Baha'i Faith
2009-02-25 15:53:44 UTC
166 THE MOSLEM WORLD
BAHA’ISM AND RELIGIOUS DECEPTION
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A CHARACTERISTIC of the Baha’i leaders is dishonesty in dealing with
their religious history. This sometimes takes the form of the
suppression and concealment of docu¬ments, sometimes of the omission
or perversion of essential facts or their presentation in such a way
as to falsify history. In the writing of political history and in
scheming for the triumph of a political party, we may expect
crookedness in dealing with facts, but in the propagating of a new
religion designed to supersede Christianity and Islam, and purporting
to be an improve¬ment on them, we do not expect to find dishonesty and
misrepresentation. Yet this is exactly what we find, namely, " a
readiness to ignore or suppress facts, writings or views (undoubted
historical), which they regard as useless or hurtful to their aims."*
When Mirza Husain Ali (Baha’u’llah) started out as a "Manifestation,"
it was necessary to get rid of certain facts and beliefs held by
Babis. He must reduce the Bab from his position as the Point of
Divinity—the Lord of a new Dispensation, as well as supplant and
supersede the Bab's successor, Subh-i-Azal. f Thoroughly to
ac¬complish this object (after the Babis leaders had been put out of
the way), the history was rewritten. While claiming that the Bab gave
testimony to Baha and taking to themselves the glory of Babi heroism
and martyrdoms, the Baha’is relegated the Bey an and other
"revelations" of the Bab, not yet a score of years old, to dust-
covered oblivion.! Subh-i-Azal avers that they willfully de¬stroyed
them. He writes § that thirty or more bound
• Prof. Browne's Introduction to Phelps* " Life of Abbas Effendi," p.
xxi.
t " New History," p. 426. % Idem, p. xxvii.
§ " Traveller's Narrative " (Episode of the Bab), p. 342-3.
BAHA’ISM AND RELIGIOUS DECEPTION 167
books of the Bab were given in trust by him to his relatives (Baha and
his family) as trustees. "They carried off the trust, "and" making
strenuous efforts, got into their hands such of the books of the Point
as were obtainable, with the idea of destroying them and rendering
their own works attractive." Prof. Browne* informs us that it was very
difficult to obtain a Babi book from Persian Baha’is and next to
impossible to get a glimpse of one at Acca, where the Baha’is had them
concealed. The "holy, divine books" were shelved from motives of
policy.
A primitive Babi work of first importance was the "History," by Mirza
Jani. This was an original narra¬tive of events, at first hand,
prepared in sincerity by one who shortly suffered martyrdom for the
cause (1852). But its facts did not suit the Baha’is. So it was
super¬seded, first by the "New History f" (1880), and secondly by the
"Traveller's Narrative" (1886). Both these histories purport to be
written by European travellers. We might excuse their being anonymous,
to avoid possible persecution, but to make pretence that the authors
are travellers who have come from afar ostensibly to investigate, and
into whose mouths are put praises of the religion, is but part of the
insincerity noticeable in other things. $ Mirza Jani's "History"
passed out of sight, and it was only because a copy had been deposited
by Count Gobineau in the Bibliotheque Nationale at Paris that it has
reached our hands. §
* Browne's " A Year Among the Persians," p. 530. " If, instead of
talking in this violent and unreasonable manner, you would produce the
Beyan, of which ever since I came to Persia I have been vainly
endeavouring to obtain a copy."
t Its authors were Mirza Hussain of Hamadan, M. Abul Fazl, and
Manakji.
% Numerous magazine articles, and even the " life of Abbas Effendi "
have been written by Baha’is, as if they were outsiders making
observations.
§ In his Introduction (pp. xxxii.-v.) to Mirza Jani, which he has had
printed in Persian, Prof. Browne says, " But for Count Gobineau it
would have perished utterly. This fact is very instructive, that so
important a work could be successfully suppressed," and " that the
adherents of a religion could connive at such an act of suppression
and falsification of evidence." " This fact is established by the
clearest evidence."
168 THE MOSLEM WORLD
Of the "New History" little need be said, except that it perverted the
history and "carefully omitted every fact, doctrine and expression,"*
not in accord with the policy of Baha.
Let us examine somewhat in detail how Abbas Abdul Baha treats facts in
his "Traveller's Narrative." He is undoubtedly the principal author of
this work.") The Persian Baha’i, who sent Prof. Browne the
lithographed (Bombay) copy of it, wrote, "It contains the
observa¬tions of His Holiness, the Lord, Mystery of God (May my
personality be his sacrifice)." Prof. Browne was also presented with a
copy of it at Acca, which he published in Persian with an English
translation. Of it he says,^ " It was written to discredit the
perfectly legitimate claims and to disparage the blameless character
of his less successful rival" (Azal). " There is good ground for
suspecting a deliberate misstatement^ of facts and dates." He
specifies|| various points in which Abbas Effendi perverted the facts.
Undoubtedly one of the aims of Abbas was to eliminate Azal. The latter
had been regularly appointed by the Bab as his successor, ^f but he
refused to make way for Baha. The Baha’is tried to get rid of the
question by suppressing all mention of him, even of his name, and "of
all documents tending to prove the position which he undoubtedly
held."** They
* (i New History," p. xxix.
t Idem, xiv., xxxi. } Idem, xiv.
§ " Encyclopedia Brittanica " article, Babism.
|| " Traveller's Narrative," p. xiv. It (1) belittles the Bab and
glorifies Baha—making the former simply a forerunner ; (2) belittles
the sufferings and deeds of Babis, passing over remarkable events
almost unnoticed and magnifies inferior deeds of Baha’is ; (3) debases
Azal, disregards his position as successor, disparages and scorns him
as lacking in courage and wisdom ; (4) tries to curry the favour of
the Shah of Persia and excuses his persecutions, putting the blame on
Mullahs and Viziers, deprecating the resistance and wars of the early
Babis.
T Count Gobineau (p. 277) says, " There was some little hesi¬tation
about the successor of the Bab, but finally he was recognized as
divinely designated, a young man of sixteen, named M. Yahya (Azal).
The election was recognised by all the Babis."
" Mirza Jani," p. xxxii.
BAHA’ISM AND RELIGIOUS DECEPTION 169
would have consigned him to oblivion.* The "New History" makes but one
doubtful reference to Azal.f Prof. Browne says, "Abbas Effendi,f in
order to curtail the duration and extent of Subh-i-Azal's authority
and to give colour to their assertion that it was but temporary and
nominal, deliberately and purposely antedated the Manifestation of
Baha." And he continues to the present to misrepresent the facts. In
"Answered Questions,"§ Baha is presented as the chief influence in
Persia imme¬diately after the Bab. Other Baha’i writers repeat this
error. 11
2. Another practice of the founders of BAHA’ISM is falsifying and
changing the documents and texts of their Sacred Writings, namely,
those of the Bab and Baha, according to the exigency of circumstances.
Subh-i-Azal made the accusation " that the Baha’is had tampered with
the Bab's writings to give colour to their own
* " Mirza Jani," p. xxxv., Prof. Browne says, " When I was in Persia
in 1887-8, the Babis (Baha’is) whom I met feigned complete ignorance
of the very name and existence of Subh-i-Azal."
t P. 64, note.
J " Abbas Effendi suppressed all incidents and expressions not in
accordance with later Baha’i sentiment." " Of this I am certain that
the more the Baha’i doctrine spreads, especially outside of Persia,
the more the true history is obscured and distorted."—Prof. Browne in
his introduction to Mirza Jani, p. xxxvi.
§ Pp. 36-38.
|| One need not be surprised at this falsifying of claims and
historical facts, for it is the testimony of the Baha’i historian
himself (" New History," p. 5) that " the principal vice of the
Persians is falsehood— so universal and customary and so familiar that
truthfulness is entirely abandoned and ignored." " In matters relating
to religion the Mullahs have shown themselves to be ready liars and
shameless forgers." The degree of reliability of this History may be
judged from the following sentence, " When the people of Italy had
proved the extent of the Pope's hypocrisy, guile and deceit, they so
effectually deposed him and his children and his grandchildren that
naught remained of him but the appearance." Referring to 1870-1. Since
writing this article, I have received a pamphlet by August J.
Stenstrand, of Chicago, called " Third Call to Behaists." He writes
(p. 27), " The Babi history as well as their sacred scriptures prove
that a terrible corruption, changing and transposing of its meanings,
has been going on in the hands of the Behaists." Again (p. 28), " We
have plenty of proofs that there has been continual corruption,
interpolation, changing, transposing and stealing away the sacred
scriptures of the Babi religion in the hands of the Baha’is."
170 THE MOSLEM WORLD
doctrines and views."* I pass this by, to notice how they have
tampered with their own " Revelations." For example, take Baha's "
Epistle to the Shah of Persia." Its original text was published by
Baron Rosen.f It is embodied by Abbas Effendi in the " Traveller's
Narra¬tive."]: The two do not agree. " Very considerable alterations
and suppressions were made in the text by the author of ' Traveller's
Narrative.' "§ " The text has evidently been toned down to suit a
wider audience and to avoid giving offence to non-believers." ||
There is also another " Epistle to the Shah " which is contained in
the Surat-ul-Maluk. Its tone is strik¬ingly different. The first is a
careful diplomatic docu¬ment which acknowledged the faults of the
Babis, pleads pardon for the past and for religious toleration. It is
monotheistic, representing Baha as a humble suffering servant, with no
pretence to Divinity. The other " adopts a tone of fierce
recrimination towards the Shah, and upbraids him for the Bab's death,
saying, ' Would you had slain him as men slay one another, but ye slew
him in such a way as the eyes of men have not seen the like thereof
and heaven wept over him, and by God, the eye of existence hath not
beheld the like of you; you slay the son of your prophet and then are
of those who are joyful.' " He excuses the attempt on the life of the
Shah, and threatens vengeance^! on him. These two Epistles to the Shah
have been a puzzle to the critics. This threatening, fierce letter
seems so contrary to the policy of Baha. An adequate and not
improbable ex-
* Cf., " Journal of the Royal Asiatic Society," 1892, p. 447.
t " The Alwah-i-Salatin," in Collections Scientifiques, St.
Peters¬burg, 1877.
t " Traveller's Narrative," pp. 108-164.
§ " Journal of the Royal Asiatic Society," 1892, p. 313.
|| Idem, p. 286.
