A New Religion, Babism
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Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Paul Carus, A New Religion, Babism, bahai-library.com.
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The Open Court

A MONTHLY MAGAZINE

Devoted to the Science of Religion, the Religion of Science, and the
Extension of the Religious Parliament Idea

⎧ E. C. Hegeler.
Editor: Dr. Paul Carus              Associates: ⎨
⎩ Mary Carus.

VOL. XVIII. (no. 6)                     June, 1904.                                 NO. 577

A NEW RELIGION,

BABISM.

BY THE EDITOR

BABISM is the youngest faith upon earth and it promises to play a not insignificant part
among the religions of the world. It originated, as all other great religions, in the Orient,
and is remarkable for many reasons, and worthy of a closer study.
Babists believe in a personal god and positive revelations. They recognize the holy
books and miracles of other previous religions, especially Judaism, Christianity, and
Islam, and their faith may, in a certain sense, be characterized as a product of all three.
It contains elements of all Semitic religions and yet it is different and possesses specific
qualities of its own. It rose into existence suddenly with an outburst of unparalleled
religious enthusiasm, and like the Christian faith of the second and third century, its
growth was favored by the martyrdom of its adherents.
The first Western historian of Babism was Count Gobineau,1 a French traveller and
historian who was attracted to it by the dramatic features of the movement and the
heroism of its martyrs. His reports were completed and brought up to date by Prof.

Religions et Philosophies dans l’Asie Centrale
Edward G. Browne, Lecturer in Persian at the University of Cambridge, England, who
studied it with great sympathy and made through English translations the main sources
of these remarkable historic events accessible to Western readers.
Concerning the significance of Babism, Professor Browne says: “Here is something,
whether wise or unwise, whether tending towards the amelioration of mankind or the
reverse, which seems to many hundreds, if not thousands, of our fellow-creatures worth

[page 356]

suffering and dying for, and which on this ground alone, must be accounted worthy of
our most attentive study.”2
This Episode of the Bab, which is so extremely interesting on account of the
development of a religion in the 19th century before our very eyes and under conditions
which still allow a careful investigation of the historic facts, is briefly told as follows:
Mirza Ali Muhammed was born in Shiraz, Persia. In 1844, when about twenty years
old, he was possessed of great religious enthusiasm and became a source of inspiration
to all the people whom he met. When asked whether he was the manifestation of “the
Glory of God,” he declared that they should not worship him as the one whom God
shall manifest, “for,” said he, “I am only the gate through which man can come to the
love of God.” His adherents spread all over the country, and he selected eighteen from
his disciples who were considered the main supporters and apostles of the new faith. He
called them “the Letters of the Living,” referring to the eighteen letters of the Persian
alphabet, and included himself as the nineteenth of that number, calling himself the
“Point”; and these nineteen persons constituted the sacred hierarchy called “the First
Unity.”
Now it happened that an avowed Babist, but one of those unfortunates who should
be confined in lunatic asylums, made an attack upon the Shah of Persia, and thus
Babism excited the suspicions of the Persian government. Although the assailant of the
Shah expressly declared that he had committed the crime not at the instigation of any
other person, the Persian officials believed in the existence of a great conspiracy and
proceeded with great severity against all Babists. The Bab himself and other devotees of
the new faith were imprisoned and those only were set free who recanted. Seven of the
leaders could not be prevailed upon to abandon their belief, and so they died gladly and
joyously for the faith that was in them. Adherents of orthodox Islam, the national faith
of Persia, witnessed with admiration the death of the Babists, and many among them
became convinced that it was a spark of divine inspiration that gave them the power to
face death so boldly and so joyfully.

A Traveller’s Narrative, Written to Illustrate the Episode of the Bab. Edited in the original
Persian and translated into English, with an introduction and explanatory notes by Edward S.
Brown, M.A., M.B.
The Bab himself was also condemned to die. He with one of his favorite followers
was hung up on a rope at the entrance of their prison and a troop of soldiers fired a
volley at the command

[page 357]

of their officer. When the smoke settled the witnessing crowds saw to their great
astonishment the two men quite unharmed, for none of the balls had taken effect, but
had only severed the ropes on

[photo of A Group of Believers in Port Said, with Sayid3 Nor Ul-Din, a first cousin of
the Bab, in the center.]

which they had been suspended. The officer in charge declared that he had attended to
his duty and refused to continue the execution.

[page 358]

He was supplanted by another and the prisoners were again suspended on ropes. A
second volley ended the lives of these two martyrs of the new faith.
The Bab was dead, but his religion had become an established fact by his
martyrdom.
During the time of his imprisonment the Bab had frequently written letters to his
eighteen favorite disciples whom he called “the Letters of the Living,” to strengthen
them in their faith under the persecution of the powers of this world. The first and
second of the “Living Letters” had died a martyr’s death. They belonged to the seven
great martyrs and the one who held the fourth place in the Babist hierarchy was Mirza
Yahya, called by the Bab Subh i Ezel, that is “Morning of the Eternal;” or Hazrat, that
is “Highness of the Eternal;” or Ismn i Ezel, that is “Name of the Eternal.” He left
Persia, disguised as a dervish, and went to Baghdad, where he joined his exiled brother
Mirza Huseyan Ali. When the Turkish government sent his brother to the city of Akka
he was sent to Famagusta, Cyprus, where he is still living.
During Mirza Yahya’s leadership of the Babists, Mirza Huseyan Ali, a half-brother
of Yahya, rose into prominence. He had endured much persecution at the hands of the
Persian government, and after imprisonment of a few months he was finally exiled into
Baghdad. He stayed there for about twelve years, under the supervision of the Turkish
police. Two years out of the twelve of his exile at Baghdad, he spent in the mountains
near where the Kurds lived, not a far distance from the city of Souleymaniah. Then he

Sayid is a title meaning “lord.” All members of the Koreish tribe, to which the family of
Muhammed belonged, claim a right to the title.
was summoned to Constantinople, and was removed to Adrianople. The Turkish
government did not deem him sufficiently dangerous to have him executed, but
banished him to Acre, Syria, and he lived comparatively at peace with the government.
In Acre he was restrained in all his actions and limited to a special territory, but he
showed so much lovingkindness to all the people around him, especially to the poor and
suffering, that even the Turkish police respected him and thought him a saint. He lived
in poverty. Whatever he owned, he gave away to those whom he saw in need of
assistance, and he died peacefully at an advanced age, leaving four sons and three
daughters.
This Mirza Huseyn4 Ali suddenly came to the conclusion during his stay at
Adrianople that he himself was Beha Ullah, “the Glory of God,” the manifestation
whose appearance the Bab had foretold. The members of his party who had followed
him

[page 359]

[photo of A Group of Believers in Egypt.]

[page 360]

into exile recognized his authority and other Babists in Persia followed their example.

[photo of A Meeting of Believers in Ashkabad, Russia.5]

Huseyn Ali is now almost universally recognised as Beha Ullah, that is the one in
whom God’s glory has become manifest.

