Part 9

They must also interpret and administer _criminal_ law, for Baha has "revealed" a code of laws and regulations concerning material as well as spiritual things.[305] Abdul Baha says, "The revelations of Baha Ullah contain all the great laws of social government." "The laws cover all points and questions of national administration."[306] For example, in the "Kitab-ul-Akdas," the punishment for theft is prescribed: for the first offense, exile; for the second, imprisonment; for the third, branding "thief" on the forehead, "lest other countries accept him." For adultery a fine is to be paid to the House of Justice, and for the second offense, double of the fine. Arson is made punishable by burning, etc. This fiat legislation of Baha Ullah is to be imposed upon the parliaments of all nations. "All legislative and administrative functions," says Dreyfus,[307] "shall assume a sacred character" under the control of the Bahai House of Justice.

In brief, Bahaism would set up in each town, in every country, ruling councils, and a central one universal in its sway, composed entirely of Bahais, clothed with supreme authority, because God-given, over kings, parliaments, and peoples; councils infallible and absolute, superior to appeal or protest; deciding and exacting obedience in every department of the life of humanity--religious, domestic, social, educational, financial, judicial, and political. It would be not an _imperium in imperio_, but an Empire over all. It would be a priestcraft[308] such as the world has not yet seen--a religious-political regime in which kings and presidents will go not to Canossa but to Acca, and alike hold the stirrups of Bahai justices, and laws of parliaments will be subject to revision and veto by the Bahai House. In it is the certainty of priestly oppression when fallible men set up their judgment as God's. The Bahais claim to have no priests and no _hierarchy_. It is a question of names. Their system and laws contain the real thing, full-fledged, men mediating God's will. We may call it a _bahaiarchy_, if they prefer.

Abdul Baha, recognizing the objections that will be made to the political functions of the Bahai justices, and foreseeing difficulty with Governments, has, for the time being, directed that in America and Europe the name "House of Spirituality" or "House of Consultation" be used.[309] But change of name does not alter the reality or change the "revelation" of Baha. The House of Justice (central) is to be set up when Abdul Baha dies, and it will assume its functions gradually as opportunity and expediency demand. Already orders have gone forth prohibiting the interpretation of the words of Baha or personal expositions of them.[310] Already the fiat has interdicted the publication, by a Bahai, of a tract, book, or translation on the Bahai religion without submitting it to the censor at Acca.[311]

The effect of the working of the Bahai system may be realized by imagining it as set up in Persia. Suppose, for example, that the small minority of Bahais now in Persia should become a majority, with a Bahai Shah, Bahaism would become the established religion. "Houses of Justice" would come into operation. What of those who remain Moslems and Christians? Fortunately Baha has abolished the law of the Bab that required their expulsion from the chief provinces of Persia and the confiscation of their property. But either the other religions must be judged by Bahai courts, or separate courts must be set up for them. This would perpetuate the double system of courts, the _urfi_ or civil and the _shari_ or religio-civil courts. The latter would be entirely Bahai and either lording it over or in conflict with the civil administration. This would be a continuation of the present confusion of Persian conditions, only with the Bahais in control. What might the minority expect? The oppressions and anathemas received by the old Bahais from the followers of Abdul Baha Abbas give the answer.[312] Fortunately for the world, the universal reign of Bahaism is not to be realized, neither is the prophecy of Abdul Baha to be fulfilled which says[313] "that the flag of Baha Ullah will overcome every other flag and all rulers will do homage to it."

FOOTNOTES:

[265] "New Hist.," p. 362.

[266] _Ibid._, p. xvi.

[267] "Trav.'s Narr.," p. 287.

[268] "Bayan," VI, 4.

[269] "Beyan Persan," Vol. IV, p. 118.

[270] Browne, "New Hist.," p. vii.

[271] Browne, "New Hist.," p. vii.

[272] _Ibid._, p. 316.

[273] "Trav.'s Narr.," p. 65.

[274] "Bahai Proofs," pp. 51, 63, 77.

[275] _Ibid._, p. 38.

[276] "New Hist.," pp. 172, 180.