U " Star of the West," September 27th, 1913, pp. 9, 10, " If thou dost
not obey God, the foundations of thy government shall be razed, and
thou shalt become evanescent—become as nothing. If no atten¬tion is
paid to this book, thou shalt become non-existent."
BAHA’ISM AND KELIGIOUS DECEPTION 171
planation* would be that one letter was prepared for the perusal of
his Majesty and the other for the Baha’is, to impress them with the
boldness of their prophet.
Another example of this is seen in the suppression! of part of the
Lawh-i-Basharat (Glad Tidings). Its fifteenth section commands
Constitutional Government. When the Tablet was sent to Russia, this
section was suppressed by Baha’is. The Tablet was published in its
mutilated form by Baron Rosen. Expediency, which rules Baha’i
practice, required that an incomplete " Divine Revelation " should
reach Russia.
Playing fast and loose with the " Revelations" prevailed still more at
the time of the bitter quarrel and schism on the death of Baha. Though
Baha's Tablets are regarded as " Holy Books " in the highest sense,
yet the Baha’is commit the grave offence of changing them so as to
misrepresent facts. Mirza Mohammed Ali and Badi Ullah, younger sons of
Baha, in refuting the claim of Abbas Effendi to be Baha's successor,
say, " Has Abbas dared to change the texts uttered by Baha’u’llah ?
Most certainly, Yes. We have in our possession many texts of
Baha’u’llah which have been changed^ by Abbas Effendi." Further, " he
and his party have stolen the first paragraph of a sacred Tablet and
have perverted its meaning, with deception."
Khadim-Ullah,§ the life-long amanuensis of Baha,
* The same explanation will account for the opposite narratives of the
trial of Baha before the Turkish Court at Acca. Mr. Laurence Oliphant
reports that the Court put the question to Baha, " Will you tell the
Court who and what you are ? " "I will begin," he replied, " by
telling you who I am not. I am not a camel-driver (alluding to
Mohammed), nor am I a carpenter."
t " New History," p. xxv.
% " Facts for Behaists," p. 27. We mention a few of the important
ones. (1) The so-called Tablet of Beirut, which confirmed the claim of
Abbas, and was said to be transcribed by Khadim Ullah. The latter
declared it to be a forgery by Abbas Effendi. (2) Abbas omitted the
middle part of the " Tablet of Command " to make it certify his
claims. A complete copy in Baha's own handwriting showed the
subterfuge. (3) He combined parts of two different Tablets, called it
the " Treasure Tablet," and claimed that it certified his succession.
The two tablets were produced and proved the falsity of the claim.
§ " Facts for Behaists," p. 55. Afterwards Badi Ullah, who had
172 THE MOSLEM WORLD
asserts that Abbas actually rejected a " Sacred Tablet," written in
the handwriting of Baha’u’llah. Other Tablets are repudiated. For in "
Hidden Words "* Baha’u’llah refers to the " Fifth Tablet of Paradise "
and the " Ruby Tablet." Abbas Effendi warns against accepting any such
tablets if they should be brought to light. What other reason for this
can we imagine than fear that their contents would be against his
claim. Enough has been said to show the truth of the charge that the
Baha’is deal dishonestly with the documents of their alleged
revelation.
A peculiar instance of forgery occurs in the writings of Baha’u’llah.
In his Epistle to the Shah Baha quotes certain verses as from the "
Hidden Book of Fatima." This book, the Shiahs believe, was revealed by
Gabriel to Fatima, the daughter of Mohammed, disappeared with the
twelvth Imam, and will be brought back by the Mehdi at his coming.
Prof. Brownef wrote to Acca making inquiry about this " Book of Fatima
" and the quotations from it. The authorative repty which he received
was, " That naught is known of such a book but the name, but
Baha’u’llah mentioned it in this manner to make known the appearance
of the Kaim "' (Mehdi). In other words, Baha was making a fals<s
pre¬tence of quoting from the " Book of Fatima," as if he, as Mehdi,
had brought it with him.
3. Baha’is make false representation of facts in 'political history.
The " Traveller's Narrative" per¬verts the truth for " political
opportunism."! Contrary to the contemporary historian, Mirza Jani, and
the European chroniclers, the Shah is represented as ig-
accused the party of Abbas of making additions to the writings, with a
purpose changed sides in the quarrel and accused Mehmet Ali of the
same things—" interpolating," " erasing," " transposing," "
replac¬ing," " clipping and joining fragments," of the Tablets of
Baha’u’llah, besides issuing " a false writing in his name." Mehmet
Ali is also accused of " canying away by way of the window " two
trunks full of the " blessed writings." See " Epistle to the Baha’i
World," by Mirza Badi Ullah, pp. 3, 5, 12-17.
• " Hidden Words," numbers 20, 37, 48.
t " Traveller's Narrative," p. 123.
X " New History," p. vii.
BAHA’ISM AND RELIGIOUS DECEPTION 173
norant and innocent of and averse to the repressive measures taken by
his government against the Babis. Let me give specific proofs of this.
At the first trial of the Bab, at Tabriz, according to Mirza Jani,*
Nasr-ud-Din, then Crown Prince, whom he dubs " bastard," treated the
Bab disrespectfully by rolling a globe towards him and taunting him
with ignorance of it and by ordering him to be bastinadoed. The "
Traveller's Narrative,"! Per contra, says, " The heavenly-cradled
Crown Prince pronounced no sentence with regard to the Bab, but the
Mullahs ordered a bastinado." The former history states that the Prime
Minister consulted, about the execution of the Bab, with the Shah,!
who gave him full authority to act in the matter," and that he then
communicated with Prince Haurza Mirza, Governor of Azerbijan, who
proceeded to make plans for it. Abbas' Narrative§ states that the
Minister, without the Royal command and without his cognizance and
entirely on his own authority, issued commands to put the Bab to death
" ; " that Prince Haurza utterly refused to have part in the trial and
execution." Gobineau|| confirms the original account, and states that
Prince Haurza " took a leading part in the condemnation of the Bab."
It is certain that con¬temporary Babis^f held the Shah responsible for
their persecution and were bitter against him. Mirza Jani records the
death of Mohammed Shah, by saying that " he went to hell " ; the " New
History " affirms " that he passed to the mansions of Paradise."
Nasr-ud-Din
* Idem, p. 353.
t " Traveller's Narrative," p. 20.
J " New History," p. 292.
§ " Traveller's Narrative," pp. 40, 41. Abul Fazl also is apologetic
for the Shah, and says (" Baha’i Proofs," p. 38), " Without seeking
permission from the Shah, the Minister issued the order for his
death."
|| " Traveller's Narrative," p. 259.
f In " New History," p. xvii., Prof. Browne says, " The Babis made no
profession of loyalty, nor did they attempt to exonerate the Shah from
the responsibility of the persecutions. They entertained for the Kagar
rulers a hatred equal to that for the Mullahs, which Mirza Jani is at
no pains to disguise. To the Shahs, such terms as tyrant, scoundrel,
unrightful king, are freely applied. The battle cry, ' Ya Nasr-ud-Din
Shah,' is described as ' a foul watchword.' "
174 THE MOSLEM WORLD
was no puppet king, he was fully cognizant of the affairs of state.
Regarding the imprisonment of Baha, the " Traveller's Narrative "*
says, " His Majesty, moved by his own kindly spirit, ordered
investigation and the release of Baha LUlah." He had just ordered the
execu¬tion of twenty-eight Babis, with horrid cruelties, after the
attempt on his life. Regarding the torture and execution of Badi, who
bore the Epistle to the Shah, it says:f " It was contrary to the
desire of the Shah, and he manifested regret for it." This and much in
that Epistle is written with the idea of conciliating the Shah and
obtaining toleration. It is a sensible attitude, did they not maintain
it with so much misrepresentation and hypocrisy. The real spirit of
Baha’is towards Nasr-ud-Din is seen in Baha's Surat-ul-Muluk, and is
one of " fierce recrimination." Confirmation of this comes from
conversations with Baha’is.
Another misrepresentation of history, which is uni¬versal among
Baha’is, is in belittling the plot to assassinate Nasr-ud-Din Shah in
1852. Abbas Effendi says,J " It was done by a certain Babi, by sheer
madness, one other person being his accomplice." His sister, Bahiah
Khanum, says,§ It was "by a young Babi who had lost his reason,"
Kheiralla, || " by a weak-minded, insane believer." Similarly all
their writers propagate a tradi¬tion that one irresponsible man made
the attempt. It is permitted to doubt the Shiah historian, who gives a
circumstantial account of how twelve Babis, including one high leader,
laid the plot. But Count Gobineaulf is entitled to credence when he
says that there were a number of Babis in the plot and three took part
in the attempt. A nephew of one of the accomplices told Prof. Browne**
that there were seven in the plot and three of them went out to commit
the act. Why will not Baha’i writers give the facts straight ?
Another misrepresentation fostered by them is that
* " Traveller's Narrative," p. 52. f Idem, pp. 104-6. % "
Traveller's Narrative," pp. 49, 50. § Phelps, p. 13. H " Beha
Ullah," p. 411. ^ " Traveller's Narrative," p. 53. ** "
Traveller's Narrative," p. 323.
BAHA’ISM AND RELIGIOUS DECEPTION 175
of calling the Babi martyra Baha’is. Thus Abdul Baha says,* " When
they brought Kurrat-ul-Ayn the terrible news of the martyrdom of the
Baha’is, she did not waver." Again he says,f " Thousands of His (i.e.,
Baha’u’llah's) followers have given their lives, and while under the
sword shedding their blood they have proclaimed, ' Ya Baha-ul-Abha.' "
He saidj in Dr. Cadman's Church, " The King of Persia killed 20,000
Baha’is." Again,§ " In all parts of Persia his enemies rose against
Baha’u’llah, imprisoning and killing his converts, razing thousands of
dwellings." These are gross misstatements. In Kurrat-ul-Ayn's time
there were no Baha’is, only Babis. No such efforts as those described
were ever made to crush BAHA’ISM. The thousands who gave their lives
were Babis. Perhaps someone remarks, " What's the difference ? "
Foreign writers may not know the difference, and an American audience
certainly does not. But Abdul Baha, from whom I have quoted, makes a
great difference. It arouses one's indignation to read Baha’i
literature, in which they claim credit for all that is noble in Babi
annals, such as the martyrdoms, and yet they disparage and deny the
Babis.
