Part 17

The Bahai propaganda is carried on by means of these assemblies, by parlour meetings, by personal intercourse and by letters (tablets) from Abdul Baha. Their publicity bureau is most active and supplies many articles to magazines and newspapers. They make use of the Chautauquas, Peace Congresses, etc., to promulgate their peculiar tenets. Their press at Chicago publishes the _Star of the West_, formerly the _Bahai News_. It is issued monthly, that is, every nineteen days, according to the Bahai calendar. For example, the issue of September 27, 1914, is dated Masheyat 1, Year 70. It is printed in English and Persian, the latter being lithographed. It is confined to Bahai subjects, giving many of Abdul Baha's "revelations." Their literature, so far issued, is (1) The Works of Baha Ullah, in six or more books. (2) The Tablets and Addresses of Abdul Baha. (3) The Apologetics of Bahai writers, American or translations from the Persian. (4) Journals of pilgrims to Acca. (5) Tracts and reports. Of his own Tablets, Abdul Baha says:[616] "In course of time, the light of these Tablets will dawn, the greatness, the importance will be known. The truth I say unto thee, that each leaflet will be a wide-spread book, nay rather a glistening Gem on the Glorious Crown. Know then its value and hold great its station." These Tablets are, for the most part, letters to individuals.

Besides the Bahai Publishing Society, another agency is the Orient-Occident Unity,--first organized in 1909 as the Persian American Educational Society. It has a commercial side, but its main object is to promote Bahaism by assisting or opening schools and hospitals in Persia and other Oriental countries. It has started mission work in Teheran, Tabriz, Meshed and other points in Persia and in Burmah. They seek to strengthen Bahaism in Persia where it is small and weak in comparison with other sects. The work of the American Bahais there is of little importance. "But the presence of American Bahais in Persia or the value of an American newspaper is not their direct influence, but the impression they give that America has largely accepted Bahaism."[617] In the United States this Unity poses as philanthropical, not revealing in its constitution, circulars and appeals for funds its Bahai connection. This concealment is inexcusable and cannot be too strongly condemned. Christians and Jews should not be asked to contribute to any cause under false pretenses, nor should prominent statesmen, educators and philanthropists be thus led to give their quasi endorsement to the Society.[618]

In 1912 Abdul Baha Abbas, after a sojourn in France and England, visited America, arriving April 12 and departing December 5. America has not lacked its own prophetic product, as witness Joseph Smith, Mary Eddy, John Dowie, Crowdy and Indian medicine men. But Abdul Baha, except for Hindu Swamis, was the first Asiatic revelator America has received. Its hospitality showed up well. The public and press neither stoned the "prophet" nor caricatured him but looked with kindly eye upon the grave old man, in flowing oriental robes and white turban, with waving hoary hair and long white beard.[619] His visit was noticed, as has been the case with many distinguished foreigners, but did not create any special sensation. His own press agents were active and aggressive, furnishing many articles for newspapers and magazines. The reporters took the exaggerated statements of the Bahais without sifting. He performed his part fairly well and allowed himself to be interviewed and photographed with the patience of an actress. He posed for the "movies" man and spoke for the phonograph records. He sat for an oil painting and approved of his bust in marble.[620]

Abdul Baha's tour comprised a number of the chief cities of the northeast, followed by a rest at Green Acre Conference, Eliot, Maine, and then a trip to Canada and California. His meetings and addresses were of two kinds: for the public and for the Bahais. He spoke to the churches, liberal and evangelical,[621] Socialists, Theosophists, etc.; to Woman's Clubs, Suffragists, Colleges, Historical Societies, Peace Societies and at the Conference on International Arbitration, at Lake Mohonk.

Abdul Baha's principle in his public addresses was "to talk about things upon which we agree and say nothing about things upon which we differ."[622] Thus he spoke much of the Fatherhood of God, but failed to mention that he regarded Baha Ullah as "the Manifestation of the Father." He spoke of brotherly love extensively yet never about the violent quarrels that abound in Bahai annals. He said much of religious unity[623] but did not state how the movement had increased the number of sects in Persia and in America. He spoke much on "Universal peace," though Babi history, which they boast of, has some of the cruelest and bloodiest conflicts of arms recorded in history. He dwelt much on the principle of arbitration, though he had refused to arbitrate his dispute with Mohammed Ali. Even while he was in America, a grandson of Baha Ullah, who lives near Chicago, sent a request for an interview to lead to a reconciliation. Abdul Baha ignored the request. He discoursed at length on woman's rights and equality, but omitted to inform the public that Baha Ullah had three wives and carefully concealed his women in an oriental haram. Besides all these, he erroneously attributed to Baha Ullah the origination of teachings which have been the age-long possession of Christendom.

