The Bbi-Behi

A study about the religion-history of the Islam

Inaugural - dissertationn
sur
Acquisition of the doctorate
one
High philosophical faculty
this
University at Tbingen
submitted
HERMANN RMER
from Pfrondorf
If Potsdam 19t adjourns the German Orient-missiont 1

Printed with authorization of the philosophical faculty

the university Tbingen
Adviser: Professor Dr. Seyboid
11. May 1911

Appear in the publishing house of the German Orient-mission, Potsdam,

simultaneously.

Foreword.
My work originated from the practical need to counteract the propaganda of the
Ben'l in Germany after I saw the local Beh'lvereinigung buying in Stuttgart as a
city-vicar in the year 1907. At the same time, the work of the Christian mission for
the muhamme-danischen world should serve. The material essentially is the works of
E. G. Browne-Cambridge taken, for the processing, I owe the best J. GoldziherBudapest. Above all however thank you I man professor Dr. Chr. Seybold-Tbingen
for his/its manifold Untersttzung with the present work, especially after the
philological side, where I was completely dependent on his/its kind allowance with
my ignorance of the Arabic and Persian.

Literature-statement.
(under refraining of her/it on S. 3.8 named SpeiiaUiteratw.)
Aobin, Le Chiisme et la national persane RMM March 1908. S. 457and following de
Boer, T. J., History of the philosophy in the Iulam (Stuttgart 1901). Browne, B. Q., A
Liter&ry Hiatory of Peraia. 2 Volumes (Cambridge 1902.
. Some grade" on the Literature and doctrinea of the Hurfl Sect.
J.-R.-A.. 1898. S. 61 and following
. Further Notes on the Literature of the Hurft "nd their Connection
with the BektSshi orders of Derviahen. J.-R.-A.. 1907. Cabaton, A -, read Sikh de
l'Inde et le Sikhisme. RMM, April 1908, S., 681 and following Chantepie, de la
Saussaye, P. D., Textbook of the religion coats.
2 Volumes 3. Anfl. (Freibarg i. B. 1304.) Darmeoteter, J., Le Mahdi depais reads
jaaqn'l noa jours originea de l'Islam
(Pariah 1885.
Dozy, R., Essai aur I'histoire de l'Islamisme (Leyde-Paris 1379). Dussand, Rene, histoIrishman et Religion of the Noaairis (Paris 1900). Bthe, MR., Neupersische literature,
in violinists a. Kuhn, plan of the Iran.
Philology. II. S. 919-871.
Violinists u. Kuhn, Grundrifi of the irsni see philology. II (Straob). 1896 ff. Goldziher, J -,
the religion of the Islam, cult. d. Gegenw. I - dept.sIII, I (1906).
S. 87.135.

The Islamic philosophy, cult. d. Gegenw. I. Dept.s V (1909). S. 46-70.

Iilamisme et Parsisme, Actea you I Congres d'Histoire of the Religiona

I. Pariah 1901. 8. 119-147.
. Dnnsaud, histo-Irishman et Religion of the Nosatria, discussion in the archive and
following
Reltg-Wiss. 1900. No. 12,
. KitbWni al-nafs. Brook of the nature of the soul. From one unnamed, published a. with comment and performs digressions (Abh). d. Kg\. Gea. d.
Know. in Gttingen, philic.-hiat. Kl. N. F. Volume IX. S. 1 and following Berlin 1907.
. Neuplstonische and gnoatiache elements in the Hadith. Magazine and following
Asayriologie volume 22. S. 317.344. (1909.)
. Lectures about the Islam (Heidelberg 1910).
Garard, St., Fragment's relatifa a!a Doctrine dea Ismaelis (Noticea et egg)traita of the MSS de la Bibl. Nst. Volume XXII; Paris 1874, S. 177-428. Hoatsma, Th.,
LeMouvementreligieuxdes Ahmadiyya squanders Anglaisea meanwhile,
RMM, Dec 1906, S. 633 and following Hn "rt, Cl. text's Persans relatifs a la Secte of
the Hourofis, publis, traduits, anrotea, E. W. Gibb Memorial Vol. IX. London-Leyden 1909. Jacob, G., The
BektaBchijje in her/its/their relationship to relatives appearances
(Abh. d. Kgl. Ak. d. Know. Munich I. Kl. 3. Dept.s 24. Volume, 1909.
. Contributions to the knowledge of the Derwiachordens of the Bektaschia (Turkish)
Bihliolhek Brl. IX. Berlin 1909.

Keler, K -, .Mani, Manicber" in duke" of Realen things syklopdie. . Aofl.VolumeXH.

S. 193-228.

.Mander *. ibid. S. 155.183.

Mandische problems for her/its/their religion-historical meaning

(Negotiations of the II boarding school. Kongsesses and following General Ed.-Gesch.
Basel
1905. S. 238 and following).
Kremor.A.T., History of de" Islam's (Leipzig 1868) ruling ideas. Millers, Aug, The Islam in
the morning and West. 2 Volumes (Berlin lB88f.). Nioholaon, B. A., Selected Poema
from the Divni Shainsi Tabriz (Cambr).
1698).
. A Hiatorical Enquiry concerning the Origin and Development of Sufism.
J.-R.-A.. 1906. S. 303-330Nldeke,
Th.,OrientaliacherSozidiBjnus,
DeutacheRundschau
1879,8.284
and
following). Oldsnberg, man., The Buddhism and the Christian love (Germans)
Magazine program 1908, I, S. 3803.).
v. Oppenheim, M -, from the Hittelmeer sum Persian golf, 3 volumes (Berlin 1899.
Pincott, Fr., Sikhiame in Hughes, dictionaryoflalam, London 1888, S. 583 and following).
Piachel, R., Lives and teachings of the Buddha (Leipzig 1908). Sight he/it, J., Indian
MiaaionsgeBcbicb.te (Gtersloh 1906).
. Mission and Evangelisation in the Orient (Gtereioh 1908),
de Sacy, S., Outline de la religion of the Druzea tire dea li?res religieux de
oette aecte (with prelude). 2 Volumes (Paris 1838. Carpenters, contributions to the
history of the theological movements imlBlam
Z.D.M.G. 1898.
Rope, Edw "Essaya on Islam (Madras 1901). Seybold, Chr., The Druze writing Kit from
ttl noqat waldawir, the book of this
Point and Kreiae (Tbinger Univ).-Progr. 1902). Tiele, C. P., Compendium of the
religion-history. Third German AuB.
Breslau 1903. Tholuck, A.r Saunamus aive Theoaophia Peraamm pantheistica (Berlin
1831).
. Bitenaammlung from the morgel at little slide mysticism (Berlin 1825).
van Vloten, G., Recherches aur la Dominatbn arabe, le Chiitiame et reads le Ehalifat
of the Omayyadea (Amsterdam 1894) Croyances messiauiqnes aous.
Whinfield, E. H -, Masnavi i Ma'navi, with Einl.) (Loadon 1887.
Zeller, Ed., The philosophy of the Greeks in her/its/their historical Entwicklung.
4. Aufl. (Leipzig 1903.
Magazines.
Ch.R. = Church Review;
CMI = Chorch MiBsionary Intelligencer;
J.A.= Journal Asiatique;
JJLA.S.
= Journal of the royal Asiatic high society;
MRW ~ Missionat? Review of the World;
RR = Revne de l'Hietoire of the religion.;
RMM = Revue there moons Musulmaa;
ZA = Magazine for Aaayriologie;
Z.D.M.G.
= Magazine the German morgecndischen company.

Summary.
Prelude: Necessity of our examination
Overview over the literature:
E
1.
The exploration of the older Bbianius, Gobineau u. a.)
2.
The exploration of the NeubbismuB of the Beh'I (E.) G. Browne
3.
The works of western Beb'ia in France (Nicola, & #11;Dreyfua) and the united
Staatea, Phelps u. a.)
4.
Contribution of the missionaries
5.
Newer German ArbeitenAusfhrung
First part. The reason of the sect of the Beh Allah for the Bbismus.
I. The Bbismus as theological school and religious movement:
91.
The reason dea BSbismua in the sect of the Scheichi;
The Scheichismus in Bbs Erstlingaschrift. the teachings of voml' bijjat: The
dogma of the Scheichi of the fourth pillar desGlaubens. your description dea Bb
as the vollkommenenMenschen. the processes in the Islam for these t. t. and
dieschi' itische teachings of the abwb of the small Verbergung
deszwlften Imani. the proclamation dea Bb of the Manifestation
(?abr, the abwb and the Imm Mahdi as Correlatbicxu. preparation of this
proclamation for the Schuleder sheik I
!t2.
The Mahdianspruch of the Bb:
Immediate appearance of the same in the commentary to the Josephui-e
Nberbestimmnng of the teachings of the return (radach "al)

The theoBophinche Paaiung in the concept nukt".

Nebeneinander of the self-names of the Bb as bb uud nukt*
83.
The historical place of the bbiatiachen theosophy:
The aflsch-neuplatonische limitedness ihrea Gottesbegriffs. the relationship to the
philosophical Schnle dea Mulla fjadr 22.
4.
The kabbalistische determination dea Babismns:
The ktwmologische meaning of the concept nukta. the process in the Hurfiaeitte. the
design of the Kabbalistischen teachings of the number 19 of the Kb. Hypotheae
over her/its/their origin. the use of talismans in the Bbismua 24. 6. The bbistiscbe
teachings of the prophecy (1): the Unteracheidende at the prophet, the occultly faxed
inspiration:
The limitation of the signs of the Mahdi on the inspired knowledge, that
characteristic of the BegrifEs jStf "verses", relationship to the literature deH Bb.
prerequisites for the Scbl'itismuB. the constitutive meaning of the magic Wiaaens
films i ladusi

. The process in the iBm'ilitiBchen system

. The bbiatische teachings of the prophecy (II): The nature
the prophet in her/its/their Verhltnia to the deity (matter of incarnation):
The analogy with the kosmologiachen Emanation ggedankenand the view of the
Emanation of the picture of the light. new - & #11;platoniecher jobs. Sfische
limitedness of the teachings vonder return (ma'd) of the logo as 5 steps.
Nachweisder neuplatonisch-auflachen limitedness of the salvation-teachings
anddes
Frmmigkeitside
as
in
the
Babismua
as
a
religious
Bewegung. the relationship of the piety on the Bb alseine
appearance Deb Gttlichen. piety and Charakterdes Bb itself. the ecstatic in the
Babiatiachen Bewegung. the idea of the inspired of the Liebeals the
content of the divine and her/its/their natural Erscheinung in the prophetic
The formal regulation of the prophetic of the Verhltnisxur god: The theory of
the zuhr Ala reflection. Der "protest against the incarnation, specifically in the
regulation alshull (Einwohnnng). the opinion of the Bb of the
SfismuBund the actual agreement with the klassischengfiamua
7.
The bbiatiscbe teachings of the prophecy (HI): The Missiondes prophets
in the history (the ta'wil = the allegorischeAuslegung):
BbsLebxe of the prophets strings: same nature of the Propheten Ala
nukta with different mission. In-friction seinerselbst as the youngest
Beligionsatifters. factual Zugehrigkeit of the Bbismua to the
iBma'llitischen ftlahdismue - GnoBtiscbeHerkunft of the leading idea
Bbs teachings of the inner sense of the gone ahead Religionen. The
iama'iiitiache process. the handling of the ta'wii of the Bb in relationship on (1) the
canon, (2) the law (the antiritualistische character of his/its legislation in the Bajan,
the matter of Autinomiamns, Verhltnia to Sfismus and Ism'i-litentum) and (3) the
dogma (Eschatologie): Hell and paradise
. most recent day. signs of the Mahdi, and the processes stipulated neuplatonisch
directions inden in the Islam (Aristoteliker, & #11;fl and Ism'iliten)
8.
The practical comment of the Bbiamus about the religions:
Her/its/their inclusion in the system and the annulment derritaeilen impurity.
processes in the Sfismua and the sects - & #11;geechichte de" of Persian Ialms
9.
The political element in the bbistiechen movement:
Meaning of the rebellions: Self-defense. proof aua demspteren Bbismus, the
abolition Deb Dachind in the Bajn, & #11;der hearings of the Husein of Buschrja
with the Premierminister Hddschi Mirzit Aghsi - Verhltnia to the
politischenElement in the lam'llitentum

10. Di" proclamation of the Bb from the, maD jazhiruhu'Ub.'':

Renewed
Projizierong
of
the
Mahdl
into
the
future.
Bestimmung of his/its mission. Bbs relationship of his/its
Frmmigkeit and legislation on him/it in the last period of
his/its Lebeng. meaning for the further development of the sect.
regulations of the Bajan. but time and signs
.einer arrival.......
58.61
IL the position of the Brderpaarea $ ubhi Ezei and Beb Allah in the
Urbbismua (1844.185S))
61.72
1.
The position of the two brothers in the Jiingerkreis of the Bb:
Sources. origin and past life of the Brderpaara. & #11;Beh' s
entrances and role in the l>bintiachen movement. & #11;Verhltnis
of the brothers to Etadrat i Kudda - Subhi Ezel's & #11;Berufung mm
successor dea E "b
61. 89
2.
The position of the Brderpa&ra in the bbistiachen Urgemein
de1850 .59:
Subhi Ezel's supremacy. the outer circumstances of the sect
. The inner movements: Accumulation of the inspired.
,
69.72
Second part. The Bbl under Beb Allah in Baghdad and Adrianopel
(1852.1868. Vorbcm.: Representation of D'iratn '1-ma'rif. the
sources of the sect.
I.
Beh Allah nnd the Bbikolonie to Baghdad (1852.1864).
.
7390
1.
The kufiereo circumstances of the colony:
Meaning of the place. strength of the colony. public position of
her/its/their two leaders. relationship m the authorities
. The annulment. .
73.75
2.
The inner history of the colony:
The problem of the prehistory of the declaration of the Beh
. The bebistische representation of TSrich i dschadid.
DieAngaben over declarations Beh'a in Baghdad. the ezeHsche representation of grasp liihiacht. result ....
75-81
3.
The writing of the Beh Allah at the the Baghdder period 81-90
Her/its/their character in the relationship to the fiamua and Bbismus
a) Be liable vdi
b) Kitb El ikan
c) Kalimt i maknneBeaQltat.
II.
The Bbikolonie into Adrianopel (1864.68) and the explanation
the Beh Allah in the year 1866/7 90.108
1. The walk of the events of the departure ouch" Baghdad until the
banishment at the Adrianopel after 'Akk:
Sources. Verbringung after Adrianopel. you Sohisma
. The arrest.........
W-97
. The writing of the Beh of Adrianopel from (declaration) 98-108
a) Sr", i haikal, I., TeU
b) I.auh i Xneir

o, Sntn'l mulk
d (AIiTT) i saltin = Sra i haikal, II. Part
a, the missive to Shah Naireddln flaulj I
snltn
, the missive to the Sultan 'Abdul 'Aziz i, the missive to the Turkish minister 'Ali
Pascha (lauh i ra'is)
d.y, the missives at European HfeAnhangt Lauh i akdaa and a word at the
Prussian yard.
10
Third part.
The formation of the Bebisekte of Beh Allah in 'Akk
(1863-1893.
Vorbem.: Meaning and formation-time dea Kitb akdas. ,
10
I.
The Kitb akdaa and used tracts dea Beh Allah. . 109-13
1.
The Kitb akdas and his/its legislation:
Editions and character of the codex
A.
Kaltusgeseti: Creed. et abh. the prayer
The number 9. the maschreku'l nd>r. poor-taxes. & #11;Fasten nnd parties.
'pilgrimage. other regulations
Annulment of the dschihd and the ritual impurity: 109.11'
B.
Moralgeaetz: Grandgebote. Feindealiebe. politeness
11'
C..............................Bechtageaetz: The beitu'l 'ad!: its more prophetic
Charakter;seine abandonment; the dogmatic task; finanzielleFnndierung.
criminal-right. marriage - and Erbrocht. & #11;Handelsrecht 117-12.
D..............................Regulation of manners nnd uses
13!
E.
Specific religion egesetz: KoBmopolitiamus. Eiuheits, & #11;eprache and, strode.
Viker and ReligionaVerbrderung. & #11;Begrndung in the Mahdismus and relationship
to the alterenBbismus. dogmatic treatment of the sciences
. Relationship of the BeUismus to the older Bbiamus. Diepolemischen stocks. substitute
of the Bajn for this law. 122.121
2.
The relatives tracts of the Beh Allah:
a, Tirzt; b, Esehrkt; c, Kalimt i nrdausijja; d, Lauh i liachrt. your dogmatic
Gebalt. e Tadsehalljt
f, Lauh i bikmat: Kosmologie; Understanding durgriechischen philosophy
and the bbistiscben movement
g, Laulj i 'lnm, an application of the Kitb akdas
on Persia...................128-13;
II.
Beb Aljh in 'Akk as head of his/its sect:
Literary activity. connection with Peraien. & #11;Beseitigung of the Ezeli in "nude formation of the sect inPeraien:BSbibetzen, spread, relationship to the missions,
Stellunginnerhalb
dea
Sehi'itiamus,
moral
determination,
Gemeindeleben,
theology.
belief
in
Beh
Atlh
and
undogmancherBebismus. Esoterismus? . Death and will of the BehAltb
.................................134-14!

XI
Fourth part.. Sflit(1
The sect of the Behl under 'Abbs Efendi towards. 'Abd al Beh (since 1892).
I................................."Abba Efendt as sect-head
144.148
1. . 'Abd al Beh (prophetic claim)"
. 'Abbs Efendi (biography) 3. Schiemi with Bluhammed 'Ali
II................................'Abbs Efendi and the spread of the sect
148.160
1...............................Slide Hisaion of the Beh'i in the west 148.167
a) The Beb'i in the United States
b) The French Behismus
c - e, the Beh'ismuii in England, Deutach!and aad of other Landern Europe
2...............................The sect in the Orient under 'Abd al Beha 161.160
a) Mission in India and Burma
b) Spread in Turkey
a) The sect in Pereien since 1893: Bblmaaaakres. IhrAnteil at the
Persian revolution. the outer undinnere reason of her/its/their roya!
attitude is matters. Kreditder sects in the present-day Perijien. statistics. anti
- & #11;behistiache literatures in Persia
III.............................'AbbS Efendi and the teachings of the sect
. 160.173
1......................................The writing dea 'Abbaa Efendi.
. 160
2.
The theology dea 'Abbs Efendi in her/its/their neuplatouiechen type 161.171
a) God's relationship to the world (question dea pantheism)
b) The nature-teachings {matter of Deszendenz
c) The teachings of the human being (body nnd soul)
d) This proceeds nngs teaches (matter of souls hike)
e) The deliverance-teachings, forts (the salvation-way): The 4
neuplatonischen ways to the salvation. the ecstasy.
DieAnschauung dea Schnen. Beh" Allah there little. Uli mubarak.
material Beatnmung of the beautiful bezw. Gaten (the deity): Love. love ata
devout Gesinnungund action (abaolnte tolerance). the evil.
DieAskese. love and realization
f) The teachings of the prophet (sewer-regulations of the b - & #11;bistischen
apprenticeships)
g) The teachings of Christ and the Christianity
3...............................The legislation dea 'Abba Efendi
172
Result.
The BSbismus - Beh Allan - 'Abd al Beh.Das treibendeMoment in the sect.
relationship with the Derwischorden. with the indiachen theosophy
...............................172.177
Appendix I.
The sect of the Hurfi Bektschl ir" of her/its/their relationship with the Bbl.
The Harflaekte. the Derwiachorden of the Bektachi. your wifwini-hnftliehp
exploration. BeschrSnlcnni' rmf factual

Relationship. next used this sect-group. & #11;Punkte of the agreement: The claim of
the Fa^lAllah. description of the prophet of his/its mission, dieideale
religion zn brings. allegorical Deutung1 derReligionen. annulment of the cult.
Antinomismon. & #11;Anknpfung at 'Ali. the Theophanie as new revelation - & #11;
"tnfe. teachings Tom Radsch'a. opposition to hull undTheorie of the reflection of
the light. Erlsungdehre undFrmmigkeit "ideally. social Refonnprogramin
Appendix II.
Relatives appearances in the Indian Islam.
1.
The SikhismuB
Literature - origin and intent of the sect - origin squanders the Sfismus. Gotteslehre.
salvation-teachings. the guru. coitus. religion - and sociopolitical program. . .
2.
The sect of the Ahmedijja
Literature. Ghulara Aljmed. contrast to the Christianity. Mahdismus. he/it sews
beatimmun the same in analogy with the Bbismus towards. practical design.
Sfischer impact. difference of the Bbigmni. is appendix and his/its activity. tracks of
the Knlturbewegang
. Regulation of the succession
3.
The Nenislm of the Sejjid Ahraedi
Factual relationship with the BebSinmus. difference
. Junctures in the culture-program

Prelude
The jOngste Keligionsbildung, that followed from the schfitiacheu Islam, the
sect the in the year 1892 in 'Akk in Syria of died Bblfbrerg Husein cAli Nrl
towards. Beh Allah (beh Allah, Gottesglanz) and his/its son 'Abbas Efendl,
towards. 'Abd al Beh (farmhand of the Beh), bedarf of an
interrelated examination in the connection at daa of English and French
researchers laid out ready material. The Bbismus .die is in the eastern
Islam" (Goldziher) newest serious reform-movement the religion of the Islam,
a., namely a. 0. S. 128), so, it belongs to his/its understanding to know, as
he/it itself since the death of his/its donor, the Bb (1850) and his/its
suppression to Persia (1852) of further entwickelt and to the sect of the
Bebi1, shaped. Comes to it, dafi this sect in the present-day Orient one
according to einflufireiche position earns, dag she/it simultaneously the
interest of the politician and the missionary practically claims. The Persian
revolution gave up jngstens for us the question in what way the Bbl are at
unbeteiligt, that as bearers of the culture-movement in the Orient8, and
as is familiar an anticlerical movement at the same time. The missions must
clear-become for itself over the Behl and must know, whether they have to see
confederates or competitors in them. Finally, the propaganda does, that
treiben3 the Beh'l since some time in the West}, an examination like the
vorliegende about the immediate need.
We first give an overview in the following one over the literature as far as
she/it is accessible for us. The implementation is closedl> Vgl.. Goldziher, Vorl. . d. Isl., S. 303. .Fortan can carry the movement
introduced through the Bb no more the name of the originator. One lent es.auch
rightly in newer time before, these more and more sees verbreitenden and
his/its rivals to mark pushing shoot of the teachings of the Mirz 'Ali Mubaramed into
the background with the name Beh'ijje, enclose" this her/it/them .ich selbBt.
*) We understand the Oriental excerpt dea so-called by them World Oultnre
Movement, vgl. to it Goldziher, slide Rel. d. IBI., A. a. 0. S. 131.
') Vgl. my writing, the propaganda for Asian religions in the West.
Basel 1910.
S. 46 and following

only with a religion-historical examination to secure waiters her/its/their ground for the
Bbismus and to describe the history and design of the sect among Beh Allah and
his/its son thereupon and to appreciate. Two appendixes occupy themselves with
relatives appearances in the Islam.
Overview over the literature.
1. The Bbismus until 1852, where the assassination of some Bbl led to the
bloody suppression of the sect in Persia, first is et Philosophies Dan l'Asie of
Centrale" in his/its classic work .Les Religions from Gobineau reads, Paris 1865
accessible been done. Gobineau gives chapter here 6.12 the history of the Bb and
his/its sect after the report of the Persian yard-histo-Rio-graph's Mlrs Takl Mustaufl in the
last bond of the nsikbu't-tawrlkh (newest world-history) that the dynasty of the
Qdschren treats and a supplement-bond over the years 1850.1856. Schlie&t
reads itself Bbls" .Bb et in the journal Asiatique also a gleichzeitige article-series
of the Persera Kazem Beg at him/it 1S66 at. However both researchers utilized their
minded source resentful the Bbl critically and rest on own observations and studies at
the same time. The representation of the teachings of the Bb is from particular value,
the Gobineau {chapter 12) on reason one of him/it in translation and treatment of
attached book of the Bb gives, whose title .Le Iivre of the preceptes" = kitbu '1 ahkm
(Browne) is A Year a. the Pers. S. 314); kitb i hukkm (according to Gobineau) would
mean .Buch of the judges." It represents an extremely valuable editing of the sacred
law, that spent the Bb under the name bajn (interpretation) in his/its last period in
different forms. On the studies of Gobineau and Kazem Beg, the representation of the
Bbisraus rests modern prophet of the morning-country" of his/its .Essays and
studies" with Ethe .Ein in 1872, while she/it with v. Kremer, .Geschichte of the ruling
ideas of the Islam" II chapter 7 with own examinations, that refer particularly to the
debatable connection with the Wahhbismus and were not pursued by Kremer (1868),
interconnected is. Vmbery had another contribution into .Meine hikes and
experiences in Persia" S. 286and following, Budapest 1867 delivered. Bbimanuskripte
further with Berichten ber went Imperiale de St. the Academie Petersbourg in
front, where thorn 1864f. a .Buch of the names", like the Bb deceased a history of the
local Bbiaufstandes written in the dialect about Mzandern of 1848 wrote and
described and baron roses 1877, 1886 and 1889 in the Collections Scientifiques de
l'Institut of the Langues Orient-ale

Volume I, HI, VI numerous Arabic and Persian manuscripts usually from

writing of the Beh Allah described and bearbeitete1. Began in Paris Huart
simultaneously, the studies Gobineau's on reason that of him/it the
Bibliotheque Nationale of overloads further Bblmanuakripte, to continue,
after Fagnan of the same
1887 in the revue Critique de l'Hist. et de Lit. S. 297 and following
genannthatte. However, his/its works became. J. A. X S. 133and
following, RHRXVIIIS. 279 and following and La religion de Bb 1889.
soon from englischerSeite of passing.
2. The explorer of the further development of the Bbisekte since 1852 is
Edward G. Browne, Professor and following Arab. at the university
Cambridge. Overcame shiny portrayal of the martyrdom of the sect by
Gobineau's in Persia, he/it went
1888 to Persia, about after the model of the exploration derReligion of
the Parsi, to step Duperron iu contact through Anquetil with denBbi.
After longer useless efforts gelangihm this in Isfahn, from where
stepped into intimate relationships from him/it to denBbi, that he/it
looked after by name in Schlrz, Kinnn and Jezd.
He/it laid down the relevant experiences 1893 in .A Year amongstthe's
Persians", London, after immediately he/it the results after
seinerRckkehr in two detailed articles in J.-R.-A..
1889 had fixed: .The Bbis of Persia I skit of their historyand personnel
experiences amongst them. II Their literature anddoctrines". zit. as Br.
1889 .. After Browne in Persienerfahren, da&amp, had; itself the Bbi
into the two branches of the Ezeliund of Beh i divided batteu and the
two sect-heads, that lived Halbbrder Subhi Ezel (morningredness of the eternity) and Beh AUh ingegenseitiger Verfeindung
and Turkish custody, he/it found mitHilfe of English government-official
Subhi Ezel as englischenPensionr in custody in Famagusta on Cypern
and went sichim to him/it spring 1890 since he/it recognized the most
reliable Quellefr his/its purposes in him/it.
After he/it had made the
necessary-y rises imd for seinenShnen with him/it, he/it continued
sofortnach 'Akk where Beh AUh lived since the schism with Subhi
Ezelim year 18G8 as Turkish state-prisoner and. 2 Jahrevor his/its
death. Browne some audiences granted. Here erhielt he/it of
"Abd al Beb on his/its demand one of diesemselbst verfa&te
history of the Bbi and Behl under the Titel:makla i schachsi sajjh
(report of a traveler), that published ersofort in the Persian text and
englischerbersetzung after his/its homecoming: .A Travellers
Narrative written to lu1890
'
) Lately, these works found Ed
in the collection
.Sendachreiben of the Beh

Allah" a" continuation.. 7- Roses (Peter-castle) academy

strate the episode of the Bb." Cambridge 1891. zit. Ala T. N. . At the same time, he/it
equipped the work with comments, in which he/it laid down (grade A.Z) his/its
researches about the most important discussable historic and theological data of the
Bbismus, through which the book got basic meaning. zit. as T. N. Grade.. Grade W
brings departures from a parallel history-work of the Ezell, bihischt (eight paradises) of
the 1896 smokes pot him/it in Tabriz martyrisierten son-in-law of the Subhi Ezel sheik
Ahmed of Kirmn, the at the same time long-winded, dark and from Browne not farther
processed treatises over the teachings of the Bbl contains. He/it had gotten the rare
manuscript of an Ezell in Constantinople. A description of his/its further (in the whole
one 27) bmianuskripte left Browne in J.-R.-A.. 1892 follow, in that at the same time
he/it roses over the verwandten texts of the baron {s. o. S. 3) reported. zit. as
Br. 1892. . He/it had the most important writing of the Beh Allah already in Br. 1889
after form and content discussed and also now, he/it gave such opposite the preference
of writing of the Bb and ubhi Ezel, that he/it from Persia or Cypern had gotten and
that didn't invite to the treatment in her/its/their mystic Obskuritt. His/its next work
rather was the translation and critical illumination of another history-book of the
Beh'i, the trlch i dschadld (new history) of the Mirz Husein of Hamadn from the
year 1880: .The Trlkh-i-Jadld or New History of Mirz cAll Muhammad the Bb",
Cambridge 1893. It was Browne on the Bibliotheque Nationale under Gobineau's
manuscripts (Suppl) namely. Pers. 1071) the outstanding finding succeeded, that him/it
the presentation intentionally exterminated by the Beh'i work for this, that nuktatu'l kf
(point of the .K)." vgl. u. S. 61 A. 1) the 1852 martyrisierten Bbi Mirz Dchnl of
Kschan, into the hands played and him/it in stand placed to show the
postponement of certain findings through the Beh'i and to save further valuable
urbbistisches material of dogmatic and historic nature (App). II. zit as N. MR. and N.
MR. App. II. Although the Beh'i blame her/its/their superior friend this triumph of
the science heavily, Browne still quite recently handles again editing the Parisian
handwriting. He/it only has seither for himself over the Bbl bezw occasionally.
Beh'i expressed, so in his/its works: .Some Notes on the literature and doctrines of
the of Hurft sect" J.-R.-A.. 1898, .A literary History of Persia I and H" 1902
Introduction to Phelps Life and Teachings of 'Abbs Efendl (s.) u.) 1903, just as of
1905.1909" Cambridge in his/its youngest work .The Persian revolution 1910, S.
424and following). Lately, Browne in Hastings, Encyclopaedia of religion and Ethics
volume, has II (1909) under .Bb, Bbls" a too-

sammenfassung of the results of his/its former researches given and she/it through an
overview waiters the development of the sect since the death of the Beh Allah and a
report about her/its/their newer literature supplements. zit. as Br. 1909. .
3. Also from the circle of the western supporters of the Beh Allah, contributions
of more or less scientific nature have followed over her/its/their sect for one
decade that in (a) France, it is the Verlaig of Ernest Leroui, Paris, that shows his/its
interest for the movement and has several volumes for her/it/them its Bibliotheque
oriental Elzevirienne gewidmet. A. Nicola, the first interpreter of the French
legation in Teheran and Hippolyte Dreyfus cooperates here. Orientalistisch is Nicola
educated and is the grndlichste connoisseur of the Bbismus. He/it also has
1902 this S. from Browne (1889) 912 and following) as best Brevier of the teachings of
the Bab ausgezeichnete dalil translates his/its bajan i in the Arabic editing, that
agrees with Gobineau's kitb i hukkm in the big total, for sab'a (seven proof) of the Bb
and 1905: .Le livre of the Sept Preuves" and .Le eyn Arabe." In the prelude about
more final, he/it teaches further valuable material in a confrontation with Huart, by
name over those of that claimed sfische limitedness of the Bbismus, from writing of
the Bb, that d'apres le Bb" RHR volume he/it primitive et l'essence divine in
continuation of the debate in a .Note sur la volonte 55, S. 208 and following
supplements even further. At the same time, he/it wrote I90 a Monographie
about the Bb: .Seyyed 'universe Mohammed dit le Bb" 2 Bde, Dujarric, 2. Aufl., Paris
1908. He/it thinks vgl very low of the works of a Gobineau and Kazem Beg without
becoming just for however the first of the two one(s). Huart's Rezension in RHR volume
53, S. 384 and following). Owns Nicola a rare knowledge of the orthodox Schl'itismus (I
S.) by name 75.188, in most recent time, he/it acquires merit for himself this, the until
now unexplored history and teachings of the Scheichlsekte, from which the Bb
hervorging to make accessible. From his/its .Easai sur of le Cheikhisme", however,
the first volume (1910), that treats the life of the donor, appeared first: .Cheikh Ahmed
Lab?ah \ during volume II: L'histoire of the Cheikhis and volume HI: La science de Dieu
in the Anschlug at a treatise of the Scheichi 'Abd us Samed ibn Muhammed
Husein Hamadnl still in preparation is. . Dreyfus has, supports following writing of
the Beh AUh bersetzt from Mlrz IJablb Allah Schlrzl: The kitb El Ikn .Le livre de la
certitude", (1904) the kalimt i maknne frsijje .Les paroles cachees, en persan", in that
(1905) at the same time he/it under the more final waiter-title some further tracts of the
Beh (s.) u. S. 128 and following) brought. zit. as D. I. and under him/it collective-

.amen .Les preceptes you BehaYsme" another row of such let (1906) follow.
zit. as D. II.. At the same time, we have several treatises over the Behismus
from him/it, of which .Le Bbisme et le Behalsme" and (1905) .Essai sur le
B<Shal9me, son histo-Irishman et sa portee sociale". (1909) cit. as D.,
Essai. little new offers, while .Les Behais et le mouvement actuel en Perse"
(RMM Dec) 1906) and .Uno institution develops: Le Mach-reqou'l-Azkr d's'
Achqbd", in the Melange" Hartwig Derenbourg S. 415.423 (Leroux 1909)
significant special-studies are. Finally, he/it has a French Auggabe of teachinglectures of the 'Abd al Beh at MU Barney (s.) u.) procure: Abd-oul-Beha, Lea
Lecons de St-Jean-d'Acre (Leroux 1908).
The works of Nicola and Dreyfus are from Huart1, in RHR volume 50, S.
116and following; 51, S. 140and following; 53, S. 384and following 485and
following and RMM March 1908, S. 647 been discussed. These Rezensionen
offer valuable signs over the religion-historical Bedingtheiten of the
teachings of the Bb and Beh Allah and the Auseinandersetzung with
Nicola over her/its/their relationship to the Sfismus and her/its/their
Inkamationslehre. On his/its cause also has MR. Arakelian on the I. Congres
Internationale de l'Hist. the Rel. 1900 (fasc. 2, S. 93 and following) a paper
(incidentally inferior) .Le Bbisme en Perse" with interesting details given.
The most recent Darstellung gives the Genevan theologian E. Montet,
De l'etat present et de l'avenir de l'Islam (Paris 1911), 5mo Conference:
Tentatives de reforme de l'Islam: Bbisme et Behalsme, S. 101.128.
(b, in the United States, 'universe has pen Khan, supports from Howard
Mac Nuit, about the same time with the .Bahai Publishing Co. " in Chicago
writing of the Beh Allah into the English transfers: 1904 his/its kitb El Ikn
.The Book of Ighn", 1906 its like vadi .The seven Valleys" and some of his/its
Traktate under the waiter-title .Tablet of Tarzt" and has Myron W.
Phelps first valuable enlightenment over the present Behismus brought in
his book introduced by Browne: .Life finds Teachings of 'Abbs Efendi. A
study of the religion of the Babis or Behals." New-York 1904. The biography
of the 'Abd al Beb contained in it rests on rises with his/its sister Behia
Khnum, the until then unknown Religionsphilosophie, about which it
was to be done in particular Phelps, on Lehrvortragen of the 'Abd al Beh at
him/it, as she/it picked up jngstens Mifi Laura even more systematically
in .an-nru-1-abh fi mufwadti's 'Abd al Bab" and (the very shiny light of
the discussions of the 'Abd al eh) in English Clifford Barney
') Vgl.. aucb his/its youngest article .Bb * and .Bbl" in Houtqma, encyclopedia
dea Islam 1911 S. 5R6ff. 5S9 and following

Translation as .Some Questiona answered frora the Persian of Abdul Baha", with Kegan
Paul, Trench, Trbner and Co., London 1908. The mentioned French edition is done
according to the Persian text: .Les Lecons de St-Jean-d'Acre". zit. as Lei;. . The
biographical and topographical part of the book of Phelps still finds some supplement
in the memoirs of American 'Akkafahrer, as she/it the Baha'is Publ. Co.
zahlreich published. Lie us it before A. Agnew, Table talc's at Acca 1907;
Corinne True, Table "ilks and Notes taken at Acca 1907; Thornton Chase, InGatilee
1908 and Julia M. Grundy, Ten Days in the Light of Acca, 1909. Letters of the 'Abd al
Beh to the American communities are more important, as is available us such (6) from
the year 1906, as well as addresses of his/its Missionars Abu'l Fadl (Knowing God
through Love 1904). The founder's book of the American communities Kheirallh .Beh
u'Jlh, The glory of God", 2 Bde Chic. 1900 we are not accessible unfortunately, vgl. u.
S. 148). Apologetische tracts, like which .The Revelation of Beh u'JJu" the celebrated
speaker of the community in New-York, Mi Britti ngham, is fantastic nature. A Brevier
over the history of the sect of Sidney Sprague, .The story of the Bahi Movement, An
universal Faith" with Watkins, London 1907, joins at Browne without containing new.
His/its tract .A is Bahis Year with the in India and Burma", London 1908, on the other
hand of importance. Finally, Mifi Ethel gives rose-mountain in the paper Bahaism, its
etbical and social teachings (in Transactions's of the third boarding school). Congr. for
the Hist, of Rel. Oxford 1908, I S. 321-325, a fleeting Zusammenstellung the re
Programms the sect.
4. A source, that should not remain unused, aind the reports of the Christian
missionaries in Persia. You/they will be quoted from case to case. The most, the
Missionary Review of offers the World, Vew-York. A zusammenhngende
examination about the sect doesn't exist from this side. What Edward Seil S. into
his/its .Essaya on Islam", Madras 1901 46 and following .The Bb and the Bbls"
offers, a reproduction of the studies of Browne in Br in the wesentlichen is.
1889. In the collective-work, the ridge Missionary of Conference on managed of the
Moh. World hero at Cairo 1906: .The Mohammedan World of today" reports (New-York
and London) D. Tisdall in .Islam in Persia" (S.) 113 and following) also over the Beh'i.
A German rendering is found in the magazine from Dr. Lepsius-Potsdam .Reich Christi"
1908, S. 178 and following Further material brings of Commission IV of the World
Missionary Conference (Edinburgh 1910) chapter to report V, .Islam", S. 122 and
following and App. B, S. 288) vgl. the German rendering in .Reich Christi" 1911, S. 11
and following The Be-

direct in German mission-magazines (general) Miss. Zeitschr. 1894, 327 and following; Ev.
Miss. Likes. 1894, 12 and following) to go on English Missionsberichte back. Vgl.
there also my study .Der Behismus" (Ev). Miss. Likes. 1908, 91 and following).
5. From German works (vgl). whether. S. 2) otherwise only some sketches tend, that
inform Browne's of the most important results of the researches, before: F. C.
Andreas, .Die Babis in Persia", Leipzig 1896 (for reason of the sensational
assassination on Scbh Nair eddin of the same year), from pastor Faber separately
herausgegeben and with notes of the f missionary Ezle over the Bbl in Urmia
equips; J. Judges, mission and Evangelisation in the Orient, Gtersloh 1908, S. 214.219;
T. Man, discussion of the book of Dreyfus. Barney, read Lec.ons de St. Jean D'Acre
(summary and notes about the history of the exploration of the Bbismus) in the
Orientaliatischen literature-newspaper 1909, S. 33fi \; E. Rasmussen, .der Bahismus" in
magazine for religion-psychology volume I. 1908, S. 383.389 on grounds of a
representation in the American magazine Mind, Febr. 1905 and own observations of the
Beh'l in Paris1 - finally is, because the most significantly, the skilled representations of
the Bbismus and Behismus of J. Goldziher in K. d. G. I dept.s III, I S. 127.130 and in
his/its .Vorlesungen over the Islam" 1910, S. 295.305 mentioned.
Implementation.
A representation of the sect of the Beh'l has to assume (part I)
her/its/their reason for the Bbismus. Thereupon, it is necessary to pursue
it as the Bbismus developed historically into the Behismus. Hiebei is to first
be shown, as the Bbl after the expulsion from Persia (1852) in Baghdad and
Adrianopel under Beb Allah of his/its declaration (1866/7) de was against-led,
(part II) and, to show the formation of the sect hereupon, that her/its/their
Beh Allah has (part III) in 'Akk (until 1892) gegeben. Finally the most
recent development of the sect shall under Beh's son, 'Abbs Efendl, since
1892 are portrayed (part IV).

') After Dr.. med. E. Rasrauasen in geiner writing .Jeans" the axiom positioned
that .ein Menscb, that builds his/its life anf of the quick idea, he/it is a divine
nature or tools, under any a form of Geiategkrankheit suffers", he/it calls the Bab
and Beh Allah paranoiacs" .typische here (after increasing" process). 'Abd al
Beb doesn't consider mochat mentally disturbed he/it, provided not he/it itself
from standardizes from for divine explains, S. 385. 388).

First part. The reason of the sect of the with the AUh in the Babismns.
This reason first should come to the treatment in the following one to her/its/their inner
side, in that the Bbisrnua school as theologische and as religious movement
appreciated wird1. From the outer side of the historical development comes in question
thereupon, as inserts the Brderpaar Subhi Ezel and Beh Allah into the bbistische
Urgemeinde for itself.
I. The Bblamna as theological peel and religious
Movement.
1. The Bb is the sheik from the sect! 2 ) hervorgegangen, as the Arab
established her/it/them Sheik Ahmed of al-Ahs (1752.1826) and the Persian
continued Sheik Kzim of Rescht (f 1843) in his/its school of Kerbei, in which
we meet the Bb ia the last Lebensjahrea of the Kazim. The sect looked after an
enthusiastic cult of the Imme, that erklrten3 she/it in gnostischer manner for
inventive potencies. She/it already possessed

*) The outer course of events

of the bbistiachen
movement in Persia from
1844 to 1852 is a. from Etbe
and Andreas. a. 0. so extensively Gobineau been retelled, dafi doesn't have to be
come back to it. The Erflnznngen and corrections, that Browne in the Notes T. to this N.
beigebracht asked, doesn't postpone the picture at any essential radio. A
chronological table finds aich Br. 1889, S. 521 and following
'} Vgl. Nicola, Cheikh Ahmed Laheah, 1910. . Browne, T. N. Grade B. of Kremer, a. a,
0. S. 206 and following . Gobiueau a. a. 0. S. 30.39. . Kazem Beg, J.A. 1866, I, S.
457.464.
*) The Bbismus shares the payment of 19 Immen with the orthodox Persian church
of the so-called one from the Scheicbisekte consequently Zwlfer - "chi'itismus in the
difference of him/it only 7 Imme counting so-called iam - 'ilitischen Schi'itismua,
that admittedly only lives on isolated, after he/it played an important role in the Middle
ages (cameos, Ftimiden, Aaaassinen, Druze). At the same time, the Bbismus moves
from, ien Seheichi ago on the line of the hretischen ghult d. h. .bertreiber" sc. the
Verehrung of the 'Ali and the remaining Imme as incarnations of the deity d.
h. .not only as partners at divine attributes and strengths, through which she/it over
the sphere of the Men oh lent is raised. vgl. to it unt. 8. 29 A. 1 . but as manifestations
of the divine nature themselves, in which the corporality has only temporary, accidental
meaning", {Goldsiher, Vorl. . d. Isl. S. 219). Into the direction of the ghult bia lets
itself retrace into the oldest times of the Persian Schl'itisraus and has her/its/their
blooms z. in numerous T. bia today existing champagnes, for example him/it 'universe
Ilhi d - h. 'Ali-Gott-Bekenner, driven. One is accustomed, she/it in context of the
Indian Inkarnationaidee (avatSra) to beds, since v. Kremer, whose influences is
recognizable also in the Sfiemus vgl. z. B. unt. S. 15 A. 1).

