340 ~einnifd)e !!JHffionsvt'ovaganna ~ieraulanbe.

Shaft unb gotiIidje lffieisfjeit lietoiifjt±, 1 ~or. 1, 23. 24. ~a, biefe gottIidje 5torfjeit iit toeifer, aIs toir menfdjen finb, Mefe gottridje 6djtoadjfjeit ftiider aIs roir menfdjen, !B. 25. lffiir toollen fie Iefjren ltnb lelien, um iijrettoillen Ieiben, im !Bet±rauen barauf frofjHdj fterlien unb mit iijr fiegen.

g)onfers, m. g). ~. lffi. m e ~ e r • • • •

-6dbnifdje roliffiun~~ro~4g4nbll ijier~nlllnbe. ~nmerlungen clum $llijlliBmnB.

"lffias ift eigentridj ber 18afjaismus? ~ft er eine ~t± iJreimaurer" tum? 60 toiII er mir erfdjeinen. mun lommt ber 5teufeI nodj mit biefem ®efdjmein!" 60 fdjrien bor einiger Beit ein ~aftor, in beffen ®emeinbe eine junge genUbete ~ame bom lutfjerifdjen ®Iaunen ali" gefallen unb aum 18afjaismus iinergeheten toar. (tr fiigte fjinau: ,,6ie iff jett fo bertoirt±, ref~· fo berriid't, ban an eine !Retiung biefer un" gIiidIidjen 6eeIe nidjt au benfen ifi."

~ie 6adje netoog uns, ben 18aijaiSmus ettoas niifjer BU ftubiexen. ~us ben uns bodiegenben nafjaiftifdjen iJIugnIiittern toar toenig ~us" funft BU erlangen j benn bas material, bas fie noten, toar nidjt eine toiffenfdjaftridje ~adegung biefer 18etoegung, fonbern eigentridj nur, toas ber ~merifaner blurb nennt, eine bage, entfjufiaftifdje ~n~reifung bes "gronen ~~ofteW' 18an unb feiner "e~odjemadjenben" !Religions" netoegung. lffiir toanbten uns baijer bem 18eridjt bes Bureau of the Census (Religious Bodies, 1926) au, um au erfaijxen, toas unfere !Regiet:Ung offiBielI iiner biefe 6ette neridjtet. ~lier audj toaS toir ijier Iafen, toar enttiiufdjenbj benn toas ba gefagt ift, ift nidjt toeniger blurb, als toas toir in ben naijaiftifdjen iJlugnliittern fanben.

~er borHegenbe ~t±ifel foll bementf~redjenb atoei Btoed'en hienen. Buniidjft modjten toir bie Eefer barauf aUfmedfam madjen, ban man fidj in ber 18eurteiIung ber ijiefigen 6etten nidjt ausfdjIienlidj nadj bem 18e" ridjt bes Bureau of the Census ridjten barf, toenigftens nidjt, fotoeit hie Eefjre in 18etradjt lommi. Bum anbern erfdjien uns audj ber 18aijaiS" mus, ber toie in (turo~a, fo audj fjierBulanbe ~ro~aganba madjt, aIs eine fo gefiiijrHdje 18etoegung, namentridj fUr genUbete ~erfonen, ban man ifjn nidjt ignoriexen foUte.

lffias bie 6 tat i ft if lietriffi, fo ift ber offiBielIe !Regiet:Ungsneridjt toofjI BiemIidj BUbediiffig. ~anadj ijatten bie 18afja'is im ~afjre 1926 in unferm Eanbe 44 ,,!Berfammlungen" ober ®emeinben mit 1,247 ®Hebern, allerbings nur eine geringe BaijI, aner bodj nebeutenb in ~n" nehadjt ber 5tatfadje, ban biefe 18etoegung ijierauIanbe nodj nidjt lange e6iftiert, unb nefonbers audj besijaIli, toeiI fie bornefjmlidj unter ben ®enUbeten ~nijiinger fudjt. ~m Ietten ~aijraefjnt ift bie miffions" l'ro~aganba biefer fjeibnifdjen 6efte allerhings e±toas ins 6toden ge"