[page 361]

In the meantime his half-brother Mirza Yahya continues to regard himself as the
legitimate leader of the Babists. His adherents have dwindled down to a small minority,
but their arguments as to the justice of the claims of the fourth “Living Letter” who by
right of

[photo of A Group of Believers at Akka.6]

Note – change of spelling in published article.
The portrait which appears above the assembly is that of Abbas Effendi, one of the sons of
Beha Ullah.
The young man in the center is the son-in-law of Abbas Effendi.
priority has ascended to the first place in the hierarchy of the Babists and was actually
recognised as the legitimate successor to the leadership by the Bab himself before he
suffered martyrdom, avail

[page 362]

nothing. The Babists of Persia interpret the undeniable facts of their history in a
different way. They declare that Mirza Huseyn Ali had been recognised by the Bab
himself and that for the sake of protecting the one in whom God would manifest
himself, from the persecution of the government, he misdirected the hostility of spies
and persecutors, and addressed Mirza Yahya with such terms as would indicate him to
be the leader of Babism, second in authority to no one but to himself, the Bab. Mirza
Yahya according to the partisans of Mirza Huseyn Ali was merely “a man of straw” and
the prominence given him by the Bab was a mere blind.
Whatever the truth may have been, Professor Browne believes that Mirza Yahya
held the first position among the Babists next to the Bab himself. The Bab did not claim
that his revelation was final and demanded of his followers that they should continually
expect the advent of him whom God shall manifest. The Bab had extended to his
disciples the hope that God would not delay his manifestation for more than 1511 or
2001 years (numbers calculated after a complicated fashion from some significant
words), but there is no historic evidence that he had recognised the manifestation of the
“Glory of God” in Mirza Huseyn Ali. “Yet,” declares Professor Browne, “in spite of
facts the future of Babism seems to belong to the latter and the adherents of Yahya are
rather decreasing than increasing.”
The adherents of Mirza Yahya are called the Ezelis and the adherents of Mirza
Huseyn Ali are called the Behais, or Anglicised, Behaists, since they believe that the
Glory of God, Beha Ullah, has become manifest in Mirza Huseyn Ali.
It is of great interest to study the growth of the movement and to watch the
development of its historical documents. Among the older sources of information is a
manuscript entitled Tarikh i Jadid which the history of Babism describing the
conditions of Babism at the time of the Bab. Here the difference between the Ezelis and
the Behais has not yet made its appearance. The two brothers are merely prominent
leaders and both considered as shining lights among the disciples of their great master,
the Bab. It is instructive to notice how both the Ezelis and the Behais reject the
authority of the Tarikh i Jadid, and thus it is probable that no copies will be preserved
except the three which by fortunate accidents found their way West, viz.; the one in
possession of Professor Browne, one belonging to the British Museum, and the third
one acquired by the Institute of Oriental Languages of St. Petersburg. It is not likely that
the manuscript will be propagated in the original home
[page 363]

of its author, Persia. The author claims to be a foreigner, but as Professor Browne has
convincingly shown, he is a Persian who for good reasons has to conceal his name, and
Professor Browne seems to think that he knows the name of the author, or, as he
suggests, the two authors.

[photo of Ibn Abher, a Teacher of Behaism, in Chains.]

Among other histories of Babism, we have the reports of the Persian government,
written by historians who, though recognising the courage of the Babists martyrs,
misrepresent the movement almost as badly as Christian authors decry the gnostic and
other sects which have now disappeared and can no longer be studied in their own
original documents.

[page 364]

The Behaist sources, which become more and more numerous, speak of Mirza
Yahya with indifference and almost slightingly, while they extol from the beginning the
name of Mirza Huseyn Ali whom they recognise as Beha Ullah, the manifestation of the
Glory of God.

*                 *                      *

To characterise the enthusiasm engendered by Babism, I will quote from a lecture7
delivered before the International Congress of the History of Religions, held at Paris in
1900, by Monsieur H. Arakélian, who had just come back from Persia where he had
devoted himself to a study of this new religion. He says:
“The Shah [intent on checking the spread of heresy] tried first peaceful methods. He
sent Seid Yahya Darabi, the high priest, (Mousted) of Teheran, and head of the Shiite
hierarchy, a wise and great theologian, and of repute, with a great following of eminent
doctors of theology for a religious discussion with the Bab to Shiraz. Darabi was sure
that even in the first meeting he would succeed in demonstrating to the people that the
Bab was a false Mahdi, a charlatan and a distorter of the sacred dogmas of Islam and
that he deserved to suffer the punishment of stoning; but imagine the surprise of
Muhammed Shah, of his viziers and his mullahs, when after a few meetings Darabi
declared that the Bab was the true Mahdi who was expected by the faithful and sent by
the omnipotent Allah to preach the truth. Darabi not only gave up his sacerdotal

“La Légende d’Alexandre-le-Grand chez les Arméniens,” Actes du premier Congres
International d’Histoire des Religions. Paris: Ernest Leroux, Éditeur. 1902.
functions, but after the manner of a true and zealous apostle began to travel over Persia
and to preach the commandments of the Bab. The scandal for the Islam and Shiite
clergy was immense. The clergy hurled its thunders of anathema against every Shiite
who would give his adhesion to the new heresy. The government declared that all
belongings of a Moslem who was suspected of favoring Babist ideas should be
confiscated, and the clergy went further still. They preached that to kill a Babist was an
act agreeable to Allah, and the murderer in recompense for his deed would enjoy all the
happiness of true Moslems in Paradise. But the persecution, as is always the case, had
quite contrary results from those expected. The number of proselytes increased from
day to day.”
Another incident quoted from the same source is not less characteristic:
“The greatest sensation was caused and an extraordinary im-

[page 365]

pulse was given to the propaganda of Babism among the Persian women by the young
daughter of the famous Mousted of Kazvine. a city where are concentrated the
theological schools of Shiitism, highly celebrated among the Moslems. The young
heroine whose name was Kourrat-el-ayné (i e. “light of the eyes”), was the first Persian
Musselman woman who revolted against the yoke of Islam

[photo of Mirza Badi, the Carrier of the Message to the Shah of Persia, in Chains.]

and defended the rights of women. She refused to wear the customary veil or charshave
and appeared in public with uncovered face, a thing unheard of in Persia. She wrote
verses and composed songs in glorification of the liberty and equality of men and
women. Her songs and verses were of great literary finish. They are today

[page 366]

still read and admired. Her eloquence, her zeal, and the profound ardor with which she
preached the new doctrine in the streets of Kazvine, and above all her marvelous beauty
attracted multitudes of proselytes; and when her uncle, the successor of her father in
rank of Mousted of Kazvine, cursed and excommunicated her, Kourrat-el-ayne was
obliged to leave the city, but an overzealous Babist, and admirer of her talent and
beauty took revenge by killing her uncle, who was forthwith regarded by the Shiites as
a martyr. Kourrat-el-ayne was obliged to leave the city, but an overzealous Babist and8
persecution of Babists in 1852 on the order of Nassredin Shah and her body thrown into

Note – error in published article.
a pit. Her literary works, her religious hymns, her mystic philosophical verses have
been published, and are admired by Babists and even by the Moslems.”
Monsieur H. Arakélian, whom we quoted above, believes that Babism or rather
Behaism will by and by become the religion of Persia. At the same time, he believes
that Behaism is a higher development of Babism. Here are his own words, quoted from
his lecture delivered in 1900 at the International Congress of the History of Religions:
“Persia, this deplorable wreck of the ancient kingdom of Iran-Turan, of yore so
glorious, at present confesses the religion of Shiite Muhammedanism. Shiitism preaches
that after the twelve preachers called Imams, the gate (Bab) of science and truth has
been closed to man; and this doctrine engendered various sects and heresies, several of
which (for instance, the Sufis, the Dawudis, the Dahris, the Ali-Allahis) continue their
existence to the present day, but none of them has attained so great a development or
counts so many numbers of adherents as Babism or Behaism, for the number of Babists
is actually calculated to be three millions in Persia, and two millions in Caucasia, in the
trans-Caspian countries, in Bukhara, Central Asia, and in Asia Minor, among the
Musselman countries, which is together about five millions. Since the total population
of Persia is merely seven millions we find that almost half of them confess, although in
secret, Babism, and, in the opinion of those who have visited Persia and have come in
contact with the people, there is no doubt that Babism is the future religion of the
country.
“Babism is a reaction against the enslaving regime of Islam, a protest against the
moral oppression which it has exercised and is still exercising over the poor Persian
people, otherwise so intelligent, so peaceful, so capable of developing a high culture,
not inferior to other races. Shiite Islam has, through its antihuman and retrogressive
ideas, through its principle that the gate of science and truth is shut

[page 367]

forever to men since the twelve imams, by its disdain and contempt of other nations and
of secular sciences, thrown Persia and the Persians into a state of economical poverty
and in a deplorable moral and intellectual condition. The yoke of Islam has been so
crushing that it has become insufferable, and now Babism rises with vigor against it and
opposes to it its two principles Ihtihade and Ittifak

[photo of One of the Later Martyrs.]