10
numerous and einflufireiche
Anbnger in Persia and had
collided also already with the
orthodoxy, as she/it looked for
the new teacher (murschid), for
which a crucial meaning came
according to her/its/their
teachings and had not
determined which Kzim
personally, after the death of
her/its/their second master.. It first was the Scheichl Mulla Husein of Buschrja in
Chorsn, that acknowledged the young merchant Sejjid Mlrz 'Ali Mu-hammed
Schlrzl as the God-chosen successor of the Kzim in the summer 1841 and
proclaimed, after this had explained itself as bb to him/it. He/it was at the 1.
Muharram 1236 MR. = 26. March 1821 born and consequently 21 years old. His/its
relationships to the Scheicbischule in Kerbel reached back already 9 years. He/it had
attracted for the sake of his/its youth and crispness attention there and had become a
favorite-student Kzims, whose lectures had introduced him/it into the theosophy
(tasawwuf) to Kerbel. He/it had the prestige of a master in the school of the Scheichl
in the sBschen secret-wisdom since then at the same time, he/it had looked after the
increased cult of the Imme the seventh, ninth and eleventh at the Immzde of the
Husein in Kerbel, the 'universe in Ned-boss, in al Kzimein and the tenth and twelfth
Imilm in S-marr in the sense of the school, increased the embers of his/its mystic
piety at the diggers of the 'universe and Husein as far as to the Mar-tyriumssucht and
in a .Handbuch for the pilgrimage" the (zijrat nme) new scheichitische practice, to
step through the Grabes-tre until near at the foot of the monument through, liturgical
arranges: .Wenn you to God's ('Ali) friend or one (andern) of the Imme of the belief
wants to embankment-drive, cleans your body of all first so, which mi&-fllt your
Herz, then seven-once cleans you with one handful of water at the head and per four
times at that of right and left side. Then positions your best clothes and perfumes you.
Then takes the Kibla after the Ka'ba, twelve-once places you and please God your
man about forgiveness. Then opens you with seriousness and dignity and glorifies God
(with Allftbu afebar, God is very big) on the way, until you reach the door of the sacred
enclosing wall (bbu'l-haram). Stands still there and twelve-once glorifies God. Then
enters to speak without a word and sciireite worthily along, until you are only removed
seven steps from the foot. Positions you there and speaks. .", Br. 1889, S. 899and
following). Daa little book is interesting since it comes from the time before 1844 and
mufite immediately serves Husein of Buschrja as agitation-means for the Bb. It is
sehnschtigen and devoten Lmamverehrung passionately controlled from one. .Er
makes her/it/them to Ausstrahlungen of the divine glory, revelations of God and
advocates of God for the sinful mankind and goes hiemit

by only the degree over daa in the Scbritismus bliche out", eb. S. 900).
However, the Sclieichischule cultivated the Immverehrung in gnostiscber
manner and in a pantheistic teaching-together-hillside. .Das different ao of the
teachings of the Sheik Ahmed was the idea that the highest nature the whole
universe, that emaniert from him/it, penetrates, and all chosen of God, all Imme
and all just the personification of the divine attributes is. From there from, he/it,
da&amp, believed; all twelve Imme of the achi'itischen religion of 'universe as far
as on the Alabdl the personification of God's twelve highest and most complete
attributes and daher eternal and ubiquitous is, provided they attribute" of
God the sheik according to the teachings! through God's will itself
personifizieren can, in that they merge themselves with the human spirit
and the human soul, which also emaniert from God. Under the twelve Immen,
'universe takes the first place; he/it is exalted over angels and prophets and
actually stands higher than Muhammed, although subordinated him/it (provided
Mu-hammed is the expression of the attribute of the deity, after what .der God
donors of all offerings" heifit) he/it appears" {J. A. 1866 I. S. 459and following)').
At the same time, the little book is a proof of the tense Mahdlerwartung, that the
Bb in the school the sheik! beseelte: .Wo are "they (her/its/their Imme) God
his/its farmhands promised the days of your return has?! " The Gedanke at
the return of the twelfth Imm as Mahdi is from unbroken liveliness in the
Scbfitismus of the present. He/it is a belief in the invisible present at the same
time the until on further in the hidden increase-stand of pausing .Herrn of the
time" 3 (shibu-z-zamn).
*) v.. Kremer therefore calls the teachings the Sheik Aijmed .eine with aSschen
enthusiasms decorated, is a. originally however on this, i'i tables GlaubeDsdofftnen of
founded Religionsphilogophie" a. 0. S. 207).
*) Vgl. Goldailier, Vorl. . d. Isl. S. 232 and following: .Der belief in the
dereinstige fulfillment of the Mafadihoffnung has a central dogmatic
Bedeutung in the achl ihachen Islam. He/it is itiBohen of system the backbone
of the ski and completely identical with the return (radsch'a) of the
verborgenen Imma into the visible world, whose new legislator is he/it, in
which he/it resumes the work of the prophet, daa stolen right of his/its family
restores. Only he/it is capable, .die world rightly and, to fill justice." . He/it, the real
.Vorsteher of the time (k&'im al-zamn)", is also during his/its bodily
Abwesenheit (ghajba),
He/it igt object exuberant
Ruhmeshymnen of his/its
trusted, that glorifies him/it
ingratiating not only like one
ruler wandering under the
living, but him/it this believes
the Imm
entsprechenden of
superhuman Epitheta donates;

he/it towers above even the

high sphere-intellects at mental
grandeur, he/it "ah the source
all the knowledge"

12
If now 'Ali Muhammed of
Schirz itself on grounds of
an inspiration, that he/it at
the 5.. Dschuuid-1-l 1260 = 11. June 1844 abenda & amp; (pers) wants
experienced. hajn II, 7 vgl. T. N. Grade C and Huart, BBb" in Enzykl. d. Isl. S.
566) as the bb (door) spent, so this statement gets along directly from the
doctrine of the Scheichischule. Is suggested already after the previous, dafi
the expression the picture of the door mm Immzde to the Anlafi ffl r the
name of a Gottesgemeinschaft mediated mystic through the specifi c
Imamatslehre takes, so this and defi nitely yourselves confi rms nearer
from the teachings of the Scheichi of the .vierten (belief) pillar
(T.N.NoteE)" at the same time. Hiemach are the 5 Glaubenspfeiler of
the scbl'itisciien of smelling, namely God's unit, God's justice, the prophecy,
the Imamat to replace the resurrection with the 4 andern: God's unit, the
prophecy, the Imamat and the Bbijjat, in that Gotte3 and the resurrection
have the justice no special meaning beside the belief in the prophets (Muhammed), the Bbijjat however an indispensable article dea of belief is. The
Bbijjat, the teachings of the bb, was the most elegant object of the lectures
and the numerous writing of the Kr.im of Reaclit. Daj about itself objectively
with the concept of the theosopbischen master odt>r sheik, after which the
whole sect is called, covers emerges from the rises, the Browne did in KirmD,
the present-day headquarters of the Scheir.hT, in June 1888: .Es mufi under the
Schfiten always a .vollkommenen Menscher," (al insn al kmil) gives. we call
the .vollkommenen Schfiten" him/it. (schfl al kmil), that as Gnadenmittler
"wsita-i-faizj between the abwesenden Imm and his/its church stands"
a. a. O. S. 243). This hits after Browne (ib).) exactly the sense of the claim, that
'universe Muhammed raised under the self-name of bb, Gleich-nnd the goal of
all the longing. The schi'itischen poets He^en Fce sure conviction, that such
Ruhrugeeichte reach at his/its erhabenen person's hidden throne.
How
deeply he/it believe" at them/her/it active partmasters the religious uud political WeltacBebauung of the Scbi'iten and regulates,
and as each institution among schl'itisehen populations. if auol, only nm of the form
ouch suffices. muft are subordinated the authority of that nnaichtbaren Mannt, can
his/its za about effective, can become obvious for our time from it, that happened to
dea of parliament appeal in the new StaatsrerfassungaUrkunde per-aienq with the
introduction on .die consent and the Ein-veratlndnia dea Imms of the time.". (Further
examples from newer manifestos of the Nationaliateu and Roy "Liaten in Persia form
links u. S. 270 and following). Here, the Immgedanke has a continuously current
strength; he/it swang himself up in fnndmnp.ntnler of dogmatic meaning and igt one
active effective, unerlfilichea element of the religious and state system."

13
in time, Hddschl Muhammed Karim Khan, without to assume the name of a Bb,
appeared with this claim and became in rivalry with the Bb of the founders of the
MtnoritAtsgemeinde of the Scheichi, that leads this sect-name until today, but beside
the Bbi of inferior meaning is.. And we see already Ahmed of al-Ahs
backwards call on itself the same matter under the Selbstbezeicbnung as
.Scheich" fr (in the spiritual sense). Ala .hchster man, right-management,
size of the Islam and the Moslim, pillars of the approved believer, signs of
God in both worlds" is he/it the earthly representative the in at looked God's
Imm Mahdl (vgl). Nicola a. a. 0. S. IV. It is brought together
augenscheinlich the belief in the deity-like character of the theosophischen master present in the dervish-decoration actually with the
church dogma by the Imamat here. . The expressions alinsn al kmil
and bb also then are not at all new in the schi'itischen Islam. The
erstere is beyond the Sfismus into the Rcligionsphilosophie of the Arabic
Peripatetiker zurck1. He/it comes according to carpenter (Z.D.M.G). 1898,
S. 529 Comment 3) from the pseudoaristotelischen writing .ber the
theology" and kicks open the Philosophie of the Islam a. with Ibn 'ArabI
as name for the Demiurgen and with Averroes for the philosopher, in whom
the unio mystica happens with demselben in the complete recognizing
(Goldziher) a. 0. S. 65 and following). In the same sense, the ism'ilischen
sect-groups, z., turn him/it B. the Druze, on the prophets at as
representations the as world-reason or original-will marked Demiurgen. The
basic idea, da&amp, is everywhere; the human spirit in his/its
theosopbischen perfection the divine spirit to the representation brings and
the human being in this sense of the gttlichen .Vollkommenheit"
or .Schnheit" (dscheml) harmony, vgl. u. S. 166. 163) among all
creatures next stands. The expression returns if Beha Allah called
himself .die of blessed thoroughness", dscheml i mubrak, and this name
for him/it became the standing one in his/its sect {lee. S. 42 Comment 1;
Br. 1909, S. 306; 9. u. S. Hl. The name bb as expression of the same
middle-idea bezieht of the Schfitismus always on 'universe, in that
he/it shaped the hadlth: .Ich (Muhammed) is the city of the knowledge
*) Vgl.. the .absoluten human being" of the (al inw.n al mutlak) Ichwn al
g&f and the yeviwq dv&Qamoq with Fbilo (a.) Qoldziher, Kitb
ma'nl al nafs S. 43 and following) nnd in the Sfiamus the names the 'afel as
a .voll & #31;kommenen pieces on pure light" and & lt;fes theosophiochen of
master Ala al inen Al Km. Nicholaon (.Aacetiam) mohwmnedan" in Haatings
Encycl. of Rel. and Eth. 1909, S. 137) compare the Tatfcgata dea Buddhism to it.

14
film, and 'universe is the gate, bb} to it", on which also our Bb falls back, z. . B. at
the first interrogation about Tabrlz in the year 1848, T. N. Grade M, S. 280). This tradition
betrays her/its/their tbeosophische origin without further and actually the expression
gets along bb for 'universe in the context of 'Ali's meaning as the theo-sophischen
Eiegeten of the prophet Muhammed in the Isim1. In this sense, we find him/it will8
particularly in the ism'llischen Sektengruppe, that drove in the one or andern
manner to the Gotteswesenheit or the essential, inner sense (btin) of the
hatchet-y writing of the positive religions. Specifically the synkretistische sect of the
Nusairl took up the concept in this sense if she/it puts vgl the prophet Muhammed beside
the most upper deity of the 'universe as ibren .Namen" and (ism or .Schleier" (hidscbb))
his/its comrade and leaders of the propaganda, Salmila al-Frisi as her/its/their
door (bb). Dussaud, histo-Irishman et Religion of the Nosairls S. 62and following and
Goldzihers discussion of the book in the archive and following Rel. Know. 1900 No. 12 S.
88. Da& the Bb, like Gold-ziher (ibid).) boasts, actually the bb in this
theosophical sense fafite, the book, with which he/it performed, shows his/its
.Kommentar to the Josephsre" where (rafslr-i-sra-i-Jsuf) he/it develops his/its also
dark apprenticeship as the allegorical sense of the twelfth Sure of the Koran in 111
chapters zu42 Versen in dark, grammatically monstrous Arabic language, in that he/it
itself as Hasans son gives inspired from the twelfth Imm, Muhammed, which after
*) .Die fl borrowed the teachings from 'itismas the ski in order to win a legitimate
traditional
Anknpfung for her/its/their Esoterismus in Islamic relationship that Muhammed
entrusted his/its mandatary 'Ali with the secret sense of the revelations; these only
under the select fortgepflanzten constructs teachings the Kabbalah dea
Sfismua.. - 'Ali is for them
Isl.. S. 169 and following). Vgl. the teachings of this of seeing icbi of "Ali a. o. S.U. The
entspricht of the theosopbische t, t. bb near the $ iif i in the sense of .Tre,
through which one happens, = means, that enable dea traffic with the Innern
(Huart)", Enzykl. d. Ial. S. 566). Specifically, the law (schari'a) becomes alB to the
.Weg" arika gate, the theoaophischen realization marks and Sure 2 t, 185: .Tretet into
the Huaer through her/its/their doors one in this sense ausgelegt the same
meets us in the Bbiaraus (TN) occasionally. S. 228).
*) With the Iim 'iliten, the spiritual sheik, who initiates the novices to the secrets of
the religion, symbolically bb, is called Guyard, Fr. lam. S. 106) and it the seventh
prophet as a Theuphanie of the logo (s.) u.) the door zn of the theoaophischen
Gotteserkenntnia (ibid).S. 363). With the Druze heifit this seventh world-prophet also
as embodiment of the corrugate-reason (maulja 'ak)! .Monaeigneur l'esprit", u. a.
also Bb, De Sacy a. a. 0. II (59) and becomes in identity with 'universe, that ass
(outriggers) of the ntilf (speakers) Muhammed, as the door to the wall marks dea of
law (Muhammeds) about the city of the "ttlichen science (ibid). R. 4B51.

15
Browne (ib).)) essentially with Scbeich Ahmeds claim, a medium between
him/it in the at the i gh'ib (absent in the at the) and coincides the human
being to be. If Goldziher points it out simultaneously, that they call (AlScha'roi, Lawkih al-anwr I, 157) south even the sacred God-It-men (al
aulij) Allah abwb and now assume, in this sense, the donor of the
Bbismus with diesefe names named himself, is so to be only clung on that
occasion, dag itself for the Bb the religious size of the twelfth Imm, as
he/it in the schfitischen church-belief scblie&t, between him/it, the
whole one on the Imme and specifically on 'universe in itself covered
religion-property and the deity puts and he/it therefore proclaimed himself
more exactly as the door to the deity's Erkenntnis to the Imm Mahdl.
So, they of v. lie down Kremer a. a. 0. S. 209 Comment given parallels,
especially after what the Immijjah name her/its/their spiritual head of bb
draws near, and p. in the tenth century Chr. under the Caliph Ar-Rdi (934-40)
a similar case appeared. At that time, Abu Dscha'far Muhammed ibn
became asch-Schalmaghni 'universe towards. Ibn Abi Azkir because of
heretical teachings like that of the souls of hike and his/its claim, to be the
bb, .das to the expected Imm or to the master of the time (s.) o.) lead",
executed and had Abu'l Kasim al-Husein ibn roughly, f 326 MR.) a school, that
also confessed him/it in this sense as one of the abwb, T. N. Grade D and
grade 0 S. 302). The here appearing majority the t. t. bb goes back to the
schi'itische teachings of the Verbergung (ghajbat) of the twelfth Imm, T.
N. Grade 0, from which the scheichitische and bbistische teachings of the
Bbijjat get along N.H. App. II S. 331and following; Br. 1909, S. 300).
This
teachings is the following one:
The twelfth Imm, Muhammed, Hasan 'Askarfs son, is since the year
260/873/4, where he/it followed his/its father in the Imamat, remained the
public hidden. At the corpse-celebration, that he/it prepared for his/its father,
he/it appeared at the same time to the last one*-once ffentlich. He/it
later was removed however only 70 years in the year 329 MR. to Smarr.
Since then, .die is .geschlossen door of the mercy and the realization"
completely in "1 - It prevails the total darkness of the .groen
Verbergung", (ghajbat i kubr) while the period of the .kleinen
Verbergung" those 70 years, (ghajbat i sughr) represents, where the
door of the revelation was open at least to selected.
At that time, the
traffic mediated namely between
') Understands from here on" sees z.. B. the Vera, with the DscheUl al-din Rmi
his/its teacher Schmst ashamed Tabrlz al * a Theophanie celebrates: .Der
highest sovereigns (God) locked the gate (bb) firmly, he/it came jetist to the
gate, wrapped into the dress of the mortality [sc. at the it to Offnen], vgl. with
Nicholson, Divni Shamai TabrTz. Introd. 4.

the hidden Imm and his/its people through four sacred men, that replaced
waiter this time period for itself to and were called abwb (doors). It was
Abu 'Umar 'Othmn ibn Sa'id 'Umarl, his/its son Abu Dscha'far Muhammed ibn
'Othmn, that a moment ago erwhnte Ab'l Kasim al Husein ibn Rauh
and finally Ab'l Hasan 'universe ibn Muhammed Saimari. The twelfth Imm
itself still had chosen the first that became andern ever from the predecessor
and under the consent of the hidden Imm decides Der last refused despite
the imploring request of the community to nominate a successor, with the
reason: .Gott has become a Vorsatz, that he/it drove out, "1. So, the
severe darkness now lasts until the return of the Imm Mahdl in the fullness of
the times.
The Bb now compares the message of a .kleinen appearance", that
(zuhur i sughr) should introduce the .groe appearance" of the (zuhr i
kubr) Imm Mahdl, with this teachings. After the explanation, that Browne
of ubhi Ezelzu of the place in the Persian bajn 1,16.19, where the Bb
claims the eingetretene return of the four abwb of the ghajbat i
sughr, itself asked has given, T. N. Grade D, the Bb saw the return of the two
first abwb in Sheik Ahmed of al-Ahs and Sheik Kzim of Rescht. That of the
fourth seems he/it to have seen in his/its first and most eager supporter Mulla
Husein of Buschrja, that he/it after Gobineau S. 156 immediately the Bbtitel
bermchte, about even the dignity of the Imm Mahdl in the to assume, with
which he/it later became evident under the self-name of the nukta (point),
nurses. Actually, Huaein of Buschrja took the title bbu * 1 bb (door to the
Bb) at and announced the return of the Imm Mahdl in, 'Ali Muhammed of
Schirz. Hiebei is from crucial Bedeutung, Dali the process in the year
1260 MR., therefore exactly 1000 years after the disappearance of the twelfth
Imm in the year 260 MR. on what the Bbi themselves put emphasis falls, if
they speak of the .Jahre in 60." The Millenium figures in the Scln'itismus
admittedly officially only for the empire of the Mahdi (T.) itself N. Grade 0 S.
298), but the teachings of the world-week of seven days about 1000 years (at
which appears" one newer prophet each) is in the
') Vgl.. Goldziher, Vorl. . d. Id., Chapter V, 12, comment 8 (S. 270). where
literary places are stated for this uchj'itischen belief and 3 further
lied with the hidden Mahdl
auszufischen and orthodox
kirchlichen circles
communicated aind..
*) The whole teachings of the ghaibat and; uhr seems the stellar
Analogie iagrnde xa lies. According to ism'ilitiacher teachings, nnd
alternate revelation a. past of the imam like day and night (Kremer) a. O. S. 197),
vgl. u. S. 43. The Zhlung of 7 prophets and was "under reference - on the 7
heavens (planets vgl). u. S. 27 . 2) step in the Bbismn gelegentlich
expressly forth, Br. A year a. the Pera. S. 469).

17
To recover Islam always (vgl).. u. S.44 A. 1.; 20; 51 . 1; 189f.) and it is in the Christian
church in view of a similar high voltage of the Wiederkunftshoffnung in the
ism'llischen Sektengruppe to the light of come inclination of the Persians long
ago before the year 1000 after Christ and in view of this, that to establish .Religion of the
Mahdi" in the above sense, doesn't miracle-increase, dag it to the Bbismus came. Can
astonish just as little however, da& the official theology in her/its/their bearers, the
'Ulem, from the beginning rnitraufech was. Because .wie in the Jewry the .Berechner
of the end" the (mechasschebhe ~ kisain) heaviest reprimand met, also the orthodox
authorities of the restrained Schl'a have the .Zeitbestimmer". (al wakktn) sfische
and schfitische Grbler, that sought to calculate the time on reason kabbalistischer
Zahlenkombinationen, in which the stepping forward the hidden Imm will take
place. from vornherein as liars denounced and the activity of such Grbeleien in
sayings of the Imme verpnen leaves. The Enttuschung, erfuhren which
the calculations through the facts, the irritation, that evoked such with
Bestimmtheit of occurring promises (Goldziher)", explains Vorl easily. . d. Isl. S.
229and following).
Over
the
preparation
of
the
bbistischen
movement
within
derScheichischulesagtDchni {N.H. App. II.S. 339: .Scheich Ahmed of al Alisa, whose
appearance meant the .Kleinen revelation" the beginning in the cycle of the Bajn,
was chosen from .den Schfiten of God, around the hearts of the people .fr the
reception of the new truth and their spread, to lay out .vorzubereiten and the secrets
of the teachings of the divine Ein-.heit (taul.ud). Therefore, he/it came from his/its
home. (in El Bahrain, where al Ahsil was an old seat of the Ism'lliten) .nach Persia,
visited the most important cities and lent them/her/it to him/it .von too bulky
teachings above. So, he/it used wiederholt the turn: "so and so, I have from
the .Beweis" (sc). God. = huddschatu 'l!;ih, 1.1. for the Imm Mahd!) if he/it belongs",
.zahlreiche wrote works about philosophy and other sciences, .darunter the scharh i of
zijrat i dschmi', but although he/it, .da & amp, knew; he/it the .Tre" to the Imm
Mahdi, whose return was in store for .nunmehr, is, he/it didn't explain this publicly since
the .Zeit was not yet ripe to it and not yet vorbereitet the people. He/it collected
many students about himself, in the 'Iraq alone .angeblich 100000 vgl. v. Kremer a. a.
S. 207), it was been hostile to by the .Unwiedergeborenen severely and nominated
Hddschi Sejjid Kzim of look at to his/its successor and .Stellvertreter (nSib) before
his/its .Tode. This, that .zweit" * door", the work begun by .seinem predecessor
continued, argued with the orthoRomans, that Dibl-Bebi'i.
2

16
.doxen Elerus to Baghdd, answered the questions, which seekers .aus directed all
classes to him/it and wrote numerous works, .darunter the scharh i kaslda, in which
he/it announced the teachings .von of the .Trschaft" implicit and (bbijjat) the
huddschat i ab&ligha (crucial factor proof), in what bandelt he/it from the
signs, .an those the representative or representatives of the Imm
recognized .werden shall. signs (fugt Dsehnl to it), that d. only her/its/their
Verwirk-.lichung in
.der sun, that rose in the country Frs". h. .in 'Ali Muhammad of Scbirz would find.
He/it pointed out the youth of his/its successor also in a few .seiner poem, z. B. in .dem
verse: .Zart on years, young to the body, hardly the mother's milk .entwhnt." Yes, he/it
called 'universe Muhammed even more exactly .den of expected .Beweis" (Mahdi); a.
o.). One of his/its students, .der quite credible is, told following: One day of .fragte one
of us the deceased Sejjid K?in the over the Art .der Offenbarung after him/it. He/it
answered: After my death .wird a schism among my supporters enters, but God's
.Sache will be clear like the rising sun. He/it showed 'Ali Muhammed over the threshold
da-.bei after the door, through which a sunbeam fell in and entered into .demselben
moment. However, .Wir didn't understand the sense (this prediction) until .Seine was
geoffenbart holiness (the Bb). Another student .Kzims told: One day, I stepped in the
Sejjids's Kzim .Zimmer and saw his/its holiness, the Fol of the universe, s. u. .S. 101 A.
1) this generally known is .sitzen .groe door of God" very much on (bbu'llhi Jl a'zam)
the honor-place under the name .die, maintaining the Sejjid of the shadow of his/its
holiness of .berschattet became and him/it on his/its question: Told .Hast you the
matter .der mankind?" answered humbly and deferentially: .Ja, I informed what you
ordered and written .darber treatises." Dscbni knows even more such stories from
secret indications of the Kzim to the later Bb as .die door of the Imm"; the trich i
dschadid picked up only the waiters his/its last prediction on the Bb before his/its death
(N.) MR. S. 31 and following), this him/it as .die soon giving up sun of the truth, that will
illuminate all receptive hearts with the divine mercy, celebrates. According to
gro&en value put the ur-bbistiscbe community at least on her/its/their connection
with the donors of the Scheichisekte.
2. The crucial idea is the belief at the return of the Imm Mahdi and the expansion of
the Wiederkunftglaubens on the abwb of the schi*itischen Theologie in the
Bbismus consequently, that after pers. bajn 11,4 in the sense of the Scheichilehre of
the fourth belief-pillar beside the Imme and the prophet as middle between God and
the mankind (T.) steps N. Grade D.

19
In fact, the claim of the 'Ali Muhammed of Schlrz flows to be the bb of the Imm
Mahdl, already in his/its commentary to the Josephsre (e.). o. S. 12) with the
andern zusammen, the in the at the Mahdl even to sein1. Say he/it
here: .Wahrlich God will let none of your actions, besides .bei him/it, that
arrive through the door, be worth by adoring through the Bb .Gott the
Eternal and being recommended by the Bb (Br). 1889, S. 907), and
introduce already ohile turning on of the Imm Mahdl for itself he/it with it as
middle between God and the people, so he/it passes on his/its present book
from the book of the twelfth Imm from and puts it together with this at it
believers in contrast to the Koran and the .Volk of the Quran": .Wahrlich God
.hat the food of the people of the Quran legally done for .das people of this
(available) book and really we has .die legally done for .sie (this Muslim)" food
of the people of this book. He/it insists so very much on his/its Arabic, the
language of the revelation, that fAjaml he/it itself beside Persians, and Schlrzi
virtually 'Arabl names: .Dieser liked young Arabs, in whose hand God put the
empire of the heaven and the earth, .der son of the Arab 'universe and the
Ftime", with what freilich in-plays his/its character as Sejjid. He/it not
only says, however, dafi he/it of the 14 suns of the purity d. i. Muhammed,
Ftime and the 12 Iramen, the so-called one(s) 12 Spotless, descends but
that they come back in and with him/it, the Imm Mahdl. Because like .die
small Verbergung" of the 4 abwb with the Wiederkunft of the twelfth
Imm returns, according to also the shapes of the .groen revelation." This
teachings of the return (radsch'a vgl). o. S. 11 Comment 2) it becomes in the
19 paragraphs of the first chapter of the pers. bajn (N.) exported MR. App. II
S. 334) and don't include the people alone or better roles of the ahead-going
prophetic cycle but also at his/its historic events and places. So, the Bb
already calls itself the man of Mecca and Medma as well as the martyr of the
'Iraq in the commentary about the Josephsure here {Kerbel, d. i. Huseia, and
is not only the designation of the leaders in the Bbismus after the Immen, as
she/it was performed at the rebellion in al TabarsI (Gobineau S.) 191 f, but also
the corresponding designation of the places (z.) B. instead of al TabarsI
Kerbel; vgl. N. MR. S. 337) in this Zusammenhang, to understand. It
therefore actually is not the Seelenwanderungsglaube, that is available
here, although he/it the Bbl, like
M Da6 of the b itself, after his/its movement of beginning of ao carries a
mahdistiachen character,
only in the year 1849 from Tgchihrik on the itself openly m, a Mahdl explained, the
Bbl anf daa
lead back Kngname tires of the Veratnd-ninei of the people for him/it, N.. MR. S.
241; T. N.
Grade N.), him/it he/it "I "kkomodieren claimed.

ao
already Ibn Abi Azkir s.. o. S. 15) subsequently it turned into the reproach of
gemacht and the teachings of the radsch'a covers up easily also with them
into those of the tansukh, without da& she/it it (N.) wants MR. App. II S.
338). Rather, this return-teachings stands with a certain history-opinion in the
Zusammenhang, wonach itself the history in a world-par-ode (from 7
world-days) ver-schiedenemal the speech repeats and can therefore be from the
one prophetic period as the cycle of the return of the andern (daura-i-rad-sch'a).
This teachings doesn't come ursprnglich from the Islam but from the
Greek-Oriental Theo-sopbie (vgl). u. S. 51 Comment 1), from her/it itself at the
same time the Mahdi-begriff of the Bbismus decides, him/it, to now rewrite it, is
valid. Already in the commentary about the Josephsre, that maybe itself as the
so-called one Book the Fahime, that will bring the Mahdl, gives, vgl. o. and u. S.
89) it becomes clear, da& the Bb no political one but a theosophical
Mahdiideal has. He/it neither even later prefers t. him/it in the Bajn here t.
k'im, although as such he/it was proclaimed by his/its supporters, particularly
the makers of the political Aufstnde of them. He/it rather band-has the
deity's theosophical names in order to mark his/its Mahdlwrde: .Licht on him/it
Sinai" d. (an-nru fi't Tfir) h. the burning bush like he/it to Mose spoke: .Ich is
Gottl" (vgl). Koran 28 (30, 1); dikru 'llfih, a sufische Bezeichnung for the logos,
that at the same time the deity and as God's first creature is Bey his/its first
worshipper (of Nicola). at Av. prop. S. 26and following); .der letter b that the water
of all Buchstaben penetrates" and (al b 'us s'iratu fl m 'il-hurf) .der ')
Piping frequent self-name of the bbistiachen prophets, .der Sinai bum', is the
carrion-pressure e n of the prophets it in the Sfismus
for the theophane W as gescinchtlicher Bfschein unssformpD the God-lent iogos
('akl) & lt; in that the story of the Quran of the burning thorn-bush of him/it is turned
Sinai (Sure 28) there that the voice from the bush: .Ich is llh, the master of the
worlds" the Seibatzeugnis of the divine logo represents, as revelatio generaiis
throughout the creation, as revelatio npecialia has been submitted
to daa in the human being and as revelatio specialiasima in the prophet, the spirit's
known ijfische certificate ana'1-hakk (I am the truth == God), in the ecstasy is
experienced and for which
the 309 MR../931 . about it executed Busein ibn al one for al Qalldach as kluaisches
example (vgl) is valid. z. B. a. S. 37) go back to this place and in this scheme
valley especially clearly becomes difference of the Semitic understanding of the
prophet, as the Koran divides it with the Bible, at this example: Mose fignriert further
than limb in the prophet-row between Adam becomes and Moh&mmed and sJio
dea set-asked .Sinaibaumea"
looked at in the scheme, d.. h. not as a recipient of the revelation but "1"
appearances of the divine. .

21
Point, that stands at the door of the two Alif", vgl (alnuktatu '1 wkifahi * al bbi '1alifejn).. Br 1889, S. 909. The last of this Selbstbezeichnungen of the Bb
in the commentary to the Josephsre points, she/it in this Naherbestimmung is
so mysteriously, on which out maintaining preferred names nukta (point) later
from him/it, the hurfische self-name as b on the other hand a sfischer t. t.
for the logos as the devTegog feos beside the alif as Buchstabenzeichen
for the transcendent God, it did and that of the Bb as Urwille, maschijjat i l s.
u. S. 22 and following) deity marked entspricht. She/it stands with that
of the nukta in close context provided the point of the b (T) is meant by
nukta in the bismillh as the first letter and with it the quintessence of the
unmitigated Quran originally. The expression goes back to the Haditb namely:
.Alles something in the Koran is, is in the Ftiha (1). Sure, and everything
something in the Ftiha is, everything something in the Bismillh is in the
Bismillh (her/its/their first word) and is, everything something in the b is in
the b (his/its Anfangsbuchstaben) and is, is in the point under the b
{Semem smallest part, and I ('Ali) am the point under the ba." If Browne (J.) R.
A. S. 1898, S. 84) after your process of the Hurflsekte (s.) u. Anh. I, this
Hadith also for the Bbismus as starting point for him/it t. t. nukta assumes
that so this becomes through the Bbilegende (N.) MR. S. 263) confirm lowwritten that has Bb already as child immediately in the first period an
inspired interpretation this Hadith. Now call another hunifiacb of colored
Hadith, to which the Bbismus refers repeatedly, the Gnosia content of the
concept nukta; .Das knowledge films, one point, that the unknowing did in
many different ways, is he/it meets t. so t. nukta in materialer and
formaler sense with that of the bb in agreement, provided also this
falls back on 'universe as the master of the theosophical Gnosis, s. o. S. 13
u.). From there from, it gets along that from the beginning s. the Bb o.)
both Selbstbezeichnungen side by side introduces and still uses
promiscue she/it also in the Bajn. Nevertheless, the conventional
Unterscheidung of a former period of his/its career has in which he/it
acted as the Bb in the scheichitischen sense and a later, in which he/it itself
under the name nukta as the Imm Mahd! even
Dieies $ fische
Theologumenon now meets in the .chi' itischen teachings of
the Imm simultaneously.. Does it become Daoha'far al as saying of the Imnu
there -?d>k lent tradiert, ds God's proclamation, them/her/it through Don
ImSm of the time announces, the voice Gottea at Mo "e kui resembles the
Dornbmoh (Qolduher) Vorl. fi. d. I "l. S. 317 with comment 8) . an illustration, as
.ea is rather not raised upper the character alone a toi god of approved
Herrtchermacht iit, that are inherent in the Imm, he/it through superhuman
qualities the usual humanity (ibid).).

2g
gave, her/its/their entitlement.. This becomes especially clear where Dschni
explains the fact, dafi of the b his/its apostle Muhammed 'All of Brfursch in
the 3 years 1846.49 as the Mahdi or nukta put forward and has itself again on the
role of his/its bb beschrnkt (N.) MR. S. 336and following), in that Dschm
this with it in to sammenkang brings that name Muhammed into that before 'OUCH
stands, while 'universe in front-stands in Bbs proper names. With it
bedeute Muhammed the prophetic function (the nk), that raises a new
religion, 'universe the exegetische function (the ass), that arranges her/its/their
esoteric sense. 'Ali of the Abhngige1 is included. From here, it gets along
that the Bbi in the Unterschied of the public, where the name of the Bb
was left for her/its/their donor, him/it after his/its MabdlwQrde of the later period
as IJadrat i nukta i l, being holiness the first point (or Urpunkt) or MR. i. n. i.
bajn name and his/its gottheitlichen character in Hadrat i rabbi Ul-a'I (S.)
MR. my very high man, to the expression (vgl) brings. also Nukta i Uhijje, Br.
1889, S. 928). The name of the representative bezw remains Bb beside it.
Forerunner of the Mahdi (vergl). to it u. S. 125 Comment 1) and for itself, the
Bbi ahl i call bajn (people of the Bajn) in contrast to ahl i furkn (L.) d. Korni.
3. Actually, also the Bbismua then expels the theoso * phischen Gottesbegriff,
that is alive in the Sfismus from the Neuplatonismus, on the historic mediations
vgl. z. B. with Goldziher, the isl. Philos. a. a, 0. S. 51 and following) and itself so
decides from the orthodox Gotteabegriff of the lslm lifts off. There, 'am stands
beside the completely transcendent Urgott (nganov iv) = Ge> heinmis, step of
the Ureinheit, place of the pure being, the Logosgottheit of the Demiurgen,
ngoiToyow iv, step of the unit, place of the attributes (vgl). Br. 1889, S. 941
Comment). He/it represents the Ideenwelt8, and is "aofern (this opposite
her/it/them only relative reality has) the creator of the physical world fakl i kull as
world-intellect he/it, the same as well as his/its Emanation places, as he/it is
sedate even by God, vgl. Sra taulild can Bb with Nicola Bey. Ar. S. 30ff. These
logos. with the Bb Urwille (maschijjat)
*) Vgl.. whether. 9. 11. "All becomes in the meaning of the schi'itiacben orthodoxy of
the Bnbisniua as swirls God known beside the prophet Muhammad, introduced "pure
nigleioh with the Sfi as sirru in "115h (secret of God). As well heifit then the Mahdi
and the Bb Ala his/its organ (airr al Mahdi) vgl. Eacem Beg 1B66, IT, S. 488 m.
Comment
.) The Bhismus unteracheidet (vgl). z. B. Lay. N.81, a. U, S. 165) ebeuao "uBdrcklich
like the Igm'iiitentum, Guyard a. a. 0. Fragm. VII S. 360 and following) three worlds, in
that a middle .Welt of the forms", d. h. the ideas, is distinguished. Dieae about idea
familiar from the Platooismua masters the $ fiamua and steps also in India under the
Vorausletzungen of the Reli?ioD9phiIosophie on.

Ql (genannt1). the religious Grfie is, that is practically alone in consideration,

and is usually called tauhld (unit) they, with what tauhld bezeichnet, that is
from the usual Islamic Gottesbekenntnis grundverschieden, the expression
the monotheistic creed reinterpreted into the Theo-monistische like in the
fismus instead of: .kein God auger ihm11 the sentence: .Gott and nothing besides
him/it", vgl. Chant^pie a. a. Q. II S. 520; Goldziher, Vorl. . d. Xsl. S. i63ff.
It is the school of the Mulla Sadr, that against end of the 17. Century in
Isfaban a renaissance of the so-called one(s) aristotelischen school led up,
that is neuplatonisch predominantly in truth, and that over Hdl of Sebzewr, that
in the first half of the 19. Jahrh. blooming commentator of the Mulla adr and
einflufireichsten philosophers of the new Persia, Gobineau a. a. 0. Cape 4, the
Scheichlsekte and with it the Bbis-mus decisively decided.
It makes at this
point
') The identity the bSbiatischen r willingly with the akl of the aeupla-tonischen
philosophy and
theosophy in the lalm confirms Efendi aua-drcklich 'Abbiis, lee.. No. 53), vgl. to it
Dchm N. MR. 3. 828: .Erkenntnis is will." The name of the Ioros Ala will singles out
the free KauBalitt (creation) in the Gottesbegriff and therefore corresponds more to
the Semitic Gottesgedanken, Ala this at the the Greek-hood of coming name of the
logo as intellect. She/it finds itself the Druze (Gnyftxd) Fr for itself already beside this
with the Ism'iliten and apeneH. Ism. S. 352; de Sacy II, z. B. 3, 31. 40. 59). Particular!
if however, she/it performs in the relative Jewish Nenplatonia-mm in Spain, where Ibn
Gebiroi (U.) Jabrh.) it puts the Urwillen between God and the "aki (vgl). Goldziher,
kitb mn'nl al n&fs S. 44). . Slide Muslim logo-teachings of the 'akl penetrated
Neuplat as far as into the Hadlthe (Goldziher) from the Neuplatoniamus (vovg). u.
gnost. Elements in the Radith S. 317and following): .Das, which God created, first is
the 'akl, the intellect. . . God .prach: I take and through you, I give, I reward and I" (d.)
punish h. my whole prevailing geschiebt through you. The Sfismus teaches from
him/it: .Das Urelement, that God" with the Schpfangibefehl at it" power and wills
squanders the chaotic ocean of the non-being emerged, a simple one was, .Geist of
Mohammed" or you lent writing-tube (kal&m) good stretching, that the
philosophers .Urintellekt" name, the big fathers of the theosophy.
It alone has
anmittelbaren access to God;
God and arranges alone God's
command.l. If the breath of his/its power blows it, it tosses thousand pictures on
the blackboard of the Nichtaeienden. So, the elements were created and from them
the nature-rich (vgl). u. 3. 32)" Achlk i Dscbalili with rope, Bssari & lt;". Islam S. 9and
following u. 83 . 3). The Beschreibung of the logo of Ala Lichtglam also goes
back to Plotin. Iba Gebiroi says z. B. from him/it ah the throne of the Kerrlickeit fn",
he/it beams his/its light emanierte soul (world-soul and individually" soul) on those of
him/it at the, according to daO she/it of it wiedentrahle and itself after her/its/their
origin in him/it longs to return (& amp;. a. 0. s. o; vgl. already the lopoi as, Jo?a with
Philo.

