Part 16

Mirza Abul Fazl, the philosopher of the movement, gives, as a partisan of Abbas Effendi, an account of these times in his "Bahai Proofs."[587] He describes the "ruinous discords and divisions," "the world-consuming flame of jealousy and hatred of the people of error," "the hard hearts of the men of hostility," "the animosity and groundless pride," "the senseless hatred, degradation and shame of the violators of the covenant." He gives the opprobrious title of _Nakhazeen_ to Mohammed Ali's party. He continues, "The evil intrigues, calumnies, false pamphlets and accusations, evil tongues and cursings of the Nakhazeen divided the community and filled it with foul odours." Several outside parties tried to act as mediators and bring about a reconciliation. Among these were the British Consul at Haifa and Mrs. Templeton. The younger brothers agreed to the terms. Abbas Effendi was formally requested to show the Will before impartial witnesses and all were to abide by its word. "This he resolutely refused to do and he must stand condemned for this before all impartial men."[588] After the failure of these efforts at reconciliation, the anger and bitterness waxed hotter. To quote Abul Fazl again: "The Nakhazeen cursed and insulted the visitors to the tomb of the Blessed Perfection," so that there was danger of its desecration. "Consequently Abbas Effendi asked the local (Turkish) Government to supply a guard to accompany and protect" his party. Abbas also went to Tiberias and made complaint to the Government there.[589] As a result of all these conditions, "The people of hostility and violation," says Abul Fazl, "availed themselves of political machinations," in other words, Mohammed Ali's party, "those dwellers in hellfire,"[590] appealed to the "fanatical men of those lands," _i.e._, those same Turkish Authorities. Mohammed Ali formally complained to the Governor of Damascus, Nazim Pasha, sending Mirza Majd-ud-Din as his special messenger.[591] They accused Abbas of retaining their stipends, of confiscating their patrimony, including the father's gold watch which had been donated to Mohammed Ali. Above all, according to the interesting narrative of Abbas' sister, Bahiah Khanum,[592] they made accusation that the shrine which was being erected on Mount Carmel "was intended as a fort, in which Abbas and his followers would intrench themselves, defy the Government, and endeavour to gain possession of this part of Syria." To use the words of Abbas, they said that "he had hoisted the banner of independence; upon that he had inscribed 'Ya Baha-ul Abha': that he had summoned all to assemble that he might found a new monarchy." Therefore "an inquisitorial body (a Commission) was appointed by the Government. To them the copartners of my brothers confirmed them (the reports) and added to them."[593] After the report of the Commission and in consequence of these charges and counter-charges of the "Greatest Branch of God" and the "Mightiest Branch of God," a telegram was received from the Sultan to the Governor "issuing a firman, decreeing the original order, by which Baha's family were confined within the walls of Acca." After _nine_ years of quarrelling (_nine_ being the sacred number of Bahais) this order was put in force, 1901 A.D. They were still confined to Acca in 1906 when I visited Haifa. I saw the shrine and the fine residence of Baha at Haifa, just beside the English Mission. It deserves to be emphasized that the _cause of the Bahai leaders being restricted to Acca_ was not religious persecution by Moslems but _their own quarrellings_.

So completely had the suspicions of Abdul Hamid's government been aroused by their accusations against each other that the death sentence was feared. Pilgrimages were stopped and terror rested on the followers.[594] Abdul Baha wrote to his American disciples of these conditions in the following hyperbolic words: "Verily, by God, I would not change this prison for the throne nor for all the gardens of the earth. Verily I hope to be suspended in the air, and that my breast may become the target to be pierced by thousands of bullets: or that I may be cast into the bottomless seas or thrown into the wilderness.... If I could taste the cup of the great martyrdom, my greatest desire would be fulfilled. This is my utmost aim, the animation of my spirit, the healing of my bosom, the sight of my eyes." But when the establishment of the Constitution in Turkey gave him freedom, he was quick to take advantage of it. He went to Egypt and took up his residence there.[595]

The history I have narrated above refutes these various pretensions of Bahaism, its claims, its "great swelling words" more forcibly than logic or the judgments and opinions of myself and others. The conduct of Abdul Baha and his followers towards the brothers and their followers, as well as that of Bahais to the Azalis, contradicts their fine professions of toleration and love to all religions and all men. Well may we exclaim with Professor Browne: "Where is the restraining power, when they can show such _bitter animosity_ against those of their own household!" The numbers of Bahais living at Acca then was about ninety,[596] and of them thirty[597] or forty[598] were of the opponents of Abbas.

