[604] Shortly after the
Exposition a Syrian, named Ibrahim G. Kheiralla, began a propaganda in
favour of Bahaism. He was of Christian parentage, born in Mount Lebanon,
and educated in Beirut College. At Cairo, under the tutelage of Mirza
Karim of Teheran, he accepted the Bahai faith. He was engaged in
business, to which he joined faith healing and lecturing. He was given a
fake degree of Doctor of something by a night school in Chicago. This he
rightly despised, but considered that he was entitled to the degree
because M. Mohammed Ali had addressed him as Doctor! I had several
interviews with him. He showed me a trunk full of Bahai manuscripts and
documents, and allowed me to read his translation into English of the
"Kitab-ul-Akdas." He is a man of strong mind, acute argumentative
faculties, fine conversational powers and altogether an interesting
personality. He first taught Bahaism in secret lessons, as a religion of
mysteries, a secret order, a doctrine for truth-seekers only, not for
the masses. "The secret teaching gives us the key to the truth."[605]
Mr. S. K. Vatralsky was among the private pupils at Kenosha. He did not
become a believer, but learned the esoteric doctrine and published an
interesting account of the cult under the title, "Mohammedan Gnosticism
in America."[606] Of the method used he writes, "In their secret lessons
they allegorize and explain away; in public by means of mental
reservation and the use of words in a double sense, they appear as they
wish to appear." Doctor Kheiralla published in 1897 a booklet called
"Bab-ed-Din, The Door of the True Religion--Revelation from the East."
It has two parts (1) On the Individuality of God and (2) A Refutation of
the Christian doctrine of the atonement. Later (1900), in conjunction
with Mr. Howard MacNutt, he published "Beha Ullah" in two volumes. It is
the theology and apologetics of Bahaism. Its Preface informs us that its
purpose is to "demonstrate that the Everlasting Father, the Prince of
Peace, has appeared in human form and established His kingdom on earth."
The propaganda met with considerable success in Chicago and its
vicinity. In 1897 Doctor Kheiralla went to New York City and in a short
time "140 souls" were persuaded. In this same year two of his pupils
were married in his house in Chicago, receiving his blessing. These were
Mr. and Mrs. E. C. Getsinger. They "taught seekers" in Ithaca, N. Y.,
and afterwards in California. There they converted Mrs. H----, a woman
of great wealth, to the faith. Mr. Vatralsky narrates that Doctor
Kheiralla converted no less than 2,000 Americans during the first two
years of his labour. Of these 700 were living in Chicago (Doctor
Kheiralla told me 840), between 250 and 300 in Wisconsin, about 400 in
New York, the rest in Boston, etc. In his "Beha Ullah" Doctor Kheiralla
says, "Over seven years ago I began to preach the message. Since then
thousands of people of this country have believed and accepted the glad
tidings of the appearance of the Lord of Hosts, the Incarnation of
Deity, and the glorious message is rapidly spreading in the United
States." Speaking of this period Mr. Vatralsky writes: "It would not
have had its success, had it come flying its own native colours. It has
succeeded because, like a counterfeit coin, it has passed for what it is
not."
A curious incident occurred on May 6, 1906. Mr. August J. Stenstrand was
exscinded from the "First Central Church of the Manifestation," because
he rejected Baha Ullah and accepted Subh-i-Azal. He was led to this step
by investigating the history as recorded in Professor Browne's
translations. He subsequently published three pamphlets, "Calls to
Behaists" (1907, 1910, 1913) setting forth the claims of Azal. I had
interesting interviews with him in 1914.
In the winter of 1898-99 pilgrimages were organized to visit the shrine
and leaders at Acca.[607] One party consisted of Mrs. H----, who bore
the expenses, Doctor and Mrs. Kheiralla, Mr. and Mrs. Getsinger, Mr.
Hadad and others. The pilgrimage turned out unfortunately. They found
the "holy household" divided. They saw only Abbas Effendi and one
sister. They were kept from even a sight of the others. Doctor Kheiralla
was bold enough to dispute with Abbas Effendi and he told me that for
this reason the latter conceived a grudge against him. Of this Dr. F. O.