Read Abul Fazl's " Baha’i Proofs." He said|| to Prince Naibus-
Sultaneh, " The unseemly actions of the Babis cannot be denied nor
excused, but/ to arrest Baha’is for them is oppression, for these
unfortunates have no connection with the Babis, who took up arms, nor
are they of the same religion or creed." In another place he writes^
repudiating the wars and disorders of the Babis, and affirming that
they were guilty of many censurable actions, such as taking men's
property and pillaging the dead, and engaging in conflict and
bloodshed. If then the Baha’is repudiate them, they must not
appropriate their glory, for the old Babis, with all their faults,
were at least heroic. BAHA’ISM has, on the contrary, the spirit of
tagiya.
I pass on to consider Abdul Baha's representations
* " Star of the West," October 16th, 1913, p. 210.
f Hem, July 13th, 1913, p. 118. % Idem, September 18th, 1912.
§ " Some Answered Questions," p. 37.
|| Page 77, 78. \ Page 63.
176 THE MOSLEM WORLD
regarding Sultan Abdul Hamid. I present two quota¬tions from Tablets
addressed to American believers. The first says,* " Here one witnesses
the fairness and impartiality of H.l. Majesty the Padeshah of the
Otto¬mans, who has dealt with the utmost justice and equity. In
reality to-day, in the Asiatic world, the Padeshah of the Ottoman
Empire and the Shah of Persia, Muzaffar-ud-Din, are peerless and have
no equals. These two kings have treated us with mildness—both are
just. Therefore, pray ye and beseech for their confirmation in the
threshold of the Almighty, especially for Abdul Hamid, who has dealt
at all times in justice with these exiled ones." Abdul Hamid—a
peerless, just one! Surely this would have remained among the hidden
things had not one " Servant of God " (Abd-ul-Baha) revealed it to us
about that other " Servant of God " (Abd-ul-Hamid). This "revelation"
is dated 1906. After Abdul Hamid was deposed, Abdul Baha speaksf of "
his oppression and tyranny," for the Sultan sent " an oppressive,
august commission, that with all kinds of wiles, simulations, slander
and fabrication of false stories, they might fasten guilt upon Abdul
Baha. But soon fetters and manacles were placed around the unblessed
neck of Abdul Hamid." Did the " Infallible Pen " err in the former
character sketch ? No, but Abdul Baha's oppression:}: of his brothers,
in retaining their patrimony, resulted in a bitter quarrel and
complaints, followed by an investigating Commission and Abdul Baha's
imprison¬ment. On this account the whitewash scaled off Abdul Hamid.
Another form of misstatement is their habitual way of speaking of the
imprisonment of Baha and Abdul-Baha. Abdul Baha says of Baha,§ "His
blessed days
* " Tablets of Abdul Baha," Vol. i., p. 46.
t " Star of the West," May 17th, 1911, p. 6.
% Mrs. Templeton (previously Mrs. Laurence Oliphant) in " Facts for
Beliaists," tells of the unrighteousness of Abbas Effendi (Abdul Baha)
in keeping from his brothers and step-mothers the pension money of the
Turkish Government and the revenue of Baha's villages, and of his
ostentatious charity in giving away part of these funds by
distributing coins to a mixed crowd of beggars every Friday.
§ " Star of the West," May 17th, 1913, p. 74.
BAHA’ISM AND RELIGIOUS DECEPTION 177
ended in the cruel prison and dark dungeon." " He passed his days in
the Most Great Prison."* Abdul Baha continually speaks of himself in
such words as the following, " Forty years I was a prisoner; I was
young when I was put in prison, and my hair was white when the prison
doors opened."f " After all these long years of prison life." " My
body can endure anything ; my body has endured forty years of
imprisonment."! Now, what are the facts ?
In Phelps' Life, Bahiah Khanum§ says, " We were imprisoned in the
barracks at Acca two years (1868-70)." Then|| " we were given a
comfortable housed with three rooms and a court." After nine years of
such restriction Baha’u’llah moved to a beautiful garden outside the
city and built there a Palace, called Bahja. He had the freedom of the
surrounding country, visited Mount Carmel, and later spent a part of
each year at Haifa.** Baha’u’llah died in this Palace, not in a
dungeon.'W
* " Tablets of Abdul Baha," Vol. i., p. 44.
t " Star of the West," Idem, p. 67. J Idem, September 8th, 1912, p.
5.
§ Phelps, p. 66. S Idem, p. 70.
% This house was purchased by an American Baha’i lady, that it might
remain in Baha’i hands.
♦♦ " Baha’i Proofs," by Abul Fazl, p. 66. Remey, p. 23.
tt" Mrs. Grundy, p. 73 ff., " Ten Days," etc., speaks of the Palace of
joy as a very large white mansion. Prof. Browne was received here
(1890). He was conducted through a spacious hall, paved with a mosaic
of marble, into a great antechamber, and entered through a lifted
curtain into a large Audience Room.
Of the Garden of Baha, Sprague ("A Year in India," etc., p. 1) says, "
It is a veritable garden of Eden, with luxuriant foliage and every
fruit. Baha’u’llah used to sit under the large spreading tree and
teach his disciples." " Mrs. Grundy " says, " The Rigwan is filled
with palm trees, oranges, lemons and wonderful flowers. A river, the
Nahr Naaman, runs through it, in two streams, on which ducks and other
fowls swim. On an island is an arbour under two large mulberry trees.
A fountain plays in the midst. Under the arbor is a chair where Baha
used to sit. No one sits in it any more. (Mrs. Grundy knelt at the
foot of the chair). The garden has a cottage, where Baha spent his
summers." A Palace and a luxurious summer place were Baha's " Most
Great Prison " during most of his years at Acca. Compare Laurence
Oliphant's " Haifa," etc., p. 103, for a fine description of h's "
pleasure ground." How unfounded are such state¬ments as Bernard
Temple's (" Star of the West," p. 39, April 28th, 1914). " All this
while the founders were behind prison walls."
M
178
THE MOSLEM WORLD
As to Abbas Effendi, during the first brief period only-he was
restricted to the barracks. He was even tempor¬arily put in chains in
the dungeon* when accused of participation in the assassination of the
Azalis. After that, for a period of thirty years, " he was permitted
to go about at his pleasure, beyond the walls of Acca."f He built a
fine residence^ at Haifa, which I have seen. He journeyed to Tiberias
and as far as Beirut. Only after his quarrel with his brothers and on
their accusation was he ordered back to Acca, and even then he had the
freedom of the city (1905).§ Such are the facts about Abbas Effendi,
whom Canon Wilberforce introduced in his Church as " for forty years a
prisoner for the cause of brotherhood and love." In truth it was the
quarrelling of the brothers, Azal and Baha, that led to the banishment
from Adrianople to Acca, the murder of Azalis by Baha’is increased its
severity, the bitter hatred of the younger generation against each
other brought back the restraint.
4. Another immoral practice of Baha’is is tagiya or Ketman, religious
dissimulation. This is taught and practised by Shiah Moslems, || and
it is continued with all its offensiveness against good morals by
Baha’is. In it concealment, denial or misrepresentation by word or act
is allowed for self-protection or for the good of the faith. It was
formally permitted by Baha’u’llah. In accordance with this practice
Abdul Baha and his follow¬ers at Acca keep the Fast of RamazanlF in
addition to the Baha’i Fast at Noruz. Dr. H. H. Jessup** wrote, " He
is now acting what seems to be a double part—a Moslem
• Phelps, p. 75. t Idem, p. 80.
J Dr. H. H. Jessup, who visited him in 1900, writes (New York Onllook,
1902), " Abbas Effendi has two houses in Haifa, one for his family, in
which he entertains the American lady pilgrims, and one down town
where his Persian followers meet him."
§ Abbas Effendi in Acca at this time visited Mr. Remey (" Baha’i
Movement," p. 108). He received American pilgrims. Mrs. Goodall ('•
Daily Lessons," p. 6) speaks of " His bountifully spread table," the
laughter and good cheer, and (p. 13) remarks, " One would never
realise he was visiting a Turkish prison."
J Dr. Shedd says, " Concealment of religious faith is a common
practice in Persia, and it is approved and recommended by Baha’is."
f Phelps, p. 101. ** New York Outlook.
BAHA’ISM AND RELIGIOUS DECEPTION 179
in the Mosque, and a Christ in his own house. He prays with the
Moslems, ' there is no God but God,' and ex¬pounds the Gospels as the
incarnate Son of God." Mirza Abul Fazl, a Baha’i missionary, lately
died in Egypt. At his public funeral* the Moslem taziah, with reading
of the Koran, was held, though he was a strenuous worker for the
abrogation of Islam. Most Baha’is in Persia live in habitual tagiya.
Fear of persecution is some palliation for this, but it is a great
defect. Very far from the truth is the statement of Lord Curzonf that
"No Babi (or Baha’i) has ever recanted under pressure." Mr. Nicolas, $
the French Consul at Tabriz, shows from the Bab's own writings that he
himself denied his Manifestation at his examination at Shiraz and
signed a recantation. At the execution! of the Bab in Tabriz (1850)
two of his intimate disciples denied the faith. The explanation of the
fact is remarkable and instructive. They were enjoined to do so by the
Bab in order that they might convey certain documents to a safe place.
In other words, they were to he for the faith, by divine injunction.
In another notable instance, j| seven Babis> stood firm and were
executed at Teheran, while thirty recanted, being told by their leader
to judge whether they were justified by family ties, etc., in
renouncing the faith. " They deter¬mined to adopt a course of
concealment, tagiya." Some years ago a Baha’i was called before the
Governor of Tabriz and questioned, " Are you a Baha’i ? " "I am a.
Mussulman." "Will you curse Baha ? " " It is written in the Koran not
to curse, I am not a Baha’i." By pay¬ment of a peshkesk this answer
was made acceptable. And no offence was recognised in conscience, for
Baha had said, " If your heart is right with me, nothing matters." It
were scarcely necessary to note that some Babis and Baha’is have
denied their faith, except to cor¬rect the mistake of travellers, but
the fact that denial is permitted and approved is important. For
tagiya is
* " Star of the West," March 2nd, 1914. f Phelps, p. xxxi.
X " Le Beyan Persan" (Paris), Introduction xvi.-xxiv., by A. L. M.