In Persia, where Bahais number a hundred thousand, a small, but influential minority rejected the authority of Abbas Effendi. These were placed under the ban, anathematized, and ostracized. For example, one of them, Mirza Jalil of Khoi, was driven out of his house, which was destroyed by Shiahs, instigated by new Bahais. Another adherent of Mohammed Ali, Mirza Khalil of Tabriz, was completely ostracized, according to command received from Acca. His daughter, who was married to a new Bahai, was allowed to visit her parents only once a year, though living in the same city, and when she died they did not give them word till six days after the funeral. Another Bahai libelled this man to his employers in hope of injuring him.

Another result in Persia was the permanent estrangement of a considerable number of Bahais who lapsed into scepticism.

Abbas Effendi, influenced by the opposition, put a veil over his high claims and instructed his followers to speak of him as simply Abdul Baha, "the Servant of Baha," which is usually translated by them "the servant of God." The protesters replied, "Rather let the title be Abdul-Hawa, 'the servant of air,'" _i.e._, windy and bombastic. But notwithstanding his disavowals Abdul Baha allows himself to be assigned a position both inconsistent with his own words and with the teachings of Baha. Mr. Phelps, his disciple and biographer, says,[599] "Abdul Baha, styled 'Our Lord,' 'Our Master,' is regarded with a love and a _veneration_ second only, _if indeed second_, to that which they bestow upon Baha Ullah. He is classed as the third or last of the Divine Messengers of the present Dispensation." The Bab, Baha and Abbas constitute, as it were, the Bahai trinity. Abdul Baha commended and approved for publication an ode written by Thornton Chase in which he is glorified with the following epithets among many others.

"O Thou Enlightener of the Spirits of Men! Thou Heart of the World!

"Thou Physician of Souls! Thou Prince of Peace!

"Thou Right Arm of the Almighty! Thou Lord of the Sabbath of Ages!

"Thou Mystery of God!"

Another disciple, Mrs. Grundy,[600] writes, "Abdul Baha is the Bazaar of God, where everything humanity needs may be found without money and without price." Mr. Remey (a Bahai) writes,[601] "The Divine Spirit is manifested in Abdul Baha--_the Branch_. He is the unique channel through which the Power of God is conveyed to each individual believer. He is the intermediary. The spiritual well-being of every Bahai depends on his connection with Abdul Baha."

The outcome of this quarrel in America is told in the following chapter. An interesting sequel is the recantation of Mirza Badi Ullah. Doubtless helped thereto by poverty, he made his submission to Abdul Baha, and published a confession, called "An Epistle to the Bahai World." Concerning it Doctor Pease told me that Badi Ullah is not the author of the whole of that which is published in English under his name. The Epistle says, I Badi Ullah "turn my face to the appointed station, Abdul Baha--May the life of all existent beings be a sacrifice to Him." Against M. Mohammed Ali, with whom he had associated himself for a decade, he makes accusation of untrustworthiness, of purloining the papers and books of Baha and interpolating and falsifying them, of cursing and execrating Abdul Baha through jealousy. He turns on his former supporters and says, "they (the Nakhazeen) have no God save passion, no object save personal interest."[602] Doctor Jessup says:[603] "Badi not long ago was threatening to kill Abbas, and assassination is an old fashion of Persian fanatics.... He has become reconciled but I would not guarantee that his main object is not to gain his share of the money." Better had Badi stuck to his former plan when he petitioned the Governor of Damascus and the Sultan to be sent as a prisoner to Rhodes. Doubtless then he would have had an independent pension.

FOOTNOTES:

[567] _S. W._, Nov. 4, 1913, p. 230; Phelps, pp. 255, 133.

[568] "Trav.'s Narr.," p. 84, note 2.

[569] _S. W._, July 13, 1912.

[570] Abul Fazl's "Bahai Proofs," pp. 109-122.

[571] See "Facts for Behaists."

[572] We can well believe that these accusations are true, in view of what we know from Professor Browne of the way Abbas Effendi perverted facts of the history of the Bab and Subh-i-Azal, in the "Traveller's Narrative" of which he was the author ("New Hist.," pp. xiv., xxxi.).

[573] "Facts for Behaists," pp. 8, 9.

[574] "Ten Days in the Light at Acca," p. 63.