,\Jeinnifcf)e 9.lhfjionsl1rol1aganba l)ieraU(anDe. 341

mten; benn im ~aljre 1916 3iifjUe fie 57 ,,~erfammrungen" unb 2,884 @Hicbcr. ~odj fjatte man bamals tooljI bie SaljIen lJier 5U ljodj an~ gegeoen.

~n oCaug auf bie 53 e fj r e bes mafjaismus ±eiIt bet !Regietungs~ betidjt nadj ber ~usregung bes eigentridjen @tiinbers bet fjeutigen mafja'i~@)ef±e '~obu'r~mafja bas tyolgenbe mit:

"Unfettered search after truth and the abandonment of all super-stition and prejudice; the oneness of mankind - all are 'leaves of one tree, flowers in one garden' -; religion must be a cause of love and harmony, else it is no religion; all religions are one in their fundamental principles; religion must conform with science, bringing faith and reason into full accord; and recognition of the unity of God and obedience to His commands as revealed through His divine manifestations.

"There should be no idle rich and no idle poor; everyone should have an occupation; for 'work in the spirit of service is worship.' Compulsory education is advocated, especially for girls, who will be the mothers and the first educators of the next generation. In all walks of life both sexes should have equal opportunities for develop-ment and equal rights and privileges.

"An auxiliary international language should be adopted and taught in all the schools in order to bring men into closer fellowship and better understanding. In the interest of universal peace there should be established a universal league of nations, in which all nations and peoples should be included, and an international parlia-ment to arbitrate all international disputes."

@)o toeit bas Sitat. :Det 53ef et edennt f ogleidj, ban er es fjier mit cinet fjeibnifdjen @Sefte 3U tun fjat, bie bie 53efjten bes [fjrifteniums ber~ toitft, aoet bodj auf @runb bet natiirHdjen ®tfenntnis @ottes unb bet arrgemeinen 91iidjftenfiebe eine !Religion aUfoaut, bie, gan3 jJmHifdj ein~ gef±eUt, bem ~ofjr ber fjeutigen ~eIt bienen tom, namen±Iidj burdj Iiefie~ borre ~erorunbetung bet ~i.iner. Sjinter bem mafjaismus ftecH bafjer, tote lenrr ~aftor gan3 ridjtig ficmerfte, ein @Shla ITreimaurertum, 10 baB unfere IanbesiifiHdjen 530gen unb IDcobernitten barin cine gani} nafje bertoanbte @)djtocfterreligion erfennen fOnnen.

~uf @cunb bes ofiigen Siiats fiemerft bet: !Regierung§fieridjt gan3 hn ®inffang mit bem Sitierten: "Thus the mission of Baha'u'llah is the spiritual unity of mankind. ~While he came to the East, his mission is to the West as well, and his teachings are suited to all classes and conditions of men. .At present there are Baha'is located not only in Mohammedan countries, but also throughout Europe, the United States, and Oanada; and this phenomenal spread of the movement, the Baha'is believe, is due to the fact that Baha'u'llah fulfilled the prophecies of all religious beliefs, both past and present; and through the power of the Baha'i movement, there is being created a new religious unity in the world." (@S. 74ff.)