24
until on further the lack of a scientific exploration as well as that philosopher-school
like the Scheichisekte of the
empfindlichsten
fOhlbar.. Browne has in Persia of the sheik! has in Kirmn taught, dag she/it with that
school the teachings of the 'akl god of following points (T.) shares N. Grade K: 1. The
logoe, as tauhld s. o.) don't rise in the world (.Vielheit") although he/it also steps into
her/its/their into the appearance. It is this the protest against the pure pantheism
(ittihd, Ineinssetzung), that already the classic Sufismus drove, s. u. S. 31 and
following). Tatsachlich meets the Bbismus with the school of the Mulla Sadr in the
renewal of the theistic moment" in the neuplatonischen grotto-thought, opposite
the dekadenten Sfismus (vgl), consequently. Gobineau S. Ulf.). 2. The akl i kull
is the unit of subject and object d. h. beside the theism, the Greek-Indian
Nberbestimmung of the same stands like a Sfismus as a Thcomonismus of the spirit
in the sense of the Idendittsphilosophie, vgl. Dschni (N.) MR. App. II, S. 328): .Die first
kindliness (= the logos) was the being, the being is the recognized, that is recognized,
the realization, the realization is will, the will is love." 3. The spirit of the human being
therefore is an Allgemeines. The individual stands beside it as a Materiales of
higher order, that so-called Geistesleib (the resurrection) vgl. u. S. 50 Comment 2. .
Ever nearer the Scheichi and Bbl of this Philosophenschule like the classic
Stifismus stands, the leidenschaftlicher is her/its/their protest against both
provided they make do without the Mahdismus (vgl). u. S. 41, 48C, 63, 131, 173.
This protest (for the Scheichi vgl). Nicola, Bey. Ar. S. 2 u. Cheikh Ahmed Lahca S. IV,
often appears sufficiently blind and unfair. Also he/it has his/its process in the
Ism'lu'tentum.
4, With the analysis of the prophetic knowledge of the Bbundder bbistischen
prophet-ology is to be assumed it, dag dert t nuk^a the kabbalistische philosophy
invol-viert, as she/it is into the Hellenistic philosophy (particularly the
neupythagoreische) of eingedrimgen from the old Orient and drove in the Jewish
and Muslim Kabbala of the Mittclalters ibre blooms. Her/its/their principle is the belief
at a mystic correspondence of the letters (alphabet) and numbers (arithmetic) with the
transcendent reality. The letters and numbers. among each other on the other hand
placed in correspondence in the teachings of the abdschad, the mystic relationship of
words, that in addition of the pay-values of her/its/their letters of agreeing, (from the
Bbismus sincerely handled). is intended as the stoicheia of the mental and material
world. .Als words are she/it the source of all the intellectual, as Scbriftzeicben they of
the matter", Eth a. a. 0. S. 349 after Gobineau. Her/its/their multiplicity lgt itself with

85
Hen letters on the point, with the numbers on the one reduzieren bezw..
develop from it. The point or the one become bo to the world-principle that the
multiplicity of the Erscheinungawelt causes and durcbdringt. The prophet proves as
the Demiurg (s.) o. S. 227) his/its creator-strength of the Hervorbringung of a book,
whose letters represent a contrary of the transcendent Wirklichkeit, that
consequently with help of the secret one(s), from the logo themselves geoffenbarten
letters science erfat can become. Entweder will then pass on from her/it MR.
Writing (A.) T. bezw. Koran, this science without further raised or an again prophetic
claim with performance of a new canon joins with it. The latter is the case of the
Bbismus. He/it meets with the sect of the IJurfl from the H. here /15. Jahrh. p. Chr.
together. (Vgl. to this Anh. I. The kabbalistische theosophy becomes from Browne (Br).
1892, S. 86) one of the endemic ideas of the Orient, that occur epidemic with
Gelegenheit, considered. The dependence of the Bb on the Spanish mystic
read with the Persian Sfl still today is Sheik Muhjf al-din Ibn 'Arabl1 on the other
hand, 1172 to 1240 .) hardly doubtfully, Br. 1889, S. 909 Comment 2 and S. 919and
following). Both win Bismi'llhi'r-Rahmni'r-Rahlmi (Kor) from the Zhlung of the letters of
the formula. 1,1, the number 19 as the mystic cardinal number of the cosmos that
represents the logos, that ebenfalls is called the b (B) here, from which
everything followed, or aus-einaiiderlegt1 itself the one into them/her/it in her/its/their
development to the cosmos. How the Bb on this number 19 builds his/its teachingsystem, Ethe and Andreas from Gobineau and Browne returned in the individual one.
Here, it therefore suffices to name the 3 Eichtungen, in those itself his/its Zahleumyatik
moves.
') The plotinistischen elements in the Sfi-System of the Muhji al-dln ibn 'Arab,
Miguel Aun Pakoioi in .La Psicologi" segun's Mohidin Abenambi (Actes you XIV *
Congre" internst, the Orientalisteg (Alger 1905))
III, 79-150, examines; vgl..
Goldziher, Vorl. . d. Isi. S. 193.
) The Vbrwer t u n g Q6i
ismi 11 & amp;h to the
production of the my - tables cardinal number of the universe is found also with the
Burfi, Browne a.. a. 0. 1898, 8. 81
fi.), this it however aaf 18 letters calculates and she/it in U (= the world) and 4 (=
God) wars. With it int the number of the 28 Bachitaben dei Arabic alpha-beta
decisive, 2 X U = 28; 7X4 = 38, that masters the BuchstabenmyBtik in the Islam vgl.
Ooldziher, Abh. d. God. Gea. d. Know., philic.-hint. Kl. IX, 1907, S. 26 fi.; Bismillh in
Hostings En-cyclopaedia of Bei. and Etbios. Vgl. nnt. S. 110 A. 2. Beside the Bismillah, b
plays "i the Burfi, never with the Druze and the Iamg'iliten at all, also the Gliubenjforniel
this role (de Sscy) outline de la Bei. the Droies, U, 3. 503) and the mj.teriieD
Bochetaben and words at the top of some Steen are used them for the further
Ansspincung of the speculation (Browne ib). S. 84and following; Huart RMM Oet.
1909).

38
a) The number 19 becomes God's predicates whid (one), wudschud (being), in
theological direction through abdachadaus & #11;wahdat i wudschud (this of
single being) and hajj (the alive) & #11;bezw.. ahajj (this. this OUCH. enlivening),
whose pay-value je = 19 is, develops and becomes her/it
bedingenden all the being and lives in 1 (God), the remaining 18
as .Buchstaben of the alive" & #11; (hurft-i-hajj) compared. The idea
prevails on that occasion, & #11;dafi of the logos, that are intended as worldcreators and as Schpfungswort God at the same time, just as a word
itself from Buchstabenzusammensetzt and these with God's attributes, that
are thought zugleichals inventive strengths or Emanationsprinzipe, &
#11;identisch is. Bb knows admittedly also the blicheSiebenzhlung of
these attributes of God (strength, power, will, action, & #11;Herablassung, glory,
revelation) vgl beside it. Gobineau S. 311.
However this number is not binding in the Islam and kicks open danebendie
of God's 99 names. So, the Bb of the AttributenGottes says in the widest
sense: .Alle famous names belong to him/it."
b) In theurgischer direction, the number 19 of a prophetischen
hierarchy is taken as a basis. The Bb is as nukta dieEins and has 18
comrades with itself, with which he/it the geoffenbarte .Einheit" forms and
that hurft-i-hajj (s.) he/it o.) nennt1. Einefeste disciple-list of these 18
doesn't exist, however, Br. 1889, S. 923).
(One can remind of it, da&amp, here; elsewhere the Zhlung vonGttern
after sacred numbers also not the constraint enthalt, a fixed namelist of tradieren. A solchezwar developed for the Amescha spentas, gives
z. so B. derRigveda no enumeration of the 7 dityas, vgl, Tiele, Comp. d.
Rel.-Gesch. * S. 205.) Also the book of the prophet mufi dieZahl 19 reveals.
Since this is the case of the commentary to the Josephsure nochnicht,
although he/it itself the altengegenberstellt (a.) already as the new Koran
o. S. 19) and the Bb first the Bajn in seinenverschiedenen editings on
19 .Einheiten" to 19 .Tren" each & #11; ( ) aimed, the introduction of the
number 19 seems that second
j this ^ CorrQBpOQdBQZ of a prophetic tlierELrchie with the mystic cardinal number
of the cosmos goes to the Veranschaulicbung of the Emanationssystem" on the
utilization of the pythagoreischen pay-symbolism. . back, that since the encyclopedia
of the purer brothers of Basra, 3 + 1 vgl. de Boer, history of the philosophy in the
Islam, S.83 and following) the iam \litischen sects mastered. The next parallel seems
to be available with the Druze, where beside the higher hierarchy of 5
Emanationsgren. to the number & amp; s. u. S. 28 . and of her/its/their
corresponding Trager (.Diener") taddscha wrtl. And kl" ApoBtel (d'l) carrion-sent
proof, sound of a hierarchy of 164 .Buchstaben of the truthfulness" the (sidk, pay-value
= 164) speech, that al 05-Kim collected "Dg in Cairo (408 H) with his/its revealed, is, de
Sacy I S. 119 A., II, 99 *).

87
To constitute period of his/its proclamation, that not itself from the "rsten through the
nuk, a-Ansprucb itself but only through his/its more conscious recording distinguishes,
s.. o. S. 21 and following uad u. S. 64). c, in theokratiseher direction, the number
19 of a Gesetzgebung, that makes the earthly circumstances of the divine
nature and harmony of the invisible world concurring, is taken as a basis: .Richtet
all things after the number, the unit, d. i. 19) one", Gob. S. 322). So, animal
makes Zahlenwissenschaft to the duty the Bajn lie cultivation {IV, 10 ar. b.)
and standardize the whole mundane life like the religious one at the number 19 as
well. At the bedeutsamsten, hiebei is the calendar-reform of the Bb1, and
from here the hypothesis appears to Huarts that h. the number 19
ursprnglich an addition of this Numbers 7 and 12, completely
wahrscheinlich1, represents. This h. Numbers 7 uud 12, that mark the schism in
the Schlitismus, s. o. S. 9 A. 2), it plays as we saw, b. O. S. 10), already in the
zijrat nme a role.
') In that the calendar of the Bb 19 months of k 19 days = 361 days?? count and to
it on the 5 old per invalid switch-days falls back, about sunbathing is a year gotten,
he/it does the significant step to replace the muhammedft-nische moon-year with
daaaltpersische sun-year, in denj. also the week no meaning has. The 12 months and
the 30 days ever are subordinated her/its/their angels there, so hot here the 19
months and would lie after certain 19 attributes of God (vgl) likewise. the names
Him/it. 18B9, S. 921and following and further to this T. N. Grade Z and Lit. is, of P. I S.
100 and following). From particular meaning is the (also old-Persian) New Year's day
(nau-ri), the spring-day and Naohtgleiche, It is the highest holiday (pers) as God's
day. baj. VI, the Festzeremoniea regulates 14, and is .dem Funkt of the Bajn from
which all were created and all" nirokkehren" to him/it, consecrated. .Monat of the
point", about which "I turn the 18 .Monate of the alive", or .Monat of the beh
(shine)", is called the first month since he/it is the sun p., that is mirrored in the
andern 18 months b. V (8). The Bbisra begins with the 20. Mre 18" (T.) N. S. 426).
') RHK volume 18, S. 293. Huart rejects on the 7 and 12 angel-natures with Maxdak. .
The Ism'ititen have the 7 planets and the IS zodiac-pictures with the number of the
letters of the Glaubenaformel (a.) o.) into the relationship placed de Sacy CXIV u. in
order to win hierarchies II (603). Each of her/its/their 7 Imme has 19 companions
(huddscha) s. o.), vgl. Step 5 of the Systems. This latter returns with 'reduction
Efendl under Anwendnag on the 7 world-prophets, put. S. 84). The Bb asked 12
Imme and calls "elbst with preference .die itself person of the 7 Buchataben' vgl
('universe Muhammad). Z B ar. baj. I, 1 and following; Gob. 319. 469. He/it honors
also the 5, planets] as sacred number. From the Planetarismus from, the odd
ZwiecheMtellung of the Nusairl gets along between Zwlfer and SiebenerBchi'itianras,
Dnssaud a. a. O. S. 49 f. He/it likes arrange also the Qurfi and Bbi the inner
transition of the duck-reindeer to the more final becw. eased. Bewuflt doesn't become
evident he/it. However, the stellar plays as well as in Bbs Gotteabegriff like in

With the kabbalistischen philosophy, the use of talismans hand in hand and the
older Bbismus always goes show this in bohem degree. The Bb wrote a .Buch of
the figures" (T.) N. Grade N. S. 339) and in the Arabic Sajn (z.) B. V, 10, .die
figures and circles" as a Gottesgabe dea prophet in this epoch marked. On that
occasion is about ancient figures: The fnfgliedrigen star and the circle with his/its
center. The latter, from the Bilb as talisman for the women decides, a symbol of
the deity (point), who etches the world (periphery) from gich out, is. The
fnfgliedrige star (for the men) goes on the altboilige number of the 5 planets of
zurck1, that the Bb cultivated beside the number 19 before tlem in that she/it
matters N. the pay-value of bb (b = 2, a = 1), with what b deii Bb marks as
Demiurgen and kicks open b occasionally also the letter representing the number
5 as abbreviation for huwijjat (the pure being, God) MR. S. 330. According to
distant hei&t it a writing of the Bb tafsiri ah, interpretation of the H. The
same letter was used already the Ism'tliten and Druze for the name of the
seventh world-prophet (De Sacy) a. a. 0. I S. 74), with those the talismanischen
figures - a special care (vgl) experienced. Seybold, the Druze-writing kitiib alnoqat
waldawir,
.Das
book
of
the
points
and
circles",
Tbinger
Universit&tsprogramni 1902. The talisman becomes perfect through the
inscription of Gottesnamen and sayings. With the Bb, the same are
appropriate in the center and in the Urari of the fnfgliedrigen star while the
circular talisman of the women is komplizierter (Gobineau) in this sense
far, a. a. O. S. 498, Comment 1). Marking is, that the Bb wrote out the Beba an
especially outstanding talisman, that should have meant a secret nomination of
the same to his/its successor: 360 Derivata of the trunk, to which the word beh
(shine) belongs, da&amp, so narrowly in finest writing geschrieben; it like a
stain in Sternenform, to what Browne notices, looked had seen daft such he/it
writing-stucco in form of the pentagonal star even in Persia (T.) N. S. 42).
In
similar
his/its teachings of the world
legs role (s.). u. S. 32. 51 A. 1. 63. 110 A. 3). With the arab. Peripatetikem definitely is
the Sphrenhanniraie about it the Planetengeister (Goldiiher) the itl. Philos., a.
a. O. S. 59). The sacred numbers of the planets of and Zodiakaigestirne play a role
and her/its/their meaning in the Indian and Iranian religion also in the mandiachen
and manichiwben Gnosis becomes & led back amp;of the Eiofla of the
mesopotamischen Artral-religion.
) Tgl. the sect of the Fnfer under the Ultruchl'iten (Goldriher) Rel-d. Id. "- a. 0. 8.
135) and the 6 incomparable to the Nuiairi, you "saud a. a. O. S. 6B and following),
this in connection with the planets and the 1.1. ma'n, ism, blb appear.

29
Wisely, the Bb looked for the Gottesnamen to exhaust names" grammatically in a
.Buch of this (361).. .Er seems to have geglaubt that one special talismanische
each puts strength (T.) in every possible form of an attribute of God" N. Grade R. and
grade U. Further to this vgl. u. S. 110 Anin. tf.
5.
The
occult
setting
of
the
Pro-phfltie
is
more
important,
as
iniibsSelbstbezeichnungals miktazmammeu-fat she/it itself. The single crucial ID
card of the Propheten1, the magically intended inspiration is according to the
teachings of the Bb in her/its/their written lViederschlag. This t. t. jt is for this, z.
what signs miracle-signs at the same time B. the Imm Mahdl, and revelations, verses
(z.) B. the Quran, means. {With the Druze heifien according to the means-natures of the
Emanationsreihe.) As constituting characteristics of the concept ja are following for five:
(1) flowing diction, rapid (2) concept-sound (3) immediate knowledge, 'ilm i
') The prerequisite of the bSbiatiachen teachings of the prophecy is she/ite
ImSm of the Schi'iten is dnrch the pet-Rnlichen planted by God into him/it qualities
leaders and teachers of the mommy, he/it is heritage of the prophet-office.. He/it
prevails, and teaches in God's name. E B IS NOT THE CHARACTER OF A
REPRESENTATIVE OF THE H ERRSUHERMACHT APPROVED BY G OD , DIS , ALONE
did raised over the usual iVi of enschlichlceit, in fact not bloft because of one became,
that didn't award him/it, but innate, auerachaffen is, rather also because of his/its
substance. . . . This A makes n w 88 6 q b q h t s to the Imnm of his/its timeelderly him/it in the ou bs t & amp;nz of his/its soul 11 of the praexiatierenden
jfottltcliBn of L t c and gives him/it aufierordentliche completely, the line dea
human, far outstanding strengths; his/its Seeienaubstanz is movements the
usual mortal .frei of baen purer than this and decorated not the sin with sacred
forms", that are Imtime, accessible, Dle divine
aicberen knowledge, full infallible-ness.i t. Besides the religious knowledge
accessible all the Muslim, the Imme possess an in her/its/their row itself
propagating secret knowledge, an in the sacred family itself away-inheriting
apocalyptic tradition, that includes the truths of the religion and on all the
terrestrial events. Also they are inspired and can announce nichtB as the truth.
They are dam nnd as such" the single and highest \jchrautoritat the
legitimate Fortaetzer of the prophet-department." Nnr can claim beliefs
her/its/their sayings nnd anbedingten decisions .... Solely the teachings and the
will offers infallible Imms nnd of his/its authorized representative the sure
assurance of the truth dea nnd dea of right", G o 1 d * i h e r, Vorl. . d. Isl. S.
217 and following 224). Therefore - In-faltibilitt in the triple sighting of the
Sndlo "ness, de> Oeheimwinens and the unbedingten authority over the
community. and this" everything not as a G-nadengabe flatl, but all
Natarauastattung. marks the Imm.

30
ladunl, in the difference of the acquired school-knowing, i films kasbl, claim (4)
{iddi', on divine inspiration (wahj} and, 5) unbedingte power over the natures (Br)..
1889, S. 515).1, that distinguishes Bb, in his/its literature even between immediate
and indirectly inspired property vgl. z. B. pers. bajn III, 17: .Alle step's the .Nufe ^
a (Bb) hot bajn. But the .Versen (in Arabic language and in the style of the
Koran .geschrieben)" are entitled to this name in first .Linie; in second line, he/it
is used by prayers, .in of third line of commentaries, in fourth line of
wissenschaftlichen treatises, in fifth line from [writing and .Rede in] Persian
language. But actually the expression is .bajn applicable only to .Verse" and for
nothing else." Subhi Ezel explained Browne, dag .Verse" in the actual sense the
sacred writing of the ahead-going religions (A.) T., N. T., Koran, must resemble.
Comes in consideration on that occasion as the crucial characteristic, that the
prophet talks to divine authority here and God is introduced with preference
even as talking subject, with or without the introductory formula: .Sagel." Vgl. T.
N. Grade U. For the return of the Naturwunder.die traditional signs of the Mahdi is
interpreted allegorically s. u. . behind the jt (in the sense of .Versen" as the
single ID card of the prophet), the Bb refers to the former Imme (never). Bey. Ar.
S. 84 and following) and the bbistische community, that didn't take any decency,
that Bb to repeat all kinds of miracles. particularly Dschnl, but also the
behistische overwork of his/its book, that trlch i dschadid (N.) MR.) is tough in it.
quite upheld this principle, z. B. N. MR. S. 42). This above umschriebene
concept of the .Verse" as ID card of the prophet be the schi'itischen Islam
completely familiar, new to the single characteristic of the prophet only his/its
rise. The scbl'itische tradition plays on that occasion that the prophet produces
4000 lines (beit) (Gobineau S.) in 24 hours (one day and a night) 462 Comment 1),
an outstanding Bolle near the Bb. He/it himself/itself and his/its Anhanger
(z.) B. Dschni, refers on the rapid production of his/its verses as a sign with
wearing Regelmigkeit her/its/their
Since the Bb as in the at the Mahdi in the sense of the achi'itischen church
appeared, it is not to be expected differently, as daQ fnftt he/it on these views and
actually they kick the prerequisites of his/its teachings of the .Manifestationen god"
old everywhere, her/its/their Natar and her/its/their occupation to light.. We become
the proof of the individual one at the the exported Lehrbdnng of the 'Abba Efendi
wins: vgl. unt. 8. 169and following
') The view, that Mu-hammeds is widespread 4er highest evidences for the divinity a
verse dea Koran iBt, whose beauty is inimitable, in the Ialm and is found Bltensfttnmlung particularly in the fUmuB (Tholuck). S. 63 A. 2),

31
Inspiration and his/its .unmittelbaren realization.". The Sb points T. at the further
characteristic of the revelation, that sees dea Koran the SchTitismus in the grammatical
correctness and style-purity (fashat) and touching language (balgbat), beside it N.
Grade M. S. 284) back and takes it for his/its writing in elevated likes in claim. After
Eazem Beg, he/it shall ia Schlrz his/its book (s.) already at the arrest o. S. 19) it
compared the Koran under this point of view (J.) A. 1866, I S. 348).
Inkorrektheiten grammatical opposite the reproach makes seiu literature the
divine norm for the grammar (never) he/it. Bey. Ar. S. 94).1, the discussed criterions of
the written revelation are however only effects of the third, the .unmittelbaren
knowledge." Here, the ttaeo-aophische limitedness of the bbistischen teachings of
the prophecy especially clearly appears. The prophet is omniscient by nature and
doesn't need from any school. With severe emphasis, the Bbiamus points out the lack
of school-just formation with the Bb from the beginning. Vgl. to it whether. S. 18 and
pers. baj. II, 1: .ein .erst 24-year old, devoid of all sciences, that the andern
studies, .haben, recites these verses without own reflection and 1000 in .5 hours
without putting down the feather. that certainly is from God." He/it shall after his/its
first schoolday where he/it immediately wrote the Koran gelesea and a treatise over
the 'universe-tradition Arabic about the bismillh (N.) MR. S. 263, s. o. S. 21), the
school no more visited. Actually mu6 he/it of course somewhere at least Arabic learned
and he/it studied in the Scheichl-schule theology or correct theosophy. In accordance
with the theosophical Gottesbegriff, after which the divine spirit is the constituens of the
physical world at the same time, umfaSt the prophetic knowledge of the Bb not alone
the metaphysical one but also the physical reality, not alone the religious but also the
mundane. The omnipotence comes off him/it; not the Mirakel but the secret-knowledge
makes the prophets. This teachings meets us already in the system 'Abdallahs, the
donor's the Ism'lliersekte (8). Degree of the inauguration in Nowairi s. de Sacy a. a. 0. I
S. CXXVHI. Already there, the power of the prophet is covered spiritually and is
interpreted as his/its reh'gionsstiftende power over the natures. In this sense, she/it
appears again here in the fifth characteristic of the jt and the Bbismus,
ausdrcklich insists on this teaching-point (vgl). Br., A Year a. the Pers. S. 303
and following 367 and following)- The fourth characteristic, the claim on divine program
and inspiration get along by itself. That remains so
*) Actually, track take second place writing" to the parade authenticity and
Korrektheit, N.. MR. SXV1I. Qobinean S. 147).

3a
actually constituting at.. Bbs teachings of the prophet the wonderful, intuitive
knowledge of all the Dingen.1
6. The nature of the prophet in the relationship to God always is looked
at by the Bb in the category of the light. The prophet is the shone sun on
Earth, the deity the unapproachable invariable sun before and over the world.
As substantially and however his/its nature is been able to tell already by the
look of the creation of the world and her/its/their conservation in the picture of
the Emanation of the light, with which the Leuchtkrper, the sun,
doesn't lose, radiates", according to also the prophet. Emphasis is put on that
occasion in both cases after it, dag it not the last deity, the absolute is, that is
reflected in the two one(s), but Emanation God's first, the absolute spirit, the
world-intellect, that .Urwille" (s.) o. S. 17 and following). .Er reflects in each
atom of the world" and steps in the 5 development-steps of the inorganic
(mineral), the vegetative (plant), the animalistic (animal), the mental (human
being) and the pure spirit (God) in verschiedener strong to light. The
microcosm of the human being is the transition-step between the world and
God. How the absolute spirit the named steps to retrograde movement the
from God emanierten of life from itself forth-drove, so he/it strives for it, the
(fifth) step of the pure one, d. on the human spirit's step (fourth) i. divine
spirit, that amounts his/its eigentliches nature and represents purely, to
ascend, bezw. to regain. It is this one geluge the Persian Islam teachings, that
got the Sfismus from the neuplatonischen school of the Arabic Peripatetiker
lively. She/it determines the neuplatonische philosophy, that moves in the
description of the Hervorbringung of the world from the deity and the return of
the same to the deity, for vgl in characteristic manner. Zeller, a. a. 0. S. 470,
478. Her/its/their ideal is the sensible human spirit's rising in this
l, the meaning is with it the t.. t. n u k t a, that kompendiarische knowledge,
reaches, vgl. whether. S - 21: The 'ilm is a niiktn. Vgl. Br. 1909, S. 306).
.) This is the sow of the grieebiacheo philosophy and specifically ouch" the
Neupiatooinmus (Zeller) history of the griech. Philos.' Volume Comings S. 554)
descendant teachings of the muhammedanisehen theosophy of the Persian
Sfisrous, Tgl. Tholuck, Snufismus S. 167 with comment and S. 227 uod Nicholsoo,
Divni Shamsi Tabr XXXIII. The Emanation becomes vorgeitellt plotiniachea of
overflowing (olov inEQQOt}) in the sense of de" here. The school of the gauze"
rfadr be-deotet a renaissance of this teachings (s.) o. S. 53 and following). This
bleat emphasized above all and eternal rest of the Demiurgeo (& gt;, originalwills") and God, his/its primary creator, again the invariability on that occasion in
the contrast against the Vorstellung of substantial Emanation, quotations
from Bbs writing s. with Nioolas, Bey. Ar. 8. 1".82. Further over Bbs teachings of
God in the Verhltnis Ettr earth s. with Gobmeau S. 314 and following and
vgl. u. S. lSlf. 163 and following)

33
hervernnftigen divine spirit, in which the contradictory-ness of object and subject
stops, that amounts the unreality of the God-distant world and the God-estranged
thinking.. The piety-ideal is the return of the soul or the human spirit in God here
{emazQo<pr}; ma'd, that ira itself. Deaths as the liberation of the matter and
already previously in the religious rapture (ixaraott;, vgl, the sfische 'ilm i dauki)
vollzieht. The teachings of the return zum^Anfang (al ma'd il 'Imabda', vgl,).
v. Kremer a. a. 0. 8. 113) befierrscht likewise (1) the philosophy of the Arabic
Peripatetiker (Goldziher) the Islamic philosophy a. a. O. S. 53and following, 65f.) with
her/its/their teachings of the individual spirit's union with the cosmic spirit, as (2) the
Sfismus with his/its teachings from the spirit's return to Golt through the
aforementioned steps |z. B. Mesnevi I, 5, III (17) and (3) the Isni'lhtentum (a.) B.
Guyard a. a. O. S. 1S7, S. 333) and has come off even (Jen orthodox Schfitismus
beeinufit, in that itself his/its teachings of the sacred spirit, that as an immortal,
Lichtartiges of the prophet on the imam and in direct nonstop sequence on his/its
successors changes, decides nearer there, dafi rests this al kuds the fifth from 5 arwh,
of which is awarded the usual believer only 4, also the fourth is during the unbeliever,
the rhallmn (.Geist of the belief), with what one believes and practices
Gerechtigkeit"). Goldziher puts this schfitische Fnkeelen-th' - orie with the
named emanatistischeo system together, since admittedly also the world-soul there
not, but the gei-tigen Potei zen of the berwelt arwh (Gotdziher) is called the kitb
m^n! al naf8 a. a. 0. S. 34P. These together order confirms itself from lee. Ho. 36 and
^ 5, where 'Abbs Efendl distinguishes following 5 steps of the Geistea: vegetative,
aniuiidiscben, human, himmlischen or spirit of the belief sacred spirit or spirit of
God. At this place, it is necessary to appreciate the Bbismus as religious Erweckungsbewegung, about the correct understanding of his/its view from the prophet
to ge>vinn>n. The new-platonic piety-ideal, as it the Sfismus beherrscht1,
appears the movement as driving here.
dBBfismue beiGoldzibar, Vorl.rl. . d. lal S Lrifi.: .Wer of the contempt of all
earthly is penetrated and seige soul "of daa alone permanent, Gttlhe directs,
can fortify itself .berirdische, divine lives and holding back" for this through the
Emanstiouslfehre of the P I in 0ftthlt he/it the radiation of the Rtt lent strength.. The Dingedieser world of
binding like a Sp i leech, in whom the divine reflects.
Booms, the Bibl-Behl'i, 3

34
The Bbltnrtyrer are with the exclamation: .Wahrlich comes to come back died from
God and to God we we, even women and children sang this verse, that especially
filled Teheran's streets before the Exekution of 1852, Gobineau S.. 301 and
following). The sentence comes from the Koran, 2 v. 151, 10 v. 4, 28 v. 85, vgl.
v. Kremer a. a. 0. S. 113) and is in the Mesnevl (Ed). Whinfield S. 159) the motto
of the Annihilation for the absolute. .Laf me is not, becomes, because daa nonbeing .Ruft me with organ-sounds to: We come back "to him/it." In this sfischen
sense, the Bbismus understood this his/its motto-word. Dschni says about the
400 martyrs, whom he/it counts: Rose .Als the sun of the wisdom in them and was
mirrored the divine .Vollkommenheiten in her/its/their souls, she ascended .vom
abyss of the doubt and rose up on the .Flgeln of the renunciation into the
heights of this of neighing, as ge - wrote stands back .0 peace-whole psyches of 1
turning to yours
But these reflections are only appearance and have only relative reality in so far as
they reflect the only real existence.. The human being must operate demnach
daa quests, through inner contemplation and through
ness and kindliness of the divine aaf, to let itself/themselves effect, nnd through
internal rise to him/it itself of the appearance of his/its porsoDliciiQDE&iBtBDZ
m, that attain absorption zn its personal-peg a real divine existence into them/her/it,
disposes.. The personality's barrier is the veil, that covers the divine before the human
being. With some exaggeration one lets even the prophet, whom the Sfw represent
as the herald of her/its/their theories, said: "Your existence is a sin, with which another
sin cannot be compared. One understands the activity leg by it he/it existence, that abejahung, as independent individual, life. Through tranquil Selbatver-aenken, through
andacJitsinnige practices, through ascetic castigations, which,
the personality, the Ich-Sein, the duality opposite the Gtt-Qualities (sifat), that are evoked by the individual's Affiziertsein of the impressions of
the outside world, the negation of all effects of the will and feeling, the inner
constitution, that zn he/it in the contrast the lake differentiated through emotions!e!
marked (concentration, the Indian samdhi) enzustand with the word dscham", the Sfi
understands under the picture of the drunkenness. He/it is intoxicated from the
narcotic drink of the beauty of the Gotteslichtes, that einetrablt into his/its soul. .
The high-goal of the Sfllebeus: daa of rising of the individual into the single reality of
the divine being becomes also under the picture of the love (mahabba) of anfgefat. .
Gottesliebe therefore is the formula for daa's concentrated endeavor of
the soul to let the personal existence the appearance rise into the truth of
the divine, universal being. " .

35
.sehr pleased and very much pleasing man" (Kor).. 89 v. 28 and following). .So went
out she/it on stepping all terrestrial considerations under her/its/their .Ffie and
without fear and restraint the Manifestation of God's truth (d.) i. the Bb as
the Mahdl, to .verkndigen. And provided they looked only .als impediment at
her/its/their earthly cottages (bodies), daa she/it of the union with the
.Gegenstand her/its/their hopes and her/its/their longing kept back, .wurden she/it
hungry after it, itself of the coat her/its/their physical .Form, to undress, and
pushed jach the martyrdom permanently, .bis she/it, for which they looked, final
attained. Because whoever seeks, the .findet surely." (N. MR. S. 231.) The Bb
appears on that occasion as the divine friend, on which sees, the longing directs,
after he/it lit her/it/them, provided he/it is the divine, absolute spirit's
demonstration. This becomes especially clear at the berhmtesten, because
cruelest martyrdom of the year 1852, that the Suleymn Khan (vgl). Vmbery,
hikes etc. S. 299; N. MR. S. 228and following; T. N. Grade T S. 333and following}.
Under the most terrifying tortures, he/it got into intense; sfische ecstasy and
sang: .Ich .hinzurckgekehrtl I came back! I am .fdes of man on the way] come
from Schlrz. I came with winning .Lften and stimulation. That is the craziness
of the .Liebenden." And under dancing, he/it continued: .In of the one hand the
.Weinbecher, in which andern the friend's curls. the known .sfische poet-word of
the Hfiz. .Solch a dance in the middle on the .Marktplatz is my desire. " We have
the proficient sfische ecstasy here, as z. she/it B. the Mesnevi of the Dschell
aldin Ruml likewise with the keyword of the return in God in context (vgl) places.
Tholuck, bloom-collection from the morgenlodischen mysticism S. 64 and
following S. 123: 'Ali to his/its murderers: .Ttet me and knows: in the death my
eternally lives is. Wrd' .im grave not deliverance me grants, the Koran probably
spoke: .zu him/it back you turns?" Life perlhell gushes out of the .Untergang for
me. I already am long homeless, like long! Like this
Admittedly .erhielten this?afischen concepts of Indian Einflu's some increase.
Particularly however, hinaus, to which she/it/they is entitled within the
Neuplatonismua, goes be the pantbei "tables idea it the idea of the personality's
absorption, that moves on the height of the Xtman-Begriffes, over the setting if not
completely also heranreicht she/it at him/it. The Sfia call fans
(Zugrundegehen) mahw (annihilate) istiUk (annihilation) the condition of the
absorption. . D&s individual being rises completely in the deity's universe-being:
neither Eaum nor time, also not the modalities of the existence restricts the infinity;
the human being
Being, whose concept beyond all recognizing", Iiegt.. That is the goal of the sfischen
taubid, the realizes of the unit." (Ibid S. 163and following).

36
.Fremdling home moves, from the multiplicity ao the spirit to the .Einheit flees")
The difference only is even, that ungsbewegu connects this sfifische Erweck
ng itself to the historical Gr&e of the Imnt Mahdl, from which she/it claims,
he/it appeared in the Bb. Dschnl portrays her/its/their beginning: .Gebildete
(theo-.logisch) and eager truth-seekers, that hiked .des Suchens on the path amazed,
vgl. the sweet-little steps of the pilgrim-trip .s. u. S. 8if.), was pulled irresolutely after
Schlrz through the attraction of the .wahren lover and drank per .nach of her/its/their
mental capacity of the wine of the belief and the .Weisheit, vergasaen all gangs and
impediments, there yes even her/its/their .eigenes being, the veils of the name (d.)
tossed h. the individuelle Sem, the fame and terrestrial Stellui g from, .ihr Hera of
the defilement of the idea cleaned and made, .entschlossen the object of her/its/their
longing nachzujagen ia .verschiedenen directions on, around the glad message of the
.Manifestation, zutir s. o. S. 16) and her/its/their signs, that s. .Verse" .des Eb o.) to
extend and to bring all. And in the .Liebe and the eagerness, that beseelten she/it,
they didn't watch the .Feindseligkeit of the morose" (N.) MR. S. 40). And Muhammed
'universe of Brfursuh has just such sounds towards. Dschenab i Kudds posted he/it
before the rebellion in Mzaudern in order to teach the Bl-kmpfern the necessary
Todesfreudigkeit lovers (N.) preached for them from the death as the liberation of the
earth and the prison of the body and the ascent in the row of the true being and the
present dpa MR. S. 77). You/they went under the motto: .Wnscht you the death "if you
are sincere" Kor. 2 v. 88) and under the fight-shouting: Yes shibu .zzamn (s.) o. S. 11)
for her/its/their Mahdlgotl in the death, N MR. S. 6b. 69). The Bb even was certain
(God) from this longing for the death and the .Geliebten." At the grave of 'universe
and Huseina, the urge came waiters him/it to the martyrdom and already in his/its
commentary to the Jusephsre (s.) o. S. 14) write he/it: .0 .Rest gods (bakljjat Allah =
Imm Mahdl), I am .hingeopfert completely for you, I am content with the curses on
.Deinem ways, I don't ask for anything than to become in your love of
hingeschlachtet (T.)" N. S. 3 and following). So, his/its Mar appears. tyrium in the
year 1S50 as no coincidence; it is deep in Bbs religion-ideal well-founded and one
indispensable piece of his/its prophetic mission. Here he/it reminds of Jesus of Nazareth
that the religious bearings with both is so entirely differently. At the same time, the
passiveness, that retained the Bb within the movement unleashed by him/it until
his/its death, declares itself from it. ,,It is as I hear one yelling in my soul: this

.Wohlgeflligste of all things, da&amp, is; you a ransom for .dem ways of God
becomes, as it (N.) became Husein" MR. S. 235). It was this patience and
Todesfreudigkeit of the Bb on grounds of his/its devotion at the deity which
dragged on N. the Theo-sophen to him/it "that .sie from love gave up her/its/their
life to his/its berwltigenden beauty and from longing of the union with
.ihm instantaneously" after Dschnl so MR. S. 235;.
Actually, the Bb was a consummate saint the purpose of the Sfismus.
His/its impeccable character, his/its deep piety and high manners-purity, the
winning youthful appearance and the attractions of his/its fascinating eloquence
in spiritual things gave the background, on which his/its prophetic claim could
become interconnected generally accepted with the sfischen surrender of God
with such success, to vgl. Gobincau S. 145, Kazem Beg J. A. 1866, II S. 382). Also
his/its opponents didn't misjudge diea. . How the bbistische Bewegung
referred to his/its person as an ecstatic one, is from the reports beyond
individual and mass-ecstasies, that his/its appearance evoked, forth: .Keiner
could look at the Bb so far as ibehl radiated .Macht and shine from him/it. In
Tsrhihrik, .sich threw down the jailers before him/it, yes even .Christen and Sunnite;
so very much, she/it attracted his/its love and his/its .Hoheit. The Indian believer
fell .und crying known before him/it down: .Dies is Sir" (Kor). 6 v. 76) and started
after .der union with him/it to call: .Ich is vgl .des of hidden Mahdi" and
immediately Mansr (Halldsch) the revelation. whether. .S. 20 A. 1): .Ich is the
Wahrhcitl (= Goit, ana'l hakk)."" N. MR. S. 241. Another Bbl turned out itself for
anfier so over the reading the writing of the Bb before joy, da&
mu&te cry he/it, so often he/it only Babs names (N.) named MR. S. 93 and
following) 1)- Da6 it itself about a religious epidemic dealt, emerges from it, dafi
most supporters, among them outstanding members of the narrowest circle of
the 19, that Bb never had seen personally. His/its deportation of Isfabu after
Mk and from Tschihrlk after Tabriz resembled a triumphal march, his/its sight
was so sought-after! The first report about the Bbismus, that reached the
oriental studies specialists from the American missionaries Wright and Perkins,
Z.D.M.G. 1851 S. 384 and following), is their An ugenzeugen berieht from Urmia, as
the local mass-ecstasy increased with the draft of the Bb as far as to
Trnenausbrilchen after Tabriz asked, from what also T. N. S. 19 berichtet.
*) The most eloquent witnesses for the Anstauung dei Gttlichen in them
Bb and standardizes them/her/it lighting Mangr-EkBtase at him/it the songs are al
the cure-advice * ajn; Tests r. 1889, S. 936and following a. T. N. Grade Q.

38
Di" spirits, that experienced the sschc ecstasy under Bbs Einflufi, were
autonomous in the Gruude.. During the short career of the Bb, this came print
less with his/its outstanding validity to the Aus-1, after his/its death against it
drobte one the more severe anarchy, to explode the sect: .Es kicked .auf many
demonstrations of which each .Verse" revealed and .auswirkte" (Dscliiiui)
mysterious strengths N. MR. S. 3S4. Daa sewer over it s. u. S. 70and following
We see men after all however kicking open also already to ilba lifetimes, that
with the M at h r - ecstasy the claim connected, that to be Imm Mabdl. Beside
the above-mentioned .indischen" Glubigen", a Dscheab i Baslr heigenannten
dervish from India (N.) MR. S. 388and following), this only after Bflbs death
more strongly stepped forward, it was above all the most ambitious under the
Uraposteln of the Bfib, Muhammed 'Ali of Frfurscn, towards. Hadrat i Kudds
(being highness the saint), that after Dschni [N. MR. S. &S6, in the year
1846 (the third of the Bb) of the Biib itself the dignity of the k'im and nukta
exited got, until he/it fell in the rebellion in MiUandern, on what the Bb took
that dignity first ffent-lieh for itself even in claim, 3 years later. Actually, it was
not the Bb itself in the first years but his/its apostles, that announced him/it as
the Matidl and gathered, itself the same after the Verbringung of the bleats at
the remote party Mk about Hadrat i Kudds. Further to it s. u. S. \S. 63and
following Also another apostle, Mulla Muhammed 'universe of Zendschn, that
quoted
the
Zendschan-Aufstand
in
the
Jahro
1849,
appeared
as
Ersatzmann for the b, Kazem Bog a. a. 0. II S. 209and following). The
one liked fill with enthusiasm this God and Mahdis of political vorgehen,
as the andern, above all as the Bb itself. they all shared the theo-sophisdie
idea of the prophetic as an Erscheinung of the realization and lovestrength more mysterious divine and from the divine Ala of a potency. The
deity of the Urwillens is described as love and the Einsscin of realization and
recognized (N.) MR. App. II, S. 328). You/they .spiegelt itself" in this her/its/their
nature in the prophet and his/its gene-oases, that s. 18, to which the .erste unit"
of the 19 amounts with him/it o. S. 26) and from these further in the believer
according
to
her/its/their
mental
capacity
for
the
divine
one.
Bestrahlung. That divine realization and love-strength transfers
') The difference of the prophets of the Gottbegeisterten of the Manar-Ek - "tase
worde Browne is up questioning rants described the Bibi in Jezd there: The God
filled with enthusiasm comes there, forgets daa he/it itself and knows no more; he/it
hikes through, the deity's ('latn i lht) world. The prophet is the throne, on
which God sits, after Kor. 7, 52: , .Er sat down on the throne" (vgl). dam whether.
S. 18 A. 1 and S. 77); Br. A Year ". the Pere. S. 400.