The meetings with the believers were of a different character. To them his message was: "Teach Bahaism; work for the cause; spread the faith; build the Temple." With them he celebrated the Unity Feast. This has some of the features of the _agape_ of the ancient Church and some of the Lord's Supper. Often a variety of food is partaken, Persian pilau being a favourite. When all were seated Abdul passed through the rooms, speaking:[624] "Abdul Baha is now walking among you commemorating Baha Ullah. Blessed are ye who are the servants of Baha Ullah. In the utmost of love I greet each and all of you. This is like the Lord's Supper. Material food is prepared for you. The manna from heaven is present for you. May your hearts be exhilarated in the kingdom of Abha. The labours of Baha Ullah have not been in vain." After the Feast, he raised his hands and pronounced his blessing upon them. This is called the 19th day Unity Feast and is celebrated at the beginning of every Bahai month. When Abdul Baha is not present the Tablets are read and praises to Baha, as to God, are chanted.

One incident was the establishment of the Day of Thornton Chase as a memorial anniversary. Chase is the first American Bahai to be canonized. Abdul Baha visited his grave at Los Angeles, and ordained a saint's day in the Bahai calendar, October 19th. He said:[625] "This revered personage was the first Bahai believer in America. He served the cause faithfully and his services will be ever remembered throughout ages and cycles."[626] "He was of the blessed souls.... He witnessed the light of the kingdom of Abha and wrote proofs and evidences of the Manifestation." Thornton Chase certainly had a surprising faith in Abdul Baha.

A special event was the dedication of the grounds of the Bahai Temple, the Mashrak-ul-Azkar (the Dawning-place of Praises). This took place in the midst of the Rizwan Feast, on May 1, 1912, in the presence of the Bahai Temple Unity composed of delegates from all the "spiritual assemblies" in America, convened in its fourth annual convention. A site of five acres has been purchased in the village of Willmette, a suburb of Chicago. Abdul Baha, using a golden trowel, broke ground and others of the different races, who were present, used picks and shovels and prepared a place into which Abdul Baha put a stone. He said: "The mystery of this building is great. It cannot be unveiled yet, but its erection is the most important undertaking of this day. This Temple of God in Chicago will be to the spiritual body of the world what the inrush of the spirit is to the physical body of man, quickening it to its utmost parts and infusing a new light and power.... Its results and fruits are endless." Of the structure he said: "The Mashrak-ul-Azkar will be like a beautiful bouquet. The central lofty edifice will have nine sides, surrounded by nine avenues interlacing nine gardens where nine fountains will play. There will be nine gateways and columns, with nine arches and nine arched windows and nine caissons nine feet in diameter. Nine will also be carried out in the galleries and dome. Further, its meetings are to be held on the ninth of each month."[627] Thus the Bahai sacred number will be exhibited everywhere. "Behold!" exclaims the Bahai reporter. "What a priceless piece of ground is this site, dedicated by the hands of the Orb of the Covenant and blessed by his holy feet."[628] But in another place Abdul Baha urges them to hasten the completion of the building, complaining[629] "America has not been working enough for it." "Money comes slowly," says the treasurer; "pledges were tremendous--as big as our eyes saw at the time and afterwards we could collect[630] only a small proportion." After six years of strenuous pleading and effort, they have paid for the ground. The ladies evidently preferred to spend their money in jaunts to Acca, with Paris and Cairo en route, rather than to put up an extravagant temple in Chicago for 200 people who are scattered in that city--a temple in which the believers in New York and Los Angeles may never worship. The cause for haste is "to fulfill a great prophecy, that in the day of the Branch shall the temple of the Lord be built" (Zech. vi. 12). And Abdul Baha is already more than seventy. When finished, "It will have an effect on the whole world." "It will be dedicated to the worship of Baha Ullah and his words only are to be read in it."[631]

After a sojourn of about eight months, Abdul Baha returned to England, whence he telegraphed: "Thanks to Baha Ullah, I arrived safely." As a souvenir of the visit, the American Bahais presented a silver vase to the shrine of Abdul Baha Ullah at Acca, "the Holy City." Of this Mr. Remey writes:

"The Holy Tomb in which this vase is to repose (we ardently hope) for hundreds, perhaps thousands of years already contains precious offerings, vases and many wonderful things placed there by people from all over the world. Among this ever-growing collection at the Threshold of the remains of the Earthly Tabernacle of Him who manifested forth to a dying world the very Fatherhood of the Eternal of Him, who for us is the Sublime King of Kings, must stand this silent token, as a measure of the response from the hearts made glad by this ineffable sacrifice of Him who, giving up all thoughts of self, came to us (_i. e._, to U. S. A.) in our need, The Centre of the Covenant, His Holiness Abdul Baha."

