Part 12

In Phelps' Life, Bahiah Khanum[444] says, "We were imprisoned in the barracks at Acca two years (1868-70)." Then[445] "we were given a comfortable house[446] with three rooms and a court." After nine years of such restriction Baha Ullah 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.[447] Baha Ullah died in this Palace, not in a _dungeon_.[448]

As to Abbas Effendi, during the first brief period only he was restricted to the barracks. He was even temporarily put in chains in the dungeon[449] 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."[450] He built a fine residence[451] 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).[452] 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 Bahais increased its severity, the bitter hatred of the younger generation against each other brought back the restraint.

4. Another immoral practice of Bahais is _tagiya_ or _ketman_, religious dissimulation. This is taught and practiced by Shiah Moslems,[453] and it is continued with all its offensiveness against good morals by Bahais. 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 Ullah. In accordance with this practice Abdul Baha and his followers at Acca keep the Fast of Ramazan[454] in addition to the Bahai Fast at Noruz. Dr. H. H. Jessup[455] wrote, "He is now acting what seems to be a double part--a Moslem in the Mosque, and a Christ in his own house. He prays with the Moslems, 'there is no God but God,' and expounds the Gospels as the incarnate Son of God." Mirza Abul Fazl, a Bahai missionary, lately died in Egypt. At his public funeral[456] the Moslem _taziah_, with reading of the Koran, was held, though he was a strenuous worker for the abrogation of Islam. Most Bahais 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 Curzon[457] that "No Babi (or Bahai) has ever recanted under pressure." Mr. Nicolas,[458] 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[459] 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 lie for the faith, by divine injunction. In another notable instance,[460] 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 determined to adopt a course of concealment, _tagiya_." Some years ago a Bahai was called before the Governor of Tabriz and questioned, "Are you a Bahai?" "I am a Mussulman." "Will you curse Baha?" "It is written in the Koran not to curse, I am not a Bahai." By payment of a peshkesk this answer was made acceptable. And no offense was recognized 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 Bahais have denied their faith, except to correct the mistake of travellers, but the fact that denial is permitted and approved is important. For _tagiya_ is a deeply-rooted seed which bears evil fruits in their characters and conduct.

Even their propaganda is carried on in the same deceitful spirit. The Bahai conceals from the one he approaches his status and beliefs, insinuates himself into his confidence, suits the substance of his message to the preconceptions and prejudices of his hearer and leads him on, perhaps omitting to mention the real essentials of Bahaism.[461] 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 Bahai presents himself. He talks well. In the course of conversation the missionary inquires his religious views. He appears liberal minded. Direct inquiry is made, "Are you a Bahai?" He replies, "No, _I 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 baptized. 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 Bahais and propagandists. I have heard that in a certain Station (not American) Bahais, without revealing their faith, accepted positions as cook, language-teacher, financial agent, etc., and so surrounded the new Mission that it was a Bahai more than a Christian establishment. Doctor Shedd[462] 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 Bahaism, 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 (?) Mohammedans, were offended by having to study the Christian Scriptures." Great is _tagiya_!

What else can we expect, since Abdul Baha instructs his disciples in pretense. A certain Madame Canavarro,[463] staying at Acca, expressed her desire to assist in spreading Bahaism 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, afterwards 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 Bahaism as the true teaching of Christ."

A striking instance of this religious dissimulation is seen in Hamadan.[464] 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.[465] 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 Bahaism under the Christian name.

This Oriental dissimulation takes on a different phase in Western Bahaism. The principle of the latter is stated thus, "Adhere to any religious faith with which you are associated."[466] "No religious relation[467] should be severed, but these relations should become as avenues for giving forth the message of the Bahai 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,[468] Babism and Bahaism as successively true, and as higher revelations abrogating Christianity, and still be loyal to Christ. Bahaism 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 Bahai _tagiya_ is in connection with the organization known as the "Persian-American Educational Society." This was organized at Washington, D. C., under the patronage of Mirza Ali Kuli Khan, Persian Charge d' Affaires. Its organizing body, committee to draft its constitution, its executive, are Bahais, yet its circular sets forth seventeen purposes for its existence without naming the propagation of Bahaism 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 Bahai schools in Persia and the Orient,[469] 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 _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 Bahai. They _disclaim proselytizing_. The claim is simply false. Bahai schools are hotbeds of proselytizing, and must be so by their nature. Their law[470] says, "Schools must first train the children in the principles of the religion." Dreyfus[471] adds, "There is no fear of a prescription, emanating from such authority, ever being disregarded." The Bahai school in Teheran worked under cover for some years. Remey says,[472] "This institution is not generally known as a Bahai School. However, it is in the hands of the Bahais. From the directors down through the teachers and students, the majority were of our faith." Similarly in Bombay,[473] the Bahai teacher concealed his faith. "The Zoroastrian parents of his pupils suspected him of Bahaism and so took their children out."