[277] "Trav.'s Narr.," p. 189.

[278] See "Surat-ul-Muluk," and _S. W._, Sept. 27, 1913, pp. 9, 10. See Chap. VIII, p. 186, 191.

[279] "Trav.'s Narr.," p. 156.

[280] _Ibid._, p. 160.

[281] "Words of Paradise."

[282] "Trav.'s Narr.," p. 166.

[283] Browne, "A Year Among the Persians," p. 101. M. A. Ford in "The Oriental Rose," p. 74, says, "For many years before the death of Baha Ullah, there was no persecution of the friends."

[284] See "Missions and Modern History," R. E. Speer, p. 130, Note 2.

[285] _S. W._, July 13, 1913.

[286] Browne's "Persian Revolution," pp. 424-429.

[287] "Observations of a Bahai Traveller," p. 53.

[288] _Ibid._, p. 172.

[289] _S. W._, August 1, 1912.

[290] "The Oriental Rose," pp. 185-186, 197.

[291] _The Moslem World_, 1912, p. 238.

[292] "Glad Tidings," p. 91.

[293] Chicago Edition, p. 89.

[294] Grundy's "Ten Days in Acca."

[295] "Answered Questions," by Abdul Baha, Barney, pp. 198-199.

[296] _S. W._, Dec. 12, 1913; April 9, 1914, p. 21.

[297] "The Bahai Revelation," p. 123.

[298] _Ibid._, p. 144.

[299] "Bahai Movement," p. 69.

[300] Grundy, _Ibid._

[301] Mohammed wrote to the rulers of Constantinople, Persia, Egypt, and Syria. That which was a bold and striking act on the part of Mohammed is a weak imitation on the part of Baha.

[302] They become what they accused the Shiah Mullahs of being; "Dead men's heirs, consumers of endowments, and collectors of tithes and 'thirds.'"

[303] Dreyfus, p. 131.

[304] "Ishrakat," p. 33.

[305] Remey, p. 61.

[306] Kheiralla, p. 433.

[307] "The Bahai Revelation," p. 32.

[308] The word "priest" is used loosely for an officer of religion. Bahais use no special term. Abdul Baha says ("Universal Principles," p. 38): "The making of specific laws is apportioned to the House of Justice. The members will not form laws and statutes according to their own opinions and thoughts, but by the power of inspiration."

[309] "Tablets," Vol. I, pp. 1 and 6.

[310] "Brilliant Proof," p. 26.

[311] _S. W._, July 13, 1913, p. 121.

[312] Abdul Baha justified Mohammed's use of the sword, saying, "Mohammed commanded his followers to carry the religion of God by the sword. It is right to inflict injury to save a man's life," therefore to save his soul by force.

[313] "Daily Lessons at Acca" (Goodall and Cooper), p. 72.

VII

Bahaism and Woman

Baha Ullah in a letter to one of his wives:--This writing is to the Exalted Leaf, who hath tasted My Most Holy and Wonderful Saliva. We have given thee to drink from My Sweetest Mouth, O thou blessed and sparkling leaf. We have bestowed upon thee such a station as no woman had who preceded thee.--_In Prayers, Tablets and Instructions, 1900._

There is a touch of oriental luxury of admiration in some estimates of Kurrat-ul-Ayn, who in important moral characteristics did not rise above the level of her time and place. And in its results Babism has not exalted woman.--_R. E. Speer, "Missions and Modern History" Vol. I, p. 150._

Abdul Baha while in Europe and America had much to say about the relation of man and woman. In New York City, after referring the audience to various books of the Bahai religion, he said: "Similarly all the other tablets of Baha Ullah contain _new_ teachings, which have not been revealed in any books of the past Prophets. The sixth new teaching is the equality between men and women. This is peculiar to the teachings of Baha Ullah, for all other religions placed men above women."[314] In the exposition of Bahai teachings at Clifton, England, he declared: "His Highness, Baha Ullah, established certain precepts or principles."[315] "The sixth principle of Baha Ullah regards the equality of the sexes. God has created the man and the woman equal. In the animal kingdom the male and the female enjoy suffrage [laughter]; in the vegetable kingdom the plants all enjoy equal suffrage [laughter and applause]. The male and the female of the human kingdom are equal before God. Divine justice demands that men and women have equal rights."

