[page 212]
... known to Englishmen, and perhaps the most successful,
was the Mahdi Mohammed Ahmed of Dongola, under
whose tyranny and that of his successor the Sudan was
for so long the scene of bloodshed and desolation. Of
another, Bahá'u'lláh, and of the remarkable influence
exercised by his teachings, something will be said later.
The Shiah heresies, however, do not recognize all of the
twelve Imams; and their most powerful sect, that of
the Isma'iliyeh, breaks away from the orthodox after
the death of Ja'far as-Sadiq, the sixth. Ja'far had disinherited
his eldest son Isma'il in favour of the next
son Musa for being seen in a state of drunkenness; and
while the Imamiyeh accepted Musa as seventh Imam,
a number of dissidents, mystics, and others, adhered to
Isma'il, arguing that his intoxication showed that he
attached greater weight to the hidden precepts of Islam
than to the observance of its outward formalities!
[page 238]
[The following excerpt including the word Báb refers to a place, not the person.]
... In many parts of Syria and Asia Minor are colonies of Algerians, Cretan
Moslems, and Circassians who voluntarily left their
countries when they ceased to be governed by Mohammedans. At Bab, for example, where we camped on
the first night after leaving Aleppo, we found a number
of Circassians; and Manbij, the ancient Bambyke and
Hierapolis, where we camped on the following day, is
almost wholly a Circassian town.
[page 246]
The following excerpt including the word Báb refers to a place, not the person.]
... It had been our intention to continue eastward to
Urfa, and, if possible, to Mardin. Unexpectedly, however, circumstances now arose which made our return
to Aleppo imperative. We therefore recrossed the
Euphrates a little above Tell Ahmar, and rode north-ward along its right bank, past cliffs honeycombed with
caves which once, perhaps, were inhabited, to where it
is entered by the river Sajur. For a few miles we rode
beside the Sajur, and then returned by Manbij and Bàb
to Aleppo.
[page 263]
...
Before bringing the tale of this journey to a close, I
think it right to pause for a moment at the little port
of Acre; for with Acre is connected one of the few
[page 264]
religious movements of importance which have emanated
from Asia since the birth of Islam. The Shiah belief
with regard to the Messianic Advent of the Twelfth
Imam, or Imam Mahdi, has been briefly stated in a
previous chapter. In 1844 a young Persian, Mirza
'Ali Mohammed by name, proclaimed himself as the
Bab, or Gate, whereby communication was to be restored
between the Twelfth Imam and his followers on earth.
A little later, he announced that he himself was the
long-expected Mahdi; and as such he was accepted by
his rapidly growing band of followers. From the outset
the sect encountered the hostility of the Persian
Government, and in 1850 the Bab was executed by its
order in Tabriz. Before his death he designated as his
successor a lad named Mirza Yahya, upon whom he
conferred the title of Subh-i-Ezel, 'the Dawn of
Eternity'; and in 1852, in consequence of further persecution,
Subh-i-Ezel [Mirza Yahya, Subh-i-Azal], his elder half-brother Bahá'u'lláh,
and such other Babi leaders as escaped with their lives,
took refuge in Baghdad. Baghdad now became the
headquarters of the Babis until the year 1864, when the
Persian Government, alarmed at their increase, induced
the Porte to remove them from their immediate proximity
to the Persian frontier and to the shrines of Nejeb and
Kerbela. They were accordingly transferred, as political
prisoners, to Constantinople and later to Adrianople,
where they remained for a period of four years. Here,
although in exile, they were unable to escape from the
disruptive tendencies which seem to assail most religious
bodies. In A.H. 1283 (A.D. 1866-67) Bahá'u'lláh, who
had been slowly displacing the more retiring Subh-i-Ezel
in the active leadership of the sect, declared that he was
the Mahdi, 'He whom God shall manifest,' and not
[page 265]
only repudiated Subh-i-Ezel's position as the Bab's
successor, but asserted that the Bab himself was only
the herald of his, Bahá'u'lláh's, advent. The Babi
community was rent in twain. Between the two parties,
Ezelis and Bahá'ís, strife waxed fierce; and charges of
attempted poisoning were freely exchanged between the
brothers.1 At this point the Turkish Government intervened
by separating the factions. Bahá'u'lláh and his
followers were despatched to Acre; Subh-i-Ezel and
his party relegated to Famagusta, where they were
found as State prisoners at the British occupation. Now
occurred a curious phenomenon. Although doctrinally
there was little to distinguish the two parties, the basis
of the schism being a personal question, the one waxed
exceedingly while the other waned. Rapidly the Ezelis
dwindled to a handful, and soon were confined, almost
entirely, to the members of Subh-i-Ezel's devoted
family. Very austerely, and in poverty, Subh-i-Ezel
continued to dwell in Famagusta, supported only by an
allowance from the Government of Cyprus; and he
died there on the 29th of April, 1912, at the age of
eighty-two, and was buried half a mile outside the walls,
in a field given by a friendly Turkish judge. With him
the Ezeli sect may be said to have expired.
Acre, on the other hand, has become the centre of a
living force which is spreading far and wide, and is
attracting to the little town pilgrims from many lands.
Bahá'u'lláh died in 1892, and his son 'Abbas, now
known as 'Abdu'l Baha, was accepted as his successor
by the majority of his adherents, among whom the
designation of Bahá'í has superseded that of Babi. The
1 See E, G. Browne, A Traveller s 'Narrative Written to illustrate the
Episode of the Bab, ii., pp. 365-9, Cambridge, 1891.
[page 266]
purpose of Bahá'ísm is twofold. It aims, in the first
place, at the reformation of Islam, at shedding the dross
of superstition and the tutelage of the priesthood, and
at uniting Sunis and Shiahs into a regenerated whole.
Its ultimate object is a wider one. By freeing all
religions of doctrines and rites, by proclaiming as its
only dogma a belief in God and in His manifestations,
Zoroaster, Moses, Jesus, Mohammed, and Bahá'u'lláh,
it hopes to join the whole world in a religion of neighbourly love, peace,
and goodwill towards men, dispensing with creeds, liturgies, and ceremonial. It tolerates
the clergy to a certain point, and up to that point even
commends them. Man, it says, has in his earliest
spiritual weakness to support himself by props; and
his first prop is the priest. The priest is the tutor, the
teacher, a very necessary person in the initial stages;
but he is not to continue when the pupil has no further
need of him, when he has become, that is to say, no
longer a prop but a hindrance. As man gradually
moves upwards, the mission of the priest is accomplished, and all mankind will become a community of
priests.
Bahá'ísm is now estimated to count more than two
million adherents, mostly composed of Persian and
Indian Shiahs, but including also many Sunis from the
Turkish Empire and North Africa, and not a few
Brahmans, Buddhists, Taoists, Shintoists, and Jews. It
possesses even European converts, and has made some
headway in the United States. Of all the religions
which have been encountered in the course of this
journey, the stagnant pools of Oriental Christianity, the
strange survivals of sun-worship and idolatry tinged
with Mohammedanism, the immutable relic of the
[page 267]
Samaritans, it is the only one which is alive, which is
aggressive, which is extending its frontiers instead of
secluding itself within its ancient haunts. It is a thing
which may revivify Islam, and make great changes on
the face of the Asiatic world. ...
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