(the unity and solidarity of the human race), for these two principles constitute the
essential doctrines of Babism, principles which are diametrically opposed to the
principles of Islam.”
Monsieur Arakélian judges of Babism more from the standpoint of the Persians
themselves than of Christian outsiders. He recognises Babism as a progress from the
traditional Muhammedanism

[page 368]

and thus the significance of Babism appears to him in a different light than it would to
Christians of Western countries, who will naturally be inclined to regard it as a rival of
Christianity. M. Arakélian points out that the religion of the Bab forms a transition only
to the broader religion of Beha Ullah. The Bab is in all essential points still a
Muhammedan, while the doctrines of Babism have broadened out into an altruistic and
universal religion. Mr. Arakelian says:
“The founder of Babism has not freed himself of several traditions of Islam. The
revolution which he inaugurated in the Moslem religion retains certain fundamental
principles of the faith of Muhammed. (1) The Bab gives preference to the Arabian
language in which the Koran is written and which is considered sacred among the
Musselmans. (2.) The Bab preached that one should conquer also the kingdom of this
world and that one ought to propagate the new religion by force. One should follow in
this respect the example of Muhammed. (3) He recommended the custom of the hadj
pilgrimage. (4) He forbade severely the study of foreign languages, above all the dead
languages. He even recommended in the Beyane to burn secular books and requested
his followers not to study the secular sciences. (5) He declared his desire not to tolerate
any individual of another religion in the future kingdom of the Babists. Upon the whole
he never intended to substitute a new religion for Islam but only proposed to reform the
religion preached by Muhammed.
“The work of his successor Beha Ullah was a thorough revolution which upset the
foundation of Islam. Beha Ullah endows Babism with a cosmopolitan, a truly liberal
humanitarian, and philanthropic, spirit. He modified Babism in the line of the evolution
which all universal religions have taken, and if he did not succeed in every point, (for
he was not a scholar versed in the history of religions and knew only the religions of
Moses, Jesus, and Muhammed) we must grant that the doctrine preached by him,
Behaism, is one of the most altruistic religions.
“Two principles constitute the basis of Behaism Ihtihade and Ittifak, unity and
solidarity (viz., of mankind). Its aim is “the kingdom of hearts.” Therefore, there should
be no conquest, no dominion, and no adhesion to political ideas. All men are equal and
brothers. There are no great ones, no small ones, no nobility, no plebs. All men are
children of one great country, the earth. There is no special country, — that is to say,
the idea of patriotism does not exist among the Behaists; the cosmopolitan idea
dominates entirely. With this respect Beha said that it would be better if all nations, all

[page 369]
mankind, would use one language and one universal writing. All the nations are good
before God. There are no preferred ones. There are no chosen people, no such claims
are allowed as were made by the Jews and the Moslems. There is no difference between
the human races, white and negro and yellow; all are equal.
“Woman is respected, and she enjoys the same rights with man. Marriage cannot be
contracted without the consent of the young couple. Monogamy is recommended. There
is only one exception made. If a wife be barren, a man is allowed to take a second wife
without separating from the first one, but concubinage is strictly forbidden. Women can
have property in their own right.
“The study of the secular sciences and of foreign languages is considered
indispensable. Babists are held to be under obligations to obey and respect the laws of
the country which they inhabit. Among the forms of government, republicanism is
deemed the best, or, at any rate, such a form under which all citizens should have the
same rights and the same duties. Even war for the sake of the faith, the sacred war,
should be abolished, and Beha recommends to regulate the differences between nations
by an international tribunal.
“Beha not only forbids lying of every kind, even where it would serve a good
purpose, but he remonstrated also against flattery and against a habit of Moslems, that
of kissing the hands of the clergy or of persons of respect. He forbade asceticism and
declared that the celibate was not agreeable to God. Babists believe in three prophets.
Moses, Jesus, and Muhammed, and they regard them to be of equal dignity. The
believer in the Bab or Beha must first of all believe in the three prophets. Jesus is called
‘the Son of God.’ Pilgrimages and masses for the dead or requiems are regarded as
useless. Fasts are not required.
“The Babists believe in a future life and in eternity, but they do not admit the
existence of Hell, or of Paradise, or of Purgatory. Everyone will receive his rewards and
punishments according to his deeds, but no man knows in what way. As a child in the
womb of its mother has no idea of the outer world to which it will go, so man of the
present world can not have any idea of the life after death.”
Monsieur Arakélian concludes his article with the following comments:
“There are many stories invented by the malevolence and fanaticism of the
Moslems concerning the Babists, the Bab and Beha, but a careful study of their sacred
books puts to naught all these legends. Babism is founded upon altruistic, humanitarian,
and peaceable principles. It has nothing in common with Islam and agrees according

[page 370]

to my opinion much better with the character and inspirations of the Aryan Persians.
Babism may be regarded as the future religion of Persia and its final victory would in
my opinion be a great blessing for that country.”
BEHAISM IN CHICAGO.

Babism has been introduced into the United States and it may count several
thousand adherents. The preacher of Babism at Chicago is Ibrahim Kheiralla, and he
has published a statement of his belief under the name “Beha Ullah.” which means “the
Glory of God.”9
Mr. Kheiralla was born in Mount Lebanon, Syria, and is now a citizen of the United
States. He received his instruction from Abd-el-Karim Effendi Teharani at Cairo,
Egypt, and restates the belief of the Babists in its purity, adding thereto his own private
reasons such as he found necessary to convince himself of the truth of his religion. Mr.
Kheiralla’s teacher was a Mohammedan and so he stated the doctrine from the
Mohammedan standpoint, while he himself was a Christian from Syria, and thus he
deemed it necessary to restate the foundations of his faith with a view of refuting
Christian errors and establishing the Babist conviction as unequivocal truth. The present
book is meant to be a proof of Babism, which, at least to the author, seems irrefutable.
Critical minds, however, will naturally find flaws in the few assumptions from which he
starts, and so his arguments will fail to be convincing to a great number of people.
Mr. Kheiralla starts his argument with a chapter on the soul. He opposes Rev. Philip
Moxom, who declares a scientific proof of immortality at present to be impossible. Mr.
Kheiralla proposes to offer scientific proof. He thinks there is no need of resorting to
occultism, and trusts that the solution of the difficulties is at hand. He recapitulates the
evidence which Babism offers as follows: “We possess nine intellectual faculties. They
cannot be the result of the combination of material elements, which compose the body.
Back of them must be an intelligent essence, which possesses and exercises these nine
faculties, and which they qualify. Something cannot come from nothing. This proves
the existence of the soul.”
The second chapter deals with the mind, the third with life, sleep, breathing and the
involuntary motions, descanting also on insanity. Having established the reality of the
soul and its immor-

[page 371]

tality he proceeds to speak of God in chapters 4 and 5, where he rather assumes than
proves his existence and perfection. He says: “God is one. From Him proceed all things
which exist, and all His laws, spiritual and material, are in perfect harmony.”