Pease writes: "Doctor Kheiralla had some discussion with Abbas in the
presence of native guests and teachers at which Abbas took
umbrage."[608] The Getsingers accused Kheiralla of immoral conduct and
Abbas Effendi reported these stories to Mrs. Kheiralla and her
daughter, with the result that they repudiated Kheiralla. Certain
financial irregularities of the party further disgusted Mrs. H---- and
chilled her faith. So animosity and dissension sprang up.
Mr. Getsinger, on his return to America, announced that he was to be the
representative of Abbas Effendi, because Doctor Kheiralla's teachings
were erroneous and his conduct immoral. Doctor Kheiralla responded with
counter charges against his accuser, of a private and personal nature,
and declared him qualified for the Ananias club by his accounts of
himself in California. The Chicago and Kenosha assemblies were rent
asunder. In the correspondence, some of which I have in my possession,
they hurl at each other such terms as falsehood, lie, malevolence,
injustice, maliciousness, deluding, laying traps, etc. Thornton Chase
was accused of dishonesty in money matters. Doctor N----, the treasurer
of the "Assembly" in Chicago, was denounced for embezzling its funds.
Mirza Abdul Karim arrived from Acca to quiet matters but he poured oil
on the flames. Kheiralla was first informed that if he would submit and
cooeperate, "he would never want anything." He writes:[609] "Abdul Karim
promised me plenty of money, and when I refused, he denounced me and
prohibited believers from buying or reading my book." He ordered a
social and business boycott against him and his party. Stenstrand
says,[610] "They have ousted, given bad names, and thrown mud at each
other both in their sermons and in print worse than any Christian or
heathen religions have done." The spirit of Abdul Karim may be seen from
one of his addresses: "O nakhiz (violator), thou spotted snake, thou
shalt be seized with a great torture and punishment and thou, O sister
serpent, who art wagging thy sinuous way and trailing thy deceitful
slime over another region, know thy fate." He declared that he would
call to God for vengeance against Kheiralla. Hasan Khorasani, too,
threatened him, saying, "He would be smitten of God in two weeks," and
"a sword shall cleave the sky and cut his neck." He was greatly
frightened. Doctor Pease said to him, "Do not be afraid, you have
nothing to fear." Kheiralla answered him, "I know these Orientals better
than you do. I know what they did to the Azalis." Before they came to
the next discussion, he had policemen concealed in his house for his
protection. The upshot of the whole matter was that protesters
repudiated Abbas Effendi, after a conference in Chicago on May 27, 1900,
finding "increasing evidence of falsity and double dealing in him."
Indeed, says Doctor Pease, "Why should we not inquire whether Abbas is
not _a_ son, if not _the_ son of perdition." They entered into
correspondence and became one with the party of M. Mohammed Ali. After
this the controversy took on a doctrinal aspect and all questions of
Abbas' supremacy and misconduct were thrashed out between the American
Behaists and Bahais. This controversy from the side of the Behaists is
contained in "The Three Questions" and "Facts for Behaists" (Chicago,
1901); from the other side in "Letters of Abdul Baha Abbas to the
Friends in Persia" and "An Epistle to the Bahai World," by M. Badi
Ullah, after his recantation. The details of the schism have been given
already. To heal the schism different leaders were sent to America
successively by Abbas Effendi. Following M. Abdul Karim, came M. Asad
Ullah, 1901. He published, in New York, "The Sacred Mysteries" in which
he anathematizes the Behaists. He organized a "House of Justice" in
Chicago, a step which had been previously taken by the other party. Next
came the learned Mirza Abul Fazl, 1901-1902. But their efforts were
unavailing though each was willing to acknowledge the faults of his
predecessor. The quarrel gave a great setback to the cause. Doctor Pease
wrote in 1902:[611] "About 1,700 have left us because of the dissension