Nicolas, who has made a special study of Babism and published much.
§ " New History," p. 252. || " Traveller's Narrative," p. 252.
180 THE MOSLEM WORLD
a deeply-rooted seed which bears evil fruits in their characters and
conduct.
Even their propaganda is carried on in the same deceit¬ful spirit. The
Baha’i conceals from the one he approaches his status and beliefs,
insinuates himself into his confi¬dence, suits the substance of his
message to the pre¬conceptions and prejudices of his hearer and leads
him on, perhaps omitting to mention the real essentials of BAHA’ISM.*
One of their methods is to worm themselves into the employ of
Christian Missions and clandestinely carry on their propaganda while
they undermine the work of the Mission. Perhaps the Mission wishes a
language teacher or a mirza. A Baha’i presents himself. He talks well.
In the course of conversation the mis¬sionary inquires his religious
views. He appears liberal minded. Direct inquiry is made, " Are you a
Baha’i ? " He replies, " No, / am not, but I am tired of Islam ; I am
a truth-seeker." The missionary employs him. After a time, maybe, he
professes to be a Christian, and is baptised. Such were a certain
Mirza Hasan and a Mirza Husain, who deceived the Swedish Mission and
received salaries as Christian evangelists, but had been and continued
to be Baha’is and propagandists. I have heard that in a certain
Station (not American) Baha’is, without revealing their faith,
accepted positions as cook, language-teacher, financial agent, etc.,
and so surrounded the new Mission that it was a Baha’i more than a
Christian establishment. Dr. Sheddf tells of an assistant he had with
him in school work—a Persian, with whom he discussed religious topics
freely. For years the man disavowed belief in BAHA’ISM, but finally
threw off the mask and became an active propagandist. After his
dismissal he instigated the Persian pupils, whom he had previously
secretly beguiled, and they complained to the Persian Government that
" they, as good (?) Moham-
* S. M. Jordon, of Teheran, says (" The Mohammedan World," Cairo, p.
130), " We are honestly open in our methods, while they are the
reverse." Dr. Shedd says, " Christian Mission work is openly
Christian, that of Persian Baha’is is professedly Mohammedan." "
BAHA’ISM, as offered to a Jew, a Christian or a Mohammedan varies
greatly."
t " Missionary Review," 1911, October.
BAHA’ISM AND RELIGIOUS DECEPTION 181
medans, were offended by having to study the Christian Scriptures."
Great is tagiya !
What else can we expect, since Abdul Baha instructs his disciples in
pretence. A certain Madame Canavarro,* staying at Acca, expressed her
desire to assist in spreading BAHA’ISM among the Buddhists, and spoke
of the difficulty of introducing it as a new religion. Abdul Baha
replied, " At first teach it as truths of their own religion,
after¬wards tell them of me." She replied that she herself was imbued
with the spirit of Buddhism. He answered, " What you call yourself is
of no consequence." To a certain American lady who was afraid her
friends would be repelled by the idea of a new religion, Abdul Baha
advised, " Remain in the church and teach BAHA’ISM as the true
teaching of Christ."
A striking instance of this religious dissimulation is seen in
Hamadan.f There about two-and-a-half per cent, of the Jews have
accepted Baha as the Messiah. But many of these continue in the
outward forms and associations of the Jews.J Others professed to be
Christians, and were protected as such by the Shah's government. After
a decade or two it became evident that they were hypocrites, cloaking
their BAHA’ISM under the Christian name.
This Oriental dissimulation takes on a different phase in Western
BAHA’ISM. The principle of the latter is stated thus, " Adhere to any
religious faith with which you are associated."§ " No religious
relation|| should
* Phelps, p. 154.
f Miss A. Montgomery, in " Woman's Work," 1913, p. 270, sayB of these
Baha’is, " This sect of Moslems, thirty years ago, were afraid to
appear to be what they really were, they exercised the privilege of
falsehood their deceitful faith grants them, and called themselves
Christians."
% A European Jew reports as follows (1914), " The Jewish Baha’is in
Hamadan are few in number (exactly fifty-nine besides children). They
have not yet broken with Judaism. They go to the Synagogue and follow
outwardly our religious practices. They deny in public that they are
Baha’is from fear of the Mussulmans, who detest the new religion. But
the continual attacks of the Baha’is against the Jews will exasperate
our co-religionists, who will cast them out finally. At present the
practical result is hatred and disdain, and bitter dissensions between
fathers and sons, sisters and brothers, husband and wife."
§ Phelps, p. 96. The Report of the Baha’is to the United States
182 THE MOSLEM WORLD
be severed, but these relations should become as avenues for giving
forth the message of the Baha’i faith." This idea is delusive ; it is
self-deception, ignorance, or worse. No Christian can give allegiance
to Baha as incarnate God and accept, as he then must, Islam,* Babism
and BAHA’ISM as successively true, and as higher revelations
abrogating Christianity, and still be loyal to Christ. BAHA’ISM is not
a philosophy like Tolstoism, nor a theory of economics like the "
single tax " ; it is a religion as much as Mormonism is.
A plain example of Baha’i tagiya is in connection with the
organisation known as the " Persian-American Educational Society."
This was organised at Wash¬ington, D.C., under the patronage of Mirza
Ali Kuli Khan, Persian Charge d' Affaires. Its organising body,
committee to draft its constitution, its executive, are Baha’is, yet
its circular sets forth seventeen purposes for its existence without
naming the propagation of BAHA’ISM as one of them. It appealed for
funds on general philanthropic and educational grounds, never
mentioning its religious motive. It introduced the names of President
Taft, Secretary Root, and other prominent men in such a way as to lead
the public to understand that the movement had their intelligent
endorsement. To its real purpose, viz. : aiding existing and
establishing new Baha’i schools in Persia and the Orient,f I am making
no objection. It is the concealment of this purpose which is
objectionable when contributions are asked from the general public.
It claims to be
Census Board says, " One may be a Baha’i and still retain active
membership in another religious body."
I! Remey's, " The Baha’i Movement," p. 97.
* BAHA’ISM says, " Christians who do not believe in the Koran have not
believed Christ."
t The name of the Society has been changed to the " Orient Occident
Unity," and a commercial department added. Its contri¬butions are
acknowledged, and its work reported through the " Star of the West "
as Baha’i work. An American, who imported a machine flour-mill to
Persia, under its auspices, told the Consul that the objeot of his
coming was not the mill but propagating BAHA’ISM. In the " Jam-i-
Jamsied," Calcutta, March 28th, 1914, Dr. E. C. Gatsinger boasts to
the Parsees, " The American Baha’is have established schools in
Persia, and have sent American teachers to those schools."
BAHA’ISM AND RELIGIOUS DECEPTION 183
unsectarian, because its schools take in pupils of all sects and
religions. So do the schools of Christian Missions, but they are none
the less Christian schools, and the " Orient-Occident" schools are
distinctively Baha’i. They disclaim proselytizing. The claim is simply
false. Baha’i schools are hot beds of proselytizing, and must be so by
their nature. Their law* says, " Schools must first train the children
in the principles of the religion." Dreyfusf adds, " There is no fear
of a prescription, emanating from such authority, ever being
disregarded." The Baha’i school in Teheran worked under cover for some
years. Remey says, J " This institution is not generally known as a
Baha’i School. However, it is in the hands of the Baha’is. From the
directors down through the teachers and students, the majority were of
our faith." Similarly in Bombay,§ the Baha’i teacher concealed his
faith. " The Zoroastrian parents of his pupils suspected him of
BAHA’ISM and so took their children out."
But to find the supreme example of Baha’i tagiya we have to go to the
fountain head. Abdul Baha him¬self, oblivious to its moral obliquity,
lays bare the fact in his " Traveller's Narrative."|| We have seen
that Sabh-i-Azal, the half-brother of Baha’u’llah, was ap¬pointed by
the Bab as his successor. According to Abdul Baha, this appointment
was a dishonest subterfuge on the part of Baha, arranged by him
through secret corres-. pondence with the Bab, in order that Baha
might be relieved of danger and persecution and be protected from
interference. So " out of regard for certain considerations and as a
matter of expediency, Azal's name was made notorious on the tongues of
friends and foes even to jeopardising his life, while Baha remained
safe and secure, and no one fathomed the matter." Abul Fazl^[ states
the position of the " Traveller's Narrative" as
* " Words of Paradise," p. 53. t " The Universal Religion," p.
139.
J " Observations of a Baha’i Traveller," 1908, p. 77.
§ Sprague's, " A Year in India," p. 16. || Pp. 62, 63, 95, 96.
f " Baha’i Proofs," p. 52. See also Browne's " Mirza Jani's History,"
pp. xxxiii.-vi.
184 THE MOSLEM WORLD
follows, " The Bab and Baha’u’llah, after consulting together, made
Azal appear as the Bab's successor. In this manner they preserved
Baha’u’llah from interfer¬ence." This account shows the low ideas of
honour and truthfulness in the minds of Baha and Abdul Baha. And
although their explanation is not true (but an invention of their
tagiya—corrupted minds), it shows to what straits* they were put to
explain away the succes¬sion of Azal, the legitimacy of which Azal
still, in his ripe old age, maintains. Abdul Baha published to the
world Baha's deceitfulness, but in vain !
Of a piece with this was the action of Baha's trusted agent, Maskin
Kalam, in Cyprus. This Baha’i was sent by the Turkish Government with
Azal. " He set up a coffee-house at the port where travellers must
arrive, and when he saw a Persian land he would invite him in, give
him tea or coffee and a pipe, and gradually worm out of him the
business that had brought him there. If his object were to see Subh-i-
Azal, off went Muskin Kalamf to the authorities, and the pilgrim soon
found himself packed out of the Island." This account is given by a
faithful Baha’i. Afterwards Maskin Kalam retired to Acca and spent his
old age as an honoured guest of Baha.
* The Baha’is are impaled on the other horn of the dilemma also, for,
as Prof. Browne says (" Mirza Jani," p. xxxiii.), " The difficulty
lies in the fact that Subh-i-Azal consistently refused to recognise
Baha's claim, so that the Baha’i is driven to make the assumption that
the Bab, who is acknowledged to be divinely inspired and gifted with
divine knowledge and prescience, deliberately chose to succeed him one
who was destined to be the ' Point of darkness,' or chief opponent, of
' Him whom God should manifest.' "
t " A Year Among the Persians," p. 517.