The visit of Abdul Baha did not leave any great impression. His personality had no deep influence. He appeared conspicuous neither for intellectuality nor spirituality. Many a distinguished traveller has got hold of the public ear and heart to a greater extent. I was in Baltimore when he was there. He caused scarcely a ripple on the surface. His addresses were tame and full of platitudes. It was told me that his visit led to doubt and coldness on the part of some adherents. He was, as Canon Wilberforce said, "not an orator, nor even a preacher," practiced in public address. One of the distinguished clergymen whose pulpit he occupied said to me, "The man has no special message. He is a faker." Another liberal thinker, who has given publicity to this doctrine, after an interview, pronounced him a fraud. Some of the American disciples, especially the ladies, idolized him, even to the extent of bringing down upon them the reprobation of some English disciples. One of the latter wrote:[632] "There seems to be a tendency in America and elsewhere to focus too great attention on Abdul Baha rather than upon the Manifistation."

What of the progress of Bahaism in America? It is making no marked progress. In some sections it seems to have gone forward, as on the Pacific coast and around New York and Washington. It has decreased in the South and in the headquarters of the movement, Chicago. The organization at Atlanta has disappeared from the list. The South will not take kindly to the advocacy by Abdul Baha of the miscegenation of the races. He recommends that efforts be made towards the intermarriage of the coloured and white races as the ideal panacea for the present estrangement.[633]

I understand that a Washington negro has married an English Bahai woman, the courtship having occurred when both were pilgrims, and under the encouragement of Abdul Baha. Of the condition of the cause in Chicago I can speak from personal investigation. I attended the regular Sunday service in St. John's room, eighteenth floor of the Masonic Hall. It was a pleasant May day. About sixty were present--twenty men and forty women. I questioned the men and found that six of them were Bahais and fourteen, like me, were visitors. The man next to me on the right was a member of an ethical culture society that meets on the twelfth floor. I asked the man on my left to what organization he belonged. He replied, "To the kingdom of God." I inquired what was his opinion of Abbas Effendi. He pulled from his pocket a much used New Testament and pointed to the verse in Revelation which refers to the beast and said, "That is he." I conversed with several of the Bahai ladies, two of whom acted as instructors of the meeting. The Sunday-school held at an earlier hour, I learned, was a class in Esperanto. To my question as to the number of Bahais in Chicago, she replied "that Baha Ullah has told us that there must be a falling away before the triumph," from which I inferred that conditions were not prosperous. The next man, a Bahai, told me the number was about one hundred and fifty. The leader, Mrs. C. True, told me about three hundred. One of the opposing sect told me there are only sixty, while his sect has lost all organization and numbers only forty in the whole country. But if we take the number at the highest estimate given, the number is less than fifteen years ago.

I go into particulars regarding this point, because there is a false impression abroad, in Europe and Asia, an impression that is carefully fostered. Take this incident. In Persia a Bahai affirmed before the crowd that one-half of Chicago was Bahai. A Bible colporteur disputed the statement and proposed to telegraph to the Mayor of Chicago and inquire, and whichever side was wrong should pay for the telegram. The Bahai declined. In distant India a similar impression is created for effect. Mr. Getsinger wrote in the _Jam-i-Jamseed_ of Bombay:[634] "The Bahai faith has spread in America by leaps and bounds, _the number being beyond computation_." Strange exaggeration, if you give it no worse name! Some such a one was no doubt interviewed by the "wayfarer" of the Continent and told him that there were one million in the United States.[635] But that well-informed reporter put the number at 3,000. _The Star of the West_ (Feb. 7, 1912) says: "There are several thousand Bahais in the United States." My own conclusion is that there are 2,000 in twenty-seven organizations. In 1906 they reported to the Census 1,280 members in twenty-four organizations. Most of the members are women. (See Chap. VII.)