Beha ‘U’llah (The Glory of God), by Ibrahim George Kheiralla, assisted by Howard MacNutt.
1900. I. G. Kheiralla, Publisher. Chicago.
Babism rejects miracles, but not from unbelief. Babists argue that it would not be
impossible for God to do miracles, but God being perfect, His laws must be perfect and
cannot be annulled, or changed, or temporarily laid aside. The miracles related to in the
Bible are not meant to be understood in a literal sense. They are “symbolical
expressions of spiritual truth.”
One instance will be sufficient. Mr. Kheiralla says of the burning bush of Moses:
“In order to explain to the Israelites, how God had appeared to him, Moses used the
‘bush’ as a figure of speech to represent his heart. The symbol is a perfect one. As many
branches spring from the bush rooted in the earth, so, from the heart, spring the arteries
and veins which run through the body. Therefore, God appeared to Moses in his heart,
in the form of fire. ‘Fire’ is the symbol of the spirit of God, and of His love toward His
creatures; and as every symbol has two points, positive and negative, so ‘fire’ means
sometimes ‘love’ and sometimes ‘hatred.’”
The stick of Moses and Aaron, Jonah and the whale, Joshua commanding the sun to
stand still, the Tower of Babel, the Apostles speaking many languages, Christ changing
water into wine, the loaves and fishes, the devils going into the swine, the raising of
Lazarus, and the Star of Bethlehem, are explained in a similar way.
Babism is opposed to the doctrine of resurrection. Paul’s explanation of the spiritual
body in I Corinthians, xv.50. concerning the spiritualised resurrection bodies, is spoken
of as illogical and false. Mr. Kheiralla says: “Scripture, science and philosophy clearly
prove the impossibility of the resurrection of the body. That souls return to earth in new
and different bodies, however, is demonstrable from the light of all inquiry.
Furthermore, it can be shown that this is the true resurrection of Scripture.”
The Babist view of prayer is perhaps not different from the Christian view. “Prayer
is worship * * * God does not need our worship * * * We worship God and petition
Him for our own interests and benefits, for powers, gifts, and higher development.” God
has promised to hear and answer our petitions and thus the benefit we can derive from
prayer is “absolutely certain, for He never fails in the fulfillment of His promises.”
The Babist views differ most essentially from the Christian

[page 372]

in the conception of salvation and vicarious atonement. Salvation by blood is rigorously
rejected, and thus we are told that Christ’s death was not a payment of our sins: “The
heavy yoke imposed upon Christians of the present day, arises from their claiming
Messiahship for Jesus.”
Jesus is regarded not as the Saviour of the world but after all as the Christ. Mr.
Kheiralla says:
“We fully believe in our great Master, Jesus the Christ, and in all His teachings. He
is the highest among all the creatures in the great universe; the first begotten Son of
God, and His Agent; the Creator is His God, and He is His dearest Son. But we know
that our salvation is not through His death, but through the great mercy of the Father.
“Salvation is not escape or exemption from the everlasting torture of hell. True
salvation is the victory of accomplishment by the soul; the attainment of a privilege
afforded us by God, in allowing us to come upon the earth.
“Hell is eternal regret for the loss of that privilege; hell is the soul’s failure to
accomplish.”
As to the Bible, we are told that “The truth is in the Bible, but all the Bible is not the
truth.” The great revelation of God on earth had not been manifest when Christ
appeared, and Mr. Kheiralla takes great pains to show that none of the prophecies had
been fulfilled on the appearance of Christ. On the other hand he endeavors to prove that
the great revelation of God has become manifest in Beha Ullah. Here the typical
characteristics of the Babist faith appear.
The Babists in Chicago belong to the branch of the Behaists, that is they believe that
Beha Ullah was the manifestation of God, the coming of which the Bab had prophesied.
Mr. Kheiralla proves by arguments which seem to be very convincing to him and to
Babists that no other interpretation of the signs by which we shall know Him shall be
permitted. Beha Ullah, that is “the Glory of God,” was exiled from Persia and lived
during the end of his life at Akka (Acre), and he must have died there. His sons and
daughters have inherited spiritual dominion over the Babists. Beha Ullah left four sons,
called the “Branches,” and three daughters, called the “Leaves.” The oldest son is called
the “Greatest Branch,” the second the “Mightiest Branch,” the third the “Holiest
Branch,” and the fourth the “Most Luminous Branch.” They are not like their father, a
manifestation of “the Glory of God,” but they are simply men to whom the Babists look
up to with reverence.
Mr. Kheiralla’s book embodies a number of interesting pictures, among which we
will mention portraits of the four branches, a tablet with the handwriting of the Bab in
the shape of a pentagonal star, the tomb of Beha Ullah.

[TO BE CONCLUDED.]
The Open Court

A MONTHLY MAGAZINE

Devoted to the Science of Religion, the Religion of Science, and the
Extension of the Religious Parliament Idea

⎧ E. C. Hegeler.
Editor: Dr. Paul Carus            Associates: ⎨
⎩ Mary Carus.

VOL. XVIII. (no. 7)                July, 1904.                                   NO. 578

A NEW RELIGION.

BY THE EDITOR.

[concluded.]

ABBAS EFFENDI.

Babism counts more adherents in Persia than one might expect considering the fact that
it is a proscribed faith. It counts adherents also in Mesopotamia and in Syria and other
parts of the world. Even America can claim a goodly number of adherents to the new
faith. In Chicago there is a Babist congregation, the speaker and representative of which
is Ibrahim George Kheiralla, and a New York lawyer, Mr. Myron H. Phelps, visited
Abbas Effendi, the present representative of Mirza Huseyn Ali’s family. We shall in the
following pages present a resumé of both books, that of Mr. Phelps, which gives a
description of the life and teachings of Abbas Effendi. and that of Mr. Kheiralla, which
describes the faith and doctrines of the Babists who believe in Beha Ullah.
Mr. Myron H. Phelps believes that the Christian idea has lost its hold on the
Western nations. Materialism is increasing and the ethical, social, and political
standards need some fresh spiritual impulse, but where shall we find it, if Christianity
itself cannot give it. Mr. Phelps believes that it may be supplied by the teachings of
Beha Ullah and his son and spiritual successor Abbas Effendi. Convinced of the
importance of the Babist faith, Mr. Phelps went on a pilgrimage to Acre and visited the
present representative of the most prominent branch of the Babist faith, Abbas Effendi,
the son of Beha Ullah, and he undertook to write down for Western readers his life and
teachings as he had it stated by Abbas Effendi himself.
The introduction to the book has been written by the Nestor of the Babist religion,
Professor Edward G. Browne, whom he had the good fortune to meet in Cairo.
Professor Browne in the preface dwells on the continued spread of the Babist faith, and
he asks:

[page 399]

“How is it that the Christian Doctrine, the highest and noblest which the world has
ever known, though supported by all the resources of Western civilisation, can only
count its converts in Muhammedan lands by twos and threes, while Babism can reckon

[photo of Abbas Effendi. Gusn-i-Azam (The Greatest Branch). Taken over thirty years
ago.]