My first thought on reading these statements was one of surprise, for they contradict my observations during thirty years' residence in Persia, in close touch with Bahais. I decided to make a thorough investigation of the teachings and practice of Baha Ullah bearing on the relation of the sexes, to determine definitely whether these claims of the "inspired interpreter" were valid or not. A considerable body of Bahai literature and "revelation" is accessible. Examination of the chief books, the "Kitab-ul-Akdas," the "Ikan" and the "Surat-ul-Haykal" disclose no such teaching. Neither the 155 paragraphs of the "Hidden Words," nor the "Seven Valleys" have any such delectable thoughts for Oriental women. Neither the six "Ornaments"[316] of the faith nor the four "Rays,"[317] nor the nine "Effulgences,"[318] nor the eleven "Leaves of the Words of Paradise," nor the nine precepts of the "Tablet of the World," nor the fifteen "Glad Tidings"--though they announce many blessings, from freedom to cut the beard as you please to constitutional monarchy as the best form of government--give the teaching of the equality of woman with man. Neither Mirza Abul Fazl in his "Bahai Proofs," representing the new Bahais of Abdul Baha, nor Doctor Kheiralla in his ponderous volume on Beha Ullah, representing the old Behais, in this bitter and rancorous schism; nor Myron Phelps in his "Life of Abbas Effendi," nor Professor Browne of Cambridge University in his learned and impartial investigations regarding the religion makes the statement that Baha Ullah teaches the equality of man and woman. On the contrary, investigation confirmed my previous conviction that the position of woman under Bahai laws and customs is inferior to that she holds in Western lands and that her lot is far less desirable and less blest than in Christian civilization. I reached the conclusion that this doctrine as enunciated by the "Interpreter" is a late addition to Bahaism, intended to attract the attention and tickle the ears of audiences in Europe and America.

Of the two or three thousand Americans who are following the cult of Bahaism, most are women. Concerning this Abdul Baha says in a tablet: "Today the women of the West lead the men in the service of the cause (Bahaism) and loosen their tongues in eloquent lectures."[319] The editor adds, "Nine-tenths of the active workers in the cause are women."[320] Hence it is timely to consider the teaching and practice of Baha Ullah with regard to women.

I. I will first take up the _subject of education_, for in regard to it the law of Bahaism justifies, theoretically, their boast of maintaining the equality of the sexes. In this it is, however, simply imitating the law of enlightened Christian lands, nor does their practice at all keep pace with their precepts. In the seventh Ishrak (Effulgence) it is "enjoined upon all to instruct and educate their children."[321] The "Kitab-ul-Akdas" decrees "that every father must educate his sons and daughters in learning and in writing" and also in the Bahai religion. Education is to be compulsory and if neglected by the parents must be attended to by the "House of Justice." But, notwithstanding this law, most Persian Bahais have allowed their girls to grow up in ignorance, while educating many of their boys. Even at Acca,[322] Syria, the headquarters of the sect, where Baha had a school for boys, no like opportunity was furnished to the girls for an education. The fact that modern schools for girls could not be opened in Persia is no adequate excuse, for private tutors could have been employed, as is the custom in many Persian Shiah families, or the fathers could at least have taught their daughters to read. Lately American Bahais have begun to stir them up. They have organized the Persian-American or Orient-Occident Educational Society. It raises funds in America for Bahai schools and hospitals. With exceeding lack of candour, it poses as simply a philanthropic enterprise and conceals its primary and ulterior object, which is the propagation of Bahaism. Its missionaries make their reports of their work in the _Bahai News_ or _Star of the West_, of Chicago. They have one or more schools for girls in Persia and several scores of girls in attendance. The American Bahai missionaries are residing in Teheran and Tabriz,[323] directing the propaganda and working for the elevation of the girls and women through the Bahai religion.