and false teaching, and because they would not engage in religious
scandal. The whole number in the country is now 600 or 700. Of these 300
are Behaists; the others are Abbasites of one sect or another, holding
belief that Abbas is Lord and Master." Doctor Kheiralla says, "Many grew
cold, few remained." With this agrees the word of Thornton Chase:[612]
"We have seen too many, when the first winds of testing blew, show faith
of shallow depth." Abdul Baha says:[613] "Chicago, in comparison with
the cities of America, was in advance and numerically contained more
Bahais, but when the stench or vile odour of the Nakhazeen was spread
in that city there was stagnation." In Chicago Bahaism never recovered
from these quarrels. In 1914 Mr. F. A. Slack, "Spiritual Guide of the
Behaist Assembly of Kenosha," wrote to me "of the bitter invectives and
false accusations and persecutions we are subjected to" by the followers
of Abbas Effendi. The Behaists had dwindled to 40, according to their
own report to the U. S. Census in 1906, while the Bahais reported 1,280
in U. S. A. of whom 492 were in Illinois, 23 in two Assemblies in New
York State, 58 in New Jersey, 52 in Pennsylvania. One of the largest
Assemblies was in Washington, D. C., with 74 members, white and
coloured. These organized local "spiritual assemblies" were 27 in 1913,
a very small increase.[614] There are also "assemblies of teaching" for
the women. There are Annual Conventions with delegates from the
different groups. These conventions are "unique and peerless among the
assemblies of mankind," in the mind of their imaginative reporter,
"because of the divine favour of Baha Ullah which gathers them
together.... All other meetings in the world are for worldly or selfish
purposes. These alone are spiritual."[615] They also hold a summer
conference at Eliot, Maine.
The Bahai propaganda is carried on by means of these assemblies, by
parlour meetings, by personal intercourse and by letters (tablets) from
Abdul Baha. Their publicity bureau is most active and supplies many
articles to magazines and newspapers. They make use of the Chautauquas,
Peace Congresses, etc., to promulgate their peculiar tenets. Their press
at Chicago publishes the _Star of the West_, formerly the _Bahai News_.
It is issued monthly, that is, every nineteen days, according to the
Bahai calendar. For example, the issue of September 27, 1914, is dated
Masheyat 1, Year 70. It is printed in English and Persian, the latter
being lithographed. It is confined to Bahai subjects, giving many of
Abdul Baha's "revelations." Their literature, so far issued, is (1) The
Works of Baha Ullah, in six or more books. (2) The Tablets and Addresses
of Abdul Baha. (3) The Apologetics of Bahai writers, American or
translations from the Persian. (4) Journals of pilgrims to Acca. (5)
Tracts and reports. Of his own Tablets, Abdul Baha says:[616] "In course
of time, the light of these Tablets will dawn, the greatness, the
importance will be known. The truth I say unto thee, that each leaflet
will be a wide-spread book, nay rather a glistening Gem on the Glorious
Crown. Know then its value and hold great its station." These Tablets
are, for the most part, letters to individuals.
Besides the Bahai Publishing Society, another agency is the
Orient-Occident Unity,--first organized in 1909 as the Persian American
Educational Society. It has a commercial side, but its main object is to
promote Bahaism by assisting or opening schools and hospitals in Persia
and other Oriental countries. It has started mission work in Teheran,
Tabriz, Meshed and other points in Persia and in Burmah. They seek to
strengthen Bahaism in Persia where it is small and weak in comparison
with other sects. The work of the American Bahais there is of little
importance. "But the presence of American Bahais in Persia or the value
of an American newspaper is not their direct influence, but the
impression they give that America has largely accepted Bahaism."[617] In
the United States this Unity poses as philanthropical, not revealing in
its constitution, circulars and appeals for funds its Bahai connection.
This concealment is inexcusable and cannot be too strongly condemned.