them by thousands? The answer, to my mind, is plain as the sun at midday. Western
Christianity, save in the rarest cases, is more Western than Christian, more racial than
religious; and, by dallying with doctrines plainly incompatible with the obvious
meaning

[page 400]

of its Founder’s words, such as the theories of ‘racial supremacy,’ ‘imperial destiny,’
‘survival of the fittest,’ and the like, grows steadily more rather than less material. Did
Christ belong to a ‘dominant

[photo of Muhammad-Ali Effendi. Gusn-i-Akbar (The Mightiest Branch) . Taken
1900.]

race,’ or even to a European or ‘white’ race? Nay, the ‘dominant race’ was represented
by Pontius Pilate, the governor, who was

[page 401]

compelled to abandon his personal leanings toward clemency under constraint of
‘political necessities’ arising out of Rome’s ‘imperial destiny.’
“It is in manifest conflict with several other theories of life which practically
regulate the conduct of all States and most individuals in the Western world.
“Many even of the most excellent and earnest Christian missionaries — not to speak
of laymen — whom Europe and America send to Asia and Africa would be far less
shocked at the idea of receiving on terms of intimacy in the house or at their table a
white-skinned atheist than a dark-skinned believer. The dark-skinned races to whom the
Christian missionaries go are not fools, and have no object in practising that curious
self-deception wherewith so many excellent and well-meaning European and American
Christians blind themselves to the obvious fact that they attach much more importance
to race than religion; they clearly see the inconsistency of those who, while professing
to believe that the God they worship incarnated Himself in the form of an Asiatic man,
— for this is what it comes to, — do nevertheless habitually and almost instinctively
express, both in speech and action, contempt for the ‘native’ of Asia.”
There is an additional reason which gives the advantage to the Babist propagandists
over the Christian missionary. While the latter explicitly or by implication rejects the
Koran and Mohammed’s prophetic mission, the former admits both and only denies
their finality. Christian missionaries waste most of their efforts in proving the errors of
Islam, but they forget that in destroying the Moslem’s faith in their own religion, they
are mostly making converts to scepticism or atheism, and they very rarely succeed in
convincing them of the truth of Christianity. The Babist does not destroy but builds
upon the religious convictions of people. He finds a foundation ready laid, but the
Christian missionary deems it necessary to destroy the foundation and finds himself
incapable of laying another one.
Babism makes a new synthesis of old ideas. It is the entire Eastern civilisation
united into a new yet thoroughly consistent system. Not only do the Babists incorporate
in their faith the traditions of the Old and New Testaments, and of the Koran, but also
some most significant documents of the Manichaeans of the Ismaili propagandists, the
early Sufis, and also the spirit of profane poets such as Hafiz, the immortal poet of love
and wine. Professor Browne in his introductory comments to Mr. Phelps’ book further

[page 402]

calls special attention to the attitude of the Babists with whom love
of Beha Ullah is paramount. It is interesting to notice first, their
uncertainty as to the authorship of many of their own religious

[photo of Zia ‘Ullah Effendi. Gusni-At’har (The Holiest Branch). Departed October,
1898.]

books; second the unfixed character of most important doctrines such as immortality of
the soul; third, their inclination to ignore
[page 403]

and even suppress facts which they regard as useless or hurtful to their present aims. All
these marks are characteristic of a growing faith. The Babists are by no means broad
and tolerant. If they came into power in Persia, a case which is by no means impossible,
the presecuted would be apt to turn persecutors.
The Behaists are especially fond of listening to the reading of the epistles of Beha
Ullah which are mostly rhapsodies, interspersed with ethical maxims, rarely touching
on questions of metaphysics, ontology, or eschatology. They show a dislike to historical
investigation and says Professor Browne, “Some of them even showed great dislike at
his attempts to trace the evolution of Babi doctrine from the Shia sect of Muhammedans
through that of the Shaykhi school (in which the Bab and many of his early disciples
were educated), to the forms which it successively assumed in the hands of the Bab and
his followers.” An English diplomat who knew the Babists thoroughly once said to
Professor Browne: “They regard you as one who, having before his eyes a beautiful
flower, is not content to enjoy its beauty and fragrance, but must needs grub at its roots
to ascertain from what foul manure it derived its sustenance.”
The first part of Mr. Phelps’s book is devoted to Beha Ullah’s life which we learn
here from the lips of his daughter Behiah Khanum, one of the Three Leaves, so-called,
of the new prophet’s family. The story is interesting in so far as it adds the zest of a
personal narrative to the history of Beha Ullah as related by Professor Browme in his
several accounts of the Babist movement. We learn also of the accusations made against
Mirza Yahya who is supposed to have poisoned Beha Ullah, the father of Abbas
Effendi, but the attending physician walked around the bed of the patient, and repeated
three times, “I will give my life — I will give my life — I will give my life.” Nine days
later the physician died. Another physician was called in, but he looked upon the case as
hopeless. Nevertheless Beha Ullah grew stronger and finally overcame the effects of the
poison.
A footnote informs us that the Ezelis, the adherents of Mirza Yahya, claim that
Beha Ullah had prepared the poison for the purpose of killing Mirza Yahya, but the dish
of rice containing the poison was prepared with onions, a taste which Yahya disliked;
and Beha Ullah, thinking that his scheme had been betrayed, deemed it best to take a
little of the poisoned rice, whereupon he almost died of its effects. Mr. Phelps simply
states the narrative without giving his own opinion, and there is no need to believe the
accusa-

[page 404]

[photo of Badi ‘Ullah Effendi. Gusn-i-Anwar (The Most Luminous Branch). Taken
1900.
[page 405]

tion of either party. It is quite common that fanatics are apt to accuse their rivals in
dignity of the absurdest crimes, and we have here a highly colored story on both sides
which may be paralleled in almost all the religions of history. The fact that Beha Ullah
fell sick cannot be doubted; that he had eaten rice together with his half-brother, his
rival in the leadership of the Babist faith, may also be true, but that either had made an
attempt to poison the other may be regarded as highly improbable.
When Beha Ullah died a new schism split up the Babist church, and Abbas Effendi.
the “Greatest Branch,” became the recognised leader of one party, and Mohammed Ali
Effendi, the “Mightiest Branch,” the leader of another party.
The philosophy of Behaism, especially its psychology and its ethics, are related by
Mr. Phelps, and he adds a few discourses all of which are greatly interesting on the
standards of truth, on the nature of God and the universe, on spirit, the parable of the
seed, reincarnation, heavenly wisdom, on heaven and hell, on love, talks to children, the
poor, the prayer, and similar topics.
A most charming picture of Abbas Effendi’s daily life is given in the first chapter
and brings the personal appearance of the man more home to us than can be done by an
exposition of his philosophy and psychology. Mr. Phelps describes the master of Akka
in the first chapter of his book.

THE MASTER OF AKKA.

“Imagine that we are in the ancient house of the still more ancient city of Akka,
which was for a month my home. The room in which we are faces the opposite wall of a
narrow paved street, which an active man might clear at a single bound. Above is the
bright sun of Palestine; to the right a glimpse of the old sea-wall and the blue
Mediterranean. As we sit we hear a singular sound rising from the pavement thirty feet
below — faint at first, and increasing. It is like the murmur of human voices. We open
the window and look down. We see a crowd of human beings with patched and tattered
garments. Let us descend to the street and see who these are.
“It is a noteworthy gathering. Many of these men are blind: many more are pale,
emaciated, or aged. Some are on crutches; some are so feeble that they can barely walk.
Most of the women are closely veiled, but enough are uncovered to cause us well to
believe that, if veils were lifted, more pain and misery would be seen.