BAHA’ISM AND RELIGIOUS DECEPTION
:o:
A CHARACTERISTIC of the Baha’i leaders is dishonesty in dealing with
their religious history. This sometimes takes the form of the
suppression and concealment of docu¬ments, sometimes of the omission
or perversion of essential facts or their presentation in such a way
as to falsify history. In the writing of political history and in
scheming for the triumph of a political party, we may expect
crookedness in dealing with facts, but in the propagating of a new
religion designed to supersede Christianity and Islam, and purporting
to be an improve¬ment on them, we do not expect to find dishonesty and
misrepresentation. Yet this is exactly what we find, namely, " a
readiness to ignore or suppress facts, writings or views (undoubted
historical), which they regard as useless or hurtful to their aims."*
When Mirza Husain Ali (Baha’u’llah) started out as a "Manifestation,"
it was necessary to get rid of certain facts and beliefs held by
Babis. He must reduce the Bab from his position as the Point of
Divinity—the Lord of a new Dispensation, as well as supplant and
supersede the Bab's successor, Subh-i-Azal. f Thoroughly to
ac¬complish this object (after the Babis leaders had been put out of
the way), the history was rewritten. While claiming that the Bab gave
testimony to Baha and taking to themselves the glory of Babi heroism
and martyrdoms, the Baha’is relegated the Bey an and other
"revelations" of the Bab, not yet a score of years old, to dust-
covered oblivion.! Subh-i-Azal avers that they willfully de¬stroyed
them. He writes § that thirty or more bound
• Prof. Browne's Introduction to Phelps* " Life of Abbas Effendi," p.
xxi.
t " New History," p. 426. % Idem, p. xxvii.
§ " Traveller's Narrative " (Episode of the Bab), p. 342-3.
BAHA’ISM AND RELIGIOUS DECEPTION 167
books of the Bab were given in trust by him to his relatives (Baha and
his family) as trustees. "They carried off the trust, "and" making
strenuous efforts, got into their hands such of the books of the Point
as were obtainable, with the idea of destroying them and rendering
their own works attractive." Prof. Browne* informs us that it was very
difficult to obtain a Babi book from Persian Baha’is and next to
impossible to get a glimpse of one at Acca, where the Baha’is had them
concealed. The "holy, divine books" were shelved from motives of
policy.
A primitive Babi work of first importance was the "History," by Mirza
Jani. This was an original narra¬tive of events, at first hand,
prepared in sincerity by one who shortly suffered martyrdom for the
cause (1852). But its facts did not suit the Baha’is. So it was
super¬seded, first by the "New History f" (1880), and secondly by the
"Traveller's Narrative" (1886). Both these histories purport to be
written by European travellers. We might excuse their being anonymous,
to avoid possible persecution, but to make pretence that the authors
are travellers who have come from afar ostensibly to investigate, and
into whose mouths are put praises of the religion, is but part of the
insincerity noticeable in other things. $ Mirza Jani's "History"
passed out of sight, and it was only because a copy had been deposited
by Count Gobineau in the Bibliotheque Nationale at Paris that it has
reached our hands. §
* Browne's " A Year Among the Persians," p. 530. " If, instead of
talking in this violent and unreasonable manner, you would produce the
Beyan, of which ever since I came to Persia I have been vainly
endeavouring to obtain a copy."
t Its authors were Mirza Hussain of Hamadan, M. Abul Fazl, and
Manakji.
% Numerous magazine articles, and even the " life of Abbas Effendi "
have been written by Baha’is, as if they were outsiders making
observations.
§ In his Introduction (pp. xxxii.-v.) to Mirza Jani, which he has had
printed in Persian, Prof. Browne says, " But for Count Gobineau it
would have perished utterly. This fact is very instructive, that so
important a work could be successfully suppressed," and " that the
adherents of a religion could connive at such an act of suppression
and falsification of evidence." " This fact is established by the
clearest evidence."
168 THE MOSLEM WORLD
Of the "New History" little need be said, except that it perverted the
history and "carefully omitted every fact, doctrine and expression,"*
not in accord with the policy of Baha.
Let us examine somewhat in detail how Abbas Abdul Baha treats facts in
his "Traveller's Narrative." He is undoubtedly the principal author of
this work.") The Persian Baha’i, who sent Prof. Browne the
lithographed (Bombay) copy of it, wrote, "It contains the
observa¬tions of His Holiness, the Lord, Mystery of God (May my
personality be his sacrifice)." Prof. Browne was also presented with a
copy of it at Acca, which he published in Persian with an English
translation. Of it he says,^ " It was written to discredit the
perfectly legitimate claims and to disparage the blameless character
of his less successful rival" (Azal). " There is good ground for
suspecting a deliberate misstatement^ of facts and dates." He
specifies|| various points in which Abbas Effendi perverted the facts.
Undoubtedly one of the aims of Abbas was to eliminate Azal. The latter
had been regularly appointed by the Bab as his successor, ^f but he
refused to make way for Baha. The Baha’is tried to get rid of the
question by suppressing all mention of him, even of his name, and "of
all documents tending to prove the position which he undoubtedly
held."** They
* (i New History," p. xxix.
t Idem, xiv., xxxi. } Idem, xiv.
§ " Encyclopedia Brittanica " article, Babism.
|| " Traveller's Narrative," p. xiv. It (1) belittles the Bab and
glorifies Baha—making the former simply a forerunner ; (2) belittles
the sufferings and deeds of Babis, passing over remarkable events
almost unnoticed and magnifies inferior deeds of Baha’is ; (3) debases
Azal, disregards his position as successor, disparages and scorns him
as lacking in courage and wisdom ; (4) tries to curry the favour of
the Shah of Persia and excuses his persecutions, putting the blame on
Mullahs and Viziers, deprecating the resistance and wars of the early
Babis.
T Count Gobineau (p. 277) says, " There was some little hesi¬tation
about the successor of the Bab, but finally he was recognized as
divinely designated, a young man of sixteen, named M. Yahya (Azal).
The election was recognised by all the Babis."
" Mirza Jani," p. xxxii.
BAHA’ISM AND RELIGIOUS DECEPTION 169
would have consigned him to oblivion.* The "New History" makes but one
doubtful reference to Azal.f Prof. Browne says, "Abbas Effendi,f in
order to curtail the duration and extent of Subh-i-Azal's authority
and to give colour to their assertion that it was but temporary and
nominal, deliberately and purposely antedated the Manifestation of
Baha." And he continues to the present to misrepresent the facts. In
"Answered Questions,"§ Baha is presented as the chief influence in
Persia imme¬diately after the Bab. Other Baha’i writers repeat this
error. 11
2. Another practice of the founders of BAHA’ISM is falsifying and
changing the documents and texts of their Sacred Writings, namely,
those of the Bab and Baha, according to the exigency of circumstances.
Subh-i-Azal made the accusation " that the Baha’is had tampered with
the Bab's writings to give colour to their own
* " Mirza Jani," p. xxxv., Prof. Browne says, " When I was in Persia
in 1887-8, the Babis (Baha’is) whom I met feigned complete ignorance
of the very name and existence of Subh-i-Azal."
t P. 64, note.
J " Abbas Effendi suppressed all incidents and expressions not in
accordance with later Baha’i sentiment." " Of this I am certain that
the more the Baha’i doctrine spreads, especially outside of Persia,
the more the true history is obscured and distorted."—Prof. Browne in
his introduction to Mirza Jani, p. xxxvi.
§ Pp. 36-38.
|| One need not be surprised at this falsifying of claims and
historical facts, for it is the testimony of the Baha’i historian
himself (" New History," p. 5) that " the principal vice of the
Persians is falsehood— so universal and customary and so familiar that
truthfulness is entirely abandoned and ignored." " In matters relating
to religion the Mullahs have shown themselves to be ready liars and
shameless forgers." The degree of reliability of this History may be
judged from the following sentence, " When the people of Italy had
proved the extent of the Pope's hypocrisy, guile and deceit, they so
effectually deposed him and his children and his grandchildren that
naught remained of him but the appearance." Referring to 1870-1. Since
writing this article, I have received a pamphlet by August J.
Stenstrand, of Chicago, called " Third Call to Behaists." He writes
(p. 27), " The Babi history as well as their sacred scriptures prove
that a terrible corruption, changing and transposing of its meanings,
has been going on in the hands of the Behaists." Again (p. 28), " We
have plenty of proofs that there has been continual corruption,
interpolation, changing, transposing and stealing away the sacred
scriptures of the Babi religion in the hands of the Baha’is."
170 THE MOSLEM WORLD
doctrines and views."* I pass this by, to notice how they have
tampered with their own " Revelations." For example, take Baha's "
Epistle to the Shah of Persia." Its original text was published by
Baron Rosen.f It is embodied by Abbas Effendi in the " Traveller's
Narra¬tive."]: The two do not agree. " Very considerable alterations
and suppressions were made in the text by the author of ' Traveller's
Narrative.' "§ " The text has evidently been toned down to suit a
wider audience and to avoid giving offence to non-believers." ||
There is also another " Epistle to the Shah " which is contained in
the Surat-ul-Maluk. Its tone is strik¬ingly different. The first is a
careful diplomatic docu¬ment which acknowledged the faults of the
Babis, pleads pardon for the past and for religious toleration. It is
monotheistic, representing Baha as a humble suffering servant, with no
pretence to Divinity. The other " adopts a tone of fierce
recrimination towards the Shah, and upbraids him for the Bab's death,
saying, ' Would you had slain him as men slay one another, but ye slew
him in such a way as the eyes of men have not seen the like thereof
and heaven wept over him, and by God, the eye of existence hath not
beheld the like of you; you slay the son of your prophet and then are
of those who are joyful.' " He excuses the attempt on the life of the
Shah, and threatens vengeance^! on him. These two Epistles to the Shah
have been a puzzle to the critics. This threatening, fierce letter
seems so contrary to the policy of Baha. An adequate and not
improbable ex-
* Cf., " Journal of the Royal Asiatic Society," 1892, p. 447.
t " The Alwah-i-Salatin," in Collections Scientifiques, St.
Peters¬burg, 1877.
t " Traveller's Narrative," pp. 108-164.
§ " Journal of the Royal Asiatic Society," 1892, p. 313.
|| Idem, p. 286.