Christians and Jews should not be asked to contribute to any cause under
false pretenses, nor should prominent statesmen, educators and
philanthropists be thus led to give their quasi endorsement to the
Society.[618]
In 1912 Abdul Baha Abbas, after a sojourn in France and England, visited
America, arriving April 12 and departing December 5. America has not
lacked its own prophetic product, as witness Joseph Smith, Mary Eddy,
John Dowie, Crowdy and Indian medicine men. But Abdul Baha, except for
Hindu Swamis, was the first Asiatic revelator America has received. Its
hospitality showed up well. The public and press neither stoned the
"prophet" nor caricatured him but looked with kindly eye upon the grave
old man, in flowing oriental robes and white turban, with waving hoary
hair and long white beard.[619] His visit was noticed, as has been the
case with many distinguished foreigners, but did not create any special
sensation. His own press agents were active and aggressive, furnishing
many articles for newspapers and magazines. The reporters took the
exaggerated statements of the Bahais without sifting. He performed his
part fairly well and allowed himself to be interviewed and photographed
with the patience of an actress. He posed for the "movies" man and spoke
for the phonograph records. He sat for an oil painting and approved of
his bust in marble.[620]
Abdul Baha's tour comprised a number of the chief cities of the
northeast, followed by a rest at Green Acre Conference, Eliot, Maine,
and then a trip to Canada and California. His meetings and addresses
were of two kinds: for the public and for the Bahais. He spoke to the
churches, liberal and evangelical,[621] Socialists, Theosophists, etc.;
to Woman's Clubs, Suffragists, Colleges, Historical Societies, Peace
Societies and at the Conference on International Arbitration, at Lake
Mohonk.
Abdul Baha's principle in his public addresses was "to talk about things
upon which we agree and say nothing about things upon which we
differ."[622] Thus he spoke much of the Fatherhood of God, but failed to
mention that he regarded Baha Ullah as "the Manifestation of the
Father." He spoke of brotherly love extensively yet never about the
violent quarrels that abound in Bahai annals. He said much of religious
unity[623] but did not state how the movement had increased the number
of sects in Persia and in America. He spoke much on "Universal peace,"
though Babi history, which they boast of, has some of the cruelest and
bloodiest conflicts of arms recorded in history. He dwelt much on the
principle of arbitration, though he had refused to arbitrate his dispute
with Mohammed Ali. Even while he was in America, a grandson of Baha
Ullah, who lives near Chicago, sent a request for an interview to lead
to a reconciliation. Abdul Baha ignored the request. He discoursed at
length on woman's rights and equality, but omitted to inform the public
that Baha Ullah had three wives and carefully concealed his women in an
oriental haram. Besides all these, he erroneously attributed to Baha
Ullah the origination of teachings which have been the age-long
possession of Christendom.
The meetings with the believers were of a different character. To them
his message was: "Teach Bahaism; work for the cause; spread the faith;
build the Temple." With them he celebrated the Unity Feast. This has
some of the features of the _agape_ of the ancient Church and some of
the Lord's Supper. Often a variety of food is partaken, Persian pilau
being a favourite. When all were seated Abdul passed through the rooms,
speaking:[624] "Abdul Baha is now walking among you commemorating Baha
Ullah. Blessed are ye who are the servants of Baha Ullah. In the utmost
of love I greet each and all of you. This is like the Lord's Supper.
Material food is prepared for you. The manna from heaven is present for
you. May your hearts be exhilarated in the kingdom of Abha. The labours
of Baha Ullah have not been in vain." After the Feast, he raised his
hands and pronounced his blessing upon them. This is called the 19th day
Unity Feast and is celebrated at the beginning of every Bahai month.
When Abdul Baha is not present the Tablets are read and praises to Baha,
as to God, are chanted.
One incident was the establishment of the Day of Thornton Chase as a
memorial anniversary. Chase is the first American Bahai to be canonized.
Abdul Baha visited his grave at Los Angeles, and ordained a saint's day
in the Bahai calendar, October 19th. He said:[625] "This revered
personage was the first Bahai believer in America. He served the cause
faithfully and his services will be ever remembered throughout ages and
cycles."[626] "He was of the blessed souls.... He witnessed the light of
the kingdom of Abha and wrote proofs and evidences of the
Manifestation." Thornton Chase certainly had a surprising faith in Abdul
Baha.
A special event was the dedication of the grounds of the Bahai Temple,
the Mashrak-ul-Azkar (the Dawning-place of Praises). This took place in
the midst of the Rizwan Feast, on May 1, 1912, in the presence of the
Bahai Temple Unity composed of delegates from all the "spiritual
assemblies" in America, convened in its fourth annual convention. A site
of five acres has been purchased in the village of Willmette, a suburb
of Chicago. Abdul Baha, using a golden trowel, broke ground and others
of the different races, who were present, used picks and shovels and
prepared a place into which Abdul Baha put a stone. He said: "The
mystery of this building is great. It cannot be unveiled yet, but its
erection is the most important undertaking of this day. This Temple of
God in Chicago will be to the spiritual body of the world what the
inrush of the spirit is to the physical body of man, quickening it to
its utmost parts and infusing a new light and power.... Its results and
fruits are endless." Of the structure he said: "The Mashrak-ul-Azkar
will be like a beautiful bouquet. The central lofty edifice will have
nine sides, surrounded by nine avenues interlacing nine gardens where
nine fountains will play. There will be nine gateways and columns, with
nine arches and nine arched windows and nine caissons nine feet in
diameter. Nine will also be carried out in the galleries and dome.