II. I pass to the consideration of _the civil and domestic rights of woman under Bahaism_, and will review the customs and regulations regarding marriage--so fundamental in the constitution of human society.

(_a_) Marriage seems to be obligatory, according to the "Kitab-ul-Akdas." It says: "A solitary life does not meet God's approval; adhere unto what the trustworthy Counsellor commands. Deprive not yourselves of that which is created for you."[324] Monks and nuns are called upon to marry that they may have children "to celebrate the praise of God." A tablet says: "Nor must they refrain from marriage which causes procreation and multiplication of the servants of God."[325] Mirza Abul Fazl, the learned philosopher of the dispensation, interprets the law to mean: "He has enjoined upon the people of Baha abstinence from monkhood as well as from ascetic discipline. He has commanded them to marry."[326] Professor Browne says: "Marriage is enjoined upon all." In like manner the "Bayan" of the Bab previously made marriage obligatory, but unlawful with an unbeliever.

(_b_) Marriage is declared to be conditioned on the consent of both parties and of the parents. But in practice the matter of consent is still one-sided. Take, for example, an incident in the life of Abbas Effendi.[327] The mother and sister were very desirous that he should marry and looked about and found a girl of whom they approved. The sister narrates that "without consulting my brother, I invited the girl to visit us. After a wearisome journey, she and her brother reached Haifa. We commenced quietly to make preparations for the marriage without making known to my brother the arrival of the girl. My brother saw that there was something unusual afoot, so he demanded of us with considerable energy, 'What is this? What are all the people smiling about? Are you again planning to get me a wife? If you are, give it up; I will not marry.' We pleaded and reasoned with him. At length we said, 'She has come, what shall we do?' He hesitated and finally said: 'Well, since you have brought her here, she belongs to me, and I will give her in marriage to some one else.' At length my brother brought about her marriage to a husband of his own selection." The "consent" of the girl in this case seems to have been considered about as much as in ordinary Oriental usage.

(_c_) Baha Ullah advised against child-marriages, yet, strange to say, seems to have tolerated child-betrothals. Among Persians it is a common custom to betroth children. Abbas was after this manner betrothed to his cousin in infancy. When the household of Baha thought the time had come for the marriage, Abbas thought differently and refused to agree to it. This incident[328] occurred before the one narrated above and is concerning a different girl. Curiously it was a girl named Moneera, who had been betrothed to another in infancy who finally became the wife of Abbas Effendi. She had been promised to her cousin Mohammed Tagi, and after she had reached the age of maturity, the youth urged on the marriage. The wedding was celebrated and the bride brought to the groom's house. Then, so the story goes, the husband refused to see his bride and continued in stubborn neglect and denial of marital rights till his death--six months afterwards. Later Baha Ullah persuaded Abbas to take the "sweet and amiable" virgin-widow for his wife and he is said to have attained to "a warm affection and regard" for the woman he was asked to marry.[329] Did I wish to assume the role of higher critic, I might suggest that the latter incident, like that in "When Knighthood was in Flower," is apocryphal, and intended to create a legend of her virginity up to the time she became the "leaf" of the "Greatest Branch of God."

Another account I have gathered from a Syrian disciple of Baha. He reports that Abbas Effendi would not marry the girl his parents had betrothed him to, because he had a love affair with Moneera, the wife of Mohammed Tagi. The speedy demise of the husband was attributed to poison administered by his wife, who thereupon became the wife of Abbas Effendi. Her title among Bahais is "Holy Mother."

(_d_) Another part of the marriage law gives directions as to the number of wives a man may take. The "Kitab-ul-Akdas" says: "God hath decreed you to marry. Beware of marrying more than two, and whosoever is content with one, attaineth peace for himself and her."[330]

Mr. Phelps[331] calls attention to this fact that the Book of Laws permits of taking two wives. This limitation of the man to bigamy is deemed an improvement on the law of Islam allowing polygamy.