342 S)eionifdJe IJJHfftonsjJrojJcrganoa ~ier3u(crnbe.

~iitte man nun nidJt§ roeiter aIi3 biefen megietung~oeridJt unb bie ~fugorattet unb ,BeitfdJriften, Die bie \Balja'iS feroet betoreiten, 10 lonnte man taum bie tiefigen ®efaljtcn errennen, bie roitnidJ im \Baljai~mu~ ftecren. WlenfdJHdJ getebet, fonnte man fafi meinen, bet \Baljai~mu~ betfoIge bodJ fdJHenHdJ cine eble 5tenbena unb fonne ltJitfHdJ etltJa~ ®uie~ in ber ljeutigen gfauofofen, ljanfdJroangeten ~eH au~~ tidJten. m:vet roa~ ljier bet rocftridJen ,Bibififation a[~ \Baljai~mu~ an~ gClJtiefen roirb, ift nidJi \Baliai~mu~ im @Sinne bcr ®riinber biefer orien~ taHfdJen @Sdk

Bjeibnifd)e SJRiffionsllfollaaanba ~iet3Ulanile. 343

setting forth with accuracy and trustworthiness the truth about Bahii'ism. No religion has been so widely misrepresented in: its pres-entation in the West. It is well to have it described with competence and veracity in Mr. Miller's book, as it has been in history and as it is in Persia to-day.

"Some of these Western transformations of Bahii'ism have had much vogue in America, and voluntary missionaries have represented the faith as an enlightened humanism with a new and original mes-sage of universal peace. As a matter of fact there is not one truth in these Occidental representations of Baha'ism that is not borrowed from Ohristianity, while practically all that constitutes the real Baha'i faith has been sloughed off and forgotten. . .. It contains no authentic message about either God or man, and it has no dynamic with which to propel its borrowed ideas. Mr. Miller's book tells the truth about it. And this book is needed and will do good." jlBit finb lieteft, bas, mas Dr. @5l'eet fjiet ilvet bas IBudj fagt, au untetfdjteiven.

~Uetbings fonnen mit filt biefen futaen ~uffa~ nut bas m!idjtigfte aus biefem IBudje fjetausgteifen. ~a ift auniidjft bie 2 e fj t e bes IBagaismus. ~n bem Ietten S'eal'iteI feines IBudjes liefjanbeIt IDliffionat IDlillet hie iYtage: "Oan a Ohristian become a Baha'i~" ~as ganae S'eal'iteI itt eine @itmibetung aUf bie IBefjaul'tung bes IBafja'i~~l'ofteIs '~vbu'I~\8afja, bet aUf feinet IDliffionsteife in ~metifa einft fagte: "Whoever acts completely in accordance with the teachings of Ohrist is a Baha'L" IDlillet aliet meift nadj, baB fdjon bet gegenmiittige S)ofje~ l'tieftet bes IBafjaismus, @5fjogfji @ifenbi in @5t)tien, feinen @tOBbatet '~bu'I~IBafja bet o2ilge ilvetfilgtt gat. @it fagtc niimIidj bem !8etfaffet bes IBudjes, baB nut bet dn tedjtet IBaga'i fei, bet ben !8otIiiufet bes IBafjaiSmus, ben fogenannten IB a v, ben @tilnbet bet @5efte, IB a ~ fj a' u' II a fj , fomie ben mitfIidjen $tOl'geten ("true exemplar"), '~libu'I~IBafja, unb feine @5djtiften aIs gotiIidj anetfenne, ja ignen ben alifoIuteften @egotfam au betfl'tedjen millig fei. ~et" fdjone" IBafjais~ mus im ~venbIanb mitb bafjet gIeidj au dnet giiBIidjen IDlasfe, fooaIb man ben otientaIifdjen @5djIeiet ein menig Iiiftet. ~oet bas ift nodj nidjt aUes. iJIadj oafjaiftifdjet o2efjte ift bas iYoIgenbe bie einaig tettenbe ~afjtfjeit :

