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 coöperate, "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.
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]