U " Star of the West," September 27th, 1913, pp. 9, 10, " If thou dost
not obey God, the foundations of thy government shall be razed, and
thou shalt become evanescent—become as nothing. If no atten¬tion is
paid to this book, thou shalt become non-existent."
BAHA’ISM AND KELIGIOUS DECEPTION 171
planation* would be that one letter was prepared for the perusal of
his Majesty and the other for the Baha’is, to impress them with the
boldness of their prophet.
Another example of this is seen in the suppression! of part of the
Lawh-i-Basharat (Glad Tidings). Its fifteenth section commands
Constitutional Government. When the Tablet was sent to Russia, this
section was suppressed by Baha’is. The Tablet was published in its
mutilated form by Baron Rosen. Expediency, which rules Baha’i
practice, required that an incomplete " Divine Revelation " should
reach Russia.
Playing fast and loose with the " Revelations" prevailed still more at
the time of the bitter quarrel and schism on the death of Baha. Though
Baha's Tablets are regarded as " Holy Books " in the highest sense,
yet the Baha’is commit the grave offence of changing them so as to
misrepresent facts. Mirza Mohammed Ali and Badi Ullah, younger sons of
Baha, in refuting the claim of Abbas Effendi to be Baha's successor,
say, " Has Abbas dared to change the texts uttered by Baha’u’llah ?
Most certainly, Yes. We have in our possession many texts of
Baha’u’llah which have been changed^ by Abbas Effendi." Further, " he
and his party have stolen the first paragraph of a sacred Tablet and
have perverted its meaning, with deception."
Khadim-Ullah,§ the life-long amanuensis of Baha,
* The same explanation will account for the opposite narratives of the
trial of Baha before the Turkish Court at Acca. Mr. Laurence Oliphant
reports that the Court put the question to Baha, " Will you tell the
Court who and what you are ? " "I will begin," he replied, " by
telling you who I am not. I am not a camel-driver (alluding to
Mohammed), nor am I a carpenter."
t " New History," p. xxv.
% " Facts for Behaists," p. 27. We mention a few of the important
ones. (1) The so-called Tablet of Beirut, which confirmed the claim of
Abbas, and was said to be transcribed by Khadim Ullah. The latter
declared it to be a forgery by Abbas Effendi. (2) Abbas omitted the
middle part of the " Tablet of Command " to make it certify his
claims. A complete copy in Baha's own handwriting showed the
subterfuge. (3) He combined parts of two different Tablets, called it
the " Treasure Tablet," and claimed that it certified his succession.
The two tablets were produced and proved the falsity of the claim.
§ " Facts for Behaists," p. 55. Afterwards Badi Ullah, who had
172 THE MOSLEM WORLD
asserts that Abbas actually rejected a " Sacred Tablet," written in
the handwriting of Baha’u’llah. Other Tablets are repudiated. For in "
Hidden Words "* Baha’u’llah refers to the " Fifth Tablet of Paradise "
and the " Ruby Tablet." Abbas Effendi warns against accepting any such
tablets if they should be brought to light. What other reason for this
can we imagine than fear that their contents would be against his
claim. Enough has been said to show the truth of the charge that the
Baha’is deal dishonestly with the documents of their alleged
revelation.
A peculiar instance of forgery occurs in the writings of Baha’u’llah.
In his Epistle to the Shah Baha quotes certain verses as from the "
Hidden Book of Fatima." This book, the Shiahs believe, was revealed by
Gabriel to Fatima, the daughter of Mohammed, disappeared with the
twelvth Imam, and will be brought back by the Mehdi at his coming.
Prof. Brownef wrote to Acca making inquiry about this " Book of Fatima
" and the quotations from it. The authorative repty which he received
was, " That naught is known of such a book but the name, but
Baha’u’llah mentioned it in this manner to make known the appearance
of the Kaim "' (Mehdi). In other words, Baha was making a fals<s
pre¬tence of quoting from the " Book of Fatima," as if he, as Mehdi,
had brought it with him.
3. Baha’is make false representation of facts in 'political history.
The " Traveller's Narrative" per¬verts the truth for " political
opportunism."! Contrary to the contemporary historian, Mirza Jani, and
the European chroniclers, the Shah is represented as ig-
accused the party of Abbas of making additions to the writings, with a
purpose changed sides in the quarrel and accused Mehmet Ali of the
same things—" interpolating," " erasing," " transposing," "
replac¬ing," " clipping and joining fragments," of the Tablets of
Baha’u’llah, besides issuing " a false writing in his name." Mehmet
Ali is also accused of " canying away by way of the window " two
trunks full of the " blessed writings." See " Epistle to the Baha’i
World," by Mirza Badi Ullah, pp. 3, 5, 12-17.
• " Hidden Words," numbers 20, 37, 48.
t " Traveller's Narrative," p. 123.
X " New History," p. vii.
BAHA’ISM AND RELIGIOUS DECEPTION 173
norant and innocent of and averse to the repressive measures taken by
his government against the Babis. Let me give specific proofs of this.
At the first trial of the Bab, at Tabriz, according to Mirza Jani,*
Nasr-ud-Din, then Crown Prince, whom he dubs " bastard," treated the
Bab disrespectfully by rolling a globe towards him and taunting him
with ignorance of it and by ordering him to be bastinadoed. The "
Traveller's Narrative,"! Per contra, says, " The heavenly-cradled
Crown Prince pronounced no sentence with regard to the Bab, but the
Mullahs ordered a bastinado." The former history states that the Prime
Minister consulted, about the execution of the Bab, with the Shah,!
who gave him full authority to act in the matter," and that he then
communicated with Prince Haurza Mirza, Governor of Azerbijan, who
proceeded to make plans for it. Abbas' Narrative§ states that the
Minister, without the Royal command and without his cognizance and
entirely on his own authority, issued commands to put the Bab to death
" ; " that Prince Haurza utterly refused to have part in the trial and
execution." Gobineau|| confirms the original account, and states that
Prince Haurza " took a leading part in the condemnation of the Bab."
It is certain that con¬temporary Babis^f held the Shah responsible for
their persecution and were bitter against him. Mirza Jani records the
death of Mohammed Shah, by saying that " he went to hell " ; the " New
History " affirms " that he passed to the mansions of Paradise."
Nasr-ud-Din
* Idem, p. 353.
t " Traveller's Narrative," p. 20.
J " New History," p. 292.
§ " Traveller's Narrative," pp. 40, 41. Abul Fazl also is apologetic
for the Shah, and says (" Baha’i Proofs," p. 38), " Without seeking
permission from the Shah, the Minister issued the order for his
death."
|| " Traveller's Narrative," p. 259.
f In " New History," p. xvii., Prof. Browne says, " The Babis made no
profession of loyalty, nor did they attempt to exonerate the Shah from
the responsibility of the persecutions. They entertained for the Kagar
rulers a hatred equal to that for the Mullahs, which Mirza Jani is at
no pains to disguise. To the Shahs, such terms as tyrant, scoundrel,
unrightful king, are freely applied. The battle cry, ' Ya Nasr-ud-Din
Shah,' is described as ' a foul watchword.' "
174 THE MOSLEM WORLD
was no puppet king, he was fully cognizant of the affairs of state.
Regarding the imprisonment of Baha, the " Traveller's Narrative "*
says, " His Majesty, moved by his own kindly spirit, ordered
investigation and the release of Baha LUlah." He had just ordered the
execu¬tion of twenty-eight Babis, with horrid cruelties, after the
attempt on his life. Regarding the torture and execution of Badi, who
bore the Epistle to the Shah, it says:f " It was contrary to the
desire of the Shah, and he manifested regret for it." This and much in
that Epistle is written with the idea of conciliating the Shah and
obtaining toleration. It is a sensible attitude, did they not maintain
it with so much misrepresentation and hypocrisy. The real spirit of
Baha’is towards Nasr-ud-Din is seen in Baha's Surat-ul-Muluk, and is
one of " fierce recrimination." Confirmation of this comes from
conversations with Baha’is.
Another misrepresentation of history, which is uni¬versal among
Baha’is, is in belittling the plot to assassinate Nasr-ud-Din Shah in
1852. Abbas Effendi says,J " It was done by a certain Babi, by sheer
madness, one other person being his accomplice." His sister, Bahiah
Khanum, says,§ It was "by a young Babi who had lost his reason,"
Kheiralla, || " by a weak-minded, insane believer." Similarly all
their writers propagate a tradi¬tion that one irresponsible man made
the attempt. It is permitted to doubt the Shiah historian, who gives a
circumstantial account of how twelve Babis, including one high leader,
laid the plot. But Count Gobineaulf is entitled to credence when he
says that there were a number of Babis in the plot and three took part
in the attempt. A nephew of one of the accomplices told Prof. Browne**
that there were seven in the plot and three of them went out to commit
the act. Why will not Baha’i writers give the facts straight ?
Another misrepresentation fostered by them is that
* " Traveller's Narrative," p. 52. f Idem, pp. 104-6. % "
Traveller's Narrative," pp. 49, 50. § Phelps, p. 13. H " Beha
Ullah," p. 411. ^ " Traveller's Narrative," p. 53. ** "
Traveller's Narrative," p. 323.
BAHA’ISM AND RELIGIOUS DECEPTION 175
of calling the Babi martyra Baha’is. Thus Abdul Baha says,* " When
they brought Kurrat-ul-Ayn the terrible news of the martyrdom of the
Baha’is, she did not waver." Again he says,f " Thousands of His (i.e.,
Baha’u’llah's) followers have given their lives, and while under the
sword shedding their blood they have proclaimed, ' Ya Baha-ul-Abha.' "
He saidj in Dr. Cadman's Church, " The King of Persia killed 20,000
Baha’is." Again,§ " In all parts of Persia his enemies rose against
Baha’u’llah, imprisoning and killing his converts, razing thousands of
dwellings." These are gross misstatements. In Kurrat-ul-Ayn's time
there were no Baha’is, only Babis. No such efforts as those described
were ever made to crush BAHA’ISM. The thousands who gave their lives
were Babis. Perhaps someone remarks, " What's the difference ? "
Foreign writers may not know the difference, and an American audience
certainly does not. But Abdul Baha, from whom I have quoted, makes a
great difference. It arouses one's indignation to read Baha’i
literature, in which they claim credit for all that is noble in Babi
annals, such as the martyrdoms, and yet they disparage and deny the
Babis.
