These regulations are, for the most part, copied from the Moslem law and are prescribed in the "Kitab-ul-Akdas." Ablution is commanded as a religious rite, to be followed by sitting with one's face towards the Kibla (Acca) and repeating Alla hu Abha ninety-five times (5×19). As a Fast, Bahaism substitutes the last month of their year, named Ala for Ramazan. As Christians have Carnival week before Lent, followed by Easter rejoicings, and as Moslems have the Oruj Bayram, so Bahais have five days of feasting before the Fast. This extends through a Bahai month of nineteen days, March 2-20, and is followed by the Noruz or Vernal Equinox. Noruz is consecrated and its ceremonies prescribed with religious sanctions as among the Nusaireyah. The ordinance of fasting says: "Thus ordaineth the Lord of men; abstain from eating and drinking from dawn to sundown." This abstinence includes smoking as among Moslems. The same exceptions are made as in the Koran—that the traveller, the sick, and pregnant and nursing women are excused. Fasting is obligatory after the age of fifteen. The Bab put the age limit at forty-two, but Baha enjoined it as long as strength permits.[247] The question naturally arises if obligatory fasting is good, why reduce the time from thirty to nineteen days: if reform is the watchword, why not have the liberty of the Gospel?
As in fasting, so in prayer Bahaism follows the Moslem ceremonial law. Baha laid down a ritual on the same lines. There are modifications, but no essential difference, from Islam. In Islam devotion is a strong point, formalism is its weakness. Bahaism lessens the amount of devotion, without getting rid of the prescribed formalism. Ablutions are a necessary preliminary to the obligatory prayers, at least three times a day, but if one wishes to make other prayers at night, he need not get out of bed to perform the ablutions.[248] "He who doth not find water, must say five times, 'In the name of God,'" etc. ("Akdas"). During the ablutions certain petitions are prescribed as "while washing the hands, say," etc.; "while washing the face, say," etc. Then the worshipper must "stand facing the Holy Place" (Acca) and say a portion of the prayers; then "bowing down with hands on knees," say another portion; then "standing with hands outstretched forward and upward," another; then "sitting down," another portion. Each prayer has three prostrations (rika). Prayer times are morning, afternoon, and evening. Congregational prayer or at funerals was abolished by Baha, but Abdul Baha permits it for Americans.[249] Prayer is directed to Baha Ullah. When the terms "God," "Lord," "Thy Greatest Name" are used, Mirza Husain Ali is intended: "He, Baha," says Abdul Baha[250] "is the dawning place of Divinity and the manifestation of Divinity. He is the ultimate goal, the adored one of all, and the worshipped one of all." The editors add (the capitals are theirs): "Further than this man has no other point for concentration. He (Baha) is God, the worshipped one of all." Prayer, therefore, is no longer to be in the name nor for the sake of Jesus Christ but in the "Greatest Name," i. e., Baha Ullah's, "at the mention of which the people before the Houris fall down," "the Name of Him who is Ruler over what was and is."[251] This name is graven on the breastpins of Bahais, and as a monogram on rings, with two stars alongside it, one of which represents the Bab and the other Abdul Baha. This charm is to be buried with the body. A rosary of ninety-five beads is used daily by the worshipper in saying the "Greatest name" 5×19 times. Allahu Abha is also to be said at the beginning of a meal or of any business, or as a greeting, just as the Moslems say, "Bism ullah" (In the name of God) or "Peace be to you." The figure 9, the sum of the letters of Baha, is also a talisman.