But to find the supreme example of Bahai _tagiya_ we have to go to the fountainhead. Abdul Baha himself, oblivious to its moral obliquity, lays bare the fact in his "Traveller's Narrative."[474] We have seen that Subh-i-Azal, the half-brother of Baha Ullah, was appointed 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 correspondence 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 jeopardizing his life, while Baha remained safe and secure, and no one fathomed the matter." Abul Fazl[475] states the position of the "Traveller's Narrative" as follows, "The Bab and Baha Ullah, after consulting together, made Azal _appear_ as the Bab's successor. In this manner they preserved Baha Ullah from interference." 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[476] they were put to explain away the succession of Azal, the legitimacy of which Azal still, in his ripe old age, maintains. Abdul Baha published to the world Baha's deceitfulness, but only made the matter worse for him.

Of a piece with this was the action of Baha's trusted agent, Maskin Kalam, in Cyprus. This Bahai 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 Maskin Kalam[477] to the authorities, and the pilgrim soon found himself packed out of the Island." This account is given by a faithful Bahai. Afterwards Maskin Kalam retired to Acca and spent his old age as an honoured guest of Baha.

FOOTNOTES:

[380] "Life of Abbas Effendi," p. xxxvii.

[381] "New Hist.," p. 236; "Trav.'s Narr.," p. 82.

[382] "Bahai Proofs," pp. 63, 77.

[383] "The Bahai Religion," p. 111.

[384] Quoted in "New Hist.," p. 373; comp. p. 61.

[385] Professor Browne's Introduction to Phelps, p. xxi.

[386] "New Hist.," p. 426.

[387] _Ibid._, p. xxvii.

[388] "Trav.'s Narr.," pp. 342-343.

[389] Browne's "A Year Among the Persians," p. 530. "If, instead of talking in this violent and unreasonable manner, you would produce the 'Bayan,' of which ever since I came to Persia I have been vainly endeavouring to obtain a copy."

[390] Its authors were Mirza Husain of Hamadan, M. Abul Fazl, and Manakji.

[391] Numerous magazine articles, and even the "Life of Abbas Effendi" have been written by Bahais, as if they were outsiders making observations.

[392] In his Introduction (pp. xxxii.-v.) to Mirza Jani, which he has had printed in Persian, Professor 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."

[393] "New Hist.," p. xxix.

[394] _Ibid._, pp. xiv., xxxi.

[395] _Ibid._, p. xiv.

[396] "Encyc. Brit.," article, Babism.

[397] "Trav.'s Narr.," p. xlv. 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 Bahais; (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.

[398] Count Gobineau (p. 277) says, "There was some little hesitation 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 recognized by all the Babis."

[399] "Mirza Jani," p. xxxii.

[400] _Ibid._, p. xxxv. Professor Browne says, "When I was in Persia in 1887-1888, the Babis (Bahais) whom I met _feigned_ complete ignorance of the very name and existence of Subh-i-Azal."

[401] Page 64, note.

[402] "Abbas Effendi _suppressed_ all incidents and expressions not in accordance with later Bahai sentiment." "Of this I am certain that the more the Bahai doctrine spreads, especially outside of Persia, the more the true history is obscured and distorted" (Professor Browne in his introduction to "Mirza Jani," p. xxxvi.).

[403] Pages 36-38.

[404] One need not be surprised at this falsifying of claims and historical facts, for it is the testimony of the Bahai historian himself ("New Hist.," 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 1870-1871). I have received a pamphlet by A. 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 Bahais."

[405] Cf. _Jour. Roy. As. Soc._, 1892, p. 447.

[406] "The Alwah-i-Salatin," in Collections Scientifiques, St. Petersburg, 1877.

[407] "Trav.'s Narr.," pp. 108-164.

[408] _Jour. Roy. As. Soc._, 1892, p. 313.

[409] _Ibid._, p. 286.

[410] _S. W._, Sept. 27, 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 attention is paid to this book, thou shalt become non-existent."

[411] 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."

[412] "New Hist.," p. xxv.

[413] "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.