39
itself with it in natural manner in the mystic Beeinflussung of the soul through
an andern, that besitzt1 these strengths.. Different strength-degrees are possible on
that occasion, that more strongly puts on the weaker loaded and overpowers him/it.
Dschni quotes several examples so, N. MR. S. 384and following) and boasts as the
three characteristics of the spiritual attraction of the superior in the God-enthusiasm:
bigger realization of the teachings of the unit (d.) h. at first God, then djber das'Eine, the
victory in the contest of the love-magic, the superior patience-strength (N.) MR. S. 391).
As the crucial factor, the Innewerden of the sfischen thought of God's aloneness, in which all the duality, plurality and individuality sink, always appears to hiebei.
So, Dschani portrays z. B. how a young sugar-baker, by the name of Dablh, who
performed as nukta at Bbs place, that experienced Mansr-Ekstase, in the year 1851.
He/it fell in love nothing more with Subhi Ezel, that had happened in his/its role
already under Bb and sees, for itself at him/it soon without recognizing the deity's
majesty in it and sets God glflich completely him/it. And while he/it admires him/it:
You come Gottl the realization about him/it: I be Gottl Das one and the same thought,
provided not God on that occasion as the Indi-viduelle but as the general, universeone intended is. Also the expressions are the sfischen; .Er passed one gulp of .von to
the wine of the annihilation (fan) me in the lover." .Nach- .dem the heat of his/its
radiation the fog of my self-ness. (Ichheit) expelled, I had the secret of his/its
Be-.freiung from the condition of the duality and grasp his/its complete .Dienstes (love)
and mirrored his/its eternal deity .in for itself me." [N. MR. S. 385and following). Or in an
andern case: .Er grabbed .ihn by body and soul with the Einnufi of his/its love, .den
cleaned mirrors of his/its being of any spot of the non-being (d.) i. .des individual
BewuMseins, the devotion to the .Materielle and old daraua of originating from
imperfection .in Erkennen and actions, the picture of his/its er-.habenen beauty tossed
after it thereupon, according to dafi the relevant one his/its divine .Herrlichkeit with
God's eye recognized." (N. MR. S. 390). These material regulation of the religious of the
Babismus is the prerequisite for an appropriate understanding of his/its formalen
regulation of the prophetic and the religious chief as a more or less complete
Spiegelung of the divine. The most detailed Nher-besmmuDg gives the
Babismus of without exception mastering Vorstellung Nicola to this writing from
Bbs, particularly in BHR Bd 65 S. 208and following).
) A quoted example so and but the process in them

40
Hienach became the Bb, .indem he/it his/its heart more and more .reinigte, the
chosen of God, to whom he/it was certain, that .vollkommen smooth mirrors, that
connect the sun of the Urwlens .widergibt and itself so with her, until one can
her/it/them no more .unterscheiden.. It therefore is the Urwille, that speaks through
his/its .Mund." Furthermore: .Der mirrors of the heart of the Bb, in .dem itself the
Urwille reflects, projects this reflex into the .Herzen of the eighteen, that together with
him/it, the letters .der unit" (s.) o.) bilden1. Finally: .Jeder of these nineteen .reflektiert
itself further in 19 andern mirrors each etc. and so .die is world .Spiegeln, that all
reflect the deity, a sum of more or less auffassungtrfhigen. The believers are .aufrecht
standing, the incredulous slanted or done completely um-.gedreht standing mirrors."
This description of the prophetic as the Urbildlichen in the area of the religion is
connected with the kosmologiscben idea of the world as an Ausstrahlung of this
in the category of the light's introduced deity *. The prophet fa6t her/its/their rays like
the Brennglas or the Spektrum, to represent about her/it/them in her/its/their
qualities (attributes), and, to tell. He/it is the focus of the religion so to speak. In this
sense hei&t of the Bb the center dea universe (N.) MR. S. 218, vgl. whether. S.
18, unt. S. 101 A. 1), . a human being gleicii like you"., Kor. 23 v. 34), this however in all
essential Hinsichten the .gttliche nature .Gottes (N.) reflects and shows" the names
and attributes MR. S. 227). He/it calls the .Spiegel for itself, .der reflects, on Earth what in
the heavens and and between .beiden is. . what became in the highest book
geoffenbart (Ar). Baj. V, 12 Gob. S. 498) and be called him/it in this quality, in which
itself the .Gegenwart dea master" (Kor). 13 v (2) d. h.
") You/they is called in the Baju (Gob).. S. 474) mirtu'llSh (mirrors of God) the Bb even had announced a creed, that says to the scbi'itiachen
GlauhensEormel in an addition, at his/its public appearance after the return
from Mecca: . 'Ali Mupamnied (from Scblri) iat of the Spiegel dea of
breath-breath (= logos) of God" (RBR volume) 53. S 387. To be compared,
anch is an Auaapruch of the donors" of the flurflsekte, Fa<Jl Allah,
here: .Mein body iat of the mirrors of the 18 000 worlds, I am otteii"
(J.R.A.8) the form. 1898, S. 70). Also he/it names God's" prophets .Spiegel
(Huart) of test
L 0. S. 2"B.
g
apiege
l
azn whether. S. 32 A. 2. Aucli this view-3-form of this lighto. . 32 A 2.
ui this Anscuung3for
Lic
g enr Bezeich well Dg of the unfab&ren relationship of the creates.
goes back on Plotin. vgl. whether. S. 31 A. 1 . after iwischen the ideas
and appearances the relationship from the original -; it, and image
(UnvoUkommenheit) had assumed

41
di" meeting with God in the Mahdl on the youngest day (pers) carries out. Baj. III
v. 17, Never. a. a. 0. S. 210). Already the information of the donors of the
Scheichlsekte regarding the forthcoming Imam Mahd! move in these expressions
(N.) MR. S. 32 and following).
The teachings of dor reflection becomes from the 8b and the Babismus with
express protest against the idea of the Einwobnung (b.ulul) God's be? w. the logo
in the Propheten, in the Gottbegeisterten and in d * world head
vorgetragen. Not only the in the Islam as the Christian notorious, purely
anthropomorphous incarnation, tadschslm | it is rejected. z. B. sralu tauhid: .Die
Christians have God with a third-rush compares .zu sought and believed at the
incarnation of the sign of the .Gottheit in a restricted matter and made .zum Lgner
God so. You/they are Polytbeisten, because they made Messiah .den to the
Gottessohn, that however only one prophet .war like his/its predecessors (Kor). 5
v. 49)" Kic. RHR a. a. 0. S. 2lO. but every substantial union of the divine with the
human being and the world. Not only the last deity herself but also the fogoa
(Urwiiie) .ist over every connection with the creature out", (ibid) .erhaben is
over exits (descent) and entrances." .Wenn a mirror says, iu is the .Sonne for me,
so this sun probably knows, dag she/it only one reflected .Sonuc is. If one shatters
the mirror, so fppra doesn't perish anything of the .Sonne srlhst. aj. Entrance. Rei
of there big spread of the idea of the hull in Near east, as "she/it always was (the
idolatry of the lrome of the orthodox Schi'itismus with her/its/their protuberances
in the Ultraschfitismus, in the Is-ma'llitentum and in the ^ smus) alive in Persia
uuil in the Persian Islam from India (iivatra), is not by chance dor nnd protest of
the Bbismus dagegen without, meaning. The formulated belief in the hull
constituiert in the Sclu'itismua the heresy. The Sfismus vulgaris only pays
homage to this belief to easy and the Bb lays the blame this without further on
him/it and also wants boil here from the school of the MulJ $ of adr (of
Nicola) distinguishes Le Bb et le Ar soufisme Bey. Av. prop. S. 3 and following):
Taken .Sie .haben the radiation of the S "in the (God) over the (created) .Wesen for
the substantial being even. Therefore .lgen she/it, if they, that the Wadrfaeifien
(the wanre Wirh .lichkeit of the idea-world) wt-senhaft (in Gutt) fixes, say seion
and .und "speak substance and her/its/their remarks of .einer relationship
between major attributes and the unit between creators and creature. That
simply is Vielgtterei (schirk). Because God was .wissend before the existence of all
things. . and his/its knowing doesn't have .die necessary existence of an object of
the knowledge, Wahrlieh .das (pure) being (God) joins with nothing and the cause

.der of accidental world, the will (God = logos), is a (court) .Schpfung god (in the tract
Bisle sahbijje)." The the fact, da&amp, is more important; the classic Sflsmus the
theistic interest, that puts forward the Bb eaergisch here so, in denselben viewforms, as he/it, to true sought asked, as this quite also corresponds to his/its
neuplatoniachen total-character. According to sagtalGhazll (v.) Kremer a. a. 0. S.72,
Husein ibn Mansral Halldsch didn't teach the blasphemous teachings of the hulul and
fafit his/its sfiache ecstasy at the same sense like the Bbismus: .Das secret of the
humanely heart-ace is a .gttjiebea of hanging and a light?on above, because .sich
mirrors the eternal Wabrheit (liakika) in it d. h. God, completely from, 30 Bda6 it the
whole world in itself fafit and encloses (microcosm). .Es mirrors this in it for itself OUCH
again. His/its "light then beams in never there shine, because it appears to aUea in it
that .was exists, just like ea is. Now direct his/its .Blick the human being is up
illuminated heart from God, so ibn blinds the .bermall of the beauty and Jeicbt
escaped his/its tongue of the .Ausruf: I now advance further Gottl Wenn he/it in, he/it
stops the realization, so he/it becomes addicted in error to oEt, and .g & lt;3ht to
Gruude. . lve he/it, in which standardizes, the unearthly again-shines, itself for "in the and
the same with that holds. So, .man holds the color the in the Spiegel geseheneu of
picture for the color .des of mirror themselves" (Ihj III) 495 and following). The
Guischan i rz of the Mahmud Schabistari, one of the most popular textbooks of the
Sofia-mits, 1317 . Chr.), deny as well yourself ausdrcklich against the teachings
of the hull, for example, as against the pure pantheism (ittihadj), in that it the
BewnBtseinsphnomen of the Sfi: .Ich also is dea as a reflection God" absolute certain
(Tholuck) Bliltensammlung etc., S. 209). In this sense, the Sfisuius is valid also in the
achl'itischen orthodoxy and is the Bbisuiua to understand as a reaction of the orthodox
Sfismus against the overgrowing the hretischen.
7. The teachings dea Bb vnm prophet SJfl of a demonstration of the logo or the
absolute spirit. the Bbismus executes the Bezeichnung mazhar for the prophets
berall, vgl. u. S. 109 A. 1 . iBVolviert as well like in the Sfismus, da& the prophets
of the Islamic Frophetenreihe: Adam, Noah, Abraham, Mose, Christ, Muhammed
completely, in this scheme aufgefa&t and as identical sizes, in which the same
deity appeared to different times as the same eternal truth and has only the different
Entwicklungsstufen of the mankind in her/its/their Passungskraft ange-pafit for
itself, is grasped. This evolutionistisch approach of the Rcti-gionsgeschichte
corresponds to the development-teachings in the area

43
the nature-history (s.). o. S. 32). In the religious intellectual life entwickelt itself
the absolute spirit and drives out a new step from itself on the way of his/its return from
time to time through the steps of his/its Emanation. The knot-points are represented by
the religion-donating prophets. This teachings stands in the background of the known
sfischen annulment of the Unterschieds of the historical religions in the
absolute religion (vgl). z. B. Mesnevl I S. 45, with Tholuck a. 0. S. 67and following)She/it was picked up by the Bbio of the same manner as we meet her/it/them already in
the Isma'llitentum. He/it teaches the prophets and her/its/their religions understands as
the sun. vgl. whether. S. 16 A. 2; 27 . l u. 2. that always rises as the same sun on
different days, however, Br. 1889, S. 914), in her/its/their nature identically, differently
only; n her/its/their historical place and her/its/their mission (Br)., A Year amongst the
Persians S. 399, Gobineau S. 324 and following), the mankind educating like dsr
teachers the child (eb).)')- BDie religion of God is one although the Tbeophanien (N.)
deceased MR. S (336). .Ein new prophet is only sent if the human race's development
makes it for notwendig. A revelation became obsolete if she/it doesn't
correspond longer to the needs. . each following one is more complete than the
ahead-going one (Br)., A Year etc. S. 303). The in the at the Mali of dl the millennium
of his/its religion is the seventh prophet in the row and closes in with the Bb. He/it
stands as nukta like the 6 religioDsstiftenden prophets and is her/its/their return,
radsch'a s. o. S. 19 and following). As return of the Muhammed (N.) MR. S. 336 and
following), with him/it he/it can say: .icli is the prophets, I am Adam, Noah, Abraham,
Mose, Jesus and Muhammed" {tradition-word, abrogiert he/it the Isloi and donates a
new religion, the religion of the Mali dl. This become the one .die all Religionen
eiosmachen after the traditions of the scbt'itischen church, according to da& it only
one eimige church for di" mankind will give {N. E. S. 356and following).
The point is here where the Bbismus meets in offenkundiger manner
with the Ism'llitentum. How itself this relationship not only over the teachings but
until stretches into the terminology and the organization, so however historic
connection doesn't entrance a u&erer aufgewiesen (Br) becomes. I8S9, S.
881), come the bismus from the ZwlferschTitismus (s.) o. S. 9 A. 3). It is Goldziher,
.) Vgl. cHesell.fi view b "i the D r t> s e n, since a. Sacy a. O. I S. 63. . This t. t.
if mnrabbi (teachers) is and becomes from the Urwillen ^ Ioros, ausgesagt
Br. 1889, S. 924. . Suhon the Iohwn al saf assess bJb Durchgangsptiaaen the
poai-tiven religions, pedagogic means-degrees for the ab-snlut * religion
(Ooldzilier). D. ial. Phil. a. a. 0. S. 64).

44
this before some years first the Bbismus under this Gesichtspunkt into the
sect-history of the Islam classified, the Rel.. the Isl. a. a. O. S. 12V and following, Z.
A. XXU S. 339). He/it calls .eine FortentwickJung of the Mahdlglaubens him/it in the
iam'l-litischen sense here and describes this Mahdiglauben1, there: .Die divine
revelation is not gegebenen points chronologically completed the worldhistory at one. The Mabdl .bat not merely the occupation, to produce the lost life
in the sense of this .Offenbarung. The Emanation of the Weilgeistes penetrates
.ber the prophet (MuhammRd) out and comes in the Mahdl .zu of renewed active
appearance -. The Mahdi is not prophets .des the organ, he/it is rather even
prophet, bearers of the same .Emanation, that got the appearance in his/its
predecessors. His/its .Geist is completely identically, the same, with the her one
that .wandert since .Adam, the world-spirit's first Emanation, through the history,
about itself in every age of his/its advanced .R' - ife in accordance with kund closes.
The Mahdtgedanfee of the Is-.m' iJiten asked the Islam the element of the
evolutionistischen .Erfassung of the religious thought supplied. It is be-.greiflicb
easily, da itself the neuplatonischen philosophers of the Ialms .dieser theory
gladly assumed "s. . The here available Vorstellung of the prophet as him/it
to different times into the historical one he/it?cheinung stepping Urgeist is an old
Oriental Religionsgut3 incidentally.
l, It is about the fourth Stnfe of the initiation into the system of the "Abdallah Ibn
Maimn, admiring of the in m lli t en about the in the eighth Jahrb.. a. Chr.), on the
JuLthrevon the 7 rflli?iono-stiftenden world-prophets (nStik = speakers, nitk = word
logos) (vgl) is recited. Nowairi near de, Sacys.a.O. S.CIIIf, Guyard a.a.O. S. 188 and
following). The Mahdl, the master of the last period of the world in the present cycle,
is per seventh. Already Nowairi notices to it, da& so that the Islam, that
Muhammed as the Si>g?| gives the prophets, is lifted. Besides Muhammed. Ism'ils
son (ier siehta Imm), some still appear in the Ism'llilentuin and his/its affiliated
champagnes in this Eij*en-ichafl. according to Raschlduddin (f 1193) in Syria (Guy).
.Fragm. I, and 'Obeidal15h El-Mahdi, the founder of the F^midendynastie (, J, 934, vgl. de Sacy I S. 36 nm.;
S. 74), just as his/its great-grandson a | Mo izz (Ed). S. 69 and following), while his/its
grandson al Bbim, that 6ott of the Druze, the isro'ilitincbe idea raised (- f 1021)
clumsier claims and is represented by IJainza, de Sacj I u. II. Also Fadl Allu Barfi,
belongs into this row (s.) Anh. I.
") Over the .Lauteren of Ba?ri" (Ichwn al)! af, 10. Jahrb. n. Chr.) .vgl. in this
relationship o:'dziber, Oie Islamic Phifos. a. B. 0. S. 54. Over the Beoenaaog .Ichwn
ftl?af" 8. Goldiiher in Becker' * .Der Islam" I (1910) 22.2S.
') In the Ialm ericheint the teachings of the Wesenaidentitt Mujiammeds with all
him/it antecedent demonstrations of the divine spirit already l m older. IT & amp; d J t h,
Xbn Sa d. i, i. zy, fl T.) unil tr^tt the ITarcBie. d^S

45
The factual relationship of the Bbismus with the Ismalliten-tum proves itself ana, in
the two gemeinsamen theory of the allegorical sense of the ahead-gone
religions, from her/its/their leading thought of the Selbstver-YolUommnung of the
divine revelation, with whose help dea Imm Mahdi autlsen she/it the same into the
absolute religion.. The allegorical ScbriftauaJegUDg fta'wii, the constitutive characteristic
of the Ism'ilierseliten, that therefore gets the ZuWmen Btinijja (people of the inner
sense), virtually is haben1. As in the jadischen and chriatthe Propbetie Dich! Muhatameil is finished with, already before the Ism - 'iliten
on. Already al & amp;I u k1 a n n a' proclaimed itself itself, repetitive incarnation
bezw, as the periodiai;li. Demonstration Ootten Vgl. Goldsiher, Neu-plat.
u.
gnost. Elements in the IJadlth a. a. 0. S. 337 and following Ibid-self points
CJ n o s t] b in Hi u b's h&tT where H o m i the pBeucIoslemetitiDlsch^n. 1 i e n
O8 | 13, the n^chauuni?i? represent. "IQHB GS IMCNSR ONLY D SS R S & AMP; IT IS I BC
& GT;INS WAHRA PROPHET, THAT GESEBAFFANE , WITH THE SAINT, FROM GOD
with iEm names the shapes weohaplnd, through ie periods of the Welt-lauU, ixov
akova xqsiei goes, Ina he/it in the Folse of the ibm be-fltimnitea Zeit^o, because of
the work, that genonimean he/it on itself with, J-otfes E^I>a^^leD g^aalbt, on
immar to the silence & gt; dvanavaigt gelangi" F - Chr.. u u r, Eircfaenceschblite of
the first three centuries" S. SS4I. Erinoert dieae
Giner rtiliifiODS'PBcbicbtlieben, ezujjnabme there 8uf.f. iusui gives itself & amp;lLb
oeu l@tzteQ and vo! ltttJmmi*nsten ti^r (iesauilten irottGs, wtliibo after ao't,)"
Buddha in dsa country India, Zarduauht into the Lnnd Perniea and Jesus Mm
the G^^pnwflrt dn-ch itiinh, lifln Jtnr.. in & lt;ka country HshyloBJen", ftll in the
Scblmraka n^cb Blriiui 2H7. vl - Kessler, .Mani, MaDicher "an a. S. 20t. The
unastiauhe Uotteali-hre of the MuH.Lichtkniglehre", daiu offers the same
Vorauaaetzuni; like the again platonic and Kessler pursues him/it, iedanksa &
lt;poo of the forflau Pi-ophetie in Iukrnalion "n dea's Gsiste" dea hchsien of God
found M^nichiamus b^r "the o^tpaladtibcnaLbob-elkeaaiti^obcn Iileen-kreia of
the Clenn<ntinen, from the juf, in front
= Vlrtrauter (ei8).. Knowledge (yra>cis) dm of first Lfbena, that * la of the
Relistita Soha with the forefather is and m a series of Lirhteniauat Jonen
(first)
nimg Till, with Maniuk nln him/it in (hpnaophischpn KftiPHfirier, Keilauhti>n Sobns
of the Ea (= mai. rablm de pkSr, the grn" spirit of the rrrlii^keit), that MUUer
between light and darkness.. Creators and BrIaer iv - u Oer Timm, identifies
(Kessler) Mander a. a. 0. S. 163 and following).
') It reads in the ism'iIitUchea Sptam 'A times refreshes & lt;a. O - 8. 14
A. 1) make the 2 - 8 l u f e for actions dea value de" religlosea, after
cathedral Geaots de" lalm from the knowledge of the teachings of the
Imm Madl dependent, that they

46
AJexandrinismus lent, the handling of the allegorical method stands also in the Islam
in the context of the spiritualistic Platouismus.. .Gleichwie the again platonic
teachings the Abstreifung .der of physical cover and the contemplation in the
heavenly home of .der Weltseeie strives for, according to muS {after ism'liitischer
view, .der shrewd disi physical covers of the law through Er-.bebiig z of ever
higher and purer realization moves away .und to the world of the pure spirituality
(Goldziher) Rel raise." d. Isl. a. a. 0. S. 126). In the Sfismug, die3 principle has an
effect in his/its view of the symbolic character of the positive in the historical
religions, his/its contempt dea Dogmen-glaubens and in the inclination to the
Antinomismus and to the Unfcirchlich-keit (dervish-decorations). Is as well to be
heeded, da& even the orthodox Schfitismus in his/its Traditlomsammlungen
looks after vgl at least the ideal of a future Keligion of the Mahdl, that is internally
relative for this direction. N. MR. S. 356and following).
The ta'wil stretches in the Bbismus like in the Ism'iliten-tum as well as (1) on
the writing-text, as (2) on the institutions and (3) the dogmas of the Islm3.
(ad 1, that kicked Bb, with a commentary to the 12. Sure of the Quran on, as
whose secret-sense his/its teachings developed he/it, and the sensation, that he/it
did with this art, accompanied him/it until his/its death. His/its commentaries
about different Suren belong to this at the most discussed one, productions of
.Versen" (vgl) miracle-are liable. z. B. N. MR. S. 209 the test of Sure 103 before
the governor of Isfahn. In his/its writing dalil i sab'a (sifter evidence"), in which
he/it has fi the truth of his/its religion of zuaammengefat the proof in Mk, he/it
refers to the tradition, after which Mhammed of the Koran says.
.hat he/it the Wisnenschaft of the inner, mystic sense of the things raised and from
him/it exclusively must assume their explanation (bajn) one.en. Him/it mnfi all
"Walt Folgea and standardizes subordinates." On step 5 wiril this
AuflBung of the Quran, that knows Trsdition and the law's ius allegorical with
the Zah len, well ehaft combines. S t e p 6 f b r t t o t h e B i o z e l h e i t e n o f t h i s
dissolution one, brings step 7-9 the higher philosophical part of the
s y s t e m o n w h a t , a ft e r t a ke n i a t o n t h e G re e k s ( P l u t o a n d A r i s t o t l e ,
h o w n e v e r d t j r I s l i a s i m p l y k n o w s ) o f c o v e r i n g . . The symbolism
becomes in DitraBcbi'itischem sense on that occasion on 'Ali from the aiSs
(outriggers) of the oi%. Mukammed led back. Does 'air can dana near ien jVu so?
airf as her/its/their God under the name mft'nS (secret-ion) (Dmsund) appear.
Hixt. et Rel. de "Nosum S. 46fi. With the Druze, al Bikim appears in this quality as
the deity, de Sacy I S. 00). Also the Hurfl belong together named in this
relationship with the iBrn'llitischen champagnes, J.R.A.8. 1898, S. 70 and
following).

47
each verse has .Bedeutungen within his/its meanings" and on those of the Imme:
.Wir intend 71 different Bedeutungen" and says, the key to this, all the prophet
gemeinsamen, mystic language is given in her/its/their sacred writing itself, Br..
1889, S. 915). Also the B" becomes from here. Drawing of his/its own sacred
literature as bajn d. h. Interpretation, to understand explanation, is, that as well
itself with 'Abdallah and the Syrian Ism'llierpropheten Raschlduddin (s.) o. S. 44
A. 1) find and there anyway in the sense of the Vollendung of the religion
through revelation of her/its/their secret-sense, Guyard a. a. O. S. 275). The
expression schlie&t itself so uniformly with those of the bb and tmkta. vgl.
nukta i bajn s. o. S. 22 . zusammen, that, as we saw, also have one on the
theosophical mind driving absolute as the secret one one and the secret-sense in
all the vielfaltigen appearance.
(ad 2, that Bb has, the religion-law of the Islam against the Bajn through a
new ersetzt1. The public cult, that always is handled much more laxly in Persia's
schfitischen church because of the theosophical influences, appears s. in it u. S.
141) lifted and numerous regulations of the muhammedanischen right and custom
become take abgendert, whose desideria of the annulment of the impurity
of the unbeliever, ritual the trade erschwerenden, exhausts until down to the
Einfhrung of knife and fork virtually, into account in favor of the culturemovement. Details vgl. unt. S. 109and following Since this essentially runs out
on the elimination of the church and social hardness of the Islam of law of the
Bb in Persia subsequently *) and the Bb this his/its program against big
courage and under active Beifall the Progressive like grim Haf this
reactionary until in the death pursued, the popularly-science is in the habit of
seeing here driving of the bbistischen movement. Zweifellos has the
culture-movement the outer Anlafi for the on') Over the G e ie 11 gebung of the Bb in her/its/their details vgl. Gobineau S.
3353.; Br. 188", S. 928; Ethe nnd Andreas a. a. 0.; and unt. S. 10" S.
") If on this occasion the Bb the religious tolerance and the recovery of the female
sex! (worthier Ehegesetz-gebung, Freigebnng of the veil, girl-schools, puts in front, ao
is to be heeded, dafi kicks open such demands as they go back to christliche
influences more or less already in the Ism'tlitentttm and with the $ urfi, de Sacj - I
S. 118. II, S. 696 and following Jacob, the Bektaschijje 1909, S. 37). Religious
tolerance and philanthropy stand already with the purer brothers of Bagra as a demand
in the context of her/its/their Pantheismns, de Boer a. a. 0. S. 88). Actually, also the
Ism'lliten were more tolerant than her/its/their reputation (vgl). Dassaod a. a. O. S.
49).

48
comes given the Bbismus and forms an indispensable factor in ibm, but the
Bbismus is vgl a religious movement, that has driving motive her/it/them in deru
interest in the Imm Mabdl and his/its theosopiiischen teachings, exactly in the
difference of her.. Br 1909, S. 306). . In the Gesetagebunu of the Bb, the antiritualism and Antinoniisraus of the Btini live after her/its/their textual side on and
in Hadrat i Kuddus consequently this tendency of the Bbismua of omitted triumphs
celebrated in contact with the tradition, has dafi of the Mahdi claim on all things
and is allowed this his/its alk-a (N.) MR. S. 3561T.)
But the communism and this incidentally only from opposing since" claimed
WeibergemWnschaft this before the rebellion in Mzandern about Hadrat i Kudds
gegeharten Btti, that led to her/its/their expulsion from her/its/their office from the
city Badascht and to the Rckgan" of numerous Blii, that Anstyfi took. like Dscbni
a. a. 0. reports even. an episode, that doesn't earn the generalization of the
opposing yard-histo-Rio-graphs, is their Nldeke on reason to comprehend the
Bbismus as a Communist movement after process of the mazdakitischen seeks,
German magazine program volume 18 S. 2S4ff. As well, the programmatic
Antinomismus of a Muhammed 'Ali of ZendschD, that is the bbistischen
principle of .alles, is gfgen purely" the wine-prohibition of the Islam turned [K. Beg
a. a. O. II S. 199. 3%and following), not arisen against the Bb, that prohibited
not only the "wine but also opium and tobacco. The position of the Bb is
controlled from the positive principle: .ihr m&t you and your actions of
mirrors does., d.imit her/it/them in these mirrors only the sun, that loves for
her/it/them", sees Nicola Bry. ar. 8, 133, and seem to meet with there the classic $
of ufismus, that as a nomistischer1 * a hbertinistisclien Ausbeutimg of his/its
principle of the divinity all the Existierenden and the UuWirklichkeit of the
evil, how we can observe her/it/them in gewissen Derwischordeu, the
aristotelischen principle of this ^ eoouj? (Mbigkcit, entgfgensetzt, Grundn of the
Iran. Fh.lol. II S. 290) vgl. J. A. 1S66 II S. 397 A.). Anyway, the Antinomismus of the
Bb appears, as he/it in his/its Abstreifung of the institutional as the material in
the religion with help of the allegorical method in principle is available, through
din fact of his/its own legislation and religion-foundation paralyzes. Here, he/it
differs bewuuterraa&en from the $ tsmus for itself. As the Imm Mabdl has
a historical mission in fact he/it they of the reason in the sense of the Schfitismus,
specifically the ism'ilitischen
*) Over the differentiation a" nomiitiiichen and one * tnomi "tables ".i |i.m "i vol.
Ooldwher Vorl. . d. I "l. S. 1"7 and following

49
a new historical religion, that can be thought not without her/its/their book and law..
And here the Bb tatschlich stands more conservatively and church
than dag Ism'iliten-tum. Brought in the Mahdi Muhammed ibn Ism'il the
system of the 'Abdallah only as one figure for the esoteric belief, waiters
raises him/it an esoteric religion-philosophy, that draws her/its/their
consequences in the contrast against the Gottesglauben of the Islam (step 79), itself de Sacy I S. CXVIII. The Bb against it looks for exactly this
Gottesglauben, that seems culture-bliss at all to him/it in his/its church and in
the modern world in Klerikalismua, sfischem pantheism and diesseitiger to
sink to save and to enliven. He/it trades himself so very much over the
(Greek) origin of his/its theosophy, da& he/it the Gottesglauben of
the Islam and to announce that of the Jewry and Christianity with it at the
same time believes and to restore strives. He/it is enough Muhammedaner in
order to understand his/its prophetic mission in the scheme of Muhammeds and
the apostle of the theism gives his/its new Koran as code for his/its
community, .das Tolk of the Bajn." Characteristically, he/it refuses to tolerate
himself his/its allegorical interpretation (ar). baj. II (3). The allegorical method is
good for him/it to the dissolution of the ahead-going religions, his/its own
one(s) should be taken literally in order to be the historical religion until on
further, that the former absorb as the absolute one at the same time.
(ad 3. The allegorical dissolution of the muhammedanischen dogma essentially
refers to the Eschato-logie in the Bbismus and with it once on the traditiondogmas of the .Zeichen of the Mahd!" and thereupon on the Urdogmen of the
hereafter. Here, it is missing on the other hand doesn't number-hand
processes in that of the Neuplatonismus of caused directions of the Persian
Islam, specifically the Ism'llitentum, and the Spiritualisierung has to do again
here with the neuplatonischen aversion from the Materiellen and
against the metaphysical dualism. In this system, the bodily resurrection
doesn't have any place and is coming only from the immortality of this as ray
from God and into the deity of coming back soul the speech, with what not even
these as individual but as the general spirit, that one (absolute intended ist1).
This Monismus of the spirit sees
") For the IsmMliten vgl, z.. B. Guyard, Tragm. VII, S. 363: .Wisse that doesn't
input the rational soul into the body and also therefore lat itself in the death from
him/it (as an individual) not but that she/it illuminates him/it a wall like the sun.
The wall picks up light through the Auutrahlung of the sun. So, the soul awards
him/it (body), that she/it, lives and beauty, exposes, ". For the arab. Aristoteliker
vgl. Z - B. Averroea, from the Goldziher (the wl). Phil. a. a. 0. S. 65) say:
Ropmer. The Hbl-Bchri.
4

50
conditions only mental in paradise and hell and relations, nmlich the Gottesferne
and Gottesnhe the from God emanierten and to him/it Eurckstrebenden spirit, above
all on the step of the human Bewutsems. This is in contrast to the Islam, vgl. however
already the allegorical explanation of the mythological elements of the Eschatologie of the
Mu'tazilifccn, that Eschatologie of the Arabic Peripatetiker imd of the Sfismua and
her/it/them eracheint already with the IsmS'lliten. However, the contrast against the
muhammedanische dogma is withheld for good reasons with them, what involves the
point of the bodily Auferstehung, and also in her/its/their express Spiritualisiertiug
of paradise and hell', not polemisch current done in the same positive orphan we
see the Babismus recite these teachings, after however the Scheicbiaekte with. had
precedence an ausdrflcklichn polemic against the leibliche resurrection war1.
The Spiritualisierung of the paradise and the hell is the Bb in the difference of the
Islam and the even older religions a Fundamentalartikel of his/its religion.
You/they claimed the people like the children with the candies of the paradise and the
scare of the hell lures and frightens, now against it, the mankind arose and ripe for the
spiritual understanding of these sizes (pers). baj. Br. 1889, S. 924). The paradise is the
spiritual perfection of the human being, that in one in the looking at the Tlieophanie of
the logo in the prophetHis/its teachings exits on that ee doesn't give any individual Intellekt;
it is the same spirit, that sieves in all individuals, revealed..*. For the 's f i
s, m is s u in God this Lehra the prerequisite of his/its teachings of the spirit's
return ("- o. S. 33 and following), this itself in the unio myutica of the soul
with God carries out, to which the teachings of the Averroes of the
conjunetio intellectus (". a. 0.) comparing is.
*) For 3U> lam'iliten vgl. the 8. Step of the system "Abdullahs to de
Sacy I, S. CXXIX, Gujard Frngra. VII, S. 365 and following, XVIII, S. 400and
following; for the arab. Ariitoteiiker Ibn Arabi (Z.D.M.G). 1898, S. 523); for
the fi-mna Grundr. d. Iran. PhiloL II, S. 279- 289. The matter finds, "I
spare nnd "uch in old mu'tazitiBchen schools (since Sacj I, XLIV) with
aolchen champagnes like the Bunin (J.-R.-A.). 1898, S. 70and following)
and the Nusturi, Duaaaud a. a. 0. S. 76). In the present-day Persia, she/it is
represented by the Achbri preference-like, Qobintau a. a. O. S. SO and
following), voa those the Scheichi ao liberalism and Popnlaritat unequally
bertrofien becomes.
') The teachings gets along air Scheichi of the resurrection of the body between the
church dogma and of his/its absolute Leugnang with the Achbri (Gob).. 8- 30 and
following}. She/it distinguishes a heavenly or inner body (dschasad i btini)
from the material body, that sinks. the aufersteht in the sense of the
teachings of the rudsch'a (vgl). whether. S. 19 and following), vgl. Br. 1889,
S - 929, T. N. Grade E S. 236. Sheik Ahmed El Ahsi became z. over it from
the echl'itischen clergy . in Kaswin attacked and denounced as a heretic.
(Vgl. to it whether. S, 18 m.).

61
step and live sound him/it, the hell is Gob the .Unwissenheit" of those, that don't know
anything of the human and divine spirit's unio mystica.. ar. baj. Ilia Uli, the
expressions are widened there: .jedes thing has his/its paradise, namely his/its
thoroughness or maturities, and determines his/its hell, his/its immaturity or
Unvollkomtnenheit, of God for bekommen1' (pers). baj. IVn, Br. 1889, S. 930).
A second radioes is the Spiritua^sierug of the escha-tologischen drama,
that the Bab in the 11. Chapters of the pers. Eajn with his/its appearance as the
advent of a new prophetischen demonstration and Religiobsgrttndung
equates: the Totenauferstehung (kijmat) is the spiritual dawn of the souls,
that from the diggers of the ignorance on the youngest day, the day of the ascent
of the Wahrheitesonoe (Bb) s. o. S. 16 f, through the trumpet of his/its message
and the angels, his/its apostles aufgeweckt become. The court happens N.
for itself in the comment about him/it, that is she/it break of the court from
sword-sharpness MR. App. II, S. 334). Either for this, process doesn't lack they in
the Ism'ilitentum (8). Step to the system dea 'Abdallah, de Sacy I S. CXXIXj. So,
Raschlduddia (s.) has o. S. 44 ADID. 1) Guyard calls the seventh world-prophet a.,
with whom the day of the dead person-resurrection dawned a. 0. S. 107) and
understands the victory of her/its/their religion waiter the Druze all andern under it.
BE STEHEN REMAINS OATH ABACHLUFI OF THE WORLD-HISTORY BESIDE IT. It is this the
last of the youngest days where he/it came pro ph "teozyklus to end and
zurckkehrt in God the world, in that everything sinks in him/it, vgl for the
incredulous death, for which faithful Beseligung mean, what. Gobi-nea.u S. 334
with Gob. ar. baj. VIII (3). The ism'llitische Anschauung of the worldperiods works itself aus1 here. Incidentally, it goes from the appeal of the
Bbiamus on schfitische tradition*) The eighth step to the Sjitem the 'A b d a 11 5 h (n.). o.) teach: .T3 a. .lngste
court and the end of the world, as the Koran teaches it, .bedeutet niohti other than the
revolutions of the heavenly bodies and the .Univerium", that "I follow intermittently: the
Hfrvorbringuna and Zerttrang of "all things gemfl of the nature and composition of
the elements after the .Lehre of the philosophers." The 7 periods of the 7 worldprophets constitute a Weitaykluf (vgl). from. S - 16; 20; 44 . 1), this z. B. after
dmaischer teachings with 5 "m*a Alf the .Ruheponkt" in dearly seibat (de SsOy J)
comes back S. 43 nm.). Dewelbe repeatedly sieves as well, irie his/its ein*elnen
periods. The teachings, that a. the world-dramatic background for those of the "uiich'a
o. S. 19 and following) mean, itammt at the P lotin" apprenticeship of the perionoxaxaoxaois, that kicks open aneh with the stoics, vgl.. Winch [bound, eacb. the
Philo."' S. 150. 203). Her/its/their stellar character rejects n the Orient sound there on
the other hand. Dab of the Bbmut actually this Oeiohichtabetrach-

62
words there imams, like which that the arrival of the Mahdl equates with the
Thcophanie Allah even to the Endgericht and that, where the talk is about 1000
Adamen with ever 50 000 years of gap, Kitb El Ikn. vgl.. u. S. 83 and following .
Ed. 'All pen Kbn S. 101, 119, forth, that the Hadithe themselves didn't remain
untouched by such Anschauungen.
The third point is the Spiritualisierung of the .Zeichen of the Mahdl" in the
narrower sense. The claim of the Bb, that to be Imm Mahdl, vgl led to it,
that the schfitisclie clergy so sensitive in this point asked about this in
her/its/their church of passed on signs of the Mahdl, by itself. z. B. the
Verhr to Tabrtz after T. N. S. 25 and following Browne has them/her/it re
Lehrpunkte of the orthodox Schl'itismus in T. N. Grade 0 from 'Akid-usch-Schi'a composed - the Bb immediately has, however, only the wonderful
production of saying-talks those of the Quran (vgl) from these signs. o. S. 29and
following) lets be valid and interpreted all remaining allegorically in Dalil i
sab'a: the sun-darkness is the departure of the .Sonne" (vgl). o. S. 43)
Muhammed in favor of the Bb, that Sternenfall the departure of the theologians
and ministers of the Islam", which represents even the heaven, that d. now split
h. aufgehoben (vgl) becomes. Kor. 81 u. 82)1}. The division of the moon
through the Mahdl means the annulment of the religion of the Islam, bringing
together of east and west through a Mirakel of the Mahd! the peaceful
Vlkerverkebr, the conquest of cities the conquest of the hearts (vgl). Br. 1889,
S. 915; T. N. S. 28; N. MR. App. I. S. 323ff. The last of the quoted places, that
belongs already the spateren Bbismus and brings a religion-conversation
between a Bbi and a Mull, shows the impact of the culture-movement at the
same time if the Bbi leads away the superstition of the Mulla with vicious
mockery from the western science." At the same time, the point is here, where
the Bb
tung shares, gives from the corresponding implementations of the 'Abba Efendi in
Lecons No.. 41 forth. He/it meets gathers with the Hurfi here, vgl. Husrt, MM Oct.
1909, S. 242 and following . To the .Ruhepunkt" vgl. Goldaiher. ZA volume XXII, 8.
340.
') As well the Ism'iliten vgl. Gujard, a. a. O. S. 188: The reli-gionsstiftende prophet
(natik) is the sun, his/its outrigger (aan) the moon. The logo-deity, whom he/it
represents, as well as the heaven is called his/its religion, that he/it establishes; to
the earth, the .Wissenschaft" of this Religion corresponds, that the light as
revelation and as HeiUgnt with the rain verglichen becomes.
') The allegorical interpretation of the two knownest Mirakel Muhammeds, the
division of the moon and the wonderful night-trip roof Jerusalem in rationalistischem
sense has h i already near the S c h e i c her/its/their place (Go-bineau 3). 30). Vgl.
dam the Apologetik the sight standardizes i Kerim Khan s. a. S, 88.

53
mufi quarrel.. He/it takes the allegorical method (3) from her/its/their own
Proklamierung. o. S. 32and following) the right, to turn these against her/it/them even
and to be able to master her/it/them as the Mahdi in this manner, vgl. T. N. S. 28).
Endlich takes the Bb the entitlement for his/its allegorical dissolution of the
Mahdi from the religion-historical Erwgung here, dag Christ the Jewish Messiahpredictions and Muhammad the signs of the return Christi after the gospels not
literally filled, although they admittedly were the Gesandten god. If his/its
opponents now insist on the literal fulfillment of the signs of the Mahdi in the Islam,
so they equate themselves to the Jews and Christians despised by them, the Christ
bezw. Muhammed discarded for similar reasons (Br). 1889, S. 916).
8. We get also the zoroastrischen the comment of the Bb about the
aufierislamitischen religions, excellently the Christianity and Jewry, with it on the
side. You/they come on a line with the Islam as former Offenbarungsstnfftn of the
Urwillens, that now also to such a hcrabsinkfc to stand. Moses and Christ. on the side
also Zoroaster vgl. Br. 1889, S. 501 . becomes in analogy with Bb like Muhammed as
nukta aufgefafit, they had only a more modest mission {s. o. S. 43). Her/its/their
acknowledgment is like the Muhammeds and the Islam for the Bbi pflichtmfiig. The
Bible has to be revelation-document like the Koran for him/it. But only just in that of
the youngest revelation-bearer, that Bb, given allegorical interpretation. Because .alle
sanctify, books are written in a mystic language, that demands interpretation", and
(Dajil i sab'a) the Bb is .das secret of the Syrian gospel, in the Hebrew Pentateuch and
in the Koran Muhammeds" (Kom). z. Josephsre Br. 1899, S. 909). The original, furthergrasping form of the scbfitischeo discussed with the nukta-Begriif tradition, da& the
point of the b of the whole Koran is contained in, s. o. S. 21) if nmlich is: .Alle
secrets of God are in the sacred Bchem enthalten, these are contained in the
Koran, dieaer. . in the point under the b" (so z.) B. with the Hurfl and a vorhurfischen
writing vgl. Jacob, the Bektaschijje S. 48). The Sfismus always has N. the Koran and the
Indschll (gospel) T.) in an inner unit seen. There, Jesus is the Urbild sfischer Gottesliebe
and self-renunciation, completely like it the Bb intended. The sfische world of thought
and devout language is fully from johanneischem and paulinischem property (vgl).
Whinfield, Mathnavi 1887, Introd. S. XVI and following). So, even a Kazem Beg could at it,
that has Bb, his/its self-name thinks these from Ev. Joh. 10 borrow, J. A. 1866 VII S. 343)
and the question can really be, whether the Schfitismus, from him/it

54
him/it there t.. t. flowed, s. o. S. 13 and following) this not at that time did. The
Bb even doesn't appear further trusted with the new will and doesn't give
itself away with his/its interpretation in the individual one. Whether he/it was
touched by the upswing, that the knowledge of the .syrischen gospel"
through (n Persia through the aufseheuer-regende and from Schlrz, the
home of the Bb gone out modern translation of the new will into the
Persische1) the known Henry Martyn of the year 1811/12. the 'Ali Dhl pay
him/it under her/its/their prophets I MRW 1908, S. 766 . experienced,
escapes the observation. There never has been a lack of champagnes, that
show one christlichen impact and looked verderbten gnostisch for
Christianity more or less contact with one, in the fore Orient. Beside the
Nusairl and Kyzylbasch, the Hurfi are the next parallel here on the other
hand. Fadl Allah has on the logos in the Ev. Job. Chapter 1 Concerning taken
and served itself absichtlich of Christian expressions (J.-B.-A.). 1898, S.
86). The Bbi share the gnostische interest, Bible and Koran with her/its/their
teachings with him/it and, to favor the way of the allegory in unison (vgl)
among each other. the letter of a Bbi of Smolensk to Kazem Beg a. a. 0. H S.
474). The practical annulment of the ritual impurity corresponds to him/it
specifically in the traffic with dissenters (ar). baj. V (T), s. over what in the
individual one u. S. 115. In the difference of the Samus, that the religions.
he/it speaks of the monk, from the mosque, the synagogue and the firetemple. into his/its absolute religion of the mysticism dissolves, without these
even to a new historical religion to erheben, she/it seeks the Bbismus
like once the Ism'itentum into a new extensive religion-community of the
Mahdf zusammen-zuscbJiefien, that is introduced predictions as the fulfillment
of all of her/its/their different messi-anischen. So, spater Beh Allah, the
Messiah of the Jews, claimed the come back Christ of the Christians, that
Mahdl of the Muhammedaner, that d. to be Saoschyant of the Zoroastrier b,
the person, in whom all these religions find her/its/their higher unit. So, also
the ism'itische system teaches, that on the 9. Grade the d'i (missionary) to
fit the named religions, de Sacy I S., for itself in this manner instructs CXUX.
While however, the strength of the movement broke through the esoteric
religious skepticism here and raifibraucht became for political, more exactly
dynastic purposes on the other hand, the first doesn't hit with the Bbismus
and the second only quite temporarily to. He/it meets with the Druze-hood
here, that likewise
*) Fact is anyway, dafi the Bbi always this in the Persian aber-retate N.T. reads, J.A.
186" II, 8.. 400) and good in it information knows [Br. A year a. the Persiuw S. 816
and 216 . 1: her/its/their preference ffir this of ailmentcoat Jesus.