[page 406]
[photo of Mousa Effendi, El Kaleem. The Eldest Brother of Beha Ullah.”10

[page 407]

Some of them carry babes with pinched and sallow faces. There are perhaps a hundred
in this gathering, and besides, many children. They are of all the races one meets in
these streets — Syrians, Arabs, Ethiopians, and many others.
“These people are ranged against the walls or seated on the ground, apparently in an
attitude of expectation; — for what do they wait? Let us wait with them.
“We have not long to wait. A door opens and a man comes out. He is of middle
stature, strongly built. He wears flowing light-coloured robes. On his head is a light buff
fez with a white cloth wound about it. He is perhaps sixty years of age. His long grey
hair rests on his shoulders. His forhead is broad, full, and high, his nose slightly
aquiline, his moustaches and beard, the latter full though not heavy, nearly white. His
eyes are grey and blue, large, and both soft and penetrating. His bearing is simple, but
there is grace, dignity, and even majesty about his movements. He passes through the
crowd, and as he goes utters words of salutation. We do not understand them. but we
see the benignity and the kindliness of his countenance. He stations himself at a narrow
angle of the street and motions to the people to come towards him. They crowd up a
little too insistently. He pushes them gently back and lets them pass him one by one. As
they come they hold their hands extended. In each open palm he places some small
coins. He knows them all. He caresses them with his hand on the face, on the shoulders,
on the head. Some he stops and questions. An aged negro who hobbles up, he greets
with some kindly inquiry; the old man’s broad face breaks into a sunny smile, his white
teeth glistening against his ebony skin as he replies. He stops a woman with a babe and
fondly strokes the child. As they pass, some kiss his hand. To all he says, ‘Marhabbah,
marhahbah’ — ‘Well done, well done!’
“So they all pass him. The children have been crowding around him with extended
hands, but to them he has not given. However, at the end, as he turns to go, he throws a
handful of coppers over his shoulder, for which they scramble.
“During this time this friend of the poor has not been unattended. Several men
wearing red fezes, and with earnest and kindly faces, followed him from the house,
stood near him and aided him in regulating the crowd, and now, with reverent manner
and at a respectful distance, follow him away. When they address him they call him
‘Master.’
“This scene you may see almost any day of the year in the

[page 408]

Mousa means “Moses,” and El Kaleem “ Speaker With God.”
[photo of Khadim Ullah. The Servant of Beha Ullah.11 Khadim Ullah served Beha Ullah
faithfully for over forty years. He survived his master and died in 1901. We are
informed that he supported the cause of Mohammed Ali Effendi.]

[page 409]

streets of Akka. There are other scenes like it, which come only at the beginning of the
winter season. In the cold weather which is approaching, the poor will suffer, for, as in
all cities, they are thinly clad. Some day at this season, if you are advised of the place
and time, you may see the poor of Akka gathered at one of the shops where clothes are
sold, receiving cloaks from the Master. Upon many, especially the most infirm or
crippled, he himself places the garment, adjusts it with his own hands, and strokes it
approvingly, as if to say, ‘There! Now you will do well’ There are five or six hundred
poor in Akka, to all of whom he gives a warm garment each year.
“On feast days he visits the poor at their homes. He chats with them, inquires into
their health and comfort, mentions by name those who are absent, and leaves gifts for
all.
“Nor is it the beggars only that he remembers. Those respectable poor who cannot
beg, but must suffer in silence — those whose daily labor will not support their families
— to these he sends bread secretly. His left hand knoweth not what his right hand
doeth.
“All the people know him and love him — the rich and the poor, the young and the
old — even the babe leaping in its mother’s arms. If he hears of anyone sick in the city
— Moslem or Christian, or of any other sect, it matters not — he is each day at their
bedside, or sends a trusty messenger. If a physician is needed, and the patient poor, he
brings or sends one. and also the necessary medicine. If he finds a leaking roof or a
broken window menacing health, he summons a workman, and waits himself to see the
breach repaired. If any one is in trouble, — if a son or a brother is thrown into prison, or
he is threatened at law, or falls into any difficulty too heavy for him, — it is to the
Master that he straightway makes appeal for counsel or for aid. Indeed, for counsel all
come to him, rich as well as poor. He is the kind father of all the people.
“This man who gives so freely must be rich, you think? No far otherwise. Once his
family was the wealthiest in all Persia. But this friend of the lowly, like the Galilean,
has been oppressed by the great. For fifty years he and his family have been exiles and
prisoners. Their property has been confiscated and wasted, and but little has been left to
him. Now that he has not much he must spend little for himself that he may give more
to the poor. His garments are usually of cotton, and the cheapest that can be bought.
Often his friends in Persia — for this man is indeed rich in friends, thousands and tens
of thousands who would eagerly lay
The name Khadim Ullah means “Servant of God.”
[page 410]

down their lives at his word — send him costly garments. These he wears once, out of
respect for the sender; then he gives them away.
“He does not permit his family to have luxuries. He himself eats but once a day, and
then bread, olives, and cheese suffice him.

[photo of A Preacher of Behaism.]

“His room is small and bare, with only a matting on the stone floor. His habit is to
sleep upon this floor. Not long ago a friend, thinking that this must be hard for a man of
advancing years, presented him with a bed fitted with springs and mattress. So these
stand in his room also, but are rarely used. ‘For how,’ he says,

[page 411]

‘can I bear to sleep in luxury when so many of the poor have not even shelter?’ So he
lies upon the floor and covers himself only with his cloak.
“For more than thirty-four years this man has been a prisoner at Akka. But his
jailors have become his friends. The Governor of the city, the Commander of the Army
Corps, respect and honour him as though he were their brother. No man’s opinion or
recommendation has greater weight with them. He is the beloved of all the city, high
and low.
“This master is as simple as his soul is great. He claims nothing for himself —
neither comfort, nor honour, nor repose. Three or four hours of sleep suffice him; all the
remainder of his time and all his strength are given to the succour of those who suffer,
in spirit or in body. ‘I am,’ he says, ‘the servant of God.’
“Such is Abbas Effendi, the Master of Akka.”

THE LATEST DEVELOPMENTS OF BEHAISM.

For the sake of completeness we have to add that the Behaist Church has been rent
again by a schism which at first sight seem to be a personal matter, — question of
leadership.
For a long time Abbas Effendi, the oldest son of Beha Ullah, has been the
recognised head of the Church. He is the son of the wife whom Beha Ullah married
first, some time before he had declared himself to be the Manifestation of God, and this
Abbas is known to Behaists as “the greatest branch.” Three young half-brothers of
Abbas Effendi were born to Beha Ullah by another wife and among them Mohammed
Ali was called by his father “the mightiest branch.”
For a long time the leadership of “the greatest branch” was accepted without
objection, but finally a dissension arose between Abbas Effendi on one side and his
younger half-brothers on the other, and the Behaists in Persia and other countries began
to doubt the divine inspiration of “the greatest branch.” In fact some of them declared
that Abbas Effendi has changed the doctrine of his father and has introduced some
innovations which are contrary to the spirit of Behaism. It seems that several Behaists,
including some of the congregations that exist in the United States, no longer recognise
Beha Ullah’s oldest son “the greatest branch,” but look to Mohammed Ali, “the
mightiest branch,” as their spiritual guide and head of the Church. Abbas Effendi claims
that his authority is absolute and that it rests on the testament left him by his father

[page 412]

[photo of The Tomb of Beha Ullah. The Interior of the Tomb. The Palace of Behji.]