Read Abul Fazl's " Baha’i Proofs." He said|| to Prince Naibus-
Sultaneh, " The unseemly actions of the Babis cannot be denied nor
excused, but/ to arrest Baha’is for them is oppression, for these
unfortunates have no connection with the Babis, who took up arms, nor
are they of the same religion or creed." In another place he writes^
repudiating the wars and disorders of the Babis, and affirming that
they were guilty of many censurable actions, such as taking men's
property and pillaging the dead, and engaging in conflict and
bloodshed. If then the Baha’is repudiate them, they must not
appropriate their glory, for the old Babis, with all their faults,
were at least heroic. BAHA’ISM has, on the contrary, the spirit of
tagiya.
I pass on to consider Abdul Baha's representations
* " Star of the West," October 16th, 1913, p. 210.
f Hem, July 13th, 1913, p. 118. % Idem, September 18th, 1912.
§ " Some Answered Questions," p. 37.
|| Page 77, 78. \ Page 63.
176 THE MOSLEM WORLD
regarding Sultan Abdul Hamid. I present two quota¬tions from Tablets
addressed to American believers. The first says,* " Here one witnesses
the fairness and impartiality of H.l. Majesty the Padeshah of the
Otto¬mans, who has dealt with the utmost justice and equity. In
reality to-day, in the Asiatic world, the Padeshah of the Ottoman
Empire and the Shah of Persia, Muzaffar-ud-Din, are peerless and have
no equals. These two kings have treated us with mildness—both are
just. Therefore, pray ye and beseech for their confirmation in the
threshold of the Almighty, especially for Abdul Hamid, who has dealt
at all times in justice with these exiled ones." Abdul Hamid—a
peerless, just one! Surely this would have remained among the hidden
things had not one " Servant of God " (Abd-ul-Baha) revealed it to us
about that other " Servant of God " (Abd-ul-Hamid). This "revelation"
is dated 1906. After Abdul Hamid was deposed, Abdul Baha speaksf of "
his oppression and tyranny," for the Sultan sent " an oppressive,
august commission, that with all kinds of wiles, simulations, slander
and fabrication of false stories, they might fasten guilt upon Abdul
Baha. But soon fetters and manacles were placed around the unblessed
neck of Abdul Hamid." Did the " Infallible Pen " err in the former
character sketch ? No, but Abdul Baha's oppression:}: of his brothers,
in retaining their patrimony, resulted in a bitter quarrel and
complaints, followed by an investigating Commission and Abdul Baha's
imprison¬ment. On this account the whitewash scaled off Abdul Hamid.
Another form of misstatement is their habitual way of speaking of the
imprisonment of Baha and Abdul-Baha. Abdul Baha says of Baha,§ "His
blessed days
* " Tablets of Abdul Baha," Vol. i., p. 46.
t " Star of the West," May 17th, 1911, p. 6.
% Mrs. Templeton (previously Mrs. Laurence Oliphant) in " Facts for
Beliaists," tells of the unrighteousness of Abbas Effendi (Abdul Baha)
in keeping from his brothers and step-mothers the pension money of the
Turkish Government and the revenue of Baha's villages, and of his
ostentatious charity in giving away part of these funds by
distributing coins to a mixed crowd of beggars every Friday.
§ " Star of the West," May 17th, 1913, p. 74.
BAHA’ISM AND RELIGIOUS DECEPTION 177
ended in the cruel prison and dark dungeon." " He passed his days in
the Most Great Prison."* Abdul Baha continually speaks of himself in
such words as the following, " Forty years I was a prisoner; I was
young when I was put in prison, and my hair was white when the prison
doors opened."f " After all these long years of prison life." " My
body can endure anything ; my body has endured forty years of
imprisonment."! Now, what are the facts ?
In Phelps' Life, Bahiah Khanum§ says, " We were imprisoned in the
barracks at Acca two years (1868-70)." Then|| " we were given a
comfortable housed with three rooms and a court." After nine years of
such restriction Baha’u’llah moved to a beautiful garden outside the
city and built there a Palace, called Bahja. He had the freedom of the
surrounding country, visited Mount Carmel, and later spent a part of
each year at Haifa.** Baha’u’llah died in this Palace, not in a
dungeon.'W
* " Tablets of Abdul Baha," Vol. i., p. 44.
t " Star of the West," Idem, p. 67. J Idem, September 8th, 1912, p.
5.
§ Phelps, p. 66. S Idem, p. 70.
% This house was purchased by an American Baha’i lady, that it might
remain in Baha’i hands.
♦♦ " Baha’i Proofs," by Abul Fazl, p. 66. Remey, p. 23.
tt" Mrs. Grundy, p. 73 ff., " Ten Days," etc., speaks of the Palace of
joy as a very large white mansion. Prof. Browne was received here
(1890). He was conducted through a spacious hall, paved with a mosaic
of marble, into a great antechamber, and entered through a lifted
curtain into a large Audience Room.
Of the Garden of Baha, Sprague ("A Year in India," etc., p. 1) says, "
It is a veritable garden of Eden, with luxuriant foliage and every
fruit. Baha’u’llah used to sit under the large spreading tree and
teach his disciples." " Mrs. Grundy " says, " The Rigwan is filled
with palm trees, oranges, lemons and wonderful flowers. A river, the
Nahr Naaman, runs through it, in two streams, on which ducks and other
fowls swim. On an island is an arbour under two large mulberry trees.
A fountain plays in the midst. Under the arbor is a chair where Baha
used to sit. No one sits in it any more. (Mrs. Grundy knelt at the
foot of the chair). The garden has a cottage, where Baha spent his
summers." A Palace and a luxurious summer place were Baha's " Most
Great Prison " during most of his years at Acca. Compare Laurence
Oliphant's " Haifa," etc., p. 103, for a fine description of h's "
pleasure ground." How unfounded are such state¬ments as Bernard
Temple's (" Star of the West," p. 39, April 28th, 1914). " All this
while the founders were behind prison walls."
M
178
THE MOSLEM WORLD
As to Abbas Effendi, during the first brief period only-he was
restricted to the barracks. He was even tempor¬arily put in chains in
the dungeon* when accused of participation in the assassination of the
Azalis. After that, for a period of thirty years, " he was permitted
to go about at his pleasure, beyond the walls of Acca."f He built a
fine residence^ at Haifa, which I have seen. He journeyed to Tiberias
and as far as Beirut. Only after his quarrel with his brothers and on
their accusation was he ordered back to Acca, and even then he had the
freedom of the city (1905).§ Such are the facts about Abbas Effendi,
whom Canon Wilberforce introduced in his Church as " for forty years a
prisoner for the cause of brotherhood and love." In truth it was the
quarrelling of the brothers, Azal and Baha, that led to the banishment
from Adrianople to Acca, the murder of Azalis by Baha’is increased its
severity, the bitter hatred of the younger generation against each
other brought back the restraint.
4. Another immoral practice of Baha’is is tagiya or Ketman, religious
dissimulation. This is taught and practised by Shiah Moslems, || and
it is continued with all its offensiveness against good morals by
Baha’is. In it concealment, denial or misrepresentation by word or act
is allowed for self-protection or for the good of the faith. It was
formally permitted by Baha’u’llah. In accordance with this practice
Abdul Baha and his follow¬ers at Acca keep the Fast of RamazanlF in
addition to the Baha’i Fast at Noruz. Dr. H. H. Jessup** wrote, " He
is now acting what seems to be a double part—a Moslem
• Phelps, p. 75. t Idem, p. 80.
J Dr. H. H. Jessup, who visited him in 1900, writes (New York Onllook,
1902), " Abbas Effendi has two houses in Haifa, one for his family, in
which he entertains the American lady pilgrims, and one down town
where his Persian followers meet him."
§ Abbas Effendi in Acca at this time visited Mr. Remey (" Baha’i
Movement," p. 108). He received American pilgrims. Mrs. Goodall ('•
Daily Lessons," p. 6) speaks of " His bountifully spread table," the
laughter and good cheer, and (p. 13) remarks, " One would never
realise he was visiting a Turkish prison."
J Dr. Shedd says, " Concealment of religious faith is a common
practice in Persia, and it is approved and recommended by Baha’is."
f Phelps, p. 101. ** New York Outlook.
BAHA’ISM AND RELIGIOUS DECEPTION 179
in the Mosque, and a Christ in his own house. He prays with the
Moslems, ' there is no God but God,' and ex¬pounds the Gospels as the
incarnate Son of God." Mirza Abul Fazl, a Baha’i missionary, lately
died in Egypt. At his public funeral* the Moslem taziah, with reading
of the Koran, was held, though he was a strenuous worker for the
abrogation of Islam. Most Baha’is in Persia live in habitual tagiya.
Fear of persecution is some palliation for this, but it is a great
defect. Very far from the truth is the statement of Lord Curzonf that
"No Babi (or Baha’i) has ever recanted under pressure." Mr. Nicolas, $
the French Consul at Tabriz, shows from the Bab's own writings that he
himself denied his Manifestation at his examination at Shiraz and
signed a recantation. At the execution! of the Bab in Tabriz (1850)
two of his intimate disciples denied the faith. The explanation of the
fact is remarkable and instructive. They were enjoined to do so by the
Bab in order that they might convey certain documents to a safe place.
In other words, they were to he for the faith, by divine injunction.
In another notable instance, j| seven Babis> stood firm and were
executed at Teheran, while thirty recanted, being told by their leader
to judge whether they were justified by family ties, etc., in
renouncing the faith. " They deter¬mined to adopt a course of
concealment, tagiya." Some years ago a Baha’i was called before the
Governor of Tabriz and questioned, " Are you a Baha’i ? " "I am a.
Mussulman." "Will you curse Baha ? " " It is written in the Koran not
to curse, I am not a Baha’i." By pay¬ment of a peshkesk this answer
was made acceptable. And no offence was recognised in conscience, for
Baha had said, " If your heart is right with me, nothing matters." It
were scarcely necessary to note that some Babis and Baha’is have
denied their faith, except to cor¬rect the mistake of travellers, but
the fact that denial is permitted and approved is important. For
tagiya is
* " Star of the West," March 2nd, 1914. f Phelps, p. xxxi.
X " Le Beyan Persan" (Paris), Introduction xvi.-xxiv., by A. L. M.
Nicolas, who has made a special study of Babism and published much.