[414] "Facts for Behaists," p. 55. Afterwards Badi Ullah, who had accused the party of Abbas of making additions to the writings, with a purpose changed sides in the quarrel and accused Mohammed Ali of the same things--"interpolating," "erasing," "transposing," "replacing," "clipping and joining fragments," of the Tablets of Baha Ullah, besides issuing "a false writing in his name." Mohammed Ali is also accused of "carrying away by way of the window" two trunks full of the "blessed writings." See "Epistle to the Bahai World," by Mirza Badi Ullah, pp. 3, 5, 12-17.

[415] "Hidden Words," numbers 20, 37, 48.

[416] "Trav.'s Narr.," p. 123.

[417] "New Hist.," p. vii.

[418] _Ibid._, p. 353.

[419] "Trav.'s Narr.," p. 20.

[420] "New Hist.," p. 292.

[421] "Trav.'s Narr.," pp. 40, 41. Abul Fazl also is apologetic for the Shah, and says ("Bahai Proofs," p. 38), "Without seeking permission from the Shah, the Minister issued the order for his death."

[422] "Trav.'s Narr.," p. 259.

[423] In "New Hist.," p. xvii., Professor Browne says, "The Babis made no profession of loyalty, nor did they attempt to exonerate the Shah from the responsibility of the persecutions. 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.'"

[424] "Trav.'s Narr.," p. 52.

[425] _Ibid._, pp. 104-106.

[426] _Ibid._, pp. 49, 50.

[427] Phelps, p. 13.

[428] "Beha Ullah," p. 411.

[429] "Trav.'s Narr.," p. 53.

[430] _Ibid._, p. 323.

[431] _S. W._, Oct. 16, 1913, p. 210.

[432] _Ibid._, July 13, 1913, p. 118.

[433] _Ibid._, Sept. 18, 1912.

[434] "Some Answered Questions," p. 37.

[435] Pages 77, 78.

[436] Page 63.

[437] "Tablets of Abdul Baha," Vol. I, p. 46.

[438] _S. W._, May 17, 1911, p. 6.

[439] Mrs. Templeton (previously Mrs. Laurence Oliphant), in "Facts for Behaists," tells of the unrighteousness of Abbas Effendi (Abdul Baha) in keeping from his brothers and stepmothers 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.

[440] _S. W._, May 17, 1913, p. 74.

[441] "Tablets of Abdul Baha," Vol. I, p. 44.

[442] _S. W._, _Ibid._, p. 67.

[443] _Ibid._, Sept. 8, 1912, p. 5.

[444] Phelps, p. 66.

[445] _Ibid._, p. 70.

[446] This house was purchased by an American Bahai lady, that it might remain in Bahai hands.

[447] "Bahai Proofs," by Abul Fazl, p. 66. Remey, p. 23.

[448] Mrs. Grundy, p. 73 ff., "Ten Days," etc., speaks of the Palace of Joy as a very large white mansion. Professor 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 Ullah used to sit under the large spreading tree and teach his disciples." Mrs. Grundy says, "The Rizwan 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 arbour 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 his "pleasure ground." How unfounded are such statements as Bernard Temple's (_S. W._, p. 39, April 28, 1914). "All this while the founders were behind prison walls."

[449] Phelps, p. 75.

[450] _Ibid._, p. 80.

[451] Dr. H. H. Jessup, who visited him in 1900, writes (New York _Outlook_, June, 1901), "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."

[452] Abbas Effendi in Acca at this time visited Mr. Remey ("Bahai 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 realize he was visiting a Turkish prison."

[453] Doctor Shedd says, "Concealment of religious faith is a common practice in Persia, and it is approved and recommended by Bahais."

[454] Phelps, p. 101.

[455] New York _Outlook_.

[456] _S. W._, March 2, 1914.

[457] Phelps, p. xxxi.

[458] "Le Beyan Persan" (Paris), Introduction xvi.-xxiv., by A. L. M. Nicolas.

[459] "New Hist.," p. 252.

[460] "Trav.'s Narr.," p. 252.

[461] S. M. Jordan, of Teheran, says ("The Mohammedan World," Cairo, p. 130), "We are honestly open in our methods, while they are the reverse." Doctor Shedd says, "Christian Mission work is openly Christian, that of Persian Bahais is professedly Mohammedan." "Bahaism, as offered to a Jew, a Christian or a Mohammedan, varies greatly."

[462] _Missionary Review_, October, 1911.

[463] Phelps, p. 154.

[464] Miss A. Montgomery, in _Woman's Work_, 1913, p. 270, says of these Bahais, "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."

[465] A European Jew reports as follows (1914), "The Jewish Bahais 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 Bahais from fear of the Mussulmans, who detest the new religion. But the continual attacks of the Bahais 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."