65
It left skepticism and politics after al Hkims death behind itself and the a religion of
the Mahdl, to also raise without the sacred war among the Christians, sought {vgl.. de
Sacy II S. 150; Beh Eddlns effort, the Christians to waiter-witnesses, da& in
Hamza the signs of the return of Christi is filled and S. 531 his/its Sendschreiben
about this at the Byzantine yard; S. 515 his/its Abschaffung the h. War and S.
681 his/its principle of the Religionsfreiheit interconnected with his/its order, to
extend the teachings in the east and west.
9. The political in the bbistisehen movement, as it in the rebellions of the Babt
in the years after the death of the Shah Muhammed (4). Seps 1848) steps to light, is
as a more or less accidental namely to be understood in the Babismus. More than selfdefense, because as attack, these rebellions were placed in scene by the overzealous
apostles of the Bb caught in Mk under his/its admission, about the peoplemovement for the Bb against the clergy and them/her/it of her beeinflufite and to the
Rcksichtnahme on her/it/them damned government, to create air.
Dasselbe interest led some Bbl to the assassination of the life of the Shah Nsir
Eddm of the 15. Aug 1852, this to the scary execution of the Bbl from the 15. Seps
1852 and led her/its/their gnzlichen Unterdrckung in Persia. One cannot let
oneself lead the dynasty of the Qdschren to mine, that have Babismus, through these
facts falls and the Mahdl wants to place at her/its/their place, so close to the thought
within the Schfitiamus, that the fight is innate for the Thronrecbt of his/its Imme, lies
one followed too much the representation of Gobineau's until now, this old fight is up
again-lived in the Bbismus (S.) 275 and following) and roofed too little, da& he/it
she/it from bbrfeindlichen sources, that had an interest in it, to draw the Bbl as a
high-traitor, scooped. The certain insurances of the Bbismus against later time (vgl). z.
B. Beh AUh's letter to the Shah Nsir Eddin of the year 1868/9, s. u. S. 102), the Bb
and his/its sect didn't tend any political ace-pirate-ions and didn't participate officially at
those acts of the self-defense, gets rubige attitude a background completely through
his/its own one(s) since 1852. The assassination, that announced expressly as
aberration of some Bbl here, wird> declare yourself as revenge-act the execution
of the Bb and the bbifeindliche politics of the shah actually sufficiently, that blocked
the Bewegung the way, on which she/it in Blde not only in Persia but to win far
in addition hoped. The Bb, from which also Gobineau acknowledges, dag he/it no
political ones from" sights but only a religious reform pursues and the Regierung
acknowledged in the fight against the clergy of the country as the given authority (S.)
273), demand in his/its Bajn

66
{ar.. baj. Gob. V (19) loyalty to the Landesfraten, from which he/it expects the
confession and the protection of the true Religion at the same time. However,
he/it distinguishes expressly between babistischen and incredulous kings (YII, 9). The
political ideal of the culture-movement steps in the later Bbis-mus, that s-u
konstitutionelle monarchy .nach English pattern", more definitely to light. S.
119.134.154and following). The rebellions become from the later Bbismus (T.) N. S. 35)
explains so: .Das people of the Bbl didn't have yet .genug knowledge of the
fundamental and secret teachings, .des Bb and she/it recognized .nicht her/its/their
duty (the passive resistance). Her/its/their concepts and views still were from the
.frheren type and according to also her/its/their action. Moreover the way to the .Bb
was locked and had precedence .auf the government and the population cause of the
gefeiertsten Mudschtahid with murder and .Totschlag, robbery and looting against
her/it/them. So, they got up .in cities, where they were numerous, to the self-defense
in accordance with her/its/their .frheren belief." And actually the Bbismus already in
the Bajn differs i fundamentally in the prohibition of the religion-war (dschihd) for
itself from the Islam: .niemand should be killed .wegen of lack of faith, because it is the
palpitation of a .andern against God's religion and who orders, .nicht of the Bajn is. No
sin can be bigger than these" (vgl). ar. baj. VII, 6; Br. 1889, S. 927 and following). The
regulation that in a country, where became the Bbismus people and state-religion, the
unbeliever the royal protection withdrew, announced she/it the lawlessness and should
become a capitation of auferlegt (ar) for them. baj. VII, 16 vgl. Gob. S. 338 and
following), need in no way as to be laid out in the sense of the actual dschihd
happens from Gobineau. The inconsistency would be too big. Also the wish of the Bb,
thinks Persia's 5 inner provinces after the victory of the bismus, that he/it asserted
himself as a mental victory in very next time, to reserve from Unglubigen
(ibid). VI (3), gets along after the pattern of the Islam in Arabia also without aid of the
thought of atrocity. That he/it didn't step vigorously the revolts into the way under the
leadership of his/its bedeutendsten apostles, gets along but deals lfit God. The
rebellions testify to the impatience of the begeistertsten apostles of the Bb to see his/its
matter triumphing. Also they probably have hold up the political Mahdiideal, however,
this is not even in the above place
') The Abrogation of the dachihd is found ebemo for itself with the Druze, de Swy
a.. a. 0. H, S - 515 nnd the JJurfl.. o. Anh. I, Tgl. also the Abmedijja ant. Anbang II.

57
(T.. N. S. 35) by the people testified. The movement was a theo-sophische, no
political one(s). The Mahdi, that a Husein of Buschrja proclaimed in his/its
home Chorsn and Muhammed 'universe of Brfursch in Mzandern, was
a theosophist, no commander. The latter, that itself as a such one ouch
his/its place, to want to place, seemed, the leading spirit was in the rebellion
in Mzandern (autumn 1848 until summers 1849), died on that occasion
however too early in order to certainly as political Mahdlprtendent
festgestellt be able to become and his/its acknowledgment of sides of
the Bb (s.) o. S. 29) much more dagegen1 speaks. From Husein of Buschrja,
however, it is known that he/it reached only for the arms after he/it had
exerted everything in vain to win the government against the superior
Klerikahsmus for the Bbismus as her/its/their natural confederate or to
interest at least. Hddschl Mlrz Agbsl, the prime minister of the Muhammed
Schab, to characterize the Gobineau excellently, weifi (S.) 161 and following],
if no friend was the clergy and therefore encouraged the Bbismus initially
more than pressed. As however, he/it was threatened by the movement to
grow over the head and the clergy, in whose own rows she/it had to record
the most important successes, armed to the self-defense, he/it allowed to
leave progress it and muote helps the clergy against his/its conviction
against the Bbr. To deeply, the influence of the muhammedanischen clergy is
in the wide layers of the Persian people rooted as you know and only an easy
upper class became addicted to the religious nihilism under the Einflufi of
western culture and science. Therefore was to her belonged Mirz Aglisl and
the religious revivalism of the Bb a man like him/it internally foreign; it
connected her/it/them actually only the common interest in the religious
tolerance and kulturellen recovery of the country. Gobineau (S.)
portrays 164 and following), how Husein of Buschrja sought to convince the
minister in Teheran, da the reactionary Bigotterie of the schfitischen church
the disaster of the country is, in that she/it completes it against the west and
the blessings of the western culture, during which Bbismus cancels
the ritual impurity of the dissenter, for soon-form in the sense of the West
fights, and a religion announces, in which the religions of the east and the
Westensi of the Islam, the Jewry and the Christianity to one single rereinigt
would become. For this, the Bb can't any more inferior Vorgnger
than the Emperor Akbar, the ijiefewiden Ism'll and him/it
') The possibility iat after all given, since n. the Schl'iten the Mahdi until today. a.
"ihib al sejf, .Mann names dea of sword" Ooldziher Vorl. . d. Isl. S. 314).

Emperors nadir shah current does. Ea therefore is a visible interest of the Staatsraison to
support him/it. The minister failed, the shah died. no miracle, da these prophets to
the self-help for her/its/their matter grasped, admittedly only to her/its/their damage.
How glowing her/its/their belief in the matter of the Bb was, the remark shows
Huseins of Buschrja in the castle al Tabarsi, m one year will be acknowledged the
Mahdi in the whole world, because that of Gobineau S. becomes so 232 world-conquest
of indicated statement, forcible in the sense, of analogy of the sermons the cure-advice
al'ajn in the camp to Badascht S. 181 understanding is. So, it therefore draws near lies,
the Bbismus in consideration of its arms-walk and misleads his/its remaining
relationship with the Ism'ilitentum to understand after analogy of the political
movements of this direction in the early Middle ages so, radioed is the comparison at
this. Browne gained the insight vice-versa over the study of the Bbismus, was not dag
the political motive also in the Ism'itentum the first once and improperly was
exaggerated, A Lit Hist. of Pere. I S. 407), also like de Sacy I S. 112 his/its appeal for
the national-Persian Empfinden only as the secondary been looked at. The
primary was berall teachings the mental pleasure at the content of the recited
theo-sophischen.
10. One last point in the teachings of the Bb became for the movement evoked by
him/it from crucial meaning and represents an original into her/its/their at the same
time. It is the proclamation of the .man juzhiruhu'llh11 (= this, that God will let
appear, vgl. zuhr, a. o. S. 16. 42) as the gr&eren prophet, who will come after
him/it. She/it performs only in the Bajn and means no more and no less than a renewed
Projettion of the MahdlgestaJfc into the future. Whether grown not the Bb itself his/its
task saw or was decided by moving of the expected victory of his/its matter to it,
is not to be said. Actually, the idea itself reminds and the tension, into which the sect
was put by it, at the messianic Parusieerwartung of the Christian Urgemeinde. Also
there .war the view decisive, in Jesus, the Messiah appeared, but in glory and to the
erection of his/its empire on Earth must come still first a zweitesmal he/it. It now
further-be fact, da& the Bb itself on the Christian Parusieerwartung in the form,
as the Islam utilized her/it/them for itself, looks at back. Since igt Muhammed
her/its/their Erfllung in form of the Parakleten and he/it picked up her/it/them in
the promise of the Mahdi on the new one at the same time. In that the Bb now acts as
the Mahdi, also he/it insists on it, his/its Paruaie to verheifien, because every
demonstration of the Urwillens terminates them/her/it

59
next already at, after dal i sab'a, Br.. 1889, S, 913f.). According to the teachings
of the return (radsch'a), the prophets always only are the same man and so the
Bb can as well as says: .Was in the prophets of the past spoke, now speaks in
.mir and will speak after me in the one juzhiruhu'llh, because it .gibt no
termination of these demonstrations" (ibid).; vgl. to the last whether. S. 51
Comment 1) as also: .Alle, that was before me, .haben my day expects and if I
become he/it juzhirubu'llh .sein one, I will create her/its/their religion for them.
The solution .hngt at him/it m. j. A. and you become .werden" (Gob) through
him/it lit. ar. baj. II (12). The debatable size is thought the prophets of the Bb as
the next in the row consequently. Whether as the last one in this world-cycle,
remains debatable, he/it would be anyway if the iaip'llitische world-week of 7
days to 100 years each should remain differently maintained, not, as the Bb
apparently means it, however, as an eighth religion-donor conceivably.') The
Unbestimmtheit of the statement of the Bb at this place later seemed
ominous, s. u. S. 60). Objectively, the Bb describes the figure completely in
analogy with his/its own Mahdlanspruch: He/it is the Mahdi (shibu-z-zamn), that
everything in the heaven and is handed over on Earth from God, who brings about
the youngest day of the Begegnung with God, {Gob. ar. baj. X, 4ff.), this
itself however likewise only through .Verse", not through nature-miracles and
weltliche reign (pere) expels. baj. VI, 8 vgl. Br. 1889, S. 925). As Mahdi in
the theosophiscben sense, he/it is Gob the nukta, through which all natures were
created. ar. baj. VI (10) and that manages her/its/their return in God, ibid. X, 4 and
following), in that he/it clear-puts the Geheimnisse, puzzles and hints of the
religion of the Bb and his/its true nature, d. h. the allegorical sense of the
Bbismus ahead-going him/it knows and teaches, quotation from Bbs writing in T.
N. S. 55), He/it becomes pers the Bajn, that still now is in the stage of the seed,
in which shakes the fruit, in this sense. baj. II (7) and will be reading of a verse of
him/it more worth than the lOOOmalige of reading through of the Bajn (V, 8).
He/it primarily will therefore bring a new book, s. over it unt. S. 69).
The significant now is that the Bb this size in his/its last period to Mk to the
relationship-point of his/its religion, as well as made his/its personal piety like
his/its religious legislation and with it according to the matter to his/its
ursprnglichen function as bb of the hidden one, but before') Vgl.. the formula out-stepping in the later Bbiamm of Beh Allah alu of the
appearance God-father" seibat in her/its/their relationship with the drusischen formula
(s.) n. S. 107 Comment 2) and his/its appeal against the sehi'itische tradition, dafi on
the Tape Allah's end itself Ala Mahdi will appear.

standing Tmm Mahd! came back. So, T. says N. S. 55 from him/it to Mk and
Tschihrik caught sedentary Bb: .Die .Hauptsache and the main-purpose of his/its
writing was .und the .rhmende description of that Gr&e, that will appear soon,
they its one, and everything, his/its darling and his/its whole .Sehnsucht, was. He/it
wanted .aufsteigen only in the dependence of the love of .ihr of the highest degree of
the thoroughness and divine fullness and was so full to the love of her, da& the
Erinnerung at her/it/them the beaming light of the dark nights .auf Mk and
Tschihrik was." And he/it even says about his literature falling into that time: .Das whole
Bajn and who him/it an-.gehrt, moves about the proclamation the one juzhiruhu'llh.
.Sie long for him/it as lovers after the lover' (pers). baj. III, 3 vgl. T. N. Grade V. How
he/it shaped the piety of his/its community very much in the sense of such a sufischen
Gottessehnsucht in hezug on this size, his/its rules show to carry a Riag to the constant
memory of her/it/them to free a chair in ilireri meetings for her/it/them (Gob). ar. baj. VI,
10, LX (1) u. dgl. Here, the tense Mahdlerwartung the orthodox simply appears to
schfitiacheu church. vgl. whether. S. 11 A. 2 . until the high voltage increased. It cannot
be exported in the individual one here as the regulations of the BajE take concerning
everywhere on this juzhirubu'llh one. From besonderer meaning, the connection
participates, in which he/it is placed with the culture-movement and the corresponding
Reformforderangen dea Bajn: Ways and means of transportation shall after the
pattern of the Fraukeulan the is shaped, so that the tidings of his/its appearance
penetrates in finished through telegraph and press country at that time, and the
children should be treated humanely in the schools, (abolition of the beating-penalty)
because sees can decide he/it under them (Br). 1889, S. 927).
Dafi of the Bb it openly left, whether this bigger prophet will immediately or only
appear to corresponding distance after him/it in one of the remaining prophet-row, the
schism happened in the year 186677 proves in that Beh Alih put forward the erstere
Auslegung of the Bajn for itself and the trusted of the Subhi Ezel the latter (Br)
defended. 1889, S. 5H. The more final could refer to the consistency of the system, after
what two prophetic cycles doesn't follow sien so quickly, but each Religion
develop historically first, until she/it is replaced from the nchsthheren, so the
actual nature of the proclamation of the Bb zustatten, that unleashed the theosophical
Mahdismus at the same time and stretched, came the Beh Allah vice-versa. Also the
Bb. might appoint the Ezeli on what for itself. as upper time-borders to the
appearance the m. i. A. 1511 and

61
2001Years (pay-values for his/its mystic epithets ghijth = help and mustaghth
= with him/it one help seeks) (pers) boast.. baj. II, 17 vgl. Br. 1892, S. 299 and
following), in 30, he/it opposes itself zugleich a low time-restriction in
principle. Since of course rehnen ma&ie, da&amp, he/it with it; immediately
claimants will get up. vgl. the parallel Ev. Matth. 24, 23ff. .bat he/it his/its
community Verhaltungsmaregeln hiefr, that testifies just as-very much to his/its
unworldliness, given his/its piety honor as she/it does: .Wie of the time Muhammeds
until today, for 1270 years, nis-.mand capable was, sayings (jt) immediately
his/its (in the Koran) .hervorzubringen, so it becomes after the downfall of this sun.
(the Bb) is until the appearance the m. j. A. It is ausgeschlossen, dafi
somebody besides him/it m. j. A. Claim hereupon er-.hebt. If somebody toots it and
brings up sayings, so .niemand can oppose him/it so that sorrow over this
Wahr-.heitssoone doesn't come. Either he/it is he/it m. j. A. . and ea is .tatschlich
impossibly, & lt;ja& it another is, because he/it reveals .seine sayings
spontaneously. why then the truth (hakk .vgl). whether. S. 20 A. 1) negates, this
one day and night expected? .Oder what is actually impossibly is not ea he/it., then
.berla & amp;t him/it itself! Ea is not matter of the creatures, him/it .zu directs;
the respect before the name of the lover prohibits .es" (pers). baj. YT, 8 vgl. Br.
1889, S. 925). Was door and gate opened the claimants with it and actually is
Beh Allah niclit the single one but only the last of the same, whom with it
succeeded alone, to become generally accepted. The Bb even seems after the
death of the Muhammed 'universe of Brfursch, that he/it first put forward, of
Sabhi Ezel to have aaserseken for this dignity. FROM THIS N / IRAEA, THE FURTHER
DEVELOPMENT OF THE B&BISMUS TIES.
II. The position of the Brfiderpaaros Sobhi Ezel and Beh
Allah in the rrbbiBmns (1844-1853).
1. You/they position of the two brothers in JUnferkreis of the Bb.
The news about the beginnings of the spateren leaders of this
Bbismus, Subhi Ezel and Beh Allah, come us besides from
her/its/their own camp. on Ezellaeite from him/it grasp bihischt and
vocal and written communications Subhi Ezels at Browne
vgl. T. N. Grade W, No. 1 u. 3; Br. 1889, S. 994 and following, on Behiseita
from her/its/their different Geschicutsdarstellungen (N"). MR.; T, N.";
with Phelpa, vgl. whether. S. 3 and following u. S. 7) . from the nuktatu'lfef1, the Dschnt of Kachn to, whose first-class sources*) The title is just as dark as a personality introduced in the book "la Dscbenb i
oufet" i kfl among the leaders after Bb" death.. K5f (K) = Kascho. tgl. * MR. 3.
391 with comment).

62
Character we, whether.. S. 4 explained; vgl. N. MR. App. II No. 6. 11. 13. Since
Dschni's report is very uncomfortable for the Behl exactly at this point, he/it is in
her/its/their revision (N.) MR.) unterdrckt. One of the Beh" is on the other hand!
Mirz Muhammed Ron Zarand towards. Nabil (same pay-value as Muhammed)
inI9Stanzen brought chronology of the most important events of the life of the Beh Allah.
vgl. Br. 1889, S. 983and following the text with translation. credible, vgl. Br. 1892, S.
304and following).
The Brderpaar, about which it is, belonged to the glad-Estonians to supporters of
the Bb and played already the leading role in his/its two last years of life in the sect.
It doesn't come from the circles of the clergy, as most of the remaining apostles of the
Bb, still from the commercial middle class like the Bb itself but from the aristocracy
of the country and a family, that putting the country high public servants was
accustomed. She/it comes from only in Mzandern, a small place in the valleys for
the South-edge of the Kaspischen sea, that siud the popular winter-stay of the yard
and the Persian aristocracy. The family therefore in only lived in the winter, in the
summer in Teheran. The father Mirz 'Abbs (better known as the title Mirz Buzurg)
lived at beginning of the century at the Persian yard where his/its brother later was
one of the secretary of state Nsir Eddlns and a cousin k Khan from only in the year
1851 his/its minister became. These and other high relatives took against the Bbismus
place and pressed him/it the more, per entrsteter she/it over the conversion and
spiritual career of the two brothers, with what the mahdistische character of the
Bewegung was important, was. The father died (1837) young. His/its sons
become stepbrothers and the Subhi Ezel younger by 13 years from child on educated
the mother of the Beh AUb in the house after the own mother's death and taught
from this. Beh Allah is 'universe under the name Uusein at the 12. Nov 1817 in
Teheran born, Subhi Ezel under the name Jahj (= Johannes) in the year 1830. You/they
were at the appearance of the Bb in the year 1844 27 and 14 years old consequently
and Subhi Ezel another of his/its brother's school hardly first outgrowing boy. This said
according to a note, that is found with Dschni, with reference to that time of him/it that
he/it has Fersisch well, but badly Arabic learned and has itself as a polite one, but
turned boy turned the mystic life and the study of this into the teachings of the divine
unit completely quiet in himself insiders already at that time; .Ich wufite however at that
time not yet, da6 he/it such a high step to it erlangen (N.) becomes" MR. S. 375).
Also Husein 'AH even had not turned the fatherly official career but

lived the study of the philosophy and theosophy and without an official
Theologicstudium already sensation done through his/its talent as a religious thinker
and speakers. His/its high descent contributed nature-like to the increase of his/its
Heigenrufes. However, he/it didn't carry himself as minister or scholar (turban) but as
layman (hat of lambskin, kulh and long main-hair, gives) and was therefore not
regarded as a theologian (T.) with the masters and the people N. S. 57 and following).
The bbistische movement immediately moved both brothers into her/its/their spell.
Still they were won for the Bb by IJusein of Buschrja of his/its stay in Teheran in the
year 1844 maintaining and became his/its eager apostles without a personal meeting
with the master in the capital, whether already at that time or first Beh Allah later
from the Bb in the row of the Achtzehn (s.) o. S. 26) it was picked up in which in
front-stood for him/it admittedly late Subhi Ezel, to amount, is not. Just as little like and
when Beh1 he/it to the Bblnamen Dschenb i, came, that on the one hand on the
Gottesbegriff intended in stellar categories (s.) o. S. 27 A. 2 and u. S. 110 A. 2), on
the other hand on the spezifischen Mahdlgedanken within the scheichitischen
teachings of the bbijjat rejects *]. AH abh (the very shiny one) is valid already in the
Urbbinius ouch .dec grfcte name of God" and Allhu abh vrar at the same time his/its
war-shouting and his/its salutation (s.) u. S. 110 Comment 2). The Ezeli therefore
complain about the mystic name Beh AlJh for Subhi Ezel {Br. 1892, S. 695 Comment
3), him/it him/it according to the Bb MR. B. spoke likewise under numerous other
epitheta ornantia (T.) N. S. 353). In the first years of the Bb, Beh Allah didn't become
evident further. If he/it might really advertise for the Bb (T.) in Teheran and only .mit
of severe eloquence in companies and public "meetings, in host-pubs and in
mosques" N. S. 59), the actual Bewegung was done by Husein of Buschrja in
Chorsn and in Frs and came as this in the years before the death of the Shah
Muhammed (1848) to Teheran, about with her/it
') = .Seine Hohheit of the Licblglaiiz" sc.. God's vgl whether. S. 23 Comment 1. The
(Jewish) Beh'i grasp expressly on mn.ria? back vgl. unt. S. 140.
') Vgl. Dschai: It seems to .Manchmal, duet of the nukta (a prophetischen
cycle) in his/its radiation stops and this Ausstrahlung in his/its .Tre" into (bb)
the appearance (N.) steps" MR. S. 33"). To the together-order of the ray of light with
ago door, through which he/it collapses, vgl. this S. 18 m. angefhrta
Scheichierzhlung of the b. The theoaopbisch thought, Mahdi is vgl an illuminating
Gottenlicht, God's first Bmanation. whether.S.B2. Vgl. also N MR. S. 368: .0 gods, I ask
you for your Glan * (beh), whose door s. the H. whether. S. SS. is, in which all your
GUnz is."

64
To negotiate government (9).. 0. S. 57), already the wind was so unfavorable here,
da& mu&te abstain he/it on a public propaganda in the capital. To it,
da&amp, comes; the Bb even of the second year of his/its appearance at
.wegen of the mankind's" fragility deductions did, his/its commentary about
the Josephsre withdrew and the movement, that represented a more massive
Mahdismus under Husein of Buschrja and Muhammed 'universe of Brfursch,
as his/its nature was situated, itself left (vgl). Dschnl N. MR. S. 330). Yes, he/it
recognized the more final of the two one(s), towards, already in the year 1846.
Hadrat i Kudds as the Mahdl or nukta at and beschrankte itself again on the Bolle
of his/its bb (s.) o. S. 38, vgl. Dschni N. MR. S. 336). Dschnr, that is a blind
supporter of the Muhammed 'Ah, therefore always calls only Dikru'Uh1,
accordingly his/its then self-name, the Bb although he/it knows that the Bb
entered into strength (eb) as nukta after the death of the Muhammed 'universe
(1849) once again.). Logically we therefore recover eh Allah in the circle of the
Bablfuhrer, that gathered about Muhammed "universe in Mzaodern, after the
death of the Shah Muhammed (5) had taken place. Oct 1848). We find cureadvice al him/it as a participant about the famous .Konzil of Badasch t", the waradvice, that Husein of Buscbrja (from Cborsn here-hurried, where already
unrests occurred in Mescbhed) and the celebrated Mrs. Zarrin Tdscli named, 'ajn (eye-solace vgl). S. 28 A. 1; from Kazwln, where her/its/their public
appearance had led to her/its/their uncle's assassination and Main-opponent
Haddschi Mulla Muhammed bar of some Bbl, still escaped with Muhammed
'universe in the late-night-autumn of this year maintained and that became the
prelude to the rebellion in Mzaudern. The conference is geworden famous
al the cure-advice through the flaming speeches - 'ajn. Dschnt develops the
Lebren of the Bbismus. with this occasion and through the extravagances, that
only connected to that of Muhammed 'universe with energy of raised
Mahdlanspruch.
.) Dikru'Uh, proclamation of God - in the Koran frequently bites 10 the teachings of
the Islam. the Bb echon calls eut Joseph-.flre for itself in the commentary in the
"fjechen sense of God's logo (a.). whether. S. 20). As also later than name you the
Bb (vgl) with Dachnl tteht of the Auldruck with the Beh'i. z. B. Br. 1892, S. 303)
and meets dea B5b with the preferred name there ah the evangelist (Badrat i
mubasachir vgl). z. B. T. N.
Bb (vgl) meant.. the letter of the Beh to the pope s. nnt S. 106 and following), it
informed the God the arrival of Jesus' logo, so with relationship on Kor. 3, 34 Beh in
the kitb El Ikin Ed. D. S. 63 and following). Joh is with the Iim'iliten. d. T. the last
Imim before Jesus", like Ism'il before Muhammed ibn Iam'il. It is with the Druze a 1
T e m of f m f, b. unt. S. 107 A. 1.

65
has, s.. o. S. 48and following) vgl. N. MR. App. II No. 6; Nabu, punch 3 and Br. 1889, S.
623. This was a vain and egoistic braggart, who stood deeply under the character-full
Husein, and him/it still after his/its death publicly, in order to come only seibat with
intact skin from it (N.), denied MR. S. 363and following), nachdem the situation
of this under her/its/their leadership in the castle al TabarsT eingescblosaenen Bbl after
Huseins deaths (16). Febr. 1849) unhaltbar became and he/it had to surrender to
the leader of the royal troops, the prince Mahdl Kuli Mlrz, one half year later. This let
him/it courted, however, Abzugs cruelly despite the Zuaicherung executes, to
Brfursch, Aug 1849). Beh Allah asked the defense of the fort of the Bbl taken not
part, he/it became help to achieve, however, with an attempt, there durchzubrecben,
about his/its harassed Mahdl, intercepted (Nabil) St. 4) and is to want to be tossed up
an independent flag under the suspicion, longer time. that sewer is unknown. in
Teheran behind palace and bolts (N.) been held MR. S. 380); Meanwhile, his/its youthful
brother outdistanced him/it.
Subhi Ezel was acknowledged as his/its standby in the dignity of the Mahdi after the
death of the Muhammed 'universe of Brfursch of the Bb namely. He/it was. vgl.
Dschnis report N. MR. App. II No. 11 . early through his/its brother on the Bb aware
become and told, he/it aei through the deep and frequent Gebetsanrede fa'h ugh
ilhl (o, o my God) in his/its writing, that he/it heard his/its brother reading, to the mystic
love of him/it awakens and through the further study of Bbs interpretations of the Hadlth
and the tidings of his/its signs, that s. .Versen" o. S. 29and following) to the .Gewifiheit"
d. h. been led the total belief at him/it as the Mahdl. Since the fifteen-year old boy had
belonged from it, da& the Bb the publishing of the heavyweight of his/its
movement, as she/it led Husein of Buschrja, after which Oslprovinz Chorsn wishes,
he/it set out secretly there, was gotten back, however, from the family. In the following
summer, he/it did from only from the same attempt and now was taken into the
different provinces by his/its brother on his/its tours to the leaders. So, he/it came in
Chorsn, Teheran and Mzandern on the Schaupltze of the movement. With
advice and Vat and particularly also with her/its/their fortune, the brothers entered.
He/it entered al 'ajn into an especially close relationship to the cure-advice and after
the conference of Badascht on the way to the rebellion in Brfursch and al Tabarsl. at
him/it he/it incidentally as little as his/its brother participated; he/it accompanied him/it
durchzudriogen on the attempt there, however not into his/its captivity. to Muhammed
'universe even. .Er became gewrdigt, into the present of the Hadrat i Kudds
admitted to
Hoemer. The Hbi-HehS'i. n

66
becomes, vgl.. to it u. S. 13G. Hardly this had seen him/it, he/it got .so into high
joy, took the Dcbenb i Ezel aside, .erwies him/it all the friendliness and love and
spoke him/it in .sen sounds with the spirit, that so inspi-.rierte, da&amp, Jesus'
breath once; he/it dead persons of the life could reawaken. So, .Hadrat i Kudds
sowed, the seed of the love, that is the paradise (= the Vollendung) of the
teachings of the divine unit, into his/its heart, wrote .auf his/its spirit's blackboard
the picture of the surrender and Be-.freiung. vgl. to it o. S. 33 A. 1 . attracted
him/it and bound him/it with .dem breath of his/its outer one and innereu influence
and intoxicated .ihn with the wine of magic strengths, that made him/it so
splendid. . .Er filled sfischen verse him/it with the majesty of the light in
accordance with .dem until above: "It doesn't need a pure substance, in order to
pick up the .Licht, each stone and dumpling, a pearl can, and coral becomes." .
and the eye of his/its sacred heart. became ray's the geheiaueo radiation of the
Hadrat through them/her/it, i Kudds so illuminates that voii became that day
sieht-.bar at the signs of the .Schnheit and majesty at his/its exalted attitude so,
dag all believers it verstanden1." Subhi Ezel of now was on vice-versa and the
cure-advice strengthens 'ajn the Iladrat i Kudds al zugetan-was through the
Einfluk in mystic love particularly at his/its eigtnen capture (s.) o.) and with the
death of the Hadrat i Kudds to light stepped. He/it left himself everything fallen
and .ging only in Arabic prayers and Persian ^ fiversen along". Hadrat i Kudda
wrote even Arabic Gebete and writing in the style of the Eb
.geoffenbart", the ubhi Ezel by heart learned; Manuscripts so mentioned Br.
1892, S. 483 ff (with some tests from it). .und so burning was .ich in the
community and Anflehung of my lover, da& .ich the bondage through the
enemy not in the least .mich of the Yolk (in mul) watched and curses patiently,
with stones he-.werfen and aospeien would run." He/it could portray Hddscbl of
Kschn heimkehren and his/its companion after it however soon, as aahielt
and many be-einflugte his/its mental condition over the whole time. He/it began to
write even .Verse" and prayers without raising another Mahdianspruch. This
immediately became differently jedoch after the shortly after taken place
death of the Muhammed 'universe. .Als he/it the message of it got, he/it fell in
three, days-long into a vehement fever, that sieves, from the burning .Hitze dea
of Feuers of the Trennung'herschrieb and after the three .Tagen appeared the
signs of holiness (thr i) at him/it
*) Vgl.. to it whether. S - 29f - the klaasiache process for such mutual influence of
inspired, iat in the $ nsmns the Verhltcia of the Dsohelal al diD Rtni iu Schimai Ttbr,
vgl. Nicbotson, Divni Shamsi Tabrlz
Introd. 5.

B7
.kudsi, in his/its (the Hadrat i Eudds) blessed form (d.). h. .dessen strengths and
offerings went waiter on him/it in the scheme of the .Wiederkehr, radsch'a s. o. S.
191} and the secret of the .Wiederkehr became apparent at ihm1. The geschab
in the fifth .Jahr of the demonstration of the truth (the Bb); IU% aodafi
.Dschenb i Ezel the blessed earth of the surrender and Hadrat .i dikru'Jlh (the
Bb) of the heavens the [original, willingly, d. h. the Mahdl, became. "
Nevertheless, having gotten his/its name .Morgenglanz of the eternity" Tom Bb
only at that time seems Sbhi Ezel, that on Bbs's mystic interpretation a ' Allhadlth: .Was is the truth?" (hakk = God, goes back that interprets their five
sentences on the decisive events of the five first years of the Bb (1844 to
1849) and deodorant fifth: .Gott is Subhi Ezela a light" shining from the
morning of the eternity ago at the emergence. He/it seems to be until then
personally unknown the Bb been, because it is mentioned nowhere, dag he/it
at the Begegnung, the Beh Allah in the spring 1847 in the village Khnlik
between Kscfan and Teneran with the Bb on his/its way of Mk (N.) had MR.
S. 217; from the present-day Behiamua in agreement, vgl, been put. D., Es9. S.
37), it was involved. Nevertheless, the Bb immediately acknowledged
presumably him/it as the return of the Muhammed 'Ali and him/it, that should
march in into the dignity of the nukta after him/it itself, essentially also the
youthfulness of the sensational saint determined him/it on that occasion.
Subhi Ezel now was 19 years old. 19 if Bbs is sacred number and he/it even
referred on his/its youthfulness as a sign of the Mahdi from the Scbeicblschule
from, s. o. S. 18). She/it comes Verwandtschaft of the two natures inner
to it. After the failed arms-walks of the so quite different gearteten Mahdl
Muhammed 'universe might be up the Bb again the more itself own tranquil
Mahdl-ideal zurkgewiesen sees, and to one him/it in it so relative nature like
Subhi Eze] moved feels. We see him/it Subhi Ezel with enthusiasm as his/its
successor namely, if not
) It is this eia example for it, dafl the return not blot in the framework of the return
of a prophetic cycle was thought, as i. she/it. B. in the explanation of the
Mohammed 'Ah zn Badaucht, he/it therefore is MuhamraedB Beibat. the return
also his/its title?udds, vgl. N. MR. S. 359, while otherwise usually only the return ^
useins in claim genommen "rscheiut. ratsge steps. Ea was rielmehr eiu of deu
leaders of reared bbistischer people-belief that the martyrs of this Sscbe after 40
Taeen "ierWItnhren (Gohineftn S.) 193) and of 40 days also is the Bede here, MR.
MR. S. 380.) So, .der doesn't consist of nor point" itself itself but auob. the
accompanied staff of the eighteen YOn of the first znr aweiten unit" (vgl). Gob. S.
3S9 - Inm Aosdmck, s. if S. stepped 68 A. 1.
5*

68
even as him/it one juzhirahuilh greets, in that he/it himself/itself had to expect
already his/its sure death..
Since the further development ties here and the Behl the reports of the
Dschol, with which bihiacht (T.) the Ezelibericht of the grasps N. Grade W. No.
1) agree, falsified here above all and raped them/her/it action-Aachen, s. u. S.
75and following), mufi here the ursprngliche opinion ei things with the
Bb and his/its community eingehender is returned. According to this
Subhi fizel sogleich turned to the Bb in the village Takur with his/its in
only taken place inspiration with letters and welcomed him/it this
unmittelbar under grosen FreudeDbezeugungeo as the ersehnten
.Aufgang of the myself-shining light" as well and acknowledged, dafi of the
logos, kacia i dtl .eingeborenes throw; 'akl i fltri .natr & #31;liche reasons"
d. h. the cosmic reason as natural Besitz in the difference of the
acquired one (vgl). u. S. 169; .heiliger Gleist", in him/it into the appearance
stepped and his/its knowledge therefore an immediate one (laduni vgl). o. S.
29and following) his/its .unwillkr & #31;lichen verses" (jt i fitri vgl). A S. 30)
Inspiration (wahj), Offenbarung (tanzll) and inspiration (fardb) are. The
Bb immediately sent to the sect at the leaders from Mk Subhi Ezels
.Verse" with this certificate and awarded him/it numerous Ehrennamen,
among them particularly him/it the .Einen" (watd) same pay-value 28 with
Subhi Ezel's proper names Jahj and at the same time name of the nukta of
the unit of the 19 s. o. S. 26), the .zweiten point's" 1 (nukta i tnl), and the
fruit of the Bajn (Tamara i bajn). Under the first of these names, he/it set
Br him/it in a solemn letter, that got Browne of Subhi Ezel even in the copy.
1889, S. 997), do his/its successor one: .Dies is a letter of God to God. Saga:
everything originates God from .aus. Saga: everything comes back to God.
This is 'universe Muhammed .von a letter, from Schlrz d. i. the Bb, the
dikru'llh .an the worlds, at which, whose names with the name the a
.gleichwertig is, the dikru-llh at the worlds. Saga: all the entspringt of
the point of the Bajn. O name of the one, .was in the Bajn geoffenbart
clings and was ordered. Really, .du is a power-y way of the truth." Dschni
(N.) now takes from further Verfgungen of the Bb MR. S. 381 ff, dafi
he/it. on what actually the designation fruit of the Bajn, that juzhiruhu'Uh as
one, however, the express name lacks, leads. in Subhi Ezel him/it after his/its
death as his/its Wiederkehr and as Mahdl in strength stepping one
juzhiruhu'Uh sees
*) The expression .zweiter Piokt" i "t in analogy mm .ersteo point" formed, that on
the other hand analogy Ala mm .ersten wills", (Urwlen) therefore emanaasoh in
understands iat (b.). whether. S. 21 and following).

69
have that was appointed to Bba lifetimes to this role only as one latent one since an
absurdity is two nukta side by side, could not suffer either God's mercy and the
revelation of his/its religion any interruption, however.. Here, Subhi Ezel is therefore
considered the actual prophet of the new Religionsgrnduug only dawned with
the Bb. Dschnl refers transmission of his/its (19) personal securities besides on
the named letter for itself on Bbs at Subhi Ezel (vgl). e, to do usual coatconferral, and his/its orders from him/it, otherwise, at first, waa he/it about rules, as
soon as however, one appears juzniruhu'llh to her/it to work off the religion of the
Bajn and to supplement the still outstanding eight chapters of the Bajn. Since
now the Bb ouch andern places (ar). baj. Entrance and z. B. II, 3, vgl. Gob. 332) the
two last Maregeln him/it m. j. A. has reservations, Dschtl's Schlufi is right.
Whether is also the prerequisite, the mentioned orders, historically, will leave
itself certainly never amount. Dschm's report certainly proves that this opinion
was the ruling one at the moment about Bbs death. As well the remark is to be
understood bihischt in grasp, the literature of the Bb during his/its two last Jabre
only had on Subhi Ezel concerning (T.) N, S. 354).
2. The position of the Brttderpau-es In of the bab 1 "tables Urgemelnde 1850 bia
182, from Bba TW until the expulsion of the sect now Psrsieuj.
Dschnl's report stretches over these two years and according to no doubt as well
exists that actually Subhi Ezel after the death of the Bb (8). July 1850, ia his/its
place marched in and leader was acknowledged by the sect as ihrunbestrittener,
as it bihischt fflr this grasp the entire time up to the stepping forward the schism
with Beh Allah in the sixties claims, vgl. T N, grade W, No. 1), and also Gobineau
could only observe beside it, dag some Bbl the spirit of the Bb on them/her/it
cure-advice al - 'ajn skipped his/its lie&en (Gob). S. 329).
What especially first involves the u&eren circumstances of the sect and
the two brothers, so the rebellions only still ranted ia Zendschn, Jezd and Nlriz
for itself after the Hinrichtung of the Bb. from and floats iiu the blood of
the celebrated .7 martyrs" resemble summers to Teheran. In the following year
(1851), it remained quiet and first the Babfattentat on the shah of the 16.
August gave Anlas again to an action against the sect, that she/it knocked down
in Persia with a hit, in 1862 after this Ma&regel with the execution of the
Bb didn't reach the goal (vgl). the details T. N. Notes B, H, T in supplement to
Gobineau. The brothers went out on keeping back the sect from the
Widerstand against the executive and therefore don't become evident.
Subhi Ezel, that under the Babi as Ismul Ezel

70
or Israu'I Wahid (vgl) went.. Gob. S. 277), lived according to his/its own statement (T.) N.
Grade W, No. 3) completely like previously in the summer in Teheran, in the winter in
only, the propaganda of the bbistischen teachings. He/it had lingered over the
execution of the Bb in a village" near Teheran and came in danger of life first, as
his/its cousin Mlrz k Kbn of only first minister became end of 1851, s. o. S. 62).
This only (60 houses) left the place after the assassination of the shah where Subhi
Ezel was at that time just, but had escaped still in time in the disguise of a dervish,
lifts and a price of 1000 tmans on his/its head places, explains .da he/it itself for
the Imm Mahdi and approximately 1000 supporters collected" about itself. a proof,
that he/it was regarded as the leader of the sect also with the government. He/it
escaped over Haruadfm and Kirmnschh after Baghdd. Beh Alliih also enjoyed an
important prestige according to Dschnt's report in the sect, that he/it not only his/its
near relationship with Subhi Ezel, whose interests he/it more energetic, as this itself to
maintain and to vertreten sought but also his/its own .hohen step" to the
Gotteserkenntnis and representation of the deity in the sense of the Bbismus (3). o. S.
38 and following) owed. We find him/it vou at the court over the sect of the year 1852 in
a detention 4 months, from which he/it succeeded with getting free in the difference of
renowned other leaders with help of the Russian legation. It is very much for the
difference of the two natures marks, that Subhi Ezel crawled away, Beh Allah however
openly on his/its right existed, his/its absolution pushed through and was escorted over
the border after Baghdd in honors where he/it arrived with two andern of his/its
brothers and several believer already some days before Subhi Ezel. As and when he/it
got free from his/its first Gefangenschaft in the year 1849, is not known on the
other hand.
Ausfuhrlicher are we informed about the participation the brother by Dschnl at the
internal movements of the sect after the death of the Bb, vgl. N. MR. App. U No. 13.
From it, that the claims of Gottbegeisterten occurred increasingly often on the
dignity of the prophet after Bbs death in a way, emerges that Subhi Ezel knew to
help only heavily. He/it himself/itself was inclined to understand this .Manifestationen
"as an increase of his/its own Bedeutung and to leave aware and Dschnl quite
agrees with him/it here. You/they saw in it, in the context of the teachings of the Bb of
this the nukts of accompanying 18 .Buch & #31;staben of the alive" or .der unit", einn
proof of the Geistesmacht and size of the new religion, that they held out to the Islam
with Genugtuung: .Wir love people, who (pro-.poetische) shake claims, if they are
only sincere, and .der proof of the sincerity is that, not who the nukta,

71
.sondern only a letter of the alive is, aich tinter the .Joch of the nukta bends.". Also
the case seems in general to be been Diig. In a KablKedicht from .lieser time heifit
it: .Alle God (d.) h. Gottbegoisterlen, walked around in verzckter speech:
Yes, Ja1! You are the king of the God in ".5, Vollends had to become the
Mansr ecstasy unrecognized where she/it always performed and Subhi Ezel
denied this consequence of the system in no way. His/its instruction restricted
itself only that s. the superior in the steps of the deity's representation o. S. 39)
by him/it actually also acknowledged him/it underdogs as his/its man and is loved.
There was not of differences and collisions a lack namely. Dschni mentions
besonders the dispute between Dschenab i 'Azim, that the door to the Bb,
as well as to be to Subhi Ezel claimed and from them as such recognized was and
Dscbenib i Baaic (s.) o. S. SS, that confronted him/it with the same claim and
appeared high-handedly even opposite the two brothers. Beh Allah got done with
him/it by first being to be done roughly him/it and dauu erschlo6 him/it his/its
superior deity, while Subhi Ezel his/its claim, the return IJuseina, dea 2. Imco, to
be, with the words honored: .Wir chose" you among the people (to this). The
community over got annoyed over his/its rising Einflu, since he/it, as his/its
Yerehrer Dschnt itself acknowledges openly, .in words and actions did" wrongly
much and (.eine door, the inwendig mercy, by heart however pain is" I)
didn't understand it that not Subhi Ezel, with which she/it complained about him/it,
einschritt. At this place, it becomes visible as very both parts waited for the
proof of God's power in favor of the Mahdi and not the same without the victory of
his/its matter in the public
*) Dan .Ja, jal" as at t word an u t di e question o tt ea at the souls; .Bin I not your
man??" Kor. 7 y. 171 igt this sting word of the BSbiamus as a religious
Erweakungibawegung, vgl. the second this of Browne T. N. Grade Q quoted poems the
cure-advice al 'aja. The tradition, that this dialogue of God with the sea-Leo of the
people or this, Jlubif*en "Q her/its/their creation "allowed a discount of, always was
alive in the jtischen Poetie, vgl. Br. 1689, S. 917 Comment
*) Gobineau has them/her/it konttitniert not even from dieaen blooms of the
Menachen-vergSttwung. according to a klamiwihen word Wellhauaeas already d"
peculiarity of the Bcbi'itieohen piety. gewnt, as he/it chastised (8 - 337) dea
PolythoismuB doi unitansehen BbisMe." His/its supposition has on the other hand, d "6
sees the shapes in the sense of the altonent. liscben Qnoaia with the time of"
Hjthologitche vetfluchtiRen. or would condense, not approved diel however, aaoh near
an al Mnkanna', an al Hkitn, an insipid things! Allah and similar figures at * the
Schi'itismna doesn't happen. Over the Deifiziermig dea pir in the ^ nBitms vgl.
Nicholson, DlTni Shamai Tahrii, Introd, 4.