[575] Persian Manuscript.

[576] "Facts, etc.," p. 45.

[577] _Ibid._, p. 59.

[578] _Ibid._, p. 60.

[579] _Ibid._, p. 25.

[580] Persian Manuscript.

[581] "Facts," p. 54.

[582] Mrs. Templeton was Mrs. Laurence Oliphant and had resided at Acca and in intimate relations with the family of Baha for ten years.

[583] "Facts," pp. 6-7.

[584] "Trav.'s Narr.," p. 378.

[585] Mrs. Templeton's letter to Doctor Pease in "Facts," p. 9.

[586] Mrs. Templeton, p. 9.

[587] Pages 116-118.

[588] Mrs. Templeton.

[589] See "Facts, etc.," Khadim's letter.

[590] Page 136.

[591] "An Epistle to the Bahai World," by M. Badi Ullah, p. 19, and Mr. Howard MacNutt's Interview with Badi Ullah, _S. W._, July 13, 1912.

[592] Phelps' "Life," p. 81.

[593] "Letters to the Friends in Persia," pp. 2-3. Comp. "Tablets of Abdul Baha," Vol. I, pp. 45-47.

[594] "Daily Lessons," by Goodall, pp. 27-29 and the "Bahai Movement," pp. 106-108.

[595] "Tablets," Vol. I, pp. 4, 94.

[596] Phelps, p. 109.

[597] Abul Fazl, p. 118.

[598] Mrs. Templeton, "Facts, etc.," p. 9.

[599] Page xxxiv.

[600] "Ten Days at Acca," p. 105.

[601] _Star_, Sept. 8, 1913.

[602] Page 28.

[603] "Fifty-three Years in Syria," p. 687.

XII

Bahaism in America

I speak from the point of view of Persian Bahaism and not from that American fantasy which bears its name.--_Nicolas, "Beyan Persan," Vol. I, p. II._

Abbas is an elderly and venerable man, very similar to a score of venerable Druse and Moslem Sheikhs I have met.... The Lord deliver them (American Christians) from the delirious blasphemies.... The claim that the Acca Sheikh is God is quite enough to condemn them.--_H. H. Jessup, "Fifty-three Years in Syria," p. 638._

Pray for my return to America and say: O Baha Ullah! Confirm Him in the servitude of the East; so that He may not spend all his time in the Orient; that He may return to America and occupy His time in the Western world.--_Prayer of Bahais._

It is doubtless this mystical, allegorical character of Bahaism which attracts a certain type of mind in America, in the main probably, the same type which follows after spiritualism, esoteric Buddhism, Swamis from India, theosophy, and other movements which play around the edges of the occult and magical, and help to dull the edge of present realities with the things which are neither present nor real.... Indeed it is probably this soft compliance with anything and the absence of the robustness of definite truth and solid principle which makes Bahaism attractive to many moral softlings in the West.... It will run a brief course and amount to little in America.... The novelty will soon be over and the people who did not have sufficient discernment to discover the truth that will satisfy them in Christianity, will not find it in Baha Ullah or Abbas Effendi.--_R. E. Speer, "Miss. and Mod. Hist.," Vol. I, pp. 143, 162-168._

Bahaism, as distinguished from Babism, was, to a certain extent, introduced to public notice in America by Christian missionaries, who reported about it as a movement likely to break the solidarity of Shiahism and facilitate the evangelization of Persia. With the same thought in mind, Professor Browne's translations of "The New History" and "The Traveller's Narrative" attracted attention. In the Congress of Religions, at the Chicago Exposition in 1893, the eminent missionary, Rev. H. H. Jessup, D. D., described Baha Ullah as "a famous Persian sage,--the Babi saint, named Baha Ullah (the glory of God), the head of that vast reform party of Persian Moslems, who accept the New Testament as the word of God and Christ as the deliverer of men; who regard all nations as one and all men as brothers."[604] Shortly after the Exposition a Syrian, named Ibrahim G. Kheiralla, began a propaganda in favour of Bahaism. He was of Christian parentage, born in Mount Lebanon, and educated in Beirut College. At Cairo, under the tutelage of Mirza Karim of Teheran, he accepted the Bahai faith. He was engaged in business, to which he joined faith healing and lecturing. He was given a fake degree of Doctor of something by a night school in Chicago. This he rightly despised, but considered that he was entitled to the degree because M. Mohammed Ali had addressed him as Doctor! I had several interviews with him. He showed me a trunk full of Bahai manuscripts and documents, and allowed me to read his translation into English of the "Kitab-ul-Akdas." He is a man of strong mind, acute argumentative faculties, fine conversational powers and altogether an interesting personality. He first taught Bahaism in secret lessons, as a religion of mysteries, a secret order, a doctrine for truth-seekers only, not for the masses. "The secret teaching gives us the key to the truth."[605]