Further, its meetings are to be held on the ninth of each month."[627]
Thus the Bahai sacred number will be exhibited everywhere. "Behold!"
exclaims the Bahai reporter. "What a priceless piece of ground is this
site, dedicated by the hands of the Orb of the Covenant and blessed by
his holy feet."[628] But in another place Abdul Baha urges them to
hasten the completion of the building, complaining[629] "America has not
been working enough for it." "Money comes slowly," says the treasurer;
"pledges were tremendous--as big as our eyes saw at the time and
afterwards we could collect[630] only a small proportion." After six
years of strenuous pleading and effort, they have paid for the ground.
The ladies evidently preferred to spend their money in jaunts to Acca,
with Paris and Cairo en route, rather than to put up an extravagant
temple in Chicago for 200 people who are scattered in that city--a
temple in which the believers in New York and Los Angeles may never
worship. The cause for haste is "to fulfill a great prophecy, that in
the day of the Branch shall the temple of the Lord be built" (Zech. vi.
12). And Abdul Baha is already more than seventy. When finished, "It
will have an effect on the whole world." "It will be dedicated to the
worship of Baha Ullah and his words only are to be read in it."[631]
After a sojourn of about eight months, Abdul Baha returned to England,
whence he telegraphed: "Thanks to Baha Ullah, I arrived safely." As a
souvenir of the visit, the American Bahais presented a silver vase to
the shrine of Abdul Baha Ullah at Acca, "the Holy City." Of this Mr.
Remey writes:
"The Holy Tomb in which this vase is to repose (we ardently hope) for
hundreds, perhaps thousands of years already contains precious
offerings, vases and many wonderful things placed there by people from
all over the world. Among this ever-growing collection at the Threshold
of the remains of the Earthly Tabernacle of Him who manifested forth to
a dying world the very Fatherhood of the Eternal of Him, who for us is
the Sublime King of Kings, must stand this silent token, as a measure of
the response from the hearts made glad by this ineffable sacrifice of
Him who, giving up all thoughts of self, came to us (_i. e._, to U. S.
A.) in our need, The Centre of the Covenant, His Holiness Abdul Baha."
The visit of Abdul Baha did not leave any great impression. His
personality had no deep influence. He appeared conspicuous neither for
intellectuality nor spirituality. Many a distinguished traveller has got
hold of the public ear and heart to a greater extent. I was in Baltimore
when he was there. He caused scarcely a ripple on the surface. His
addresses were tame and full of platitudes. It was told me that his
visit led to doubt and coldness on the part of some adherents. He was,
as Canon Wilberforce said, "not an orator, nor even a preacher,"
practiced in public address. One of the distinguished clergymen whose
pulpit he occupied said to me, "The man has no special message. He is a
faker." Another liberal thinker, who has given publicity to this
doctrine, after an interview, pronounced him a fraud. Some of the
American disciples, especially the ladies, idolized him, even to the
extent of bringing down upon them the reprobation of some English
disciples. One of the latter wrote:[632] "There seems to be a tendency
in America and elsewhere to focus too great attention on Abdul Baha
rather than upon the Manifistation."
What of the progress of Bahaism in America? It is making no marked
progress. In some sections it seems to have gone forward, as on the
Pacific coast and around New York and Washington. It has decreased in
the South and in the headquarters of the movement, Chicago. The
organization at Atlanta has disappeared from the list. The South will
not take kindly to the advocacy by Abdul Baha of the miscegenation of
the races. He recommends that efforts be made towards the intermarriage
of the coloured and white races as the ideal panacea for the present
estrangement.[633]