The Temple of God's glory is none other than Baha;
If one seeks God, let him seek Him in Baha.
Thou art the King of the Realm of the everlasting,
Thou art the Manifestation of the essence of the Lord of Glory,
The Creator of Creation.
Such are some of the "great swelling words" with which his followers exalt Baha. Yet when we examine his life we find nothing to justify such extravagance. He was simply a man of like passions as others. It may seem invidious to refer to scandalous stories of Baha's youth in Teheran. But does not truth demand that it be stated that his reputation in Persia is sullied by definite accusations of vice and immorality? I have heard such narratives with statements of the time, place, and associates who were partakers of his guilt. His family in riper years exhibits no higher example than a bigamous household. According to the narrative of Abdul Baha in the "Traveller's Narrative,"[50] he planned in duplicity to reach the headship of the Babis; for while purposing all the while to set forth a claim for himself, he put forward his half-brother, Subh-i-Azal, as the successor of the Bab—to protect himself and to insure his own safety during times of danger. He outwardly supported Azal for many years, while secretly planning to supplant him. While acting as Azal's trusted minister, he was drawing the people to himself. We pass over the attempts of these brothers to poison each other. Each accuses[51] the other, and, as the Persians say, "God knows" whether both speak the truth. We pass over, at present, the definite accusations against the Bahais of assassinating the Azalis.[52] In the notorious case where Azalis were foully murdered[53] by Bahais at Acca, and the latter were brought to trial before the Turkish authorities, they were defended and kept in favour by Baha. He had near Subh-i-Azal a spy named Maskin Kalam,[54] who by guile and deceit kept away any who wished to visit Azal. He received this disciple to his intimate circle after years of such active deception. Azal, who is called by Bahais "the point of Satan," and is likened to Cain and Judas, has a character gentler, more lovable, and more sincere than Baha as the two are depicted in the writings of Professor Browne; albeit, Baha is abler, more astute, more a leader of men. Professor Browne, in his interviews at Famagusta and at Acca, did obeisance to each of them. His bow to Azal may have been one of respect for his character or disposition; his bow to Baha must rather have been out of regard for his influence and leadership. But after all we need not wonder so much at the delusion of the Bahais in exalting Baha, for we are familiar with Dowie and Zion City, and with Joseph Smith and the Mormons. And we are surely led to expect the appearance of such a deceiver who "as God sitteth in the temple of God, showing himself that he is God." Bahais certainly, in the words of the Apostle,[55] "have strong delusion, that they should believe a lie."
(b) The Bahais claim superiority for the books and writings of Baha Ullah.
(1) As to the rapidity of their composition, their style, and their quantity. One of the proofs of the Bab was the rapidity with which he composed verses,[56] "with amazing rapidity, without any reflection." Sayid Yahya of Darab, one of his first converts,[57] was gained by such a "sign," implying, as was supposed, divine inspiration. He propounded certain questions. The messenger brought the answer, of which he says: "I beheld a marvel a hundred thousandfold beyond what I sought for. Over two thousand verses and illustrations of eloquence and beauty of style revealed and written down during five or six hours." So also in Ispahan, in answer to the Imam-Juma[58]: "The Bab began to write, and in three hours wrote 1,000 verses. Then the Imam-Juma was convinced that such power was from God, being beyond the capacity of man." In his trial at Tabriz[59] the Bab cited as a proof of his divine mission: "I can write in one day 2,000 verses. Who else can do this?"
In like manner the claim was made for Baha Ullah that he could compose with miraculous rapidity. "The maximum speed of Baha's revelation is said to be 1,500 verses in one hour." These were "written without premeditation or reflection,"[60] and often dictated to his amanuensis. To Baha is attributed the marvellous feat of composing and writing the "Ikan" in a single night. This book in its English translation consists of 184 printed pages. The translator, Mirza Ali Kuli Khan, Persian Chargé des Affaires at Washington, a zealous Bahai, says in his preface:[61] "According to the prevailing opinion of Bahais, the 'Ikan' was written in one night by the supreme pen." He argues (faint-heartedly apparently) for the truth of the statement, and cites Abul Fazl as corroborating the tradition. It is altogether probable that Baha prepared the "Ikan" during his retirement for two years to Kurdistan, in the region of Suleimaniyeh. It is curious to note how the Bahais have outdone Mohammed. He made his verses (ayat = signs), and their eloquence and beauty the signs of his mission. But Babis and Bahais add rapidity of composition as an additional sign or miracle.
The quantity of the writings is also emphasized as proving their divine source and power. It was a matter of boasting that the Bab's writings were from 100,000 to 500,000 verses, and he was executed at twenty-five years of age. Of Baha's Abdul Baha says: "The Books of his Holiness number more than 100; each one sufficient for mankind." Abul Fazl[62] writes: "His Holy Tablets exceed in quantity the Heavenly Books and Divine Writings possessed by all the different nations of the earth." The number of these tablets is stated to be over 1,000. By way of contrast, Christ's teachings are said by Abdul Baha to consist of only a dozen pages scattered in the Gospels.
When they speak of the style, the eloquence, the enlightening power of Baha's writings, it is with similar superlative adjectives of high-flown Persian rhetoric.
It is hardly necessary to call attention to the fact that this so-called proof is simply a matter of assertion and opinion. As to rapidity, we could wish Baha had taken more time and made such books as the "Kitab-ul-Akdas" more systematic, for, as we have pointed out, it is sadly lacking in plan. The veriest tyro could improve on it by rewriting.
If quantity were an argument, the product of Baha's pen has been exceeded by many Christian and Moslem divines. Besides, what advantage is it for a religion to be set forth in 100 volumes? Will God be heard for His much speaking any more than man would be? The story of redemption and God's revelation through 4,000 years makes but one goodly volume.
As to style, the Persians would scorn to have the beauty of their great poets or of such writings as the "Masnavi" put into comparison with the "Ikan" or "Akdas." The Bab's writings were not even grammatical. Baha's are more intelligible than the Bab's, but lack his originality and depth. Baha's style is rhetorical, verbose, prolix, but with a certain strength. But Mirza Abul Fazl holds a more forceful and sagacious pen. In some things Baha's writings remind one of the Church Fathers in contrast to the Gospel narratives. The quantity of his writings, his system of quotations from former Holy Books, his allegorical interpretations, recall Irenæus or Origen.