78
for full took.. Because the community acted with Subhi Ezel'a information, it is
in this time of evident unconsciousness, where completely still nicbt the sun
of the demonstration from the small darkness (s.) o. S. 16) stepped forward,
zuzuwarten, which of the claimants is in the right and which not, vgl. to it
above S. 61), on the length not contentedly and grasped to the self-help (s.)
u. S. 80). The success of the zuwartenden attitude of Sublii Ezel's was same,
dafk itself the claims until the gnzlichen anarchy increased. If the youthful
sugar-baker still had revealed Dabth the row as a sensational and
Anhang of collecting Gottbegeisterter in the year 1851 merely {s. o.
S. 39), so, the competitors were in the dignity of the Bb and returned
Husein. so z. for him/it B. also the 1852 executed Husein of kite. followed and
after the report of grasp bibischt (T.) N. Grade W, No. 2) direct rivals finally
became Subhi Ezel's evident with the claim, that juzhiruhu'llh, the fruit of
the Bajn, one to be the king of the kings of the Bajn. According to Mlrz
'Abdullah towards. Ghaugh (= dispute), Sejjid Husein of Isfahn towards.
Gurnl (Gob). S. 278), had the 40 supporters and still pursued the brothers in
Baghdd with letters, Nabil of Zarand, the later chronicler of the Beh, s. o.
S. 62) and liked Bbidichter and Mlrz Asadullh of Tabriz towards. Dejjn
(judges), over which reporting even further will be. However, it is not obvious
to what extent these claimants reach back into the time before the summer
1852 and in what way they gave problems only in Baghdd to the brothers.
It was here where Beh Allah succeeded under heavy fights to first manage
in the name of his/its brother's order and itself then lngsam, but, to
certainly push even at his/its place.
Second part.
The Bbi under Beh Allah in Baghdd and drianopei
(1852.1868.
A short report about this period and at the same time the single report of
third side tends in the article .bismus" in Butrus al Bistnl's of Arabic
encyclopedia D'iratu l-ma'rif (Beirut 1881) V, 26.28 before, Br. 1889, S.
506 A. u. S. 942and following}. He/it is the bersichtlichkeit because of
preceding: .... This man (the Bb) now had indicated in .einigen of his/its
writing that towards he/it, that should follow for him/it after his/its .Tode,
.namens Jahj a young Maoa among his/its students. Subhi Ezel is. And as the
prosecutions of the .SchAh closed in over her/it/them and she/it at all places
bloody low-

73
iipden, many fled rants for them in "Turkish area after Baghdd [1852].. And
under those, that Persia left, .irar Jahj Subhi Ezel and aein older brother Mlrz
Husein 'Ali .gen. Beh. And Sub^i Ezel hid .auf for itself command of his/its brother
and his/its brother before the public pretended, ubhi Ezel .sei presently under the
people, but invisible, since her/its/their eyes are .nicht skillfully, him/it aaaJjfcJiriea.
UDJ AJG IT THERE CAME, .DAG THE TURKISH ONE AND THE PERSIAN STATE AGREED TO BANISH
HER/IT/THEM FROM .BAGHDD 11864] AND THE GOVERNMENT AIE TO ADRIATIC, -.NONEL SPENT,
STEPPED FORWARD SIIBBI EZEL AND SHOWED SEES THE .FFENTLICHKEIT , IN THAT HE/IT FROM
HIS/ITS AUTHORITY AS A REPRESENTATIVE . (THE DEN) USE DID AND THE PEOPLE TO THE RELIGIOU
SUIUES .MEISTERG, THE SEJJID 'AH (MUHAMMED, THE TSB) INVITED. And his/its .Bruder
became jealous of him/it, discarded him/it. and claimed, .er is the Antichrist so rs
came split to one-one schism between .ihnen and her/its/their supporters in awei
parties, that Ezel, the other the Btsu, that tsrsteren heal, .Ezell, the more final
Beh'i, one .folgte Subhi during. Bbi a common flarae .fr both is. And "oh a while
noticed the Turkish Regierung hle stop hey them and discovered disaster
under .ihnen and banished dahet Sufahi donkeys on the island Cypero, where .er
died [IiriumJ and Beu after 'Akk, where he/it is nuuh, together with .einer number
of his/its supporters [188]."
The report is right with the rises, that Browne with the Bbl in Persia, on Cyjjern.
and in 'Akk did. The statements of the EzdT and Beb'l about the details are
directed on the other hand, on which however we us until on further, alone
dependent aenen and also after opening of official sources in the - essential
angewiesen would remain, frequently apart. At written Quflden ftoinmt of
side of the eoft'r the mafcia i schachsi sajjh (T.) N.) the 'Abba Etendl (s.) o. S.
3t, and his/its sister's Bebia Khnum report at Phelps (s.) o. 3. 6), from side of the
Ezeli this grasp bihischt of the Sheik Ahmed of Kir-man (s.) o. S. 4) in
consideration. Above all however, the writing of the Beh Allah are to be tested
even.
I. Beha Allah nnd the B&bikolonie m Rughdd (1852.18C.4). 1. The outer
circumstances and events of the twelve years, that the decisive group of the Bbl
spent in Eaghdd, are little known. While another troop of Bbl went Turkestan into
the Verbacauug over the eastern border after 'Aschkbd in Russian and developed
into a blooming, but isolated colony (vgl) there. Dreyfus, Une institution behale
etc), if the Bbikolonie in Bagbdd was of outstanding importance for the whole
sect, once, she/it had Subhi Ezb], the head of this

74
whole sects and Beha Allah, his/its energetic brother and Gehilfen under itself
and represented the headquarters consequently, that the management of the sect
was entitled in Persiea, as far as a such one was possible with the staatlichen
suppression and the inner anarchy of the Bbi.. And thereupon, she/it stood in the
middle of the stream of the Persian Schritismus in Baghdd, that between Persia
and the places of pilgrimage lain in the 'Iraq 'ArabF (s.) o. S. 10) floods back and
forth. These lie z. T. do proximity of Baghdd uud wareii already the centers of the
Scheichibewegung nclister. Baghdd itself has under 150000 Miriiammedanern (Eiuw).
in the whole one 200000, a majority of 90000 Shiite and exactly recently a strong
Zuzug of such is to be observed. The number of the Persian protection-ordered, that
subjects Turkish are like the numerous Arabs and strangers from all wide here, amounts in
Baghdd einschl. this in al Kzimein resident at least 10000 (v.) Oppenheim, from the
Mittclmeer to the Persian golf II S. 239). Also the home of the theosophical brotherhood of
the Kdirijje is beside the Christians and Jews here, who are numerous in Baghdd, that
nowadays to hundred-thousand over the fore Orient, spez. Syria and North-Africa and
until her/its/their spiritual Obariaupt localizes at the Grabmoschee of her/its/their
Stiflers sheik 'Abd El Kdir El Dschllni to Bagbdd is spread after India and asked whose
blessing the goal of her/its/their pilgrimages is ibid S. 242 and following). So, there could
be no more favorable place of her/its/their shelter and her/its/their propaganda than
Baghdd for the Babi at the same time. Actually, Beh Allah also succeeded from here,
the sect zusammenzuhalten and you, to open a widened field of vision and a new
world-wide occupation at the same time. His/its high descent and his/its
theosophical virtuosity brought him/it with dea authorities and the 'Ulem of both
confessions of the Islam as well, as with the relatives champagnes and foreign
Eeligions-bekennern, with which immediately he/it amicably ran, too resolutely
prestige, that benefitted his/its colony and whole sect on the other hand, while
Subhi Ezel retreated fully, about the more the prestige a, to enjoy saints, lifted.
The strength of the Bbikolonie in Baghdd is not to be investigated. The number of
the Bbi, that was spent aeit 1864 over Constantinople after Adrianopel, amounted
after Phelps (S.) 31) on 75. Is however to be assumed, da& this only the solid kernel
of the Exulantengemeinde of Baghdd - was. Since Subhi Ezel retreated anxiously
from the public (vgl). whether. S. 701), if aliea hung at Beh, that now under the
contradiction of an opposing side, but under coverage Subhi Ezel's against the general
anarchy in the sect battled and only as he/it became her/its/their masters, in the
Bewufit--'i.-" c.Wr r^iehwiftn and his/its fet" *?Wreien position in iron

75
Antagonism with his/its brother stepped.. The Geschiebte says nothing exactly about
those fights of the Beh, we see only the successes. A distracted Notis (T.) N. S. 82and
following) is instructive after all: Beh Allah wants all possible ones in Baghdd, not
nearer Geheimbnde marked, sought which contact with the banished sect and
afcaatagefhrlicbe represented intents, yes even a conspiracy against the shah, to which
him/it some limbs of the Persian Knigsfamilie themselves and .Beamte of foreign
governments in the Iraq" of gewinnen wanted, rejected. Actually the sect behaved
quite loyally under his/its management and on his/its express Anweisung and
became not even about annulment of the exile with the Shah Vorstellig (vgl). Beh's
letter to the Shah Tom Jahre 1868, T. N. S. 110). The Persian emissary in Baghdd had
prepared the government's worry so near in Teheran, that Bbi could, a new upsetmovement over the border and with the big schfitischen Wallfahrtsorten, always
beschwich-tigen can and Beh even leads the transfer from Baghdd on personal
chicaneries in the year 186i the him/it used successor jeoes Gesandten, Buzurg Kbn of
Kazwin, back and these again on her/its/their rivalry in a women-matter. The new
emissary first made the Scheichl mobile to the dschibd against the Bbi and this
prevented as the Turkish government and a Sehcicbihaupt raised objection even
against it, he/it assessed the high clergy of Kerbel and Ned-boss to become with the
scrapes against the rising influence of the Bbi vorstellig, on what the communication
with the gate took place, to remove her/it/them from the hub of the Persian border as
far as possible, T. N. S. 84ti.), and this was executed in one for the Bbi schuuenden
manner.
2. The examination of the inner history of the Bblkolonie in Baghdd, that agrees
with the question of the development of the claims and the consciousness of the Beh
Allah of his/its own prophetic mission, works out even more difficult. The own
statements within the party of the Beba*l show fluctuations here, in that soon
completely she/it soon (1269/1852/3) the stepping forward the Reh into the
beginning of the Baghdder menstruation, .das year 69", on her/its/their end and
transfers soon at all only after Adrianopel. The latter is first-reindeer a. statements the
general tradition, for which Nabu punch is the simplest receipt in 10, also beside this
u. S. 92). It is valid to examines en to think what of those other statements is.
The bbistische Geschichtschreibung of the Beh'l of the eighties awakens Ron a
strong Mifitrauen against the statements of a declaration of the Beh Allah in
Baghdd from the start since her/its/their history-construction is proved gloriam of
the Beh to maiorem ad. The trlch i dschadid (& amp; S. 4) merzt

76
from Dscll's history of the Bb Dicht only the animosities of the Urbbismus against
all Nichtbbl and against the state from but also his/its belief in the Chalifat of the
Subhi Ezel and the news over the confused in der-Urgemeinde and schlie&t with
the assassination from 1850 and an open condemnation desselben.. The
mabla i schachsi sajjh (s.) o. S. 3) bebandelt in his/its wittleren part (S.) 67.101, the
life of the eb of his/its youth until the arrest in Adrianopel in the manner, dafi it Behs
prophetic dignity until in the days of the Bb Subhi Ezel backdates and pushes
completely at side. Hienach has the Beh the Bb ring and writing-utensils as insignia
of the successors * shaft (vgl) hands over. whether. S. 69) written together with a
talisman of 360 Derivata of the trunk bch in the pentagonal star (T.) N. S. 42); Beh put
forward in the approval with the Bb and the community Subhi Ezel as his/its front man
in order to distract the attention of the opponents from itself and the Bb; Subhi Ezel's
letters to the b were his/its dictation and its .Verse" chief; shortly Subhi Ezel was only
Beh's .Schleier" (T.) N. S. 62 and following; vgl. whether. S. 14). Daon further: in
aghdd of unveiled Beh immediately in the year 1269 (.69" or also simply .9"), on
which the Bb juzhiruhu'llh him/it one. promised, ar. baj. VI, 15 Gob. S. 507), his/its
became and .machte the hidden secret of meadows within and outside the sect kund"
(T.) N. S. 63). Yes the explanation of Adrianopel is withheld at all and is only mentioned,
Beh had to remind Subhi Ezel of his/its role as his/its front man there and had to push
off itself since he/it out-strove over it (T.) N. S. 93and following). . Browne notices S. to
this (1892) 306): .Der author t'Abbs Efendi, wrote under Behs unmittelbarer
sanction and had all means to the hand, that Tat-.Sachen to be certain, the .Manifestation
of the Beh therefore must have backdated knowingly and purposely." Incidentally, this
audacious attempt, the original priority of the Subhi Ezel and the declaration of the
Beh seem to be up again given by the Behl to reinterpret in Adrianopel and to falsify
the whole history of the sect on purpose. Nicola z. B. if ausdrcklich gives the
honor to the truth and want deny ubht Ezel's historically" priority sees, Bey. Ar. S. 52
A. 4).
Since however, Beh Allah now declares .das as date of his/its demonstration year
9" even occasionally, z. B. D. II S. 43), according to mu& is considered however,
whether however, the period doesn't have to Baghdd a type of declaration of the Beha
gestanden under any from the beginning or whether differently that statement to
understands" such an early declaration actually now be impossible through the Kitb El
Ikn, where Beh by the year 1274/1857/8 (s.) u.) trklSrt & lt;ed. 'All cow KhRn S.
179): .HoSen we that the people

77
.des Bajn will recognize him/it maintaining under all the andern.. But .zur is time a
smell of the jealousy widespread, like since Anfang of the world not. It
asked a group unrolled ver-.schworen and the banner of the dispute for itself
against me [vgl. unt. S. 80]. .Ich stands in a true ball-rain although I have not yet
risen .gerhmt above somebody." Browne translates the last crucial words S.
according to his/its text (1892) 305): .I never sougbt precedence over any one in
any weak." Zugleich now gives the lkn ground for daa's correct
understanding of the statement of a demonstration of the year 9 at the hand. If
Beh speaks herald .der Bb .deren of a .Leuchte god" here was and that reminds
you on a matter, that visibly .ist in the secret under the shadow of the light in the
Iraq" (Ed). 'All pen Khan 105, Ed. D. 120) uiid with the prophets distinguishes
between her/its/their obviously become Messiah-dignity, the .Stand of the throne"
and the latency of the same, that .Stand of God's" cover, (Ed - 'universe pen Khan
126) so he/it seems to indicate that he/it is aware already his/its mission. she/it
however still geheimhlt into the same direction points his/its call to the
community, itself to the forthcoming revelation the one, to rectify juzhirubu'llh,
and his/its speech of a .Antichristen, of which one already sees, that the people
hold him/it for very devout, and having to obey thinks for him/it, Ed. 'All Kuii Khan
178, Ed. D. 203). Whether he/it prepares already the schism with Subhi Ezel with it?
That differentiation of a secret one and a public Messiaswrde involviert
however not even the existence of a messianic consciousness for the erstere. It
can also be only about the potential or unconsciously latent prophetic dignity,
that attributes the prophet to the Bbismus from eternity and from her/its/their
childhood on, s. u. S. 169).') In this sense, it names z. B. also Nabll the birth or
the first
') If Beh calls and an inspiration the transition of the potential one to the current
stand of the prophet a dawn, so in the lauh i sultn T.. N. S. 107 and in his/its Arabic
prelude T. N-NoteX; vgl. u. 3. 102) . a clear parallel to the Buddhism, where Buddha of
the awakening or illuminated is., so declared "Abbs Efendl this place expressly there,
dag the dawn of God's demonstrations (St.) B. Christi at the Jordan-baptism, only
means, da she/it of the silence mm talks is appointed, lee. N. 38). Vgl. to it the
ism'ilitische Unterscheidung of the religionsatiftenden prophet as Datife
(speakers) of his/its (7) successors, the helpers as the smit (Schweigern), de Saey a. a.
O. CIII and this of the Beb'i itself to own done idea of the $ ufi from her/its/their
saints as .stillschweigender demonstrations in the Zwischenrumen' sc.
zwisohen the appearance of religion-donating prophets (r). A Tear a. the Pers. S.
827).

78
Herantreten of the Beh in the circles the Bbismus's a demonstration of the man and
says from his/its appearance in Badascht: .Die world became shining from the shines
of his/its face.." So, own statement about the year 9 may explain itself also to Beb's
as a figure of speech from his/its later meaning from, if z. he/it B. in the Sra i haikal
(s.) u, says: .Als the heaven-light of the heaven of the 'Iraq (d.) h. in Baghdd, rose", Br.
1892, S. 304). Admittedly is more likely, dafi Beh itself either later or really at certain
predictions of the Bb, that associated the demonstration of the prophet of the final
days with the mystic numbers 9 and 19, connected. We saw, dafi the year .9" also
(1852) otherwise numerous claimants of this WQrde on the plan put asked and on the
other hand the Beh*i (and Beh even) set her/it/them year 60" this after .dem also in
the year 1280,1863/4 (.das year 80") as the 19te year marks (1260/1844 Bbs steps), a
BManifestation. of the Beh .in Rez wn", (garden) the estate, on which the caravan
gathered before the Abreise from Baghdd, lauh i 'lam Ed. 'Ali pen Khan S. 28;
D., Essai S. 49and following; Phelps S. 30). The Behl think of secret explanations of
the Beh Allah of his/its next confidantes on that occasion, as we she/it in Matth. 16 in
Jesus' opening have at his/its disciples. The silence-order is the same here and there. In
the individual one, the tradition fluctuates gravely. While Behia Khnum only from one
secret explanation at "Abbs Efendl uud 4 further confidantes in Rezwn (therefore
1863/4) and from no former wei& , Phelps S. 30) if Dreyfus (Essai S.) puts 42) this
secret explanation of the beginning of the Baghdd he/it period and makes the
explanation in Bezwn to a public one, that he/it knows auszumalen in glowing
colors. He/it spins the program-speech at the Exulanten, that he/it puts Beh on that
occasion into the mouth, from a place in the Kitb akdas (Ed). Bombay S. 28): .Gott
withdrew the order of the impurity of all things .und of the foreign people. Into the sea of
the Reinbeit, each thing was dipped at the .ersten appearance of Rezwn, where
.haben transfigures us we before all the world." Since rezwn is an expression for
paradise at the same time and on the other hand this a name of the prophet, so the
sentence could also be understood than geographical sense in other. But there is the
fact that annually the Beh'I a rezwn-Fest of 12tgiger lengths to the memory on
those 12 days before the departure, from Baghdd (lee) celebrates. S. 66 Comment
CMJ 1898, S. 648). Goes from it admittedly only forth that the departure in
demselben senses, as entsprechende Passafest Israel's walkout on Egypt
and this him/it, in his/its historic meaning for the new revelation, without which he/it
connected with a declaration of the Belj, is appreciated would have to be thought. A
such one is after all

79
possible beside also that of Adrianopel, since in fact Subhi Ezel'g (s.) she/it itself only
at the Exulanten itself in absence. o.) would direct. Zweifelhaft is left how the
deviant report of the Bebia Khnum can be put strongly on the other hand into the
Wagschale. Anyway however, Dreyfus stands alone until on further with his/its secret
explanation of the Beh of the year 1852. Under this Umstnden, it must be
reckoned with it, da& the two, more or less secret explanations of the Bfib in the
year 9 and in the year 19, therefore at the beginning and end of the Baghdder
menstruation, artificial constructions is.
The main-question, whether bewufit ran out on the repression of Subhi Ezel's of Beh
Allah in Baghdd from the beginning and the Beibungen in the sect of hiedurch was
caused or not, ohnebin can certainly not be decided. We are ausschlielich
however depended on our Ezeliquelle Hascht of bihischt, whose communications
refutes, here would have to become, before one denies them the belief, that gives
them Browne. He/it has her/it/them in T. N. Grade W, S. 354 ff in the translation given.
Bienacb was Subhi Ezel for ten years the recognized head of the sect after the death
of the Bb. This would point at the second half of the Baghddperiode as the time
consequently where Beh started (1860) to make this position debatable for him/it.
Zugleich is said that he/it is gewesen resolved to this from the
beginning: .Als now Mirz Husein 'universe this disorder in the sect .sah (s.) u.), he/it
decided to put forward the same claim., like which S. 72 Mentioned, in the thought, dafi
he/it of the .hervorragenden position, that he/it occupied for a long time as a
tatsch-.licher leader of the things, from better sifted out as has the .andern claimants.
Here, k .Dscbn of Kschn (the later secretary of the Beh Allah) encourages
him/it strongly. .Nach and after took certain form at .und his/its decision he/it handled
it how harmlessly he/it could do the Bbl, that would go up voraussichtlich to
him/it. .Um this time. . if the Bbl were quoted to Constantinople the report", the
matter gives even further details upper. .Da Subhi .Ezel itself into an accessible
Abgeschlossenheit select only for little withdrew. vgl. to it ibid. S. 355: .Beh and
the .andern Bbl in Baghdd collected very mighty .Licht about this for itself, that after
instructions, that it had gotten (the Bb) from the Hadrat i Nukta of i Bajn., behind
the .Vorhngen of the isolation of the believers and other .zubrachte" his/its days and
nights., his/its older brother Mirz Husein 'AU saw the .eigentliche management of the
things in his/its hands. He/it now was .ein man, that from youth on with people from all
classes, .verkehrt and itself through it a certain wideness of the fundamental attitude

. (wus'at i mascbrab) and religious pliability (r&chwat i .madhab), which

people of same fundamental attitude, had acquired .denen a certain relaxation of
the strict law of the Bajn .nicht unwelcome was, to him/it moved. As towards now
MuU Radschab 'Ali a few school of the Bbi, aged from .der, as Mulla
Muhammed Dscha'far of .Nirk. Kahir, HddachlSejjid Muhammed .von Isfhan, s.
u. S. 92and following), Hddschl Sejjid Dschvd of Kerbel, .IJddschl Mlrz Ahmed
towards. Ktib, the waiter-supervisor over the hl. Dig .von Kum, Huddschi Mfrz
Muhammed Riz and others, this Ab-.sichten on innovation and Erweichung noticed,
.sie opposed Mlrz Husein 'Ali so decidedly, left dafi Baghdd he/it in the "fury and
went after Suteimanje in Kurdistan, 1853/4.55/6 .vgl. However, Nabil, punch 6, until
Subhi Ezel wrote him/it, likes .zurckkehren he/it." (S. 356 and following). Here
schiiefkt now this a moment ago erwhnte passages at, in which the
disorder in the community, that made Beb'a Ruckkehr to the necessity, with
which anarchy becomes gleichgesetzt, that through the rivalry of numerous
claimants of the uppermost authority in the community, as we met her/it/them
already in Dscbani's report, originated and that the Entschluo zeitigte in Beh to
counter her with the same claim at that time, if he/it restored the order first.
Browne alerts to the incongruity, daf * the report among the damaligen
claimants of the dignity the one juzhiruhu'llh also Husein of kite, who travels, is
named a victim of the execution of the 15 in the year 1852. It became September.
(S. 357 Comment 3). The report was allowed to apart from this, dafi it the
Portdauern of this Pfingsfcbewegung in the Bbismus, through what Beh
became necessary in Baghdd at the same time and came highly, was belief with
his/its inner likelihood earns. It was that of the Bb the $ ubhi Ezel to the
secretary beigegebeoe Mlrza Asa-du'llh from Tabnz towards. Dejjn (judges)
or .Judas Ischariot of the people of the Bajn", that the sect with that claim about
this time (1853/4) at the most shocked. He/it became after Gobineau (S.) 277and
following) in 'Arabistn (= Chzistan), where he/it wanted to collect a party for
itself, from Bablhand seized and in the shades al - 'Arab drowns. Beer now is
reported, it was Beh Allah, who gave to his/its servant Mirz Muhammed of
Mzandern order after emotional confrontation with him/it, to kill him/it (S.) 357).
The movement appears touched first at her/its/their climax here: .Es generally
came, dafi everyone in the dawn in the early morning his/its body with this claim
adorned *, S. 368). Also Beh even says ikn (D.) in the kitb El 207, 'All pen Khan
181, da& the 2 years after her/it him/it of Subhi Ezel of ordered return from
Kurdistan, .Jahre gro&en of dispute" were, in which completely alone"
"otttndfn sp he/it \ hfizw. still stands.

81
It is not to amount in view of this skimpy material as dea Bbismus became
intertwine into Baghdd Beh's's organizational fights with the fight for a more liberal
formation.. We only see, da& he/it it in the course of these twelve years
there brought that he/it the new crisis after the departure from Baghdd,
that with the overpass of the headquarters of the sect into the far-distant
Adrianopel over the Bbismus hereinbrach, with success to it, to step
with an independent mission at his/its top, could use and in the property of
the controversial authority the one juzhiruhu'llh, to lead the sect into new
tracks.
3. The writing of the Beb Allah from the Baghdder gives us Aufschiufi
Subhi Ezel's period over his/its VerkQndigung under the supremacy and
before the appearance in own authority. Ea essentially is Sfismus what
he/it preaches, but everywhere with that express antagonism of the positive
of a geschichtlichen religion against the ahistorical of the mysticism,
as we had to establish him/it with the Urbbismus and ibn Beh later
formulated as keenly as possible in the Kitb akdas: .Es .gibt people, who
know the inner and most inner secret of itself from .zu, claims. Saga: 0 liars!
With Gottl something you .hast, only husks are, that we leave you, like
bones, that one l&t" (Br) .den dogs. 1889, S. 8831). The Bbisraus
appears with the claim with Beh, the person the a Gnadenmittlers or Imm
Mahdl, to bring, without which d. no Gottesgemeinscbaft i. Gotteserkenntnis or,
.Gewifiheit" possible (ikn) is. Already, also Beb announces even beside the
Bb in this Eigenschaft, even if still first in passing.
a. This custody vdr, 7 valleys; D. I S. Uff; English: 'OUCH pen Khan,
Chicago 1906, is the one writing Beh's, that the most clearly shows the
pure Sfismus. She/it comes from Baghdd and turns towards his/its letter at
the Sfi sheik 'Abduf Rahmn as answer. ' Beh asks him/it to support him/it in
his/its desperate situation and to stand by him/it. The writing follows vdi of
the Fartd-uddin the classical confinement unequivocally for itself, that
Einleitungzu the "Vgelgesprchen" of this sfiseben classic of the 12.
Century. How there, vgl. Violinists and Kuhn, Grund-ri& the Iranian
philology II S. 285) it is the 7 stations of the continual .Suchens" after the
infinite. the allea mind of consuming .Liebe", the mystic .Erkenntnis", the
.Selbstgengsamkeit" in the detachment of both worlds, this
*.) Vgl.. to it Br., A Year s. tbe Peraians S. 325ff: The Bbi unterscheiden
the gfiachen classics And of her/its/their own inspiring (?. o. S. 38 Comment 1)
as .stille demonstrations" of the prophet of Reiche type, that one well received
(iddi') according to becomes l&t and Vgl puts forward. to it o. S. 30 u. u. S.
127.

The .Einheit" (tauhid 8) realize. o. S. 23; 33, that the Selbst-bewufitsein of lifting
.Betubung" and finally the Gottesbedrftigkeit and the gnzliche of resigning in
the absolute or the .SelbstVernichtung". (fan) they are praised as the salvation-way, in
that only the self-sufficiency behind, instead of to stand in front of the main-station of
the unit, comes. It doesn't need a discussion of these stations here. The special of the
writing is on the other hand to be heeded. Beh doesn't speak of the Bb with
NamennennuDg, but from the appeared revelation of the Imm Mahd! and la&t
no doubt, da& he/it with it itself as such thinks. Appears here to be the claim, a
.Vollkommener" and a .Baum of the truth", as each sfische pir raises him/it, as a
particular: .Obgleich the kindliness of the .Einen (= the .logod s. o. S. 28) radiates
continuously, so however zugedacht is each .Zeitalter a certain Ma5 and a certain
offering. It rains only in the spring, other seasons are impossible from .dieser mercyoffering. How marvelously, da of the Geliebte, the truthful-y one one, apparent
became .und no veils of binding like the sun at his/its beauty, as only the light. {8. o. S.
32) . . Yes only is he/it cloaked through the strength of the .Lichterscbeinung and
hidden through the heat of the radiation." Only .schade, dag he/it in a city of blind
persons came, 'universe pen Khan S. 49and following), why he/it still keeps the full truth
until on further for itself (S.) 37and following 63). Beh makes claim for the prophetic
inspiration the 'him/it i laduni (a.) o. S. 30 and following), this he/it in contrast against
the sfische school-knowledge, from which he/it gives tests, in order to show, puts da
it implied in that is & lt;S. 34). The prelude equates the logos with the Mahdi and calls
this the tradition under calling in: .Erkenntnis is a radioes s., that the unknowing did in
many different ways o. S. 21) the Nukta (S.) 32). He/it indicates, dag he/it as such
competent, to lead back the multiplicity into the unit (S.), is 22 and following), to free
the .Strahl helplessly implied in the human-hearts from God" (S.) 31; 37, and, to put the
world into the divine unit of the absolute so. This execution of the .Rckkehr" of the
sense of this: .Wahrlich, we are ourselves from God and to him/it turns back" is thought
as annulment of the illusion of the reality of the area-temporal world of the multiplicity
beside the absolute as the single Wirklichen and as the specific task of the
prophets beschrieben. The practical side of the matter, that later turned to Beh
particularly, clearly already steps out on that occasion here: In the .Stand of the unit",
there is not any more dispute, that is found vielmehr only in that of the
multiplicity. The love of the absolute holds together everything here, because one can
even recognize here everywhere: n - io - Rn^i-H luirt rlie Versdiiedenheit and the
dispute of this

Religions on; the absolute religion of the absolute is found again in each religion
and goes through her/its/their historical differentiations through, S. 26).
Keineswegs is given up the positive character of the own religion beside it,
however: .Bei cannot deviate all these trips .breit from the law (schart'at), which
is .der the secret pilgrim-trip (tarikat) under leadership of a complete, that has
.die truth in itself, the pilgrim by a hair breadth even if the fruit of the tree will
attain .der truth (haklkat) (S.) 51) d. h. the Religionsgesetz remains cut-off
in validity, that is Aatinomismua of a Hadrai i Kudds, also on the highest of the
three steps of the Sfismua with it and maintained the Bbismus his/its meaning
as statute-Aryan religion. At the same time, Behs indifference differs against the
differences of the historical religions of derselben appearance in the Sfismus
so. If Beh boasts in a later letter to the shah (1868), he/it interacted
immediately fraternally with people in Baghdd from all religions and this
corresponds to his/its later program for the sect, so dabei is not too
forgotten, da& Beb never an apostle of the so-called one(s)
natrlichen religion was but always the bbistische religion-law, that begins
with the confession to the new prophet, vgl. u. S. 109 and following), held up.
b, the Kitb El ikan (book of the Gewi&heit); D. 1904, 'OUCH pen Khan
1904 vgl. o. S. 5 u. 6; the more final translation is the more trusted, Mahdl wants
the sfische Gewi&heit1 on the same way of the belief in the
erschienenen Imm, justifies with Christians like with MuhammedaDern in
fact just as well, indem it the allegorical understanding of the messianic
Zukunftsweissagungen of these religions and their fulfillment of the Bb
teaches. Here, it is s. the Bb (.Hadrat i a'l") everywhere namely o. S. 22), he/it
as Mahdl in the theosophical sense announces and bewiesen becomes. Beh
Allah is supposed to have written the book after the tradition of the sect in a
night, about the numerous questioners from Christians, Turks and
Muhammedanern to gengen and specifically an uncle of the Bb,
Hddschi Mirz Sejjid Muhammed of Schlrz, to willfahren. Browne (1889) S. 944
and following) glorify the powerful style and tell, dag it besides a small Persian
tract over civilization (mudunijjat) the single book of the Bbi, that she/it given in
pressure and published, is. It is in India without being reached into the book trade
however
') The fl distinguishes them/her/it through the prophets and justified the
corresponding teaching-tradition, the no more aoi lies the way of the jfiBchen
Selbstcrziehuntf CGoiilriher, Vorl, theoaophische Gewiaheit ('about "1 J "lpn) of the
intuitively acquired Gewi&heit ("ajn al j "Vin) and the allerhchsten step, hilffc "1
jalfin (truth this neighed).. . d. M. S. 110).

if been lithographed and also in the manuscript strongly widespread .Fast of each Bbl,
that possesses books at all, has a copy and mostly they borrow her/its/their arguments
from this book (ibid)." As date of the writing, Khan of Dreyfus and from 'universe cult is
declared the year 1862 mistakenly, maintaining it itself after the remark of the author
(D.) 207), he/it came back from Kurdistan 2 years ago, on the year 1857/8 (Br) decides.
1892. S. 435 and 1909, S. 307 place 1244 MR. erroneously with 1868 ^ D. like Tgl. Huart
in RHK volume 50 S. 116). The other remark of the author, it is since Muhammeds
appearance (bist) 1278 ('universe pen Khan 122) or 1280 (D.) 140) Applied years, is left
by Browne and Huart unheeded and seems with the dogma of a demonstration of the
Beb of the 19. To be connected year after 1260 (3). o. S. 78 f, in that soon the same on
1852 (after the Bist-Chro-noiogie), is calculated soon on 1862 (roof of the Hi'dschraCnronologie). So, pen Khan explains the incorrect Datierung near Dreyfus and 'universe
to itself at the same time. Da& the whole statement a later dogmatischer
entry is, lies down the more draws near, as fQr this the Schlu&satz: .Geoffenbart,
munzal d. i. down-sent, from the B and the H". B = Urwille or logos, H = a huwijjat, the
pure being vgl. o. S. 28; Allusion to Beh. by Browne with determination (Br) is
assumed. 1889, S. 947), since the book lies even before the declaration of the Beb so,
we would have a support for our supposition, da&amp, here; the Manifestationen
of the Beb to Baghdd .im year 9" and .19" nachtrgliche dogmatic constructions
is, s. o. S. 79),
The kitb El ikan disintegrates into three main-parts. The first brings an allegorical
interpretation of Ev. Matth. 24 v. 29.31, the second the allegorical interpretation of the
muhammedaniscben Eschafcologie, the third proof of the Bb as him/it according to
verstandenen Mahdi.
Share I. (D. 17.77. The interpretation of the neutestament-liehen returnstatements gives the allegorical sense of the so-called one(s) .Zeichen of the
human-son" like Verfinsterung of sun and moon, Sternenfall, cloud-arrival, courttrombone. The interpretation happens after the ism'llitischen scheme, if representing
prophets, moon and stars the sun she/it with the deity (logos) and him/it with his/its
representative and his/its nearest supporters, that Verfinsterung of the heavenly bodies
bezw. the division of the heaven and the Sternenfall with the Abrogation of the existing
religion of the prophet of the new cycle, the transformation of the old one(s) into a new
earth with the Aufkommen of the new religion, that omen of the return with the
forerunners of the prophets, the clouds with the laws of the new religion and the angels
with this you accessible devout

85
Souls are equated.. The return Christi even is equated with the happening a new
prophetic cycle, in that the Bb is put as a new demonstration of the Urwillens beside
Christ, Muhammed and the older shapes of the Prophetenreihe (vgl). o. S. 51 u.
52). In this Zusammenhang, the estimate of the new will becomes a positive
one. The teachings of the Islam, the real N. T. have driven heavens with Christ towards
and with him/it in the fourth heaven hidden, vergl. the relative view of the Schfitismus of
the book of the Ftime about hands of the hidden Imm Mahd! s. u. S. 89) and the
vorliegende N. T. be a forgery of the Christians, becomes under
Bezugnahme on the estimate of the . T. in the Koran (vgl) rejected. o. S. 53t,
how at all the berlegenheit of the Quran about the traditions and his/its meaning
is represented in reformatory sense as norma of Norman (D.) 75. 163). . This estimate
and utilization of the . T. if Behs is own action, in that the older Bbismus probably
went out on bringing together Islam and Christianity, Koran and Bible, but nowhere an
activity of the N. T. betrays, s. o. S. 53and following). Beh Allah went in Baghdd at it
consequently, that to bring lying tendency to the effect in the Bbismus on
communication with the Christianity. Compared with the same effort of the
'Abbsfendl (s.) u. S. 170 and following) if he/it still stops only at the formal side, in
that not he/it only the ParusieerwartuDg, however also the Christian teachings itself
allegorically utilizes.
The II. Part (D.) 78.177, the allegorical interpretation of the schi'itischen
Parusieerwartung, that refers to the twelfth Imm, the Imm Mahdl, gives. Here the
classic place is in the ism'llitiscben sense for the behistische Umdeutung of the
Mahdlideais as she/it is constitutive in the Bbismus and with the Bb vgl in his/its
writing dalil i sab'a, 7 proof. Br. 1889, S. 913and following) be available, s. o. S. 43and
following, 53. The kitb El Ikn is only one further-implementation of this writing of the
Bb here. Here like there, the Islam is brought to the account, da&amp, for it; he/it
the Mahdl verwerfe appeared in the Bb, because not literally the same they
of the Immtraditionen of positioned signs of the Malidl and the youngest day on
wise, z. B. the division of the moon, the donkey of the Antichrists u. . He/it falls with it
under the same judgment, that he/it passes on the Christians and Jews. Also they
would have asked for the literal fulfillment of her/its/their messianic promises and
because of her/its/their Ausbleibens would have discarded Christ's Jews and
the Christians Muhammed. It is necessary to therefore do seriousness with the
realization that h. the signs of the Messiah in this Writing and traditions spiritually
understood his/its wants. .Alle h. Books are written in a .mystischen language, that
demands an interpretation. So

.sagt the prophet of the Koran, dafi each Vera Bedeutungen inner - has his/its
meanings "half and said the Imme: .Wir talk to a language, but we mean sab'a
Br 71 different .Bedeutungen" 'Daiil i. 1889, S. 915). .Jede realization .hat 70
meanings, about which the people know only one, but .wenn of the K'im
comes, he/it becomes .verbreiten" the remaining among the people. the
corresponding Immtradition is, that once again wiederholt the kitb El
ikn in solemn manner to the beat, 'AH pen Khan 183 D. 210). The Mahdi is
there, and his/its book, the most recent and most complete rendering of the
heavenly original-book (umm al kitb) s. u. S. 133 Comment 1} his/its single,
but also convincing sign is, that .Stadt of the Gewifcheif, 'AH pen Kbun 142 D.
162, vgl. o. S. 13 u.; 16 u.). She/it renews herself every 1000 years. Follows so
the Pentateuch stands, the EvangeVmm, the Koran, the Baju and the book de"
one juzhirubu'llh. Whether already Beh with the kitb ah Lkn the last of
these wants to give, is not amounted, is to be read between the lines,
however. Jedenfalls cover his/its supporters on the Ikn for itself in this
sense with preference back, z. B. an implementation of the trich i dschadid
Qber the ridiculousness of the Wunderglaubens of the schfitiachen clergy with
reference to the signs of the Mahdi . MR. S. 323and following She/it works
with the Ikn and especially clearly shows the Zusammenbang of the
matter in its pretentious job with the western science with the Oriental culturemovement. Beb's interpretation of the individual pieces of the Eschatologie
of the" Islam needs not to be returned in the individual one here. It, to see
suffice, how she/it becomes nonstop spiritualisiert. The most recent day is the
appearance of the new religion-donating prophet, the dead personresurrection the spiritual Erweckung of the souls through him/it, in
which itself the .Begegnung with God". the Koran calls bo the future life.
already vollzieht, according to da hell and paradise in the prevention
of the prophet bezw. in the knocked against at him/it is experienced. From
particular Bedeutung, the express Spiritualiaierung of the shape of the
Mahdi is included itself. The detail, with which Beh lingers on that occasion,
to show, dafj of the K'im no earthly one(s) but a spiritual reign means, 'Ali
Kulr Khan 74-95; . 85-LU, a proof of it, da&amp, is; this point Beh
particularly at the heart lay. He/it also does seriousness practically theoretically
shared in the difference in the Ism'llitentum and from the Urbbismus with
her/it from those realization. Everything political is rejected at the Mahdi with
Bestimmtheit.
') Vgl.. the entrance de" of book: .Heute ixt of the Ttg of the Ertaag de *
proof", that OfienWung of the word ud of the appearance the secret-

87
The Mahd becomes so!! consistently as a limb in the row of the religion-donating
prophets grasped, so the keyword must be reinterpreted, with which the Islam acts as
the absolute religion: Muhammed only is .das seals of the prophets" provided he/it
confirms his/its predecessors, but without successors in the demonstration dea, to
exclude logos, 'Ali pen Kbn 115f. D. 130C. In these contexts, the bbistische
apprenticeship of the prophet as an Art Zweinaturenlehre, 'Ali pen Khan 107ff, now is
developed. D. 124and following). The divine nature of the prophet, that .Stand of the
grandeur and deity" or the .Gttlichkeit and Herrschaft" * (ulhijjat ve
rubbijjat), by virtue of whose he/it can say .wahrlich I is God" (vgl). the ana'l hakk
of the SfT, Beh names the .Stand of the equality" provided the prophets are identical
by virtue of this nature as demonstrations of the UrwiJlens and everyone is only the
return of the andern. a teachings, from which Beh explains, it still has nobody bezw
she/it until on him/it. it understood the Bb although she/it is the clear sense of the
Quran, 'air pen Khan 107. D. 123). The human nature of the prophet, that .Stand of
his/its lowness and humanity", by virtue of whose he/it says, .ich is a servant of God
and a human being under you" (Kor). 41 v. 5) if Beh names the .Stand of the
difference" provided the prophets are in the time of-historically conditional. The equality
of her/its/their religions, for which the traditions are quoted, after what Muhammed said,
corresponds to the equality of all prophets: .ich is all prophets". Beha calls him/it the
point of the Quran here., and the Imrae said: .Wir have only one command" d. h. there
is only one religion. In this sense, God is called in the entrance of the Ikn .Der
masters of all religions." The Sfismus is however also fought expressly here since he/it
despises the prophetic Gottesoffenbarung beside the natural one(s). .Sie know, nothing
was only the general shine" of the (beh) .da besides God" and is the .Ich he/it" or but.
this reproach doesn't meet the classic fismus vgl anyway. whether S. 42 . they claim
to recognize God how he/it is (.erster shine", .heiligster Erguli") actually and (.zweiter
shine", sacred gush") in the prophet into the appearance steps. The agreement of this
terminology with Beh's names seems a hidden indication of his/its own prophetic dignity
The III. Part (D.) 177.2] 1, drives the proof of the person of the Bb, that he/it is a
prophet and the Malidi, in which itself
) That differentiation of apparent attributes of God (mercy) and latent attributes of
God (omnipotence) occurs on that occasion in the prophet as she/it shares dogmatism
Protestant with the Islam the old.