That the Bahai propaganda has nothing special to boast of in the United States is evident when we compare its results with those of other religious fads. The Dowieites of Zion City (followers of John Dowie who claimed to be the prophet Elijah) report seventeen organizations in ten states with 5,865 members; the Crowdyites (Crowdy was a negro cook who in 1906 claimed to be a prophet) report forty-eight organizations and 1,823 members; Theosophists eighty-five and 2,336 members; Vedantists (Swamiists) four and 340 members; Spiritualists 455 with 35,056 members; Christian Scientists 638 and 85,000 members. Well may the Egyptian _Gazette_ say: "If Bahaism has found favour in the United States, it cannot be forgotten that countless other 'religions' have become popular there which would not have been taken seriously in any other country in the world." Yet, aside from the Mormons, how few they number altogether.

Is it not marvellous that clergy of various Protestant churches, even of the Church of England, have given the use of their edifices for its anti-Christian proselytism? Roman Catholic churches have not been open to it. And this happened not only when Abdul Baha was a guest among our people but is continued since. Surely such latitudinarianism must grieve the heart of Christ even as it shocks His faithful followers and gives boldness to those who would hurl Him from His mediatorial throne. It is unnecessary now to catalogue the various Protestant pulpits and platforms in Great Britain, and in America where, with readings from the Bahai "revelations" and flattering introductions, place was given to the "false Christ." But the disloyalty still continues. Lately a missionary was a speaker at a Woman's Foreign Missions Society and was preceded by a lady advocating Bahaism. In a late number of the _Star of the West_ (April 9, 1914) is a picture of the St. Mark's-in-the-Bowerie Episcopal Church, New York, with a notice that an audience room had been granted in the parish house for Bahai meetings every Sunday. This was followed by a letter from Abdul Baha rejoicing in this opportunity "to promulgate the principles of Baha Ullah," and by a request for the prayers of all Bahais that "through this opened door many hearts may be turned to the 'Branch,'" _i. e._, Abdul Baha. Another issue contains an announcement[636] of the marriage at Montreal of the editor, Doctor Bagdadi, to Zeenat Khanum, both Persian Bahais of Mohammedan antecedents. The narrative declares: "The minister who officiated astonished all [even the Bahais] by reading from the Bahai writings!"

The Bahais still continue to proselyte through Ethical Culture and Theosophic Societies and on the platform of peace congresses. Is it not full time that Christian people and churches should cease to give countenance to this system which is an enemy of the cross of Christ, and which has already deceived several thousands of our fellow Christians?

FOOTNOTES:

[604] "Parliament of Religions," p. 640; I. G. Kheiralla, "Beha Ullah," p. ix.

[605] "Bab-ed-Din," by I. G. Kheiralla, pp. 9, 13, 18.

[606] _American Journal of Theology_, 1902.

[607] "Bahai Movement," p. 101; _S. W._, p. 38, 1914.

[608] An open letter to the Abbab in America, by Doctor Pease.

[609] "The Three Questions," p. 23.

[610] "Third Call to Behais," p. 3.

[611] Letter to M. Badi Ullah.

[612] "Before Abraham was I am," p. 1.

[613] _S. W._, Sept. 8, 1913, p. 174.

[614] _S. W._, Sept. 8, 1913, p. 127.

[615] _S. W._, May 17, 1914, pp. 51-52.

[616] "Tablets," Vol. I, p. ii.

[617] J. D. Frame, M. D., _Moslem World_, 1912, p. 243.

[618] Sec.'s Report, June, 1911; October Bulletin, 1911; _S. W._, May 17, 1911, July 13, 1913, Nov. 4, 1913, March and June, 1914.

[619] The "Kitab-ul-Akdas" commands that the hair should not be allowed to grow below the level of the ear: why does not Abdul Baha keep this law?

[620] Myron Phelps states (p. 97) that Abbas Effendi wishes no photographs of himself taken. This is certainly a mistake as years ago they were circulated in Persia and purchasable in the bazaar. The account of his posing for the motion pictures is amusing. When requested to pass before the camera, he at once replied, "Khaili khob" (very good). The Bahais present were very much upset and protested that his picture would be scattered all over the country in the movies. He replied, "Busiar khob" (still better). Later, in June, an extended motion picture was taken. The scenes were somewhat spoiled by Abdul Baha not remaining in focus and disarranging the scenario. These films, with words, are being used in the Sunday services of the Bahais and are to be used in the Orient in connection with the voice record on the Edison talking machine.