Mr. S. K. Vatralsky was among the private pupils at Kenosha. He did not become a believer, but learned the esoteric doctrine and published an interesting account of the cult under the title, "Mohammedan Gnosticism in America."[606] Of the method used he writes, "In their secret lessons they allegorize and explain away; in public by means of mental reservation and the use of words in a double sense, they appear as they wish to appear." Doctor Kheiralla published in 1897 a booklet called "Bab-ed-Din, The Door of the True Religion--Revelation from the East." It has two parts (1) On the Individuality of God and (2) A Refutation of the Christian doctrine of the atonement. Later (1900), in conjunction with Mr. Howard MacNutt, he published "Beha Ullah" in two volumes. It is the theology and apologetics of Bahaism. Its Preface informs us that its purpose is to "demonstrate that the Everlasting Father, the Prince of Peace, has appeared in human form and established His kingdom on earth." The propaganda met with considerable success in Chicago and its vicinity. In 1897 Doctor Kheiralla went to New York City and in a short time "140 souls" were persuaded. In this same year two of his pupils were married in his house in Chicago, receiving his blessing. These were Mr. and Mrs. E. C. Getsinger. They "taught seekers" in Ithaca, N. Y., and afterwards in California. There they converted Mrs. H----, a woman of great wealth, to the faith. Mr. Vatralsky narrates that Doctor Kheiralla converted no less than 2,000 Americans during the first two years of his labour. Of these 700 were living in Chicago (Doctor Kheiralla told me 840), between 250 and 300 in Wisconsin, about 400 in New York, the rest in Boston, etc. In his "Beha Ullah" Doctor Kheiralla says, "Over seven years ago I began to preach the message. Since then thousands of people of this country have believed and accepted the glad tidings of the appearance of the Lord of Hosts, the Incarnation of Deity, and the glorious message is rapidly spreading in the United States." Speaking of this period Mr. Vatralsky writes: "It would not have had its success, had it come flying its own native colours. It has succeeded because, like a counterfeit coin, it has passed for what it is not."

A curious incident occurred on May 6, 1906. Mr. August J. Stenstrand was exscinded from the "First Central Church of the Manifestation," because he rejected Baha Ullah and accepted Subh-i-Azal. He was led to this step by investigating the history as recorded in Professor Browne's translations. He subsequently published three pamphlets, "Calls to Behaists" (1907, 1910, 1913) setting forth the claims of Azal. I had interesting interviews with him in 1914.

In the winter of 1898-99 pilgrimages were organized to visit the shrine and leaders at Acca.[607] One party consisted of Mrs. H----, who bore the expenses, Doctor and Mrs. Kheiralla, Mr. and Mrs. Getsinger, Mr. Hadad and others. The pilgrimage turned out unfortunately. They found the "holy household" divided. They saw only Abbas Effendi and one sister. They were kept from even a sight of the others. Doctor Kheiralla was bold enough to dispute with Abbas Effendi and he told me that for this reason the latter conceived a grudge against him. Of this Dr. F. O. Pease writes: "Doctor Kheiralla had some discussion with Abbas in the presence of native guests and teachers at which Abbas took umbrage."[608] The Getsingers accused Kheiralla of immoral conduct and Abbas Effendi reported these stories to Mrs. Kheiralla and her daughter, with the result that they repudiated Kheiralla. Certain financial irregularities of the party further disgusted Mrs. H---- and chilled her faith. So animosity and dissension sprang up.