[page 413]

Beha Ullah, and it is true that Beha Ullah declared that his sons, among them “the
greatest branch,” should spread his fragrances, but similar declarations have been made
of the other branch, and so the opponents of Abbas Effendi claim that Beha Ullah
intended to have his son, Mohammed Ali, succeed Abbas Effendi, and that the
leadership at present has passed to “the mightiest branch.”
We here will omit as much as possible purely personal complaints and limit our
report to matters of doctrine.
The report of Mr. Phelps already indicates that Abbas Effendi must somehow have
become acquainted with ideas that seem to be Buddhistic, and a critical reader of Mr.
Phelps’ book might be inclined to think that these thoughts were imputed to him by his
interviewer, for Mr. Phelps is well acquainted with Buddhism, and so he might have
suggested some of the answers that indicate a similarity with Buddhist doctrines, but
such is not the case. Abbas Effendi has actually gone away from the simple Semitic
soul conception, and teaches a theory of reincarnation that might not be unacceptable to
the disciples of Shakya Muni. On the other hand, he surrenders the rigidity of
monotheism, which has always been the cardinal point in the religion of the Semites,
the Jews as well as the Mohammedans, and propounds a philosophical trinity that
would appeal to Christians influenced by modern philosophy.
A lady, Mrs. Rosamond Templeton, who visited Acre and showed great interest in
Behaism, although she herself is not a Behaist but a Christian, tried to reconcile the two
parties and proposed that the brothers should meet on a certain date at the tomb of their
father, which is considered as their common shrine, and show their testaments because
Abbas Effendi bases upon his testament the claim of leadership. But Abbas Effendi
would not accede to the terms. He insisted on his claims and refused to show his
father’s testament to his brothers. Mrs. Templeton’s correspondence is published as a
pamphlet12 and we here reproduce the most essential passages of her letter to Abbas
Effendi:
“The principal accusation which you made against your brothers was that they have
refused to obey you as the chief of the religion of ‘Bab’ at d’Acre.
“You state that your authority is based on a Testament given by your venerable
father, and you say that this Testament is in your possession and that it has been read by
Colonel Bedrey-Bey. On leaving your house I went directly to the house of your
brothers in order to present to them your objection. Their answer is that they

[page 414]

are absolutely ready to obey the Testament, which has been given by their father on
condition that they can see this Testament written by the hand of Beha Ullah. This
question, therefore, is a simple one. Effendi; I propose that you, Abbas Effendi,
Mohammed Ali Effendi,

[photo of A Tablet in the Handwriting of the Bab.]

Bedi Ullah Effendi and myself, with three witnesses chosen by you and three chosen by
your brothers, an interpreter, an English photographer whom I will bring — I propose
that these twelve persons shall meet at the sacred tomb of your father at noon on the 7th
day of

[page 415]

December to read the Testament of Beha Ullah and to take a photograph of that
Testament. You said that I had judged between you and your brothers without hearing
the two sides, your side and theirs; therefore, Effendi, in order to avoid this fault with
which you justly reproach me I have written to Mohammed Ali Effendi and to Bedi
Ullah Effendi, asking that they also shall present their Tes-

[photo of A Letter of Beha ‘U’llah to Ibrahim Kheiralla.]

taments during the reunion at the tomb of your father. Will you be good enough to give
me your answer, written in Arabic, in your own handwriting, as I have asked the same
courtesy from your brothers?
Facts for Behaists. Translated and edited by I. G Kheiralla. 1901.
“If you refuse to show and to photograph the Testament upon which you found your
authority, you cannot require the acceptance of that authority, for it is certain that if the
Testament gave you

[page 4l6]

this authority you would be quite ready to read it before witnesses and to send
photographic copies of it to Persia.”
Having refused to submit his father’s Testament to the inspection of his brothers,
the opponents of Abbas Effendi declare that he cannot make good his claim. Moreover,
they believe the Beha Ullah was the great and only manifestation of God and that his
sons are only venerable expounders of his doctrines but not new manifestations. In
other words, they are regarded as inferior to him, and Beha Ullah alone is believed to be
‘exalted above all those who are upon the earth and in heaven.’ Mr. Kheiralla in the
name of the Behaists that have rejected Abbas Effendi’s claim declares:
“Beha Ullah, since He declared Himself, has conclusively proved from all
Scriptures that He was the Promised One. He has uttered tablets and written epistles
which attracted the hearts and refreshed the souls. The noble life He lived astonished
and impressed the people, and His fame spread to all countries. All who knew him
acknowledged His Supremacy and were awed by the loftiness and greatness of His
character.
“His claim that He was the Promised One of the Holy Scriptures and that His
Appearance was the Greatest, and that it will take place only once in every five
thousand years, may be found in His many writings. He also proved that a higher virtue
and greater grace distinguished His day.”
The teachings of Abbas Effendi may be characterised by the following quotations:13
Abbas Effendi, in reply to a question of a Behaist concerning the return of spirit (i.e.
reincarnation), distinguishes five kinds of spirit. He says:
“As to what thou askest concerning the Spirit and its return to this world of
humanity, and this elemental space, know that the Spirit in general is divided into five
sorts, the Vegetable Spirit, the Animal Spirit, the Human Spirit, the Spirit of Faith, and
the Divine Spirit of Sanctity.”
For the three first spirits there is no light, for they are subject to “reversions,
production and corruption.” In other words they are mortal. They originate and pass
away. There is immortality only for the Spirit of Faith and the Divine Spirit of Sanctity.
Abbas Effendi says:

Tablets from Abdul Beha Abbas to some American Believers in the Year 1900. The Truth
Concerning: (A) Re-Incarnation; (B) Vicarious Atonement; (C) The Trinity ; (D) Real
Christianity. Published by the Board of Counsel, Carnegie Hall, New York, 1901.
[page 417]

“The Spirit of Faith, which is of the Kingdom (of God) consists of the all-
comprehending Grace, and the Perfect Attainment (or salvation, fruition, achievement,
etc., as above), and the power of Sanctity, and the Divine Effulgence from the Sun of
Truth on Luminous, Light-seeking essences, from the Presence of the Divine Unity.
And by this Spirit is the Life of the Spirit of man, when it is fortified thereby, as Christ
(to whom be Glory!) saith: ‘That which is born of the Spirit is Spirit.’ And this Spirit
hath both restitution and return, inasmuch as it consists of the Light of God, and the
unconditioned Grace. So, having regard to this state and station, Christ (to whom be
Glory!) announced that John the Baptist was Elias, ‘who was for to come’ before
Christ. (Matt. xi:14.) And the likeness of this station is as that of lamps kindled (from
one another): for these, in respect to their glasses and oil-burners, are different, but in
respect to their Light, ONE, and in respect to their illumination, ONE; nay, each one is
identical with the other, without imputation of plurality, or diversity, or multiplicity, or
separateness. This is the Truth, and beyond the Truth there is only error.”
The idea of trinity appeals to Abbas Effendi and he defends it on the following
considerations:
“There are necessarily three things, the Giver of the Grace, and the Grace, and the
Recipient of the Grace; the Source of the Effulgence, and the Effulgence, and the
Recipient of the Effulgence; the Illuminator, and the Illumination, and the Illuminated.
Look at the Mosaic cycle — the Lord, and Moses, and the Fire (i.e., the Burning Bush),
the intermediary; and in the Messianic cycle, the Father, and the Son, and the Holy
Ghost the intermediary; and in the Muhammedan cyle [sic], the Lord and the Apostle
(or Messenger Mohammed) and Gabriel (for, as the Mohammedans believe, Gabriel
brought the Revelation from God to Muhammad,) the intermediary. Look at the Sun
and its rays, and the heat which results from its rays: the rays and the heat are but two
effects of the Sun, but inseparable from it and sent out from it; yet the Sun is one in its
essence, unique in its real identity, single in its Attributes, neither is it possible that
anything should resemble it. Such is the Essence of the Truth concerning the Unity, the
real doctrine of the Singularity, the undiluted reality as to the (Divine) Sanctity.
“As to the question concerning the Atonement on the part of the Holy Redeemer, I
have explained this to thee by word of mouth in a plain and detailed manner, devoid of
ambiguities, and I have made it clear to thee as the Sun at noonday, (1.)
“And I ask God to open unto thee the Gates, that thou mayest