[621] Mr. Remey said to him: "We expected an attitude of hostility towards you from the clergy and theologians. We did not expect the churches and religious societies would open their doors" (_S. W._, March 21, 1913, p. 18). Doctor Cadman of Brooklyn explained his inviting Abdul Baha to preach in his pulpit by saying, "Christian people can afford to be absolutely free and catholic in their extension of liberty and courtesy to other people." Yet most Christians were grieved and consider it disloyalty to Christ.

[622] _S. W._, March, 1913, p. 18.

[623] The striking lack of unity among the Bahais is evident from a Tablet of Abdul Baha written shortly before his visit to America (_S. W._, May 17, 1811). "In view of the differences among the friends and the lack of unity among the maid servants of the Merciful, how can Abdul Baha hasten to those parts? Is it possible? No, by God!" "Your worthless imaginations, backbiting, and faultfinding enable the Nakhazeen to spread a noose for you." The Americans could reply, "Physician, heal thyself," for the worst anger and discord have been between the brothers at Acca. And he himself continues to cry out, "Hold aloof from the violators."

[624] _S. W._, Oct. 16, 1913, p. 203.

[625] _S. W._, Sept. 27, 1913, p. 187.

[626] Similar phrases addressed to his living disciples sound like flattery and appeals to their vanity, such as, "Your names will go down through the ages." "Kings and Queens will never be talked of as you will be" (_S. W._, Dec. 13, 1913, p. 274, etc.).

[627] _S. W._, June 5, 1914.

[628] _S. W._, Dec. 31, 1913, p. 272.

[629] _S. W._, Aug. 1, 1913, p. 136-138.

[630] "The Oriental Rose," p. 11, says that $5,000 have been sent from the Orient for the Temple.

[631] "Daily Lessons," p. 17.

[632] _S. W._, Dec. 11, 1911.

[633] L. G. Gregory, "The Heavenly Vista," pp. 13, 15, 25, 31.

[634] _S. W._, April 28, 1914.

[635] The _S. W._ of March 2, 1912, reported one organization in Montreal, one in Hawaii, one in England, two in Germany, viz., Stuttgart and Zuffenhausen, and one in Cape Town.

[636] _Star_, May 17, 1914, p. 57.

BIBLIOGRAPHY

_Consulted by the Author_

(_1_) _Non-Bahai Writers_

E. G. Browne: "The Babis of Persia," _Jour. Roy. As. Soc._, July, Oct., 1889.

"Babi Manuscripts," _Jour. Roy. As. Soc._, April, July, Oct., 1892.

Art. "Babism" in "Encyclo. Brit.," "Enc. of Religion and Ethics," and "Enc. of Islam."

Introductions and Appendices to translations of Babi-Bahai books.

"A Year Among the Persians."

"Literary History of Persia."

A. L. M. Nicolas: "Sayyid Ali Mohammed dit le Bab" (Biography).

R. E. Speer in "Missions and Modern History," Vol. I, Chap. III, pp. 121-182, "The Religion of the Bab."

"Haifa or Modern Life in Palestine," by Oliphant.

Canon Sell "Babism" (Tract 1895), "Bahaism" (Tract 1912).

Critical Magazine Articles.

_American Journal of Theology_, Jan., 1902, "Mohammedan Gnosticism in America," S. K. Vatralsky.

_North Amer. Rev._, June, 1912, J. T. Bixby; April, 1901, Prof. E. D. Ross.

_Outlook_, June, 1901, Dr. H. H. Jessup.

_Open Court_, June and July, 1910 and 1904, Dr. P. Carus.

_Moslem World_, July, 1912, Dr. J. D. Frame.

_Mission. Rev. of World_, Oct., 1911, Dr. W. A. Shedd.

_Oxford Magazine_, May, 1892.

(_2_) _Babi or Bahai Writers_

By the Bab:

"Beyan Persan" (Fr.), 4 Vols, trans. by A. Nicolas.

By Baha Ullah:

"Akdas," MS. Trans., by I. G. Kheiralla.

"Ikan," "The Seven Valleys," "The Hidden Words," "Surat-ul-Hykl," "Words of Paradise," "Glad Tidings," Tablets--of the World, of Ishrakat, Tarazat, Tajallayat (Chicago).

By Abdul Baha:

"The Episode of the Bab or the Traveller's Narrative" (trans. by Browne).