Mr. Getsinger, on his return to America, announced that he was to be the representative of Abbas Effendi, because Doctor Kheiralla's teachings were erroneous and his conduct immoral. Doctor Kheiralla responded with counter charges against his accuser, of a private and personal nature, and declared him qualified for the Ananias club by his accounts of himself in California. The Chicago and Kenosha assemblies were rent asunder. In the correspondence, some of which I have in my possession, they hurl at each other such terms as falsehood, lie, malevolence, injustice, maliciousness, deluding, laying traps, etc. Thornton Chase was accused of dishonesty in money matters. Doctor N----, the treasurer of the "Assembly" in Chicago, was denounced for embezzling its funds. Mirza Abdul Karim arrived from Acca to quiet matters but he poured oil on the flames. Kheiralla was first informed that if he would submit and cooeperate, "he would never want anything." He writes:[609] "Abdul Karim promised me plenty of money, and when I refused, he denounced me and prohibited believers from buying or reading my book." He ordered a social and business boycott against him and his party. Stenstrand says,[610] "They have ousted, given bad names, and thrown mud at each other both in their sermons and in print worse than any Christian or heathen religions have done." The spirit of Abdul Karim may be seen from one of his addresses: "O nakhiz (violator), thou spotted snake, thou shalt be seized with a great torture and punishment and thou, O sister serpent, who art wagging thy sinuous way and trailing thy deceitful slime over another region, know thy fate." He declared that he would call to God for vengeance against Kheiralla. Hasan Khorasani, too, threatened him, saying, "He would be smitten of God in two weeks," and "a sword shall cleave the sky and cut his neck." He was greatly frightened. Doctor Pease said to him, "Do not be afraid, you have nothing to fear." Kheiralla answered him, "I know these Orientals better than you do. I know what they did to the Azalis." Before they came to the next discussion, he had policemen concealed in his house for his protection. The upshot of the whole matter was that protesters repudiated Abbas Effendi, after a conference in Chicago on May 27, 1900, finding "increasing evidence of falsity and double dealing in him." Indeed, says Doctor Pease, "Why should we not inquire whether Abbas is not _a_ son, if not _the_ son of perdition." They entered into correspondence and became one with the party of M. Mohammed Ali. After this the controversy took on a doctrinal aspect and all questions of Abbas' supremacy and misconduct were thrashed out between the American Behaists and Bahais. This controversy from the side of the Behaists is contained in "The Three Questions" and "Facts for Behaists" (Chicago, 1901); from the other side in "Letters of Abdul Baha Abbas to the Friends in Persia" and "An Epistle to the Bahai World," by M. Badi Ullah, after his recantation. The details of the schism have been given already. To heal the schism different leaders were sent to America successively by Abbas Effendi. Following M. Abdul Karim, came M. Asad Ullah, 1901. He published, in New York, "The Sacred Mysteries" in which he anathematizes the Behaists. He organized a "House of Justice" in Chicago, a step which had been previously taken by the other party. Next came the learned Mirza Abul Fazl, 1901-1902. But their efforts were unavailing though each was willing to acknowledge the faults of his predecessor. The quarrel gave a great setback to the cause. Doctor Pease wrote in 1902:[611] "About 1,700 have left us because of the dissension and false teaching, and because they would not engage in religious scandal. The whole number in the country is now 600 or 700. Of these 300 are Behaists; the others are Abbasites of one sect or another, holding belief that Abbas is Lord and Master." Doctor Kheiralla says, "Many grew cold, few remained." With this agrees the word of Thornton Chase:[612] "We have seen too many, when the first winds of testing blew, show faith of shallow depth." Abdul Baha says:[613] "Chicago, in comparison with the cities of America, was in advance and numerically contained more Bahais, but when the stench or vile odour of the Nakhazeen was spread in that city there was stagnation." In Chicago Bahaism never recovered from these quarrels. In 1914 Mr. F. A. Slack, "Spiritual Guide of the Behaist Assembly of Kenosha," wrote to me "of the bitter invectives and false accusations and persecutions we are subjected to" by the followers of Abbas Effendi. The Behaists had dwindled to 40, according to their own report to the U. S. Census in 1906, while the Bahais reported 1,280 in U. S. A. of whom 492 were in Illinois, 23 in two Assemblies in New York State, 58 in New Jersey, 52 in Pennsylvania. One of the largest Assemblies was in Washington, D. C., with 74 members, white and coloured. These organized local "spiritual assemblies" were 27 in 1913, a very small increase.[614] There are also "assemblies of teaching" for the women. There are Annual Conventions with delegates from the different groups. These conventions are "unique and peerless among the assemblies of mankind," in the mind of their imaginative reporter, "because of the divine favour of Baha Ullah which gathers them together.... All other meetings in the world are for worldly or selfish purposes. These alone are spiritual."[615] They also hold a summer conference at Eliot, Maine.