§ " New History," p. 252. || " Traveller's Narrative," p. 252.
180 THE MOSLEM WORLD
a deeply-rooted seed which bears evil fruits in their characters and
conduct.
Even their propaganda is carried on in the same deceit¬ful spirit. The
Baha’i conceals from the one he approaches his status and beliefs,
insinuates himself into his confi¬dence, suits the substance of his
message to the pre¬conceptions and prejudices of his hearer and leads
him on, perhaps omitting to mention the real essentials of BAHA’ISM.*
One of their methods is to worm themselves into the employ of
Christian Missions and clandestinely carry on their propaganda while
they undermine the work of the Mission. Perhaps the Mission wishes a
language teacher or a mirza. A Baha’i presents himself. He talks well.
In the course of conversation the mis¬sionary inquires his religious
views. He appears liberal minded. Direct inquiry is made, " Are you a
Baha’i ? " He replies, " No, / am not, but I am tired of Islam ; I am
a truth-seeker." The missionary employs him. After a time, maybe, he
professes to be a Christian, and is baptised. Such were a certain
Mirza Hasan and a Mirza Husain, who deceived the Swedish Mission and
received salaries as Christian evangelists, but had been and continued
to be Baha’is and propagandists. I have heard that in a certain
Station (not American) Baha’is, without revealing their faith,
accepted positions as cook, language-teacher, financial agent, etc.,
and so surrounded the new Mission that it was a Baha’i more than a
Christian establishment. Dr. Sheddf tells of an assistant he had with
him in school work—a Persian, with whom he discussed religious topics
freely. For years the man disavowed belief in BAHA’ISM, but finally
threw off the mask and became an active propagandist. After his
dismissal he instigated the Persian pupils, whom he had previously
secretly beguiled, and they complained to the Persian Government that
" they, as good (?) Moham-
* S. M. Jordon, of Teheran, says (" The Mohammedan World," Cairo, p.
130), " We are honestly open in our methods, while they are the
reverse." Dr. Shedd says, " Christian Mission work is openly
Christian, that of Persian Baha’is is professedly Mohammedan." "
BAHA’ISM, as offered to a Jew, a Christian or a Mohammedan varies
greatly."
t " Missionary Review," 1911, October.
BAHA’ISM AND RELIGIOUS DECEPTION 181
medans, were offended by having to study the Christian Scriptures."
Great is tagiya !
What else can we expect, since Abdul Baha instructs his disciples in
pretence. A certain Madame Canavarro,* staying at Acca, expressed her
desire to assist in spreading BAHA’ISM among the Buddhists, and spoke
of the difficulty of introducing it as a new religion. Abdul Baha
replied, " At first teach it as truths of their own religion,
after¬wards tell them of me." She replied that she herself was imbued
with the spirit of Buddhism. He answered, " What you call yourself is
of no consequence." To a certain American lady who was afraid her
friends would be repelled by the idea of a new religion, Abdul Baha
advised, " Remain in the church and teach BAHA’ISM as the true
teaching of Christ."
A striking instance of this religious dissimulation is seen in
Hamadan.f There about two-and-a-half per cent, of the Jews have
accepted Baha as the Messiah. But many of these continue in the
outward forms and associations of the Jews.J Others professed to be
Christians, and were protected as such by the Shah's government. After
a decade or two it became evident that they were hypocrites, cloaking
their BAHA’ISM under the Christian name.
This Oriental dissimulation takes on a different phase in Western
BAHA’ISM. The principle of the latter is stated thus, " Adhere to any
religious faith with which you are associated."§ " No religious
relation|| should
* Phelps, p. 154.
f Miss A. Montgomery, in " Woman's Work," 1913, p. 270, sayB of these
Baha’is, " This sect of Moslems, thirty years ago, were afraid to
appear to be what they really were, they exercised the privilege of
falsehood their deceitful faith grants them, and called themselves
Christians."
% A European Jew reports as follows (1914), " The Jewish Baha’is in
Hamadan are few in number (exactly fifty-nine besides children). They
have not yet broken with Judaism. They go to the Synagogue and follow
outwardly our religious practices. They deny in public that they are
Baha’is from fear of the Mussulmans, who detest the new religion. But
the continual attacks of the Baha’is against the Jews will exasperate
our co-religionists, who will cast them out finally. At present the
practical result is hatred and disdain, and bitter dissensions between
fathers and sons, sisters and brothers, husband and wife."
§ Phelps, p. 96. The Report of the Baha’is to the United States
182 THE MOSLEM WORLD
be severed, but these relations should become as avenues for giving
forth the message of the Baha’i faith." This idea is delusive ; it is
self-deception, ignorance, or worse. No Christian can give allegiance
to Baha as incarnate God and accept, as he then must, Islam,* Babism
and BAHA’ISM as successively true, and as higher revelations
abrogating Christianity, and still be loyal to Christ. BAHA’ISM is not
a philosophy like Tolstoism, nor a theory of economics like the "
single tax " ; it is a religion as much as Mormonism is.
A plain example of Baha’i tagiya is in connection with the
organisation known as the " Persian-American Educational Society."
This was organised at Wash¬ington, D.C., under the patronage of Mirza
Ali Kuli Khan, Persian Charge d' Affaires. Its organising body,
committee to draft its constitution, its executive, are Baha’is, yet
its circular sets forth seventeen purposes for its existence without
naming the propagation of BAHA’ISM as one of them. It appealed for
funds on general philanthropic and educational grounds, never
mentioning its religious motive. It introduced the names of President
Taft, Secretary Root, and other prominent men in such a way as to lead
the public to understand that the movement had their intelligent
endorsement. To its real purpose, viz. : aiding existing and
establishing new Baha’i schools in Persia and the Orient,f I am making
no objection. It is the concealment of this purpose which is
objectionable when contributions are asked from the general public.
It claims to be
Census Board says, " One may be a Baha’i and still retain active
membership in another religious body."
I! Remey's, " The Baha’i Movement," p. 97.
* BAHA’ISM says, " Christians who do not believe in the Koran have not
believed Christ."
t The name of the Society has been changed to the " Orient Occident
Unity," and a commercial department added. Its contri¬butions are
acknowledged, and its work reported through the " Star of the West "
as Baha’i work. An American, who imported a machine flour-mill to
Persia, under its auspices, told the Consul that the objeot of his
coming was not the mill but propagating BAHA’ISM. In the " Jam-i-
Jamsied," Calcutta, March 28th, 1914, Dr. E. C. Gatsinger boasts to
the Parsees, " The American Baha’is have established schools in
Persia, and have sent American teachers to those schools."
BAHA’ISM AND RELIGIOUS DECEPTION 183
unsectarian, because its schools take in pupils of all sects and
religions. So do the schools of Christian Missions, but they are none
the less Christian schools, and the " Orient-Occident" schools are
distinctively Baha’i. They disclaim proselytizing. The claim is simply
false. Baha’i schools are hot beds of proselytizing, and must be so by
their nature. Their law* says, " Schools must first train the children
in the principles of the religion." Dreyfusf adds, " There is no fear
of a prescription, emanating from such authority, ever being
disregarded." The Baha’i school in Teheran worked under cover for some
years. Remey says, J " This institution is not generally known as a
Baha’i School. However, it is in the hands of the Baha’is. From the
directors down through the teachers and students, the majority were of
our faith." Similarly in Bombay,§ the Baha’i teacher concealed his
faith. " The Zoroastrian parents of his pupils suspected him of
BAHA’ISM and so took their children out."
But to find the supreme example of Baha’i tagiya we have to go to the
fountain head. Abdul Baha him¬self, oblivious to its moral obliquity,
lays bare the fact in his " Traveller's Narrative."|| We have seen
that Sabh-i-Azal, the half-brother of Baha’u’llah, was ap¬pointed by
the Bab as his successor. According to Abdul Baha, this appointment
was a dishonest subterfuge on the part of Baha, arranged by him
through secret corres-. pondence with the Bab, in order that Baha
might be relieved of danger and persecution and be protected from
interference. So " out of regard for certain considerations and as a
matter of expediency, Azal's name was made notorious on the tongues of
friends and foes even to jeopardising his life, while Baha remained
safe and secure, and no one fathomed the matter." Abul Fazl^[ states
the position of the " Traveller's Narrative" as
* " Words of Paradise," p. 53. t " The Universal Religion," p.
139.
J " Observations of a Baha’i Traveller," 1908, p. 77.
§ Sprague's, " A Year in India," p. 16. || Pp. 62, 63, 95, 96.
f " Baha’i Proofs," p. 52. See also Browne's " Mirza Jani's History,"
pp. xxxiii.-vi.
184 THE MOSLEM WORLD
follows, " The Bab and Baha’u’llah, after consulting together, made
Azal appear as the Bab's successor. In this manner they preserved
Baha’u’llah from interfer¬ence." This account shows the low ideas of
honour and truthfulness in the minds of Baha and Abdul Baha. And
although their explanation is not true (but an invention of their
tagiya—corrupted minds), it shows to what straits* they were put to
explain away the succes¬sion of Azal, the legitimacy of which Azal
still, in his ripe old age, maintains. Abdul Baha published to the
world Baha's deceitfulness, but in vain !
Of a piece with this was the action of Baha's trusted agent, Maskin
Kalam, in Cyprus. This Baha’i was sent by the Turkish Government with
Azal. " He set up a coffee-house at the port where travellers must
arrive, and when he saw a Persian land he would invite him in, give
him tea or coffee and a pipe, and gradually worm out of him the
business that had brought him there. If his object were to see Subh-i-
Azal, off went Muskin Kalamf to the authorities, and the pilgrim soon
found himself packed out of the Island." This account is given by a
faithful Baha’i. Afterwards Maskin Kalam retired to Acca and spent his
old age as an honoured guest of Baha.
* The Baha’is are impaled on the other horn of the dilemma also, for,
as Prof. Browne says (" Mirza Jani," p. xxxiii.), " The difficulty
lies in the fact that Subh-i-Azal consistently refused to recognise
Baha's claim, so that the Baha’i is driven to make the assumption that
the Bab, who is acknowledged to be divinely inspired and gifted with
divine knowledge and prescience, deliberately chose to succeed him one
who was destined to be the ' Point of darkness,' or chief opponent, of
' Him whom God should manifest.' "
t " A Year Among the Persians," p. 517.