Pilgrimage is considered meritorious and has been popular among American as well as Persian Bahais, though Baha says:[252] "Visiting the tombs of the dead is not necessary, it is better to give the money to the House of Justice." The chief shrine is the tomb of Baha Ullah and of the Bab[253] at Acca. There have been published accounts of a score of American women and of some men who have obtained permission and entered, as it were, through "the gate of heaven" and "paid their vows unto the Most High." But not the least attraction was Abdul Baha, "the king in his beauty." The pilgrim first does obeisance to him. This is an ecstatic, hysteric event. Mrs. True, "perfectly intoxicated with the realization," kissed his hand.[254] Another lady sat at his feet with her head on his knee. Another, when she entered his presence, held out her arms, crying: "My Lord, my Lord,"[255] and rushing forward, fell on her knees, sobbing.[256] Another narrative says[257] that Abbas greeted them, "clasped each one in a loving embrace," anointed each one with the attar of roses. "Some of the believers kissed his hand." Of her good-bye this lady says, "I held his hand a long time." Even Mr. Horace Holley, author of "The Modern Social Religion," writes,[258] "This was he. My whole body underwent a shock. My heart leaped, my knees weakened, a thrill of acute receptive feeling flowed from head to foot.... From sheer happiness I wanted to cry." Another man, L. G. Gregory, a negro, writes: "My knee bent reverently before him." When Abdul Baha says: "I am glad to see you," the pilgrims thrill at such wondrous words! "His heavenly smile" gives them happiness! His trite platitudes are written down beside the midnight lamp, for the delectation of similar dupes.
Next the pilgrims visit the Palace of Bahja and the beautiful pleasure grounds where Baha resided during most of his confinement at Acca, enjoying much freedom and even luxury as a "prisoner." The tomb of the Bab draws them, but more sacred do they deem the tomb of Baha Ullah, "the culmination of our pilgrimage." This shrine is in the Garden of Bahja. Its outer court is adorned with beautiful rugs, vases, chandeliers, and flowers. Here they chant verses from the Tablets. Each pilgrim, taking off his shoes, enters the "holy precincts" alone. In this "holy of holies," "the heavenly silence of that centre of peace," he "kneels and prays at the throne of grace for pardon and help," "remembering the friends far away before the presence." He counts it a "glorious experience at once solemn and joyful." Coming out he is "served with tea and given some beautiful roses which are carefully preserved." Mrs. Grundy says that "they remained all night at the tomb, chanting and praying without intermission, and standing throughout the ceremonies ... communing with the glorified spirit of Baha Ullah." Under the arbour was a chair where Baha Ullah used to sit. No one sits in it any longer. She knelt at the foot of the chair whilst one of the daughters of Baha chanted a prayer.[259]
A shrine, deemed even more sacred, yet remains. The pilgrims are conducted to it in an inner room of the residence of Abdul Baha. Here are the images "of the Glorious Ones of God." "We were all impelled to remove our shoes before crossing the threshold. Approaching in reverent awe, we were anointed with a fragrant perfume, and as we knelt before the majestic likeness[260] of the Blessed Perfection, Baha Ullah and that of the Bab, we were unable to speak."[261] "Here is seen the expression of gentleness, meekness, wisdom, light, love, majesty, power, holiness, in short, every attribute of God."[262]
How far from the Christian position the Bahais have wandered is seen in the narratives of these pilgrims who take little interest
In those holy fields,
Over whose acres walked those blessed feet
Which, nineteen hundred years ago, were nail'd
For our advantage to the blessed cross.
To them not Jerusalem but Acca is the Holy City. Not Nazareth and the Sea of Galilee, but Haifa and its bay, not the Garden of Gethsemane but the Rizwan, not Calvary but the Turkish prison barracks, not Mount Olivet but Mount Carmel, attract their interest and engage their love.
XI. Bahaism in its festivals abandons the Christian year. In the "Akdas," besides Noruz, New Year, there are two sacred days: (1) The anniversary of the declaration of the Bab, May 23, 1844; and (2) the birthday of Baha Ullah, November 12, 1817. To these have been added: (3) The feast of Rizwan, April 21-May 2, commemorating the declaration of Baha Ullah in Bagdad; (4) the death of Baha Ullah, May 28, 1892, at Acca; and still later (5) the birthday of Abdul Baha, May 24, 1844; and (6) his appointment as "Centre of the Covenant," November 26. The four or five intercalary days, February 26-March 2, corresponding in a measure to Carnival, are a feasting time before the annual fast.
The weekly holy days of the three monotheistic religions are abolished. Instead of a Sabbath, every nineteenth day, the first of each month, is a sacred day; even the week is abolished. The ninth day of each month has been made sacred by Abdul Baha.