[page 4l8]

thyself apprehend the true meanings of these mysteries: Verily. He is the confirmer, the
Beneficent, the Merciful.”
While he approaches Christianity in the question of trinity, Abbas Effendi rejects
“Vicarious Atonement.” He says:
“There is no such thing as ‘Vicarious Atonement,’ as held and taught by the
theologians and ‘Churches.’ As it was the custom in the old times to offer sacrifices for
sins, so did Christ (Glory be to Him!) say in substance, ‘I offer myself as an example
and as a sacrifice for the safety and salvation of the people, i.e., I am willing to accept
every disaster and calamity for the sake of guiding the people’ — even death, for He
was necessarily opposing everybody. I have accepted all things that the people may
know the Truth as it is. If I wish to guide you to Jerusalem, I must personally accept the
hardships of the journey first. So Jesus Christ first accepted all the trials, sufferings and
death for the purpose of quieting the people. Had He not so accepted He could not have
finished His Work.”
Reincarnation is explained by the instance of John the Baptist who according to
Christ was Elijah. Abbas Effendi says:
“John the Baptist was right in saying that he was not Elijah, considering material
body, name, time (he came 900 years after Elijah), place, etc. Christ was right in
declaring that John the Baptist was Elijah in Spirit; thus both were right. The Divine
Spirit is One only, no matter how many it is manifested in or through.”
Mr. Kheiralla had visited Acre after he had become a believer in Beha Ullah. He
saw Abbas Effendi and accepted him at the time as the representative of Behaism, but
when he became acquainted with Abbas Effendi’s doctrine of immortality which to him
implies destruction of personal identity, and when he heard of the complaints of Abbas
Effendi’s younger brothers, he changed his mind and became an adherent of “the
mightiest branch.” Mr. Kheiralla says in his Behaist pamphlet which appeared under the
title “The Three Questions”:
“While I was in Syria visiting, I was not allowed by the diplomatic policy of Abbas
Effendi to meet any of the Branches, his brothers, or any of the family, or any of their
followers, just like all those who went there and visited him. So I remained ignorant of
the facts.
“Abbas Effendi had, while there, honored me to the utmost degree in the presence
of his followers. This was the chief cause of my delusion. It is the case of all those who
have been there to visit him.

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For he and his followers are past masters in the art of treating visitors wonderfully
fine.”
As to points of doctrine the views of Behaism represented by Mr. Kheiralla may be
condensed in the following quotations:
“Abbas Effendi has taught plainly that the human spirit is perishable, like the
vegetable spirit, and the end of it is corruption or mortality; and that it ‘consists of the
rational (or logical, reasonable) faculty which apprehends general ideas and things
intelligible and perceptible.’
“The Pre-existence of man’s soul was taught by Beha Ullah, by the prophets and by
Christ.
“Beha Ullah taught us in the book of Heykle, that there are some souls in the
Pavillion of Greatness and Might, who though they have never been upon the earth, yet
they shall come here to help the Cause of God and promulgate His Word.
“Beha Ullah taught us also, that if we come to this earth and do not attain the truth
for which we came, we shall return to the spiritual realms and resume the positions in
which we were before our coming to this earth.
“The Bible, as well as the Koran, teaches, that God cometh to judge the living and
the dead. How can this be true if there were no Return of the Soul?
“So we see, that the teachings of Abbas Effendi are not in accordance with the
teachings of Beha, neither with the teachings of Christ whom he quoted. Christ taught
us, as did Beha, that the human soul or spirit is immortal, and that it keeps its identity
after death and that it has its own existence and is distinguishable from all other spirits
or souls. For Christ taught that the soul of the rich man, after death, went to Hell, and
there it kept its own individuality and was separated from the Spirit of Abraham, and
from that of Lazarus; and that it conversed with Abraham from Hell to Heaven, and that
it was not ‘the Spirit of Faith, which is of the Kingdom of God.’
“Beha Ullah taught, that His appearance has ended the manifestations, for one
complete thousand years; but He foretold us that somebody will claim to be a
manifestation, and warned us from following him.
“Abbas Effendi has proved beyond doubt, that he is the one against whom the
warning was uttered.
“Beha Ullah strictly taught us, in nearly every tablet He uttered to observe the
Oneness and Singleness of God. He declared Himself to be the Father and Comforter.
In the letter to the Pope,

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He said: ‘This is indeed the Father, whereof Isaiah gave you tidings, and the Comforter
whom the Spirit (Christ) promised.’
“Beha Ullah taught, in many of his utterances, that there is no son to Him, no
successor, no equal, no agent.
“Abbas Effendi teaches, that he is divinely the son of Beha Ullah, and His
successor. If he is the successor of Beha, he is equal to Beha, for the successor is not
less than the succeeded. Also the son is not less than the Father. In both cases. Abbas
Effendi is a claimant; and the teachings of Beha Ullah do not permit this.
“Beha Ullah had forseen the probability of the schism and so he left the following
rule for the settlement of disputed points in Kitab-i-Ackdas, p. 20; he said:
“‘If ye differ in a matter, bring it to God, so long as the Sun is shining from the
Horizon of this heaven; but when He sets, bring it to what he uttered, verily it suffices
the worlds.’
“Abbas Effendi, and his disciples teach that Beha Ullah was like all the other
prophets; only he was a greater Manifestation, because He was a larger Mirror.
According to their teachings we must conclude that Beha Ullah was not what He
claimed, and was not the Father whom the Christians expected. If Beha Ullah was like
Jesus, He would be merely a vine, like Jesus, though a larger one. But He cannot be the
Lord of the vineyard, because the Lord of the vineyard cannot be one of the vines which
He planted. Jesus said, that He was the vine, the disciples were the branches, and the
Father was the Husbandman, There is a great difference between the vines and the Lord
of the vineyard or the Husbandman. Beha’s superiority is not realized by Abbas
Effendi, or for some reason he does not wish to confess it.
“This point is the greatest one in this religion; for the followers of Beha must
believe, that Yahoah, the ‘Everlasting Father,’ Beha, is the known God who appeared
and spoke in Jesus Christ, in Moses, in Abraham, who were His ministers, and at the
latter days He came himself in the flesh, to judge the living and the dead; and that the
Unknown Being which cannot be known from the beginning which has no beginning to
the end which has no end, hath appeared and spoke in Beha Ullah just as Beha Ullah
appeared and spoke in Jesus Christ and in the other prophets. This Infinite being, the
‘Unknowable’ Creator of heavens and earths is called by Beha Ullah the ‘Eternal
Identity.’ Beha said: ‘Zatul Azel cannot be seen.’”
-- A New Religion, Babism (Used by permission of the curator)