1. @: fj ti ft u sift but dj IB a fj a' u ' II age t f e t t mot ben. @:gtiftus mat aUetbings nadj oagaiftifdjet ~uffaffung filt feine Beit eine "Clffenliatung @oties", jUft mte es ~otafjam, IDlofes unb IDlogammeb maten; abet bie ~@ifusel'odje ift ie~t botiioet, unb mebet et nodj feine o2egten genilgen mefjt filt bie IBebiltfniffe bet @egenmatt. "The Baha'i reverences Ohrist and Mohammed and all God's former messengers to mankind, but he recognizes Bahii'u'llah as the bearer of God's message for the new age in which we live, as the great world-teacher, who has come to carry on and consummate the work of his predecessors." (@5. 182.) ~a, "Bahii'ism sets Ohrist aside and teaches that a greater

344 Sdeibnif a)e I)]Hffionspropogonbo ~ier3u{anbe.

than He has come. Baha'u'llah is said to have been a manifestation of God's essence, while Christ, Mohammed, :1£ose8, etc., were only manifestations of the di.vine qualities. Baha'u'llah was the father, while Christ was only the son. One word of Baha'u'llah is sweeter than the words of all the people of the world (Christ included) ... The teachings of Baha'u'llah .... are pure gold, while previous teach-ings were only iron and wood." (@S. 183.) ~iefe antidjriftifdje iYredj~ ~eit, l110mit CS~riftu§ bom ;itfjron gejtoEcn l11irb, beranIaEt WUflionar WWlet au bem galla tidjtigen @Sdjruf3fa~: "One who asserts that Chris-tianity and Baha'ism are the same knows but little either of Baha'ism or of Christianity." (@S. 184.)

2. il)cofjammeb l11at groEer af§ Q:~rif±u§ unb fjat (I~tiftum a.Ggeloft; benn nadj lJa~aiftif djet Qe~te ift immet cine foIgenbe ,,()ffenlJatltllg U groter aIs bie borfjergefjenbc. "Moses was more perfect than Abraham, Jesus than Moses, Mohammed than Jesus, the Bab than Mohammed, and Baha'u'l1ah than the Bab." (@S. 184-.) "Christ's law of love was abrogated by Mohammed's lex talionis, kindness to enemies was re-placed by holy war with the infidels, monogamy gave way to polygamy and concubinage, and the licentious Arab warrior took the place of the pure and loving Son of Man as the standard of perfection for mankind. The Christians who forsook Christ for Mohammed were saved; but all those who refused to do so were eternally lost. The whole Christian Church, from the seventh century to the present time, has been in total darkness because it failed to acknowledge Mohammed as Christ's successor and the Koran as the perfection of the gospels. This is the unequivocal teaching of Baha'ism." (Ibid.)

3. ~er mafjai§mu§ fefjrt unb genefjmigt ~ieIl11eiberei. "Polygamy is permitted in the Kitab-i-Aqdas (ben ljeifigen @Sdjtiften be§ maljai§~ mu§) and sanctioned by the example of Baha'u'llah himself. Ba-ha'u'llah had at least two wives and one concubine, who survived him, by all of whom he had children. Many Persian followers of this have imitated their master in this respect and have taken more than one wife." (@S. 184.) ,i3n einem anbern Sfapitel 3itiert ber @SdjteiOer dnen "ljeiHgen @:pwdj" be§ IDCeif±et§, bet fo Iautet: "Beware of taking more than two women; and he who is satisfied with one handmaid will enjoy peace himself, and so will she; and there is no harm in taking a virgin for service." (@S. 116.) ~et re~te @Sa~ bebeutet nadj ber ~u§~ regung oal)aiftifdjet @Sdjtiftgere~det (a. m. bes ~barefj), bat junge WCiibdjen in oal)niftifdjen £;;liiufern bem £;;lau§fjerrn Gur ~erfiigung ftel)en, luie benn audj lBalja'u'IIafj mit cinet ~Ragb, :;'5amafit)alj Sfljanum, freifdj~ Hdj betfeljde. £;;lurerei ift fomi± cille £;;laup±llummer auf bem melJe§ptO~ gramm be§ lBafjai§mu§, l11ie benn audj im ~benbranb "baljaif±ifdje meoe" bieffadj gTeidjoebeutenb mit "freiet melJe" if±. ~et oaljatf±ifdje Buf±gaden ift baljet tedjt f obomitifdjpatfiimied. 9cur bie ~iiberaftie ift bem maqa'i unterfagt, tuie benn audj bet il)?eiftct fdjteiUt: "I am ashamed to speak of the matter of boys." (@S. 117.) @Seine 91adjfoIget

~~eibnifd)e !mifjionslJ\:o~aganba f)ict3ulanbe. 345

roerben baqer lIJofjI auefj biefe unfliitige €djanbe ge±rieflen fjaoen. 9Ran bergeffe fjicroei nidjt: lIJer ein redjter ~afja'i ift, mu~ bie .2efjren bes ~afja als gi5ttricfj anneq111en unb oefolgenl ~er ~aqaismus lIJate± baqer grunbfiitIidj luie oudj ber ~moqammebanismus, ber\Wormonismus uub anbere berartige ~uftc im S'fot ber Unaudjt. ~eftcfjt nidjt barin bier~ Ieidjt f cine, ~rn0 icqungsfmf± filt bide?

4. ~er ~aqaismu0 Icqrt unb genefjmigt ~et6rei±ung feiner';'5rr~ [efjren butdj bie @itmorbung 2Inbetsbenfenbet. ~ictillier ldjteili± ilRij ~ fionar 9JWIcr: "No beautiful sentiments expressed by Baha'u'llah re-garding love towards all mankind can be quoted to refute this eharge, for in sueh a matter actions speak louder than words. In the pre-ceding chapters we have seen how Babis killed Mohammedans, Baha'is killed Azali, and the followers of 'Abbas Efendi killed, and threatened to kill, the follower's of Muhammad 'Ali." (€. 185 ff.) ;'5n bet ~a±' menn man bie ®ef djidjte bes ~aqaismus rieft, lIJie fie W1iHionat IDCiller auf ®runb aUbetliiHiget DueUen unb petfiinridjet 2Iu~fagen bon 2Iugen~ aeugen oefdjteiVt, fo finbet man, ba~ bie ganile ~elIJegung bon bornfjetein bie reinf±e ,,9J10tbgefdjidjie" if±. ;'5m ~eridjt bes Bureau of the Census 1efen lvir bie unfdjulbige ~emerfung: "Through him [the Bab] a large portion of the Muslim population of Persia bec~ll1e imbued with the new faith, hut against him gathered the fanatical hatred of the Mus-lim clergy and the desperate fear of the civil rulers." (€. 73.) 2fliet ba~ bie 2Inl)iinger bes ~a6 butdj iqten bedogenen~JCeif±et baou bet~ filfjrt rourben, bat fic mcin±en, nun fei ber 2IugenoIid geIommen, tDO fie aUe 2Inbcrsgfiiuliigen umliringen mil~±en, bat fie fid) baqer lieroaff~ neien unb cinen )l5ernidjtungsfrieg uniernafjmen, ber nur burdj ffiegie~ rungstruppcn un±erbrilcf± rourbe, jabat fie feThft ben petfifdjen S'fonig etmorben roomen unb oeinafje ermorbetfjiitien, ba$ aUe~ roirb fjier ber~ fdjroiegen. IDCitoa '2IIi IDCuljammab, geroiifjnridj ~ao genannt, ba~ ljeitt, bas ~or, lIJurbe arrerbing~ im ;'5aqre 1850 iiffentridj erfdjoffen, aoet nut roeir er cin ffielloluiioniir luar, bet bie oef±efjenbe iJtegierung aof djaffen roome, ber bafjer a!~ ftaat§gefiifjdidj ben ~ob rooq! berbient fjatie.

5. ~et mafjai~mu~ ift ®efe~estcIigion. ~er ~erfaffer fdjrciOt: "Salvation is to be obtained by performing the good works therein [in ben S'fi±afl~i~2Iqba~, ben fjeifigen oafjaiftifdjen €djriftenJ enjoined, among whieh aTe prayers, fasting, tithes, pilgrimages, etc. Baha'ism is merely a revival of the legalism from which Paul strove so des-perately to save the early Ohristian Ohurch. The Epistle to the Galatians might well have been written to the foolish Ohristians of the West who, after nineteen hundred years of liberty in Ohrist, wish to place again upon their necks the heavy yoke of the Law. Only those who have a slave mind will knowingly consent to be brought into such bondag·e." (€.186ff.)

6. ~er ~aljai~mus lletneint aUe birdt djriftridjen .2efjren, lIJie bie ®ottqeit Grfjtifti, feinen (fdiifung~tob unb feine ~uferftefjung, feine fterr~

346 ~eibnif~e ~IJH!fionsl>tol>agllnba ~iet3Ulanbt,

bedrdenbe &enugtuuug, feiue SJimmeIfaqd ufro. miller fdjreiOt: "There is no hope of a resurrection of believers in the Ohristian sense and no certain doctrine of personal immortality. It is true that many Ohristian teachings have been incorporated in their message by Baha'i propagandists in the West, so that much of what is called Baha'ism could easily pass for orthodox Ohristianity. What Baha'ism really is I have attempted to show in the preceding chapters. It is to be found, not in the Baha'i Magazine or in the popular addresses of Baha'i speakers, but in the original writings of the Bab and Baha'u'llah. I have mentioned here only a few of the Baha'i doctrines and prac-tises which are radically opposed to Ohristianity. There are others which might be added to the list. What has been said, however, is sufficient to prove my contention that no Ohristian can profess his 'unreserved acceptance of, and submission to, whatsoever has been revealed' by the authors of this religion. In other words, no follower of Jesus Ohrist can accept Baha'ism without denying absolutely his Ohristian faith." (@5. 187 ff.)

Unb rote fteqt e§ nun mit bet &efdjidjte bieler metoegung? :;Sm m:oenbIanlJ, m:merifa uub @:uropa, rourbe ber ma~ai§mu§ auerft erfofg~ reidj burdj Dr. ~qa~ru'IIaq, einen f~rifdjeu ~ijrifteu, ber aber roegen fetner Unaudjt unb ~Hertoeilierei c6fommuniaicrt rootben toar, beroreitet. :;Sn ugt)pten fdjloB er fidj bann ber oaijaiftifdjen metuegung an, feqde, baB maija ber !Bater ober bie @otte§infarnation unb m:ooa§ @:fenbi :J@:fu§ @:ijriftu§, ber &otte§foqn, fei. :;Sm :;Saijre 1893 fam er nadj ~ijicago unb oegann bod feine WCiffion§ptopaganba fiir ben maqai§mu§. :;Sm :Jaijre 1895 berijeitatete et fidj mit dnet engIifdjen trtau, nadjbem et fein ~eib inirgt)pten ijaite fiJ~en raffen, unb betrieo mit iqt bie WCiffion burdj !Bortriige unb bm:dj !Bedeilung bon @5clJriften, in benen er aber bie eigentridje 2eijre unb &efdjiclJte be§ l8aijai§mu§ berijdmHdjte unb entftelIte. @5eine miffion§reifcn fiiijrten iijn nadj inero Vod, ~ijifa~ befpijia, :Jtijaca, in. gl., ~anfa§ ~itt), Sl'enofija, ~ijicago uftu. :;Sm :Jaijre 1898 unternaijm cr mit ciner ~rau !lSijooe SJearft unb cinigen m:n~ ljfutgern dne !lSiIgrim§reife nadj m:ffa (m:cre) in !lSaliiftina, roo bet @riinbcr be§ maljai§mu§, malja'u'Ualj, fJegraoen neg! unb ber bamaHge ?lStOpljet biefer 2iigenfefte '2robu'r~maija noClj am mubet tuar. :flort tat et ben erften @5patenfticlJ fur bagl grone WCaufofeum be§ mao, be§ !Bor~ liiufer§ ber @5dte, aUf bem merg ~atmcr. :flann feijrte er oJ§ bet "SJit±e bet @otte§ijcrbe in 2fmetifa" 3uriid. @5o fam bet maqaiglmugl nadj m:merifa.

~eir tuir babon teDen, fo rooIIen roit gleidj ijiet cine ~ottdtur an bem mctidjt begl Bureau of the Oensus anbringen. nber l8aija'u'IIafj !efcn roit ba: "So he was ordered to a more distant exile, first in Oon-stantinople, then in Adrianople, and finally confined for life in the desolate barracks of Akka, a Turkish penal colony on the Mediter-ranean, south of Beirut and facing' Mount Oarme1." (@5, '13,) man

~eibnifd)e mHffion~l>rol>aganba ~iet'3ulanbe. 347

lonnte oeina~e eine ~riine ffieBen laffen, menn man Mefen oetdi6n~" boUen lBeriel)t uoer bie fel)recUiel)e ~erfolgung bes gtoBen lBa~a'u'U~, bas ~eiBt, ,,~ertHel)feit ®ottes", lieft. Woer fo fel)Hmm ift bie ~er" folgung niel)t gemefen. ~n Wffa ~atte biefe ,,~el:l:Hel)feit ®ottes" au" niiel)ft feine bier @5o~ne unb eine ~oel)ter, amei ~eioer, ein ~eosmeio unb baau noel) menigftens eine IDlagb, mit ber er in Unauel)t leOte. Woet noel) me~r. Wls lBa~a'u'Ualj nael) Wffa fam, mietete er fogIeiel) einen groBen ~aIaft in ben fel)ongelegenen ®iirten am ~armer. IDliller fel)reibt ~ieruoer: "Most of his time he passed in this palace in the company of his three sons and his family. . .. Sometimes he used to visit the town, and while he dwelt outside the town, visitors ... used to have the honor of seeing him after permission had been obtained by them and used to spend some days and nights there. The palaces and beautiful gardens which Baha at first rented and later bought were made possible for him by the money which poured to him from his followers in Persia." (@5. 100 ff.) iiorigena mar lBa~a'u'Ua~ fel)on fieoaig ~a~te art, als er mit ber fiinfaeljn ~a~re arten ~amaHt)efj ~~a" num ~iinbel anting. @5ein ~iftorifer Wbarelj oemerft boou, baB bie~ niel)t bas einaige IDliibel)en mat, mit bem er in feinem WIter in @5el)anbe leote. WI~ eine $Dame eine feiner ~rauen fragte, mas fie feroft bon lBa~a ljane, oemerfte fie, er meine mo~l, er fei ®ott, aoer fie miffe gana genau, baB er ba~ ®egenteil bon ®ott fei. $Doel) bas fei ~ieriioet genug.

Um in ber ®efel)iel)te be~ lBa~aismus fIat fe~en au lonnen, mUB man btei Wamen im ®ebiiel)tnis oe~aIten, niimHel) IDliraa 'WH IDlu~am" mab ober ben lBao ("bas ~or"), IDliraa ~ufat)n 'WIi ober lBa~a'u'Ualj ("Me ~erdiel)feit ®ottes") unb 'Wobu'r"lBalja (,,~neel)t bes lBalja"). $Der lBao ober IDliraa 'WH IDluljammab murbe am 9.0Uooet 1820 ge" DOten, unb amar aI~ ~n~iinger ber fel)Htifel)en obet fej>aratiftifel)en IDlo" ljammebanet, bie im ®egenfa~ au ben funnitifel)en IDloljammebanem bafurljaIten, bet eigentHel)e Wael)foIger unb 2eiter bes ~sIam muffe ein birefter WofiimmIing bes ®runbers bet @5eIte, niimHel) bes IDloljammeb, fein. @5ie finb ber IDleinung, einft merbe fiel) ®ott mieber offenoaren UM bie @:iunniten fomie aUe