the religions of the former prophets to a new higher unit accomplish. Beside the
materialen proof, the formal proof steps out of writing and tradition. Material is put
forward: The Bb has a book, yes a lot of books geoffenbart, he/it has numerous and
won einflufireiche people to supporters (among them approximately 400 'Ulem) of
which approximately one dozen by name is presented D. 182, 'Ali pen Khan 160, he/it
represented his/its matter with the stand-custody-ness of a Husein and the patience of a
Hiob until into the death and the martyrdoms of his/its supporters are unprecedented in
the Geschiebte. Steps beside the main-proof of a prophet so, that geoffenbarte writing
(.Verse" vgl). whether. S. 29and following), the proof of his/its .Macht of the natures" in
the sense of the success in his/its quality as Religioosstifter d. h. beside his/its
wunderbares knowledge his/its wonderful power. The Koran but from the traditioncollections gefhrt don't turn into the writing-proof. At this place, it becomes
clear that she/it has umgedeutete Mahddee of the Ism'llitentums course-value
theosophical also in the orthodox Schl'itismus and it is less than his/its theological
design and the claim of his/its geschichtlichen realization the principle, that
distinguishes the two churches. The relevant traditions become Sdih on the
gemeinsamen of sixth Imm Dscha'far al namely: led back that the entire
Schl'itismus celebrates as his/its common church-father. You/they testify from the
Mahdl that he/it will bring a new book and a new law and the realization, that is in the
27 Buchstaben of the alphabet, of which the prophets opened up only 2 until
now. He/it is portrayed Hschim as a young man d. from the sex h. a young Sejjid.
Even the year of the appearance of the Bb, .das year 60" becomes (1260 H) the 6 in
one. Found Imm attributed tradition (D.) 208). Also here, it is a hidden indication of the
new light of the bigger prophet promised by the Bb after him/it, with which the author
probably doesn't mean Subhi Ezel but itself themselves, if the writing-proof for
Baghdd from Kor. 10 v. 26 (.Allah invites to the apartment of the peace", is led. Finally,
a cancellation still is Kerlm Khan, the head of the Scheichl, s. against Bbs competitors o.
S. 13. 52 A. 2) to mention, that don't interpret the signs of the Mahdl allegorically, but
to comprehend with help of the (20) occult Wissenschaften seeks, D. 151). The
remark, da& this at that time also in the 'Iraq taught and propaganda did, a
contribution to the illumination of the situation of the Bbl is in Baghdd. In the fault of
these sciences, Beh can appropriate itself Bbs fault of all the study in that of the
Bajn without further, that he/it after other side, namely the so-called one western
knowledge of the culture-movement, in the Kitb akdas expressly lifts.

c, the Kalimt i maknne (hidden one words); D. I S. 87and following Germanize

English after her/it Translation of the 'aura fertilizer Khan, Selbstverlag of the
Behl-Vereinigung Stuttgart 1909, belongs presumably also to the writing of the Beh
in Baghdd. It is a snschea Spruciibuch, that he/it has verfa&t in two different
editings, an Arabic (72 sayings) one and a Persian (83 sayings) one. The EnglishGerman translation contains both, that French only the latter. It is the beliebteste
edification-book of the Beh'i in the Persian editing, especially since geworden
in Persia itself. The emotion, with which it is recited in her/its/their meetings on Friday
and Sunday, vgl. D. Preface, is with derselben appearance with the Rezitationen
of the Persians at the Todestag Huseins, the aog. "schrfest at the 10. Muharram
(Huart) used RHR volume 52 S. 142), only that the joyful triumph at the place of the
hopeless mourning over the appearance of the Imm Mahdl. step. The title of the little
book points at these back at the same time namely. The same was explained by Beh's
Solm Badf Allah on Brownes inquiry in a letter to these of 'Akk from officially there to, T.
N. S. 123 Comment), da& ea the .ver & #31;borgene books of the Ftima" wants to
be, that after schfitischem beliefs with the Imm Mahdl is and at his/its return of him/it is
unveiled. It is a book, in which 'universe recorded the words, with which Gabriel
comforted the Ftima Muhammeds after the death, meant by it. Badf Allah adds: .Von
this book is known nothing but the name and this .ist actually a name of form, a title of
reality. .Und being highness of the fd. h. Beh Allah, was willing, .die appearance of the
K'im faint and verlillt known .zu does; therefore she/it became so mentioned in wise
intent as .er had her/it/them." This character of the writing suggests the supposition,
dafi she/it from the time comes, where Beh was already bewu&t for itself his/its
mission, she/it however still you kept secret and cleared the way only through hints. In
the later writing Kalimt i firdausijja, Paradiesesworte s. u. S. 129) say he/it
himself/itself, he/it now talks openly out after he/it testified to himself only in hints
earlier and something was hidden in his/its heart earlier, apparently now becomes
through his/its feather, 'universe pen Khan, collected tracts S. 68f. The term ad quem is
the year 1868, since Beh itself in the letter to the shah from this year (s.) u. S. 102)
on the writing covers, under the title: .Das hidden book of the Ftima (that is familiar
words" as "Verborgene today") and some sayings from it communicates. Dafi
also the kitb El Tkn one of the same (D.) contains 187), a proof of her/its/their former
formation admittedly is not necessary. After all, the supposition can be pronounced that
Beh

90
already 1852 (the .Jahre 9") became evident with the book, since he/it his/its dislike
to come back from Kurdistan, in the Tkfin, (D.). 207) already with it motivated: .ich had
only the a wish, not .der object of the discussions of the believer and the cause, to be
.des of disorder of the students (the Bb) or also only any .Betrbnisse. This was my
single thought, might say .man and what one wanted might think." Then, a certain
background would be for the construction of a former Manifestation dea Beh (s.)
here o.) existing. The Persian task enthlt at the Schlufi (saying 83) such a hint
Beh'a on itself: .Ich attests, dafi God's (the logos) kindliness vollkommen and
the proof (sc). God = the Mahdl, geoffenbart is. .Die bride of the inner meaning, that
dea .Wortes (sc) behind the veil. God in the religions and h. Books of the former
.Propheten, vgl. arab. Ausg. Saying 1, hidden was, er-.schienen immediately is lovers
dea the beaming shine (beh)." The sayings even offer sunsche ideals, the bliss of the
mystic Gottesliebe and the duty of the separation of the world of the multiplicity and
the Icbheifc. Only the last numbers of the Persian edition bring the call as new
element to the work to it. Here, the culture-movement protests against the
unnerving Quietismus of the stischen mysticism.
The examination of the writing of the Beh in Baghdnd shows, daB he/it the
bbistische teachings unchanged picked up and worked only on his/its person's
Substituierung at place of the Bb.
11. The Bftblkolonie in Adi-ianopel (1864.1868) and the explanation of the
Bebs Allah in the Jabre 1866/7.
1. The walk of the events of the departure Baghdd until the banishment
from Adrianopel from 'Akk.
The reports of the Beh'f about the processes of this period are little reliable on the
other hand. Apart from it, that they are entgegengesetzt diametrically those of
the Ezell at the crucial points, they deviate also among each other there and there.
Beside the report of the \Abbas Efendi in makla i schachsi .saijh (T.) N, S. 87.102, at
which in general Dreyfus (Essai S.) itself 17.66, connects, that of his/its sister (Phelps S.)
stands recently 27.71. Browne has the Ezellbericht of the grasps of bihischt in T. N.
Grade W taught and supplemented through vocal Mitteilungen Subhi Ezel's (vgl).
also T. N. S. 99 Comment). Browne is inclined to give him/it the preference since the
usurpation of rare is the Bch'I and her/its/their historiography compromised itself at
other places {s. o. S. 76).

91
Waiter the diplomatic negotiations, that led to the distance of the Bbl from
Baghdd, knows Dreyfus (Essai S.). 47 and following) To report details, that not
without further with the report of the 'Abbs Efendi (9). o. S. 75) be correct.
Here, the initiative of the big Mudschtahid goes out in Kerbela Hddgctu
Mirz Dschevd. He/it determines the Persian emissary in Baghdd to provide
the distance of the Bbl from the 'Iraq. The shah even wished the delivery of
the Bbi to the governor of the neighboring Persian province Kirmnschh in
order to be able to put an end to them. In the year 1861/2 f.1, was negotiated
by the two officials long about it. However, the gate didn't deliver the Bbl
since she/it had an interest in it, that to hold Persia and the Schi'ifciamua
dangerous movement. So, she/it informed her/it/them to Constantinople. The
two reports agree in the ehrenvollen treatment of the Exulanten on
the part of Turkey as well as in Baghdd like on the way and in
Constantinople thereupon. Here however weifi it Behla Khnum again some
different
one(s)
(Phelps
S.)
32and
following):
.In
Constantinople
angekommen, we were like Gefangeno." Anyway the desired
communication with the sultan didn't come zustande according to
her/its/their report, eh was to proud to becoming vorstellig with him/it and
the sultan on the other hand was prejudiced against the Bbl by clerical side.
Even meetings took place against her/it/them, T. N. S. 91). Since they
immediately did propaganda in the capital, the Sheik U'l Islam assessed
her/its/their further dispatch after Adrianopel (Edirne) in Rumelien after few
months where they were looked after very badly on the other hand and
pushed through the instruction of decent apartments in the city with the
authority only after an agonizing winter. The Zeitangaben for these
processes fluctuate. One solid point still seems the arrival in Adrianopel the
best after neuntgiger trip in snow and cold in December 1864 (Radschab
1281 MR.) vgl. Br. 1889, S. 514) to be. The statement is on the other hand,
lasted daa the stay in the capital 4 months (T.) N. 358; D., It. S. 59) opposite
the statement of the Bebia Khnum (Ph). S. 34), he/it lasted 2 months, and
hardly they had been freezing bitterly already with her/its/their Ankunft
in Stambul to hold. The duration of the trip of Baghdd over Mosul and
Samsun after Stambul declares her/it/them on 4 months, S. 32).
Consequently, the departure in Baghdd would fall only in the early-summer
of the year 1864 (1280 H). The statement against Dreyfus (S.) 61), ea are
some hundred Bbl gewesen, that shared this wide exile of her/its/their
Fuhrer, corrected
') Dafi the negotiations generally goes back, becomes dea of racial consulate in
Adrianopel squanders the statements vgl confirms.. Br. 1893, S. 306 and following

itself also on 75 (s.) o. S. 74 u.), of those 11 on the narrower family of the Beh Allah
falls. Subhi Ezel followed undecided. he/it until finally thought of going to India. and in
disguise, however, ehrenvoll was treated as head of the sect everywhere.
Adrianopel became the arena of the schism, that the two enemy brother in his/its
further consequence to the arrest, her/its/their separation and .weiteren dispatch from
Famaguata and 'Akk fahrte. The relevant finnn is dated from the 26. July 1868, 5.
Rabful-kbir 1285 MR. (T. N. S. 379 Comment). So, it gets along! the stay in Adrianopel
usually on .gegeo's 5 years", 1280.1285 MR.) calculates, although he/it actually only
31" / years lasted. The processes, that perfectly did the schism, are represented by the
two parties very differently. The starting point is biebei the best with the date of the
public explanation of the Beh Allhzu takes, rfas sicn naca iVabfi punch 10 at the Jafar
1866, 7, 1283 MR.) put: .Als the wonderful man 50 years old was, he/it pulled the
.Schleier from his/its face, sparks felled dea .Paradieses into the soul and into those of
the devil. tght eig. Idol, gemeint is Subhi Ezel., the sun broke hervor" Br
from the clouds. 1889, S. 984. In allusion to this event names Adrianopel .das country
dea of secret", Br (arz-isirr, same pay-value with Edirne), the Beht. 1889, S. 515. T. N.
S. 36t. The report of the Behla Khnum (Phelpa S.) is right with it 38and following), this
the outbreak of the schism as well as this the same introductory Verfeindung of
the two brothers in the second year of her/its/their stay in Adrianopel places. She/it
mentions on that occasion that Beh has a .Tafer (lauh) to this written .lnger former
as finished and from big .Kraft. the people of aullen trembled as they read.
gedichtet at the Bbi in general and his/its explanation ent-.haltend. He/it
ordered, dag of each Bbi she/it to face gets .solle" (S.) 44). We now possess a writing
from with the Allah, from which Browne (1892) S. 313) assumes anyway, she/it
represents his/its manifesto his/its explanation of the Jalire 186&7 at the Bblkirche
occasionally, his/its so-called one(s) sra-i-haikal (s.) u.). Since this writing now leads
already over animosities of the Subhi Ezel complaint (T.) N. S. 365and following bring
the btr. Write as well over the.), is so as good as secured, da these not only after Beh's
explanation started.
If one combines the different reports of the Beh'Tseite, so following picture yields:
Beb Allah has the sect in Adrianopel until on quite few trusted of the Subhi Ezel m of
the hand and stands with schouem success in the concept, she/it of the new ground a
successful future entgegenzufahren.
There, Hddschl Sejjid Muhammed of
Isfahn does

93
(s.. o. S. 80) Subhi Ezel stiffly. You/they put down everything at saving the lost
position of the Subhi Ezel and proceed aggressively for the first time. After
differences between the two brothers and her/its/their families occurred
already in Baghdd, however, the same were enclosed again happily and
Subhi Ezel because of the defective supply through his/its wives. is correct s.
with his/its own statement T. N. S. 99 Comment . even a Kostgnger of
the andern family became, he/it suddenly makes two going wrong
assassinations for his/its brother's (Bestechung of the barber and
poisoning-attempt) life and appeals sodann to the BbTgemeinde in the
city, at which he/it along-steps with a salary-demand at the same time. Beh
Allah, who had not intervened from Friedensliebe, but had broken only
the traffic with him/it, veranlafit now finds itself, the secret explanation, that
he/it had made his/its son 'Abbs Efendi and 4 andern familiar at the
departure from Baghdd and that had remained secretly tatschlich
until now, {if seemed to have gotten already Subhi Ezel wind, before the
entire Bbigemeinde in the city and outside, to bring. He/it even delivers
Subhi Ezel her/it/them at first. As this contradiction raised and on grounds of
a vision the same claim on the dignity the one juzhiruhullh current did, Beh
Allah took care even of it, that this was informed of all the Bbi as addendum
to his/its own written explanation. He/it himself/itself retreated 4 months-long
from the public for itself over the time of the decision. The result was his/its
virtually general acknowledgment of the Bbi in Persia, Syria, Egypt and
other countries. In also Adrianopel even, only 5 bis6 Bbi held on to Subhi
Ezel. . This report needs at a place of the correction anyway. Subhi Ezel is not,
as Behla Khanum (Ph). S. 45and following) boasts, with Beh in competition
about the dignity the stepped juzhiruhu'IIh one but did current with his/its
party, da everyone such claim at all verfrht is, so right D -, Essai S.
63 and following). By this point turns the disagreement of the Beh'I and
Ezell (Br) for itself. 1889, S. 514and following)i. The Beli'l are supported by
the places of the Baju (pers).), where the Bb from the one juzhiruhu'IIh
says, God is day and place of his/its arrival alone familiar (VII, 11), (IV, 5)
however he/it will suddenly come (VII, 9) and is recognized by his/its own
nature and his/its own .Versen", could not be measured at the Bajn
consequently. Also the argumentation of the Behi Allah goes back to this
principle of the Bajn even in the Sra i haikal. The tension and at the same
time the helplessness, into them/her/it
M the few Bbi, that became neither Ezell nor Behk "l, call Kulin-nchnj "i (Br) for
itself.. 1909, S. 307) naoh this h. Number of the Bb 361 (19 X 19). this, number
of all Dinde" vgl (kullu acbaj = 3fil). Br - 188, S. 991.

94
the same the Bbl had to place, already is above, s.. S. 60and following)
geschildert become and actually was not to be therefore prevailed against Beh
Allah on the ground of the Bajn. The Ezell could only places like II, 17 premieres, where
the b as term equates quem the pay-values of certain secret-names of promising
(ghijth, help = 1511 and mustaghth, with which one looks for help, = 2001) with
years in not binding manner ad: .wenn he/it however not before [the years this] both
names comes, he/it will certainly" come, Br. 1892, S. 2991.). The interest, that she/it
represented, was the temporary modesty of the Bb and his/its religion. You/they wanted
to see for him/it as a prophet like the andern donors of cycles of the religion a validity for
at least 1000 years of zugebilligt. If this is undoubtedly the consistent" things
within the hbistischen system, so the Bb itself shocked the system through his/its high
voltage of the Psniaieerwartung after all.
It is reverse misleads, if bihischt (T.) the Ezellbericht of the grasps N. 358 and
following) Emphasis on it puts, Beh Allah doesn't have juzhiruhu'llh for himself in
Adrianopel alone as one but as an incarnation of the deity self-confessed. Tatsch-lieh
never makes this difference he/it and quite meets his/its description of the own dignity
in agreement with the bbistiachen concept of the prophet. The same report now states
exactly the same In-triguen, that state the Beh*lberichte of Subhi Ezel, from Beh Allah.
Here, it, that offered the barber of the Subhi Ezel bestochen and him/it the
poisoned rice, is he/it. Da6 this contrary of the accusations immediately appeared, the
mentioned place of the Sura i baikal proves where Beh says: .Als he/it (Subhi Ezel)
.merkte, dafk the matter had come out, he/it reached untruthfulness for the feather of
.der and wrote to the people (the Bajn) and what he/it had done wrote .alles, my
unvergleiHchen and niifi-.handelten beauty (= me) to", T. N. S. 369). It doesn't leave
itself actually now decide until on further, on which side .die is feather of the
untruthfulness" and Browne must itself after all efforts, is content the truth to come on
the track, the two reports, to compare each other (T.) JX. Grade WJ. Zugleich
informs biliischt about Hascht [T. N. S. 359) from atrocities, with which Beh Allah of
his/its declaration procured emphasis: .Alle jutting out supporters of the SuhhiEzel, who
opposed .seinem claim itself, became aul gesetzt the dead person-list and in
Baghdd, Mulla Radschab 'Ali .gen fell one after the other. Kahir. one this S. 80
mentioned opponents Beh's. and .sein brother Hddschl Mirs AJmed as well as
Hddschl Mlrz Mu-.hammed Riz. also S. 80 mention. and several other .durch the
dagger or the ball of the murderer." In Adrianopel even, it seems to such excesses to
none to be come.

95
The same not aufzuklrende contrary of accusations of the two parties against each
other now prevails also over the processes, that led to the arrest of the two brothers
and the further banishment.. The Behlbericbte know to say only about
denunciations of the Subhi Ezel of the RcgierUDg in Constantinople, the 'Abbaa
Efendi, (T.) on that occasion N. S. 97and following) at the Gchaltsforderungen the
same and activities of the Muhammed of Isfabao ties without illuminating
her/it/them further while Behia Khnum boasts more exactly, Phelps S. 46), he/it
accused Beh Allah of the betrayal of the Islam, in that he/it informed, he/it
preaches the annulment of the Ramadan, the veil, the polygamy u. dgl., and
Dreyfus (Essai S.) 64) say, Subhi Ezel accused Beh with the sultan to pursue
state-dangerous political plans. Actually Beh Allah was arrested as a high-traitor
and sends prisoner 'Akk als-politischer into the penal-colony. Behla Khnum
(Piielps S.) shares 62) the Regierungserlafi with, that them in this sense after the
arrival in 'Akkn, was opened and drove back the measurement-regulation on
slanders of the opponents likewise there without naming however Subhi Ezel'a
names.
Vice-versa,
grasps
makes
exact
statements
about
such
Denunziationen for bihischt on the part of the Beh AJlli (T.) N. S. 360): .Es
became .von k Dschfin, the secretary of the Beh s. 0- S. 79), Written
.Muschkin Kalam, 'Abbas Efendi and andern supporters .des Mlrz Husein
'universe letters to different handwriting at .mehrere trbische statesmen and
offi cials, the .Inhalts: "Against 30000 of us Bbl holds .in standardizes in
disguise and hidden around Constantinople and we become for ourselves
within "short erhbon, WTir become & amp;u.erst KoQst&ntitLopel
cmndioieQ .und if doesn't join the Sultan 'Abdul'Azlz and his/its ministers of
our .Religion, we will drop her/it/them off and will release. .Und our king is
Mlrz Jahj Subhi Ezel." These letters .wurden with night in the sultan's Patbranch and the houses of the .verschiedenen ministers through Muschkiu Kalam
and others in .Konstantinopel - resident supporters of the Mlrz IJusein 'universe.
7.U re-calm and the andern day.. the Persian emissary .vorgelegt and now was
decided in a common session of Turkish .und Persian official to banish the leaders of
the Bbl to .einer's took away island or a coast-fortress." It is reported further
thereupon, two Ezell in Konstantinopal, that .angesehene philosopher" Hddschl
Sejjid Muhammed of Jsfahn (s.) o. S. 92 u.: Backer $ ubhL Ezel's, and k Dschn
Bey, oin higher officer (k'im-makm) in the Turkish army, cleared up the Turkish
government over the true Sachverhalt and the brother-dispute, however only the
one reaches, da she/it after different bursting was sent. Presumably, she/it has

Gate such mutual denunciations on political Umtriebe, if they were really brought
up, liked to take to the occasion, itself the sect of the Bbl, uncanny after her/its/their
prehistory in Persia after all, to dispose, and to this hchstwahrscheinlich
persuaded her/it/them to Persia, that they entertained, the active propaganda and the
relationship. This is at least the Lesart of the Subhi Ezel (T.) itself N. S. 99
Comment). If he/it boasts, Beh Allah has after arrest two of his/its
Geheimkolporteure, d'I s. o.) through the Pascha of Adrianopel in the opinion, they
were betrayed by the Ezell, accuses the a moment ago mentioned Officer k
Dschn Bey the same secret Kolportage with the government, so hiebei is implied
that the Propaganda are driven mu&te secretly and was unlawful. k
Dschn Bey shall soda-un honestly known has and has been taken no direct heresy
them into long custody, until the Sheik U'l Islam admittedly declares the writing
delivered by him/it very suspiciously, however, could prove. The files on Cypern say on
the occasion of the local state-prisoner of the Bbl: .Sie sought to invent a new
religion, fled from Persia after .ihrer suppression and left itself .nieder in Turkey. After
some time, they tried on the other hand to execute her/its/their ver-.schrobene idea
and were therefore sentenced" to lifelong prison (T.) by the Turkish .Regierung N. S.
377). So it is the movement, that was caused into the Bblsekte by Beh's
explanation, finally even which led to her/its/their annulment in Adrianopel, and is
the initiative of the Subhi Ezel secondarily anyway.
The government's rule came the Bbl in Adrianopel unerwartet (Ph). S. 48).
She/it decreed the arrest of the two brothers and the dispatch of the Subhi Ezel on
Cypern after Famagusta (Mghsa), that the Beh Allah after 'Akk at the Syrian
coast, a health-dangerous penal-colony for political criminals. The reprimand of the
Beh Allah apparently is the stricter as the actual troublemaker. Whether the mutual
families and supporters would have been spent in Adrianopel belassen or into
her/its/their Persian home, is not ersichtlich (T.) N. S. 101 Comment). Actually
they pushed through in zweimaligem attempt with the government (under
quotation of the 'Abbs Efendl) that they were allowed to accompany her/its/their
leaders in the banishment. Still it was decreed in Adrianopel that each of the same i
supporters could take, the same however ever the opposing side belongs mten. So
one had a cheap Aufsichtspersonal at the same time and could hold both parts of
chess mutually. Grasps gives the names of the 4 Behl, that accompanied Subbi Ezel, to
bihischt in agreement with the government-acts on Cypern

97
at, T.. N. S. 361 u. 381). Died two of those shortly after, Mlrz 'universe Sajjh ff 1871,
and Muhammed Bkir (f 1872); a third, from Abu Dscha'far, already 1870 escaped after
'Akk and went there after Beyrut after a cold reception, dagegen is the most
declared one of this Behl on Cypern, that above erwhnte MuschkiD-Kalam, a
famous calligrapher, only 1886, nachdem the island already 8 years English was,
after 'Akk been released, where Browne 1890 found him/it. He/it performed his/its task
of doing Ezellpilger from Persia of Subhi Ezel abspenstig, da& this tatsachlich as
well as fully cut-off from the community was, Br. 1889, S. 516). From the 4 after 'Akk of
determined Ezell came along only 3 (Ph). S. 73), namely the many times mentioned
Sejjid Muhammed of IsFahn, the a moment ago mentioned Officer k Dschn Bey
and Riz pen of Tabriz & lt;H. N. S. 361), while the fourth should still have been
poisoned bihischt (ibid) after grasp in Adrianopel of Beb. It was k Mirz Nasru'llh,
the brother of the last-mentioned one. The families of the hostile brothers as well as
her/its/their supporters received the permission to accompany this Exulanten first,
nachdem of the Beht Hddschl Muhammed Dscha'far had done from Tabriz's
eineo religious attempted suicide: .wenn I of my .Herrn should be separated, so I want
zurckkehren" (Ph) same to God. S. 50. T. N. S. 100. Br. 1889, S. 516) . a case,
that from the Beh1! until today as proof for Behs's prophetic .Macht over the natures"
(s.) o. S. 30) current made and immediately was utilized by him/it so, in the lauh i ra'is,
s. u. S. 104). This stormily ertrotzte permission was withdrawn once again before the
embarkation in Gallipoli and in the last moment only under refusal the costs and
responsibility again erteilt (Ph). S. 51). How alone Subhi Ezel actually now stood,
proves, da& he/it was accompanied only by his/its family, and
einschlielich of those 4 Beht only 14 heads in Cypern (6) landed. Seps 1868
vgl. T. N. S. 381. 3S4 and following), while in 'Akk 77 Per-sonen (Ph). S. 51. T. N. 361)
under big deprivations (over Alexandria) at the 31. August d. J. arrived, Nabil S. 11.15 Br.
1889, S. 985).
2. The writing, in which sieves, Beh Allah from Adria-nopel from as that of the Bb
Verheiene .man juzhiruhu'llh'1 erklrte, is not available together with-like.
Numerous letters, that all as blackboards" from (alwh) his/its .hchsten feather
(kalam) of the Befehls" (vgl). to this S. 23 A. 1 u. 133 A. 2) on the magic
Inspiration, jt s. o. S. 29and following) Claim raises, went in order to bring
her/it/them under his/its obedience through his/its secret agents (d*I) at the Bbl in
Persia and in Turkey. However, the bedeutsamsten writing are available under the
name sra i haikal.

She/it is regarded as the classic manifesto in the sect of the Beh'l as well as Collection
of manifestos. A newsletter at the Bblsekte (s.) o. S. 92) is with a collection of missives
at Oriental and European yards here, that so-called alwh i saltm (missives to the
princes) unified. For both, relatives writing of the Beh lie us from derselben at
the same time, if not even somewhat former time between the Erklrung and
banishment before, the lauh i Naslr at a Bbi of this name and the sratu'l mulk at the
Christian kings (mulku'l maschlje) in general, the shah and the envoy France and Persia
in Baghdd.
a, the newsletter at the Bbi, that amounts the first part of the sra i haikal today.
Br. 1892, S. 292 and following . the same represents in her/its/their origin-like unit and
contains the necessary reason of the odd title. He/it derives from the mystic
Selbstbezeichaung, with which Beh almost explains his/its prophetic became to
ausschlielich here: haikal = form, body, temples. His/its person is meant as
the historical place of a new Theophanie of the logo (vgl). o. S. 87) and the
Ausdruck appears excellently in addressing God at the prophets. A mystic game
appears with the letters of the word haikal and the parts of the body, specifically face,
of the Propheten, that remind of the huruflache view, that sees a particular
revelation of the deity in sharing of the face, on that occasion. The Sure brings of
Beh's .Verse" as the valid ID card of his/its prophetic dignity beside the indication
and the communications about the Machinationen of the Subhi Ezel {s. o.) a
Berufungsvision, in which 'Ali (vgl) as the come back Imm Husein ibn itself Beh
Allah. whether. S. 67 A. 1; 71, gives whose martyrdom recurs in the heavy contestations,
to which he/it was exposed in the Leitung of the sect from the beginning and had
reached them/her/it her/its/their climax just, heard .Da I the .Stimme [God] the most
wonderful things and the sweetly over my .Haupt and as I my face turned, I saw the Huri.
[the angel] the adulation of my man's name of the .Luft flies, and she/it rejoiced. . and
spoke with heart-winning. .Stimme. And everyone my wounds rejoiced over the
Freudenbotschaft and God's servants, joy and she/it became .wies with
her/its/their finger fully on my head and spoke to all in the .Himmel and on Earth: With
God, this is the lover of the .beiden worlds, but you don't understand it. Really, this is in
your middle the .Schnheit god (dsehemlu'Uh) and his/its Herr-.schaft under you.
Really, this is God's" secret and (sirru'llh) his/its treasure-house and God's command
and his/its .Herrlichkeit (beh) for everyone, that in the empire of the command
[unsicht-

99
.bare world of the logo] and the creation [low world] is, only wants to understand .ihr
it so.. This is he/it in truth, that all .Bewohner the rich of the eternity ouch meets wishes
[to the .sog. Meeting of God s. o. S. 86], and you turn away from .seiner beauty. People
of the Bajnl if you don't help him/it, help .wird God him/it. . He/it becomes through
his/its will [the .logos] a creation [spiritual = religion, raises from which .niemand
knows as he/it. And her/it/them wants to discard him/it, from the .ein hair before
God's face more dear than all inhabitants is .Himmels and the earth?!". The sewerregulation of the Mahdl as a Theophanie of the logo is the same like the b-bistische
of the nukta: .Alle forms of the unit (dea logos) and the .Schpfung are in this form
(haikal)"; .wir have this form .gemacht to the source of the under the new
creature"; .unter the shadow of everyone letters of the letters of this .Form becomes
we a creation (s.) o.) raises whose number .niemand knows as God." He/it is, created"
.von God from the light of his/its beauty, that Demiurg (vgl). o. S. 23 A. 1). Be
everything in the heaven and on Earth, he/it has do the prophetic Vollmacht of
the .Er what he/it (vgl) wants." to it put. No. 45): nO form, .strecke your hand from
waiter everything in the heaven and on Earth .und seizes the reins of the command with
the grip of your will. .Wahrlich, we put the reign over all things into your .rechte hand,
you do something wants and furchte you not .vor the Unknowing."
It immediately becomes from the prophetic authority, daa to annul existing religion-law
and to put down a new one at the place, use done: .Wir have fd to kill the order. h. the .h.
War (dschihd) from your middle removed; if no .Blut spills, the sword of the word rather
moves from the vagina .des Bajn." This annulment of the dschihd is material in the
declaration of the Beh Allah the single one. She/it is the cancellation of the political
Mahdiideal of the Islam. Her/its/their significance and her/its/their connection with the
culture-movement appear particularly through "inen comparison with the same
appearance in the sect of the Ahmedijja in the Indian Islam, s. Appendix II. Only, the
matter is not new in the Bbismus (s.) o. S. 56).
Dafi the Sure in the middle from the first fight comes, the passion shows, with which
she/it the reproach of the Ezeli, Beb's verses are wizardry, rejects, in that she/it
makes aufmerksam for it, that the opponents of the Bb and Mohammed's
denselben raised reproach (Kor). 5, 10 u. 11).
b, the foliage i Naslr & lt;Br. 1889, S. 949and following, T. N. S. 96 Comment) seem a
writing Beh's because of his/its communication, that the majority of the Bbt stands
against his/its claim in opposition, from

100
the very first time, to be after the declaration, since this became auffallend
quickly differently, if such a situation ever exists head outside the man's brain
asked, what with his/its actually inappropriate and a type of Ver-foJgungswahnsinn
of betraying remarks of a total alone-putting in the fight around his/its position (s.)
o. S. 80 unt.) a near-lying thought ist1. From interest, the writing is mlik i sift
because of the self-name = master of the attributes (vgl). o. S. 22; 87 . 1), the
Beh here gives and opposes Subhi Ezel. This means .ein dafi name this man
under my names, that I created through a .Wort and gave him/it I lives with a
breath", in order to denounce the monstrous to appear against ibo dares. Beh is
called even with names (.bei me, the Behat") here and boasts, dafi he/it already
for 20 years, since 1844 9. o. S. 63) on the plan stands. He/it even applies
zugleich the Lebre already developed by him/it in the Kitb El Ikn of the
equality of all prophets of the prophet-row in the manner to himself here, dafi
he/it itself as the Bb redevivus gives: .Im .Bajn ermhnte I all in the language
of the power, hung until her/it/them my .herrlichen body and .mein spirit to the
highest friend (vgl) pierced with balls and came back." to it o. S. 58and following).
c, the sratu'J mujk (Br). 1892, S. 268-282, an open letter to the .christlichen
kings" is, that Scbh from Persia and some officials (wukal), that, without
particular concerns voranbringen, that calls .Knige of the earth" for the
belief in the new Gottesoffenbarung in Beh Allah. She/it is the first ad of
his/its declaration of the powers. The governments, that he/it can
vorstellen only as monarchies from his/its tneokratischen thought from,
are the competent authorities according to his/its opinion, the theocracy of the
new religion, that all people and Bekenntnisse should encompass, to
raise. It is the Mahdlgedanke, that effects. Beb itself reminds in a similar missive,
that lauh i raEs (s.) u.) at Muhammeds process and his/its letter at the
Sagnidenknig Chosrau II Parvez *. Da6 this first
*) Was according to the report of the Bbi in Schirz (Br.) after all.. A Year B. tbe Pen.
5. 322) the numerical MiflVerhltnis between the two parties initially far not ho grofi,
tonic and Persian yard d.. h. at Emperor HerakJiu" and Choarau II sowie at the
Byzantine prefects from Egypt and the GhasBniden-herrscher 5rith VII, with the
invitation, to leave the Gtzendienst, directed and itself the emissary AllShs m
(millers) subjugates I S. the Islam 148). In the Isma'llitentum, the Druze Beh Eddin did
similar, in that shown the Emperor Konstantin VIII of Bymnz them/her/it he/it buy of the
Messiah in ffaraza ah", de Sacy a. a. O. II S. 531).

101
Call for the yards timewise with the explanation at the Bblsekte (1866J7)
coincides, can be closed from it, da& Beh also here from 20 years, that
he/it gets along already in the fire, speaks s. o.)- The self-name, under which
he/it performs here, is .der Sinai-tree" d. the sfische, that we found already
with the Bb h. the logos, as he/it talked to Mose from the burning bush, vgl.
o. S. 20 Comment 1.
As content of the mission of the Beh, the erection appears to dea of
Reiches of the justice, the Weltfriedens and the general welfare, that bring the
Mahdl according to the teachings of the Islam. The Ausschaltung of the
dsehihd, without which this erection is not possible in the Islam, also stands
against it here and also kicks the word at seioe place here, with which Beb
at the big of the earth, to which powers of the east and the west turn, itself
after already the Bb the Konige1, as genommen (vgl) has the natural
missionaries of the Mahdl in claim. o. S. 56) and derScbf itismus of his/its
sovereign orthodoxy and worry for the conservation and spread of the religion
demands. The program, for the Beh in the name of his/its prophetic mission
obedience of the princes of this world heischt, is not yet executed in the
individual one here. As isolated points is named for the time being: Restriction
of the military armaments and the taxes: .Wir know, .wie your editions daily
grows and as she/it puts on her/it/them on the .Schultern of your subjects. It
goes be a big injustice over her/its/their strengths of .und. " The protest
against the modern taxation declares itself from his/its present-day heavy
disgraces in Persia, where created an economic plight the waste of the yard
and the Miregierung of the country
l, the kings are introduced by like already the Bb as representatives of the deity in
this Sure of Beh on Earth.. In them er-acheint the divine attribute of the power,
never, anoh therefore shall this of the Gerechtigkeit, as well as this of the
mercy of .widerspiegeln.' This reminds of the altperaische worship of the kings as
the deity's earthly appearance. The picture of the sun and the globe of the pole
of the earth-axis has see get in this context until on the present day and age
and effected on the idea of the Imm Mahdi, Darmesteter, Le Mahdi, 1885
Abecha. S. Since at the same time kutb (pole) the expression with the ufi and
lam'iliten for the highest step of the holiness, that prophetic, occurs, vgl. also
violinists and Kuhn, plan of the Iran. Philol. II, S. 279), is likely, da& he/it with
the hurfischen expression nukt", that appears actually also in the sense of center
of the world, relative is a. whether. S. 38) and from Haart, volume HONORS 18 S.
283) it is explained predominantly so. Kutb stands on the Bb . in application MR.
S. 341 (s. whether. S. 18 m. 40). In the Bobi'itischen, dogmatism is called head of
the hierarchy of the transcendent world kutb (vgl) daa. T. N. Grade 0 No. 5; vgl. to it
unt. 8. 109 A. 1).

102
has that became the cause of the revolution. Already the Bb turned his/its attention
to this point and required a system of voluntary taxes Wir, da&amp, sees become; the
local Reformdesiderien Persia still in the program of the Beh appears. One
remembers on that occasion, dafi he/it from staats-mnnischen circles comes. The
antimilitarism enters the Bbismus as new element here and has to do narrowly with
the annulment of the dschihd. Like these, he/it is in the sfischen piety-ideal in the
end, nobody a sorrow, begrndet, to do.
d, the alwh-i-saltln (Br). 1889, S. 953.72; 1892, S. 308ff, that the second part of the
sra i haikal, as today vorliegt she/it, forms. the composition is vgl secondarily. Br.
1892, S. 271, 313. represent a collection of missives at (4) Christian powers and (3)
Oriental rulers. Her/its/their writing and copy spreads out on the last period into
Adrianopel and the first in 'Akk. The most important of the letters, that at the Scbh
Nireddin, is, as he/it boasts himself, T. N. 146, Br. 1892, S. 282), still in Adrianopel
verfafit, after the firmn of the 26. July 1868 already was passed out. The departure
took place at the 10. August (Nabll St.) 11). Beh Allah took the letter after 'Akk and
handled it first there, s. u.). Complaints about the Mafiregeln of the gate and the bad
treatment in 'Akk are a letter to the Sultan 'Abdul 'Azlz as well as a such one at his/its
minister 'All Pascha, therefore falls into the first time of 'Akk. The same is valid from
the letters to the European yards in that they speak of his/its man's arrival, with which
the country Syria was honored. d. h. the Wiederkunft of the Messiah in Palestine,
vgl. the expression .syrisches Evangelium" for the N. T. (s. o. S. 54).
Nevertheless, these letters shall, whose solidarity at the same time in the outer
together-order with the epistle at the shah and the sra i haikal in the narrower
sense to the expression comes, in her/its/their Eigenschaft as documents of
the solemn explanation of the Beh Allah immediately here to the treatment
kommen1.
(a, the missive to the Shah Nsir-eddin (1848 to 1896), this sucked - lauh i sultn
(Br). 1889, S. 954.960, T. N. 10S until 151, grade H, consists of an extensive Arabic
prelude (T.) N. Grade H, and a main-part in Persian language, the 'Abbs Efendl with
some shortenings in his/its history-work aufgenommen (T.) asked N. 108.151, in
that he/it declares the Absiebt of the Sendschreibens (S.) 102). .Beb laid .dar
the .Grundsatze of the sect, did her/its/their ethical teachings and her/its/their moral
attitude
') The Beb'l even never backdate after Adrianopel, D.., Essai, S. 50, Spragae a.
&. 0. S. 10).

103
.deutlich, the political side treated in detail and produced .verschiedene proof of
ilire reliability. He/it assured the .Scbh of her/its/their loyalty and benignity. He/it
wrote some .Gebete, usually Arabic, to it. Then, he/it packed everything." The
intent of the Schreibeus was consequently, the shah in the context over the
teachings and over the unpolitical character of the Bbwekte aufzuklren,
in order to prevent him/it to an intervening in her/its/their favor to bewegen
or roof, that the reprimand reacts also on the Bbl in Persia on the part of the
Turks. This situation only too well explains it, da& the sound of this letter
restrained is, as that a former, that seems with the eratu'l mulk
zusammenzufallen, Br. 1889, S. 954 ff, 1892, S - 268 ff. Admittedly, complaint
about the Ungerecbtigeit is still led also now that the sect the assassination of 1852,
that, how long ago proved is, on bill of some crazy Bbi comes and without prior
knowledge of the remaining happened, must pay so awfully. But while the shah is
performed personally as ProphetentCter and bliadwtiger persecutors of an
actually innocent sect on the sharpest there, Beh assigns the main-blame to the
Ministem and the clergy here and asks the shah vgl for a public Religinns-gesprch
for the purpose of acquisition of the religion-freedom, a really Persian procedure.
Chantepie a. a. 0. II S. 228). Either here, however, aufzugeben1 doesn't lack the
ruling prophet-word at all at the king and the yard, the luxury and the world to
provide the spiritual salvation and to turn to the Mahdi appeared in him/it. The
unpolitical character of the same becomes particularly and under Bckverweisung
on the kitb El ikn (s.) o. S. 86 u.) betont and from the impeccable attitude
of the sect since her/its/their banishment from Persia (.15 years",
1269/1853.1284/1888), sought merit in itself Dimmt this for the Beh in claim to
prove. He/it claims that .bei Beh Allah is she/it whale-Irishman knowledge of the
book (T.)" N. S. 138) d. h. the secret sense of the Quran and all h. Books, the
.Urbuch", s. o. S. 86). As Mahdi in the geistlichen, theosophischea sense
develops the shah his/its Lehien he/it
') Z.. . S. 144. You want .Wie long to - nnd herreiaen between highland and lowland
(d.) h. Summers - nnd winter-residence . o. S. 62) ? I "t eti now not at the time for
the believers, to become humble and to direct her/its/their thoughts toward God?
Yes, probably him/it, that says: "Yes, man, the time is ripe, divorces -" " the application
on the Hemcherthrone gets along S. 148. The penance-reputation has only superficial
Ver-wu>dtsch*ft with the old hebriaohen prophecy, rather the .Typus daa expels
his/its earthly one! Richly from itself tossing and the world-renunciation itself of
ergebenden sovereign, whom the ascetic literature of the Muhainmedaner looks
after raichlicb very much", on Buddhist influences back, Goldziher. Vorl. fi. d. IBI. S. 162).