But Bahai law does not permit a wife to have two husbands. This absolutely invalidates the claim and declaration of Bahaism concerning the equality of the sexes. It proclaims the woman the inferior, not the equal. No equality can exist in a household under such a license. Where is the boast of progress and superiority, when the most essential unit of human society is nullified? "Twain shall be one," says the Gospel of Christ. Can we believe that the "Incarnated Father of all" has revealed a new "Most Holy Book" in which bigamy is permitted? _Akstag fur Allah!_ God forbid!

I will now give some details from the history of the Babi and Bahai "Manifestations" to show their practice in regard to marriage.

After the execution of the Bab, 1850, the rival claimants to prophethood were Mirza Yahya, surnamed Subh-i-Azal, and Mirza Husain Ali, surnamed Baha Ullah. They were sons of Mirza Abbas of Nur,[332] called Mirza Buzurk. He had a wife and a concubine. Yahya was the son of the wife and Husain Ali of the concubine. This was under the law of Islam. The subsequent enmity of the half-brothers exhibits one of the evil results of polygamy.

Subh-i-Azal was the "Lord of two wives," whose names and condition are recorded in the pension records[333] of the Turkish and British Governments in Cyprus. The first was named Fatima and her companion wife was Rukayya. They had fourteen children. Besides the two, who were with Azal in Cyprus, it seems there were two others. Of the third wife he says[334] in his personal narrative: "My wife, who was taken captive and was released, has now grown old in Persia without an interview being possible." The fourth quarrelled with her lord and accompanied the Bahais to Acca.[335] After several of the Azalis, with whom she was living, were murdered by the Bahais,[336] she was sent on to Constantinople with a surviving Azali.[337]

Baha Ullah, like Mohammed, surpassed his own law. He had three wives, or two wives and a concubine. Bahai writers generally omit this information in describing his life and character. Kheiralla has a chapter on his household and gives the names and titles of his children, twelve in all, but fails to mention the fact that he had two wives, though he says: "Like Abraham, by establishing his household, Baha Ullah perfected the laws of man, and fulfilled the prophecies of scripture."[338] C. M. Remey passes over the subject with the remark: "As a man he lived a life in harmony with his Oriental environment."[339] Abbas Effendi in his "Traveller's Narrative," Abul Fazl, Dreyfus, Sprague, Thornton and others fail to inform their readers of the truth and this omission is evidently with definite purpose. Phelps is more candid. He says that "Baha Ullah had two wives; that the Book of Laws permits it."[340] Professor Browne refers to the three, giving the honorary titles conferred upon two of them. He makes a quotation[341] from Hasht Behasht which reads: "Among the titles conferred by Baha Ullah are the following:--on his wives, Madh-i-Ulya, 'the Supreme Cradle,' and Varaka-i-Ulya, 'the Supreme Leaf.'" And in the "New History," he says: "The title of Varaka-i-Ulya was conferred by Baha Ullah on one of his wives."[342] The name of the first wife was Aseyeh or Nowab. She was the mother of Abbas Effendi and six other children.[343] According to Subh-i-Azal's narrative[344] she was a niece of the Shah's vizier. She survived Baha and suffered much from the children of the other wife, according to Abbas Effendi.[345] The first marriage was in Teheran in 1835. He took a "companion for her" in 1850. Her title was Madh-Ulya. She was the mother of Mirza Mohammed Ali, Mirza Badi Ullah and other sons and daughters. The manuscript, "Life of Baha Ullah," continues: "In the last year at Bagdad (1867-68) before the exiling of our Lord to Constantinople, the sister of Mirza Mahdi of Kashan was honoured to be His wife." It appears that she was sent by a rich believer from Persia to be a maid-servant in Baha's household. The Persian Consul in Bagdad, Mirza Buzurk Khan Kasvini[346] desired to take her as his wife or concubine. Baha himself took her as a concubine. Because he was thwarted, the Consul showed special enmity to Baha and his followers. The only child of this wife, a girl, was born at Acca in 1873. The three wives survived Baha. After his death one of them suffered gross indignities at the hands of Abbas Effendi, being furiously attacked by him in his own house, so that she fled precipitately. This, at least, is the report of Khadim Ullah, the lifelong amanuensis of Baha Ullah.[347]