348 ~'"Jeionifc!)e IJJlifjioltsjJrojJngnnon ~ier3urnnbe.

rilfjrerif djen ?Babis nidjt redji, unb f 0 ertuiiijrten fie fidj afs g:ilijrer ben ?Bruber bes Guofj~i~~raaf, ben ijerrfdjfildjtigen, rebolutioniiren ?Ba~ ija'u'Ilaij. ®eitbcm ija± es forttuiiijrenbe CStreifigfeiten gegcoen atuifdjen ben ~ilanS unb ben ?Baljis, tuie fidj bie liciben ~arteien feitbem ncnnen. 11m bie ftreitfiidj±tgen ®efeIlen {os au merben, fdjicHe fie bie tJlegierung auerl± nadj ~onftantinoper ltnb bann nadj ~brianoper, ltnb afs biei3 nodj nidjt ljaff, feme fie bie oeibcn ~arteien unb f djicHe hie IDCinoritiii, bie ~ilani3, nadj 2t)pern unb bie IDCajoritiigpadei un±er ?Baija'u'Ualj nadj ~na in ~afii:ftina. SDaliei murbe iImen alier erIaub±. aufeinanber au fpionieren, fo baB bie ~iiani3 bie ~l1ljl1'ii3 unb bie ?Balja'ii3 bie 2(i3aHi3 totf djlugen. CSdjficBIidj berfdjtul1nben bie 2(iiaW3 bon bet: ~i1bfIadje. iSn ~ma litrbcte ?Balja'u'Ualj bie 2eljrcn beB ?BaD £lana nm, 10 baB er als ber eigentHdje ®rilnber bes ?Baljaismus gUt. CSr filljHe tidj feljr tuidjtig, fdjicHe 9tunbfdjreilien an bie 9tegierungen bes ~lienbIanbes unb Des ~)Iorgenlanbes unb erl'Iiide fidj enbIidj filr bie "Z,errHdjfeit ®ottes" ober filr ®o±t im eigen±ridjen CSinn. ®eine ~nljiinger bereljden iljn audj tuirfIidj nW Glott ltnb fan Men iI)m rcgcImiit3ig ?Beitriige, io baB er in ~ffa roie ein g:iirj± feote. ~cadj feinem ;tob gao es IDCorb ltnb ?Brut~ DcrgieBen in ber dgcncn g:amiIie, ltnb fein 9cadjfolger tuurbe jcljfiej3Iidj ber Ie~te groBc ljSrol>lje± bes ?Bafjaismus, ber bielgenannie '~obu'r,,)Salja, ber ,,~nedjt bes ?Balja", ber alier nun tuieber bie 2eljre anbede unb fte namen±ridj ber alienbfiinbi[djen ~crt munbgeredjt madjte. SDaoei neB er alier bie ~ ita 0" i" ~r q b a ~, bie ljeHigen CSdjriften feines i80t:~ gangers, au 9tedjt bef±eljen, fo baB bicfc nodj fjeute bie ?Bioel ber )Safjaifien finb' iJ1adj '2rbbuT~?Balja finb bie~ bie ile~n 53eljren be~ )Saljai~mus: 1. unaoljiingiges (SorfdJen nadj ber ~afjrljcit; 2. @inigfeit ber 9Jlenfdj~ !Jeit; 3. internationaler (Sriebe; 4. CSinHang bet: 9te1igion mit ber i8er~ nunft unb ~iffenfdjaft; 5. )sdiimpfung aIler reIigiiifen unb biiHifdjen i8orurteile; 6. ®feidjfjeit iltuif djen 9Riinnern unb g:rauen; 7. 2ieoe unb