104
over God and the world, whom he/it gives as the teachings of the Bbi-nette at the
same time.
Ea is not missing at the direct telephone call about the protection of the shah: .Hilf me,
so that all see, dag with Beh Allah the true knowledge of the Buchea is", s. o.). The
shah sufficiently clearly answered, in that he/it the bearer of the letter, the courageous
Bbljungling Badl * in July 1869 on cruel manner (details T.) had executed N. S. 102and
following u. Grade H.
(, the missive to the Turkish Sultan 'Abdul 'Aziz (r). 1889, S. 954; 1892, S. 314and
following) . Arabic. iat a sharp-ground complaint about the imprisonment and the type of
her/its/their transaction with awkward reports over the Unbilden of the last months
(autumn 1868), whose lucidity guarantees her/its/their credibility at the same time. The
letter is in the translation through Dreyfus (D.) U S. 4.20, accessible, the text with roses
(a.) a. 0.). Beside God's curse, that Beh down-swears on the head of the sultan, a
forceful appeal stands especially impressively to turn to the minister from the
earthly, that is shaped by the detailed communication of a Kindh eitserinnerung
Beb's at a marionette-theater, that played a parade before the shah and brought
him/it on the vanity of earthly glory to the consciousness.
(y, in simultaneous letter to the Turkish Minister 'universe Pascha, that the
rules had introduced against the Bbi, that also Arabic written lauh i ra'ls
(Sendschreiben at the colonels); Br. 1889, S. 960and following) if contains the
same complaints, prophesies not only the personal Untergang but at the same
time the waste RumeHeus of the gate for him/it, however. In the Kitb akdas, even the
downfall of her/its/their Hauptstadt (.der point of the coast of two seas") is
prophesied Turkey, this her/its/their end at all equals, r. 1889 S. 977). As admittedly
'Ali Pascha not, but is at the Bbiexil of participants Kollege Fud Pascha at the
12. Febr. 1869 in Nice died, Beh wrote a Dithyrambus (Br). 1892, S. 271). Noteworthy
is, dag Beh in the lauh i ra "ia the solid expectation aussprieht, it becomes any a
crowned head for itself his/its and his/its matter assumes.
The behistische tradition knows about a Sendschreiben of the Beh furthermore
placed at Ism'll Pascha, the Khediven from Egypt, whose bearers caught, and later from
Gordon, was freed, Brittingham, The revelation of Beh o'llah, German S. 29and following)
vgl. to it the mention of a blexu-lanten in Khartum (Br). 1889, S. 489) and his/its
report, A Year a. the Pers. S. 331).
The missives at the European yards are ouch the queen in London", the (Viktoria)
"king of Paris", Napo-

105
leon HL, the pope, Piua IX.) and the czar (Alexander II).) directed and means
Einzelanweudung and further-implementation of the appeal of the sratu'i mulk
at the mulaku'l maschije (s.) o.}. Browne communicates her/it/them in the
departure, Br. 1889, S. 963and following):
{d] the English queen d. h. the British one. Empire. from his/its global
development and his/its Machtstellung in the Orient Beb Allah and 'Abbs
Efendi a just as high concept has, as vgl from his/its liberal constitution. T. N. S.
163and following u.unt.S. 134.155and following -if Beb shares Allah his/its
appearance Christi in Syria as the return, her/its/their man and king with and asks
her/it/them to the belief in him/it and to the prayer to God: .Ich asks you with your
very splendid name (bismikal .abb) to help me, dafi your servants success your
.Lnder have and bloom." He/it repeats the demand of the restriction of the luxury
for the yard and the taxes, in that simply transfers his message very appropriate
in the Orient on the west he/it also the invitation here to become converted to the
minister from the world-sense, is found at the Oriental sovereigns like in the
Briefeu here as well. The poor-welfare is made to the particular duty. By the way,
England is regarded as pattern-state. The annulment of the little maggot and
slave-trade be ausgegangen and his/its constitutional constitution from
him/it for the whole world exemplary. In the Kitb akdas, aie Beh Allah makes
the Gesetz of his/its religion and in the lauh i a'lm, he/it reminds his/its
Vaterland expressly of England's model (s.) u.). It won't be coincidence
furthermore, if exactly he/it his/its ideal of the union of all people and Religionec
under his/its religion (amr) here and this cure unique even as daa for the
damages of the people .in of this era". vgl. to it whether. S. 43 . praises.
(e, Beh thanks the czar for the intervention of the Russian emissary, to which
he/it owed aeine Befreiung in the year 1852 from the custody in Teheran,
in a short missive. Also he/it is admonished, itself him/it eye-view of God of 'Akk
(wajhu'llh1), 'Akk heifit therefore madlnatu'sch-schuhd Br. 1892, S. 694)
zuzuwenden. The bebistiscli tradition leads the stimulation / .um peaceprogram of the czar and the court of arbitration-yard at Hague on Beb Allah, over
whom the czar made letters nearer inquiries on this at place and place to, back
Brit-tingbam a. a. 0. S. 29). However, the idea of an uppermost beitu-l'adl (house
of the justice) steps in the Bebtsmus s. u.) in
*) Dieae S El bs t bezeich now g Beh' is Allah to understand after analogy of the
more usual dBoheml: .Ich is God's beauty,,
deanon countenance (everything) betw een the heavens and the
eart hs illum inated
like the precious ground pearl (Roaen, Sendachreiben of the Beh AUh I, 94
notes 24)."

106
the same sense on, D., Essai S. 110), but if a borrowing took place at all, so she/it is up
on the part of Beh's. The international peace-congresses go back until by the year
1848 (I in Brussels).
(, the French emperor, Napoleon III., prophesy Beh the Geriebt: .Die circumstances
in your empire becomes shall slip" .ndern and the emperor-crown out of itself you. a
saying, whose fulfillment in the Jabre 1870, two years after Beh's letters, until settles
from the Behl as proof for Beh's's prophetic offering quoted wird1. Conditionally, he/it
is pronounced incidentally, like such sayings with the Israelite prophets: .wenn you you,
to support this religion, doesn't raise." France's protectorate-relationship to the Orient is
included the prerequisite. Beh makes the reproach for the emperor, he/it practices it
only in the own interest and thirsts for war. In order to test the genuineness of his/its
eagerness, he/it sent him/it his/its book. it is presumably about the sratu'l muluk.,
however, he/it has it weggeworfen. For it this curse. However Beh doesn't yet
abandon the hope and shares under repeated command s. to put on his/its country the
new religion and to proclaim her/it/them also in the Orient, already his/its new
abstinence and party-legislation u.) with. Beh demands the shutdown of the Christian
churches and cloisters, the annulment of not only the Mnchtunis but also the clergy in
the West. Here, the Proteat of the Bbismus becomes on the west of transferring against
the s&scbe Monchtum and the schfitischen clericalism. The Kttb akdas turns off
the clergy completely about the same time from the religion, s. u.). Beh knows the
Christian church essentially only as they Catholic Roman. He/it also knows that he/it
must put these demands for the Kurie in Rome.
(IJ, THE MISSIVE TO THE POPE IS RELATIVE IN THE ANTIKLERIKALEN DEMANDS FOR HIM/IT
AT NAPOLEON, IN WHICH PROKLAMATION OF THE RETURN CHRISTI IN BEH HIM/IT AT THE
QUEEN VICTORIA, IN THE PROTEST AGAINST THE LUXURY OF THE VATICAN THOSE AT THE ORIENTAL
SOVEREIGNS . Noteworthy is in particular here that the statement, he/it is the returned
Christ (rhu'llb).) or the loyo $ #eov in Ev. Joh. 1 . so declared already the donor of
the Hurflsekte, Fadl Allah of itself vgl. whether. S. 54 u. Anh. I S. 183 . by the other is
outbidden, the father even appeared in him/it: .0 countries of the son! We first have
Johannes
) The Scbi'ite believes from "universe that he/it not only the secret Sin
n
will occur in the time of itself.. Every revolution was known to him/it, he/it swirled
whoever become her/its/their leaders and causes no, Ja'kubi, Historiae, Ed. Eoutsma II
535, vgl. Goldziher, Vorl. , d, Ial, S. S24. Vgl. to it unt. S. 183 u.

107
., the Tufer-Bb g. o. S. 64 A. 1) to you, that call Bajn in the .Wildnis dea, sent: a
creation of the mankind, your .Augen makes clear that the day of the meeting herecame near. "And now, the father, about whom Jesaja says, is there and the comforter.
(Paraklet) 1, that the spirit (Christ) promised."
The statement understands, the Bbllehre squanders for itself, means dafi each Offanbarang a higher opposite the antecedent ones and is not in the Islam (specifically in the
Ism'ilitentum *) without process. The side by side of the claim Beh's, the come back
Christ and a gewisse insecurity manages in the sect a Tbeopbanie God-father to be
as we observed her/it/them with the German Beht ourselves and her/it is testified to S.
also for Peraien (CMJ 1898) 46f.). Vgl. to it Br., A. Year a. the Pers. S. 311 and following .
Narrowness relative with the missive at the pope is an open letter of the Beh to the
Christianity, .das people dea of son", the so-called one, lauh i akdas, to confuse rieht,
with the Kitb akdas s. u.). He/it has been submitted to us in English-German
translation, cfr. D. J, S. 40; vgl. also Br. 1892, 5. 670), is grasped completely its Datierung
Oes letter from Bagbdd out of the air and stands with Syria's mention as place of the
author in light Widerspruch. One will be allowed to also put the writing together
timewise with the letter to the pope, although found not baikal reception it into the
sra i asked.
') Al" the Par&kleten (Ev).. Joh. 14, 16, asked itself spent already before
Muhamnied Mni and h "t the advance of the revelation iihsr you
Christentum out at this set forum of Christian Paruaieerwartung
angeknpft ("gl). KeMer, M "ni a. a. O. S. SOS.
') Hey the D races IJsmz" of the come back Christian and al Hkim is the
incarnation of God of the father under relationship on Ev. Matth. 26, 29
nnd Ev. Joh. 6, 38 (the new communion ia of the father" Heich and the
occupation Chriati, dea father's wills of tnn), de Saoj a. a. O, II
S. SB6. BSl.
tuoli here ilt ie Fignr of the Johannts 0bh Tutn. in
Iwnft'il Him/it Mnhammed Temimi. dimit interwove. The Incarnation
Gottvaters also appears to al here * the perfection of the religion:
.Die Bekenner of all religions are united over it, dafl at the Enda Her far,
after which Auferstehung, the creator of even apparent werde*
standardizes. (The same Idae iat one of the AnngiEgspanktH of the
ManichiBmuB (vgl). Ke&ler, .Mani" a. w. 0. S. 210). The periods of the
laws are dea of letter and with it consummate, I S. 117 and following), the
inner sense of the former religions, her/its/their .Frucht *, become "r (I S.)
offenb 6 nnd S. 60), the BinheitBreli^ion and released true Religioau with it
hey t (I S.) 118 u. .). . Also Fa<il Allb, the donor of the Bforfi, names
besides the bffoa sieves also the father, who brings them/her/it in itself
one all andern tnf-hebende religion, and moistens the father deodorant of
word with the nature (Geheimmnn ma'n), God same, opposite the letter,
that the logoi
text's HouroiifiB S. brings in the ntlfc (Iluart) 241. S59. With the
Kyzylbssch
'Ali appears to nnd Nugairi as the father in the Christian Trinitt (W.) Jacob,
the BeitastiiJJie 8, 34.

108
If d. still .An the behistische tradition the kings of America and the heads of the
republic" from another missive h. the United States wei {vgl. also Goldziher, Vorl. . d.
Ial. S. 300), so, it is not found in the sra i haikal (Br) anyway. 1892, S. 283). The
relationships of the sect to America are a later date (s.) u.). The missive at the German
yard of the king (Wilhelm) of Prussia is just as unknown, that after Dreyfus (Essai S.) 60)
the collection should be contained in. Germany rather gets "t nuuh he/it the DeutschFranzsischea war and in the Kitb akdas his/its Denkzettel (Br). 1889, S. 977):
The king of Prussia has Syria betreten. the Palestine-trip of the Crown prince
Friedrich Wilhelm Anl&lich of the inauguration of the Suez-canal in the autumn
1869 is probably meant., without from Haifa from his/its come back man and, to
appreciate Christ. Therefore the curse: .0 shores of the .Rheines, we saw you blood fully,
because .der the swords revenge. one notices the French keyword. against .euch was
pulled out. It really should go (as .1870/71) you 1 differently this time, we wailed the
city Berlin and .schreien hear, obachon settles her/it/them in fresh fame one, da&amp,
shines" in 1 comprehends; the Bebi (as they said us in Stuttgart) this saying of the
Beh not for .reif to the Verffentlichung" holds.
Third part..
The formation; the Beh'isekte under Beh Allah in 'Akk (1868-1892).
From the 24 years, that beta still lived AJJh in 'Akk, the first are from particular
meaning since they brought the Kodifikation of the new religion to yard in the Kitb
akdas at them/her/it after disposal of the missives. After muhamme-danischen
concepts, the book makes at first his/its mission in fact for the prophets and according
to mufite Beh Allah first the religious code in this sense fills. How he/it begun with it
already in Adrianopel far and when he/it completed the Kitb akdas, is not obvious,
however his/its own statement becomes eschrkt (s.) in the tract u.) D. II S. 58, it
comes z. from the first time after the arrival in 'Akk B. also through the saying over
Germany (s.) o.) confirm. One will be allowed to assume the first of the seventies as
formation-time.
In the following one, religion-code of the Beh Allah and some complementary tracts
first now should be informed about this before the further development of the sect is
portrayed in this period-

I. The Kitb akdas and used.! Tracts of the Behft llSh in 'Akk.
1. DasKitb akdas (sacred book); Summary Br. 1889, S. 972.981, is 1899 from A. MR.
Tumansky edits and is accompanied with Russian translation, Memoires de Academie
imp. de St. Petersbourg VHI series, vol. III No. 6) and be available also in a text-edition
printed in Bombay. A Prachtexemplar is in the Bibliotheque Nationale (one). Ar.
No. 6397). From the two more final texts, Dreyfus in his/its Essai does occasional
communications. Translations in westliche languages are missing since they are
forbidden from 'Akk from in that the Ben's AllL law doesn't yet stand officially in
validity, solange him/it the possibility of the transaction is withdrawn. The size of
the book gives from Browze's description of his/its two berein-stimmenden manuscripts
forth: 146 sides with 11 lines each. It is written in Arabic language, the sacred language
of the Propnetie (vgl). O, S. 19). Compared with the Bajn of the Bb, it distinguishes
itself through his/its intelligibility. The Mystisch-Kabbalistische resigns, even the
theologisebn teachings makes Plati for a mainly practically oriented legislation here.
Leaves on the other hand to also wish the Disponierung here. In colorful chaos, kultische
follow themselves and organizational, moral and zivilgesetaliche rules and is interrupted
connection in willkrlicher manner by personal. We put Essai in the following one
from Browne's summary and zerstreuten quotations with him/it, Dreyfus, and a.
a. 0.) and Gold-ziher (Vorl). .' d. Ial. S. 299 and following) the objectively matching
together.
A, the cult-law. The law of the Islam is regarded as completely out-of-date and is
confirmed the bbistischen forms for cult and rite. We find in the individual one
(1, the 5 cornerstones of the Islam in the Kitb akdas ia of following manner
modifies:
(a, the creed. Within the monotheism, the teachings of the .Einheit", that (God) is
understood, however, as Theomonismus in the mystic sense, s. o. S. 23), if the belief in
Beh Allah is demanded as intact-necessary. The Kitb akdas begins: .Wahrlich the
first thing, that offered Remen .Knechten (the human being) God, is the knowledge
of the .Erscheinungsorts1, his/its revelation and his/its command,
*) The here lining up Selbstbezeichnnng dei Befa all raa??h&r =
Erscheinungsort. vgl. jnhr (s.) whether. S. 16. 42) and the expression one
jufhiraha * IIh (s.) whether - S. 58) . he/it is t. from the Scheichi t. the Bbi for him/it

110
.der so much is as seibat he/it in the world of the command and the .der
creation (= upper and low world). Whoever attains this, .hat everything good
attains and who his is robbed, wahx-.lich belongs to the people of the error, even
if he/it accomplishes all (good) Handlungen and if you reached this very
splendid (abh) .Stand, everyone is entitled to obeying that, what is ordered
.ihm, from sides of the (highest) matter because these .zwei (things) belong
together and keius without the other to .haben ist1." The formula, that expresses
the belief in Beh Allah the most shortly, is abh * .ja beh u'l. Dreyfus names
her/it/them (lee). S. 54 Comment) the creed of the Behi. A stereotyped
confession-prayer of the Beh *! is: .Ich confesses before .Gott, da& you me
the sun of the truth geoffenbart has; I .bezeuge, daJi gives it no other truth (hakk
= no andern .Gott) as he/it, that you have geoffenbart, [Beh]. I confess, .da
nobody you still praises .machen for itself an idea of you can. 0 my God, doesn't
push back him/it, that itself with .aller of his/its hope ouch your Busea clinches",
Arakelian a. a. 0. S. 103). DasKetmn (taklja) is tolerated evils (vgl) as
notwendiges expressly. u. S. 141).
More lazily the prophetic revelation bezw.. the appearance of a new Propheten,
his/its inspiration and "a declaration; vgl. Br. 1889, S. 600. The expression reminds
1.t, .Ort" sc, of the ism'llitischen. God's appearance, Guyard a. a. 0. S. 349and
following; de Sacy a. a. 0. I (S.17.59) for the Manifestation of the logo in the
prophet, who also is as Lichteman&tion vorgestellt here. . 'Akk is
called .der point (= pole), about which the highest meeting turned, vgl here. to it
whether. S. 101 A. 1).
') Belief and works step already with the Bb as the two intact-necessary things side
by side, Tgl. the regulation of the Bajn, da& the dead person his/its belief in the
"point * and the .Buchstaben of the alive" and his/its love of them, as well as his/its
good actions (Br) should be certified. 1689, S. 423). Also the Bb has relationship of the
two sizes bestimnit:nDie daa in favor of the beliefs", actions of a human being are
nothing at all worth, if d. he/it the command of God's will in the epoch not, in which he/it
lives h. the prophet bezw. Imm of "a time, obeyed (Nicola) Bey. Ar. S. 80). Already with
the Arabic Aristotelikern, the actions of the human being don't have any meaning for
his/its union with the divine, that rather stipulates itself ausschlielich through
the thoroughness of the realization (Goldziher), God. Abh. 1907 a. a. 0. S. 64), this
here in the prophet concretizes appears. The later neuplatonische doctrine in the Islam
places side by side Tgl (ibid) the acquisition of right realization and devout actions. to it
unt. S. 166 and following
')E1 Abh (the very shiny one) is vgl the .grte name of God", in which has
geoffenbart for itself God and in which one approaches him/it, with the Beh'i.
there. constant occurrences of the name of the prayers of the Bebt, z. B. in the
.Prayer book" of the American Bekeuner. As such, he/it goes back already to the older
Bbismus and the Bajn. The Bbi placed

111
regulated b, that becomes salt (prayer-practice), in new manner: at place of
the five prayer-times, the three ursprnglichen (Jewish) step in the morning,
midday and evening with 3 Prostrationen each, all the the hatchet-y number 9,
that pushes the Zabl 19 into the background (to erreichen1) with Beh. The
Kibla follows Mecca but like the Bb (Gob) no more had intended. S. 332) after
him/it one juzhiruhu'lla d. i. after Beh ('Akk). She/it shall sieve with him/it
turns, took until him/it solid stay somewhere and finally is fixed only after his/its
death h. if was certain, where his/its grave is. The clothing
the scbi'itiBchen confession-exclamation: yes Allah, yes 'Ali, yes ahibu'z zamn the
new war-reputation contrary to: yes gbibu'z zamn, Allhu Abh, J.. A. 1866, II S.
250; N. MR. S. 144and following) and also the present-day Beh'igru .Allhu abh"
goes back to the Urbbismus, Br. 1889. S. 498). In his/its ErluterungeD mm Bajftn
notices Gobineau (S.) 463 Anm, da& if the name standardizes bie into the
Keilinachritten, ltt and the platonic application of the scheme retrace .Schnheit" on
(dscheml) the deity with it in context stands. The stellar origin of the BegriffaechemHs
steps on the new heraus, vgl, in the Bbismus. 8. 16 A. 2; S. 27. DasBajn (arab).
VII, 17 Gob. S. 514. vgl. Br. 1869, 8. 929) impose the ftltpereische Begrnung of the sun
on mornings with the formula on Friday: .Der Glnz (beh) of your sight comes alone
from God, .o of rising sun! and attest to what God testifies even from himself,
namely, .dafl no God is lived besides him/it, the splendid." Also Beh puts .Sonne of the
truth the self-names, from which side by side the OSenbarang ausstrahlt",
and .der biggest name, whose realization arranges little the Gotteserkenntnis ml",
tadscballjt, entrance, D. II, 3. 65). He/it calls the yards of the west this Gottesnamen:
bismika Allahi "l-Behrjjil-Abh and itself itself the .sehr of shining names of God"
(isnmn'l-abb Br). 1889, S. 967and following; s. whether. 3. 83)*. The Ezeli claim
him/it for?Br portrays ubhi Ezel and a place in the grasps of bihischt the
kabbalistischen use, that the Beh'i make in 'Akk of the biggest name Beh "u "lAbh. 1B92, S. 6s6. The name, his/its knowledge and his/its property are regarded as
action-powerful. God's' prophet (ntik) .Name is called also with the Ism'iliten and
her/its/their relative and (ism) he/it becomes .der alo God" of be-griSeD, that
means the action-most powerful magic, big name. In particular, the Druze Moghlra
put forward his/its claim in this direction, Dussaud a. a. 0. S. 69and following, de
Sacy a. a. O. XLVIT; Guyard a. a. 0. S. 298). The magic is called also in the Ieim .die
science of God's" names and sets up the known sentence here: .Der Koran has 99
names, that hundredth becomes, him/it, that discovers him/it, all the power lends" the Biamillh magiach (vgi) was utilized at the same time. whether. to S. 5 and
Dussaud a. a 0. S. 80). From here, a connection with the hurafisehen use of the
Bismillh in the Bbismus and the expression emerges nukta (Tgl) for itself. whether. S.
28). *) The number 9. she/it appears in the Indo-Germanic religion-area of the Avesta
(Chantepie II, S.221), in India (Jacob), as sacred number. Bektaschijje S. 47). with the
ancient Germans and Greeks (Rscher, that in 7 - and 9-pays in the cult and myth of
the Greeks). heit in the Kit5b akdas .die number of the Beb. d. h. she/it represents
the pay-value of the word beh, Tgl. D. Essai S. 100). You/they

119
freigegeben1 becomes expressly with the prayer. More important is, that Beh the
ordinance of the Baja (arab). baj. IX, 9 Gob. S. 530) bekrftigt, that cancels the
public group-prayer with liturgical forms (salt al dscham'a). Each individual one
prays in personal loneliness (furad). This in the Baja intended and also here
repeated exception of the common Leichengebets gives the explanation of this
rule. With this more final, no minister is after schfitischer practice as wants Vorbeter
von-nten and the Bbismus, da& the spiritual stand as such is gotten rid of. Not
only the muezzin and the Vorbeter but also the sermon (chutba) falls with the public
cult: .Es is prescribed you to pray alone for you and .das order of gathering is
abolished" and Bes
appear to the sect as mystic emblem with preference at the top of her/its/their
Verflentlichungen.. Together with the number 5 as the pay-word for bb u. whether.
S. 28) iet settles her/it/them the central size in the bbistischen pay-speculation, in
that 9 X 5 = 45 the .vollkommene number" is called. d. h. the number. this one gets, if
one adds all numbers from 1 to 9. and this number 45 the new mankind means, that
at the the union the Beh Allah as the Adam (pay-value 45) and the Bb as the Eva
(pay-value 15, the .vollkommene number" of 5) what dis Bebmoschee in 'Aachlfbd
expresses in her/its/their grain-drill emerges: a Neuneck with 5 entrances, vgl.
Dreyfus, ne institution behaie a. a. 0. 8. 417. The number 19 appears with Beh as
good as resigned, Br. 1909, 8. 306), turn geD besides in the retention of the
Bbikalenders, however, immune also in individual Beat, like which that any Beb'i
'/n leg of fortune as unique contribution to the beituT 'adl (s.) unt.) contributing has,
D., Essai S. 112). again. Dan the number 19 however through the number 9 at meaning
is ousted, goes particularly at the the disposal forth that zusammenzu-eeUen itself the
beita'l "adl hit from 9 members. If Beh. incidentally the infringement this" ZtM (D.)
releases, Essai S. 100), so, he/it seems not to have any so principal meaning of beigemeseeu for her/it/them, like the Bb the 19 .Buchstaben of the LebendJgeu."
Incidentally, 8 turn into the number 9 as well + 1, Zahleuwort of Beh is 6, vgl, strictly
speaking. Br. 1869, S. 974) won, as the number 19 from 18 (letters de" Bismilih) - f - 1
(God = A), vgl. whether. S. 26. Sia appears already in the Bajn, that z. B. him/it bring
up the quotients 9 and 5 zngrnnde (arab) puts. baj. X, 3; Gobioeau 8. 533; vgl. luch
.das year 9U (o.) whether. S. 7S (.). A metaphysische meaning doesn't appear
expressly beigelegt to the number 9 in the Bebismns. With the Ichwan al saf,
it is the 9 Eraanationsgren, the ebenfalls from 8 + 1 is reached, n. whether.
S. 26 A. 1).
') Already the Bb asked the prohibition of the Islam, with the prayer silken clothes
eq carries, into the opposite runs and the wide silk bevorzugt ("rab). baj. VT, 9;
Gob. S. 504). Weifi is Browne the color of the theoeophischen sects in Feraien, that
became famous through the Assassinen, from the Ichwan al saf. A Literary Historj of
Persia I, S. 313). However, the Beb'i carry her/it/them with the same preference like
the old Bbl (a.) int.
S. 146).
Further, to the white color. ant. S. Hfl...

113
.ist you prohibited, the pulpits too Beate-y. Who .seines man you d. verses h.
Writing of the Beh, wants to read, .auf sets itself the davenport and does a.
behale God of his/its Mr. Er-..whaung (dikr)" (with Dreyfus) Une institution from
there a. O. S. 420f, Efl therefore kicks proclamation, that can be no trade as such,
the charismatic saying at the place of the competent teaching profession. It is
prescribed, that each believer should drive a terrestrial occupation. Di mosque
remains under the name mascli-reku'l-adkr (wrtl). Aufgangaort of the prayers
(1). The private and public devotional-house is distinguished on that occasion, ibid
S. 418 f>. The Beh'I call maschreku'I each house, in which they gather m of
common edification, - adkr and can refer on the Kitb akdas for it. However,
Behit wishes real mosques here at the same time: .Bauet God's houses and his/its
cities", beitu'l "adl s. u.). Pictures are prohibited in it in the interest of the pure
Monotheismus, the architectural forms (s.) talk on the other hand o.) and
mystic name-trains from the numbers and Buchstabenwissenschaft8.
In
accordance with the outstanding role, that this
System of the SjJQaiuuH the meaning the Bckkehr deodorant Geiatea from d e r's
W e 11 d fl r E m qd b 11 q q in dto of the AbsolutQ l^S to it whether, S.S. S3f -, r
with what the process Hea mi ad in the scheme the Ii i c h t e s and therefore
the prayer as a too moves strives the divine Geistesstrahl 3 the soul into the
absolute anKescbaut (vgl) becomes. whether. S. 32 u. wit. S. 164). \'on there
wn - jet-ateht itself the role, that plays the ikr in the gfiachen Islam, in
deaaen Sin (ias Bajn beHtunnit) one aolle, glich 361 (= 18 X 19} once
the name Gottee names, as well as the reference of the Bbismus to the
sun (9). whether. S. 40 A. SJuadS. 110 A, 9. .Eine offers parallel the Maaichiiimi lotereasante, woderKultue likewise in the Gebetabung (.! Qebctszeiten, rises. Also there, the Hingelangen of the prayer into the Lichtregi.an .AuEiteigen" and hetet is called standing after the sun the faithful"
things before the (lmaliKen) Prostcatioa under turn, with what also tfer
there a |It is called 9 Tbeophanie understood prophet. Vj [i. the
maoiehische .Gebet of the Heilaverkndigera11: .Gesegnet aei unaer
drivers, the Paraklet, the emissary of the Lictits .... JU HOCFLGEPNESGNER * O UU
LEUOTTENUERI AL^^I OUR PIINRO'1 * YOU ROOT OF THE INSPIRATION, BRANCH OF THE
RESPECTABILITY , YOU BIG TREE, THAT COMPLETELY BIAT" (WINGS) YOU CURE MANI S. 9G,
vgl. Kessler, Mani, M "nicher a. a. 0. S. 219. The predicates, that are
enclosed Moi in this order, have an obvious relationship with the
corresponding ones in the BbiamuB. Also you Bsma-Feat of the MsnirMer to
the memory of his/its martyr's death points into this EichtunK - It was erected
a LehrstuhJ (yfta) on that occasion with 6 rising steps, about ie counter
was tec teacher Moi dea of the visibility to indicate removes.
*) The Beh'imoschee in 'Aac h!f bd (i.) whether. S. 73; Dreyfus, a. a.
0.) if the JUinnret retained Ala bloun jewelry, against it neither sine niche
for the Vorbeter (a miljrb) another pulpit for the Freitaga-gotte9dienst (de
minbnr).
As well, the wells are missing sacred to them/her/it

114
There is in the IslSm plays, the theosophy of the BbTsekte essentially always
moves etsrhapsodien (mundscht) for itself in praxi in give. Her/its/their writing
amounts the main-piece already with the Bb and with Hadrat i Kuddus in
her/its/their production of .Versen" and (jt) the prayers, that Beh Allah and
'Abd al Bei the writes, is for her/its/their sect from canonical meaning. Also
confessional-prayers are found it under it, while as well as from the Bajn (ar) the
public confession as a bulwark of the clericalism of the Kitb akdas. VII (14) is
canceled.
What the ritual cleaning involves, ao are released the ablutions like with the
Bb, but recommended as religious matter however and done baths in the
interest of the cleanliness to the duty, s. u. sub D.
c, that becomes zakt (alms-be enough), in the sense of the
Kulturbewegung alters. The rubbish becomes verboten1, and done work in
a certain occupation to the duty (vgl). to it D., Essai S. 127). Monk-hood and
priesthood (vgl). o.) is removed also under this point of view as a source of social
need.
Dafr
is
praised
money-acquisition
*)
and
a
sensible
Armenfrsorge and charity demands. The poor-taxes amount to .fit of the
fortune as unique contribution for the beitu'l adl (s.) u.)f ablutions, since the ritual impurity is
canceled. Da& the old forms Z, T. without her/its/their meaning is retained, the wells,
that 'Abbs Efendi wishes for the Beh'imoschee in Chicago, show a. unt. S. 149). Since
lay on the care around the place of worship at the same time from tree on is
penetrated, altperaische seem to continue to have an effect influences. Wells and
trees of binding Requisite of the fire-temple, Chantepie a. a. 0. II (206).
') .Der Gottverhateste of all people is Deb Eigentums ".halte firmly he/it, that sits
and begs, the rope and trusts God, the giver of all .Gaben', with Br. 1889, S. 975). Is
found dea Bettah as a sin already in the Bajn the prohibition and becomes also
from Gobineau (3) there. 374) to western influence attributed. Also there, the
acquisition is made to the duty. The protest against you Bettelmnthtum meets the
Sfismus (vgl). Goldziher, Vorl. . d. Isl. S. 168).
") In his/its Kul t of No f re grasps a. d ness, that makes him/it za a bearer of the
modern culture-movement for ira Orient, u already Gobinean the Bbisron" over the
fiamnB so, whose unnerving EiDu stands the young Orient in the
Bewu&tsein on the public life a. 0. S. 140 and following), on the
ursprngliche realistic type of the Islam" back. vgl. his/its protest against daa
monk-hood and the celibacy until za the haditb: He/it receives .Fr every mouthful,
that the orthodox does into his/its mouth, divine reward *, vgl. Goldziher, Vorl. . d.
Isl. S. 146and following - and farther back on the ave-I tables religion, where .Kultur
not only about the work and the fight, hindering for the sake of also the wealth's nnd
of the property praised, at all the property a value folding into the eyes enclosed and
poverty is held Chantepic for a disgrace, if she/it is evoked by laziness, a. a. 0. IT, S.
SIS.

115
it is incumbent on him/it the Armenfursorge. She/it becomes like in the
Bajn, there v. vgl. Nicola, B. ar. S. 188) with fortune-increase in accordance
with ergnzt.
d) The abstinence becomes on the letzten&#11 from the month of Ramadan;,
19.) Month of the Bblkalenders (month of the "Ala vgl). o. S. 27 A. 1)
verlegt, as this prescribes already the Bb asked, ar. baj. VIII, 18,
Gob.
S. 525), in that at the same time he/it it children at erl&t until 11
years and denlteren of 42 years, never. B. ar. S. 103). In front
gehendem abstinence-month the 5 switch-days (s.) o. S. 27 A. 1), this
the Gastfreundschaft and Speisung this arms (vgl) is dedicated.
Ayear a. the Pera. S 321. The New Year's day (naurz) is as .Tag
thereupon & #11;des Beh" the highest holiday (s.) o. S. 27 A. 1); the 23.
AlsTag of the zuhr of the Bb is celebrated May. Over the Rezwnfest
s. o. S. 78.
e) The pilgrimage (haddsch). Br. 1889, S. 974: .Wallfahrten & #11; .zu
becomes (beit) "the house" those, that they can undertake, & #11;
.verordnet, women are excused. Under "the house" verstanden
most Bbr, that I asked, the house of the Bb in .Schlrz in the
Glasblserstrage (kitchen i schlschegarn)." Auchhier are the rules
of the Bajn the best explanation. Dortheifit it (ar). baj. IV, 12.19 s.
Gob. S. 941and following): .Gebt die .Heiligtmer of the earth [Mecca
and the schl'itischen Immzde, & #11; .auf and Obertragt what they have,
[her/its/their meaning], auf .den Einzigen [the unit of the .Punktes" and
the 18 book - & #11;. staben of the alive bezw. her/its/their Immzade].
.Wenn her/its/their Schutz .suchet at these sanctuaries [asylum right],
according to mfit her/it/them of den .Menschen is spared."
.Verherrlicht these sanctuaries] & #11; .so well ibr only can."
.Kommt to my
home. The ist .das house, that God created. Siehe of my living
Verkauft .es not, still what belongs to it. The more you reach to the
power, & #11; .desto more glorifies it!" .Wahrlich the sacred house
ist .das, in which I will generate him/it juzhiruhu'llh one,
sein .Geburtshaus." Reminders follow, with whose
Erscheinennicht to stick at the Bb and his/its house but
durchden one, to be integrated juzhiruhu'llh into God's house, the
sichdann really will open, under reference on the theosc - &
#11;phischen rates: .Betretet the houses through her/its/their doors" (T.) N.
S. 228 vgl. o. S. 14 Comment 1). .Stoet the door of the house auf,
vgl. o. S. 10), .denn the pilgrimage serves the purpose, you with
dem .Herrn of the house, to publicize. She/it teaches you in
der .inneren science of the inside his that is available in the
Sichtnbaren." Thereupon, disposals of the temples follow - &
#11;Steuern and the participation of the women, that on the one hand
zurckgesetzt not, should not be strained on the other hand. V,
1 wiederholt then once again: .An the place, where I am born,
sollt .ihr possibly a .Einheit" of (19) temples erects."

116
BebAllh acheint through {erection of an Immzde of the Bb1, that he/it made his/its
son Abbs Efendl to the first task after his/its death that to have replaced Geburtsattte
with the Grabessttte, as also his/its own shrine is the goal of the pilgrimages of the
Behl in 'Akk today. Pilgrimages to the Geburtasttten of the Bb and Beh (in
Teheran) are z. Z. excluded of course. However, it is noteworthy, da& Beh in the
Kitb akdas Teheran as his/its birth-city blesses, in that he/it promises her/it/them, she/it
will become the seat of a parliament in Persia, Br, 1889, S. 978). If he/it releases the
pilgrimage here consequently, vgl. u. S. 130), so, however, aie is not lifted, and the
enthusiastic Vethei&ung of the Bajn (a.) a. 0.): You will ascend .In of that time to
my home in larger number, as clearly ever stands the Behiamus in former religions"
in the consciousness (s.) u. S. 135 and following, 148 and following). 2) Other
regulations. As Beh Allah confirms the radical Durchbrechung of the kultischen basic
order of the Islam in the Bajn, so he/it cancels all limitations of the Islam with the
sentence: .Ihr may do everything, which doesn't conflict with the healthy
Menschenverstand", insists in the contrast against the Anti-nomisten in the
Urbbismus with the level-headedness of the legislation of the Bb (vgl), however. o.
S. 48): Weintrinken and opium-smoking remain prohibited despite actually freer practice;
on the other hand, Beschneidung and cover-up, although lifted in the principle, are
not prohibited but is recommended in the sense of the Ketmn to adapt itself/themselves
at the regional-custom in this Adiaphora. The bbistische ritually the dead person-burial
in Belassung of the confession-ring, Karneolring with the Gottesnamen like usually
under Muhammedanera, here however with Beh'a names vgl. A Year a the Pers. S. 317;
white stone vgl. J. A. 1866, U.S.. 497ff, ablution with rose-water *, in-clothing for silk,
preference the thins
') The berreotedes Bb brought Beh Allah in the context of his/its declaration in
the year 1867 in his/its property after they were .eit 1850 in the Immzde i Ma'ijm
secure between Teheran and Ribt Karira, T.. N. S. 46 Comment). Dan Mamoleum, the
'Abbs Efendl .nah Beh'a death (1893) by the slope of the Karroel over 5aif for the
Bb ouch erects started, and now is virtually consummate Chase contains two sideareas, that are dedicated (Bb and the 18) for the memory of the .ersten unit", beside
the main-area a. a. 0. S. 14 and following m. Fig.). Newcomer" looks for 'Abba Efendi
of the German colonists io Haifa to acquire the necessary properties in order to
present a marble free-stairway (Miti "). Pastor Zeller in Jaffa.
*) The Wertlegen dea Bajn and the Kitb alfda" on Parftimierang has "a process in
the gnnmiui, where P d ace a r f m as a .Offenbarung of the beauty and glory of
God" (Tholuck) is worth bloom-collection 3. 55 Comment), .owie incidentally already in
the original Islam (Qoldziher) Vorl. . d. Isl. 8. l "and following).

Kristallaargea, is memorized again, Br. 1889, S. 979 vgl. 92811). At all only the
regulation of the Bajn becomes at the Zeremonial, the sacred books, to copy every
202 years again, ausdrcklich lifted. What her/its/their application involves in the
church service, the Rezitatiton from it should take place regularly, but shortly. The Bb
had required 19 Bajnverse per day.
3) The annulment the b. It is executed war and the legal Unreinheit consistently
in the Kitb akdas after she/it is available already in the Bajn, but not yet according to
unbedingt1, and from Beb Allah already at his/its declaration as his/its
wesentliche mission (vgl) was marked. o. S. 78, 99.
B. The morals-law contains blackboard the decalogue derzweiten the
elementary prohibitions. The Feindesliebe simply is found - & #11;falls already in the
BajD and comes from the $ fismus, the dieschristliche commandment in the
sense of absolute passiveness and Friedfertigkeitdeutet. Also already the Bajn
connects despersnlichen of life *, the positive order of the politeness (Gob), with
the protection.
S. 344), the Beb Allah particularly emphasizes and the ebeofalls s - & #11;fisch is."
C. The constitutional law-like regulations, that at the same time in
gutislamischer manner
*) To the dschihd near the Bb vgl.. whether. S. 56. His/its annulment of the ritual
impurity, the strongest bulwark of the Islam (specifically the schi'itischen) of the old
Persian religion ago (Goldziher) Islamiame etParsisme ct. A, 0 - 8, WS.), bBiert on
the principal annulment derselben (s.) whether. S. 47, 57. Ar. b "j. X, 1 n. 6, VI,
ft n. 17), however heRchrnkt of the Bb his/its Zukunftaataat for the time being on
the 5 inner provinces (VI, 3) and (V, 7) and approves only the tradesman free traffic
with all the world.
*) The Bb lengthens his/its principle: .niemand can do nnch to force an andern his/its
next hfitriiben *, never, B. ar. S. 168) . vgl. cb. S.6. probably under the Einflufi of the
culture-movement on gfischeH of feeling until sur abolition not only the death penalty
but also the body-penalties from. Even the student is allowed to 5 before consummate.
Years of life are not beaten and even then no more from 5 hits, and these only under
Auflegung of a blanket gets, ib. S. 153).
) Vgl. the word of the Avicenna: .der recognizing (al "rifu) iat freundlich,
politely, binding. As he/it also should differently, since smoothly sich.aa he/it and all
things pleases." Oldenberg, the Buddhism u. d. christl. Love a. ft. 0.) illustrate the
Buddhist ethics with this quotation at the same time; to it Tgl. Pischel (a.) a. 0. S.
80): .Love, pity, friendly participated" nnd makes equanimity a life in God ouch"; they
are the "four Unermefl-lictaen" or, as the northern Buddhism names her/it/them, that
"four vitalities in God""; and a quotation like; .Nicht through enmity comes in. this
world per enmity to the silence; through not-enmity, she/it comes to rest. Daa is the
eternal law" (S.) 83).

118
(1, that represents church-right, Br concentrate around the babistische institution of
the beitu'l 'adl (house of the justice), that appears as the administrative authority of
the bbistischen future-state already in the Persian Bajn. 1889, S. 928) and here now
from Beh at the same time after the church one like the kommunalen side
developed appears. .Gott has each city .befohlen to start a beitu'l 'adl." Over the
membership (9 or more) s. o. S. 111 A. 1. This staff should follow from the election of
the community, but is valid as a God-like authority at the same time: .Sie are .in of
the visible world and his/its representatives .auf the representative god earths for the
people. You/they stand in God's present and see the .Unsichtbare" (with D.), Essai S.
100). .Sie are inspired through .einen's invisible breath of God. Each muft them obeys.
.Die political questions are decided by them with the same Unfehl-.barkeit, like the
religious ones of the book, that God has .geoffenbart", tract eschrkt. s. u. . D. II S. 59
in express supplement of the Kitb akdas. The beitu'l 'adl is the authority consequently,
that corresponds to the infallible Iram, that also is Ala continuation of the prophetic
revelation as well as iu religious absolute authority like political things. Da& ea a
staff followed from the will of the community is, it puts the idschm', that (consensus
ecclesiae) occupies the place of the Imm in the Sunnite church, at dio side. The
Zustndigkeit in the mundane as well as in the religious goes back on the
muhammedanische view of the unit of both Lebensgebiete, that appears in the
bbistischen concept of the prophetic ausdrcklich: The prophet masters as
the .Vollkommene * by virtue of his/its gnostischen intuition, 'ilm i laduni s. o.) the
entire reality and is, since the religion as well as the logos, .das band of all things" is, z.
B. Lee. S. 220), appoints, on all the Lebensgebieten by virtue of his/its
.Wissenschaft" clearing up and, to seem legislative. The beitu'l 'adl now represents
the representative of the prophet after his/its death. The Kitb akdas has, dafi the
succession admittedly first at Beh's's oldest son, 'Abbs Efendl, from him/it however
on the beitu'l 'adl should change. The interpretation of the teachings and the law of
the with is entitled him/it the Allah, as well as his/its infallible supplement to individual
and new needs and questions (kalimt i rdausijja) D. H S. 46). The most upper beitu'l
of 'adl is based on the election of the community like the local Kollegien, that
the same infallibility and authority are suitable, and is gedacht1 as people-parliament,
*) Vgl.. "Abbi ESendi in Leg S. 241: .Wenn a matter in the brook of .nicht daa beitu'l
'adl is mentioned and also decides her/it/them through unanimous .oder only through
MajorittsbeschluQ, is this decision and this so

119
how daa 'adl as KonimiiDalbehrdeJ local beitu'l. There should be the water the
Knigtum to it. The Kitb akdas announces the teachings of the constitutional
monarchy. While the radical wing the political Mahdlideal, as it lies in the schfitischen
Immatsidee, in the older Bbiamus gave in and rose, repeatedly _Beh Allah here
his/its cancellation to this ideal, as he/it justified already in the Ikn and had publicly
familiar in the letter to the shah: .Ich swears an oath, doesn't want to have dafi .ber I
kingdoms but came to reign over .Herzen. It, on which it foresees .Beh", are really the
hearts with D., It. S. 87). Admittedly the king should admit the true religion and should
lend her/it/them his/its arm, s. o. S. 101). So, Beh Allah therefore combines the
Kalifat with the beitul 'adl. The Bbismus appears as the religious Verarbeitung
of the modern state-ideal here how the Islam absorbs it through the culturemovement *), as a constitutional Mahdismus.
The tasks, that Beh Allah attributes to the beitu'l 'adl in the Kitb akdas in the
individual one, stretch over the entire state life: there are the laws, it
handhabt administration and jurisdiction, .Lohn and penalty is the
cornerstones of the world", tract eschrkt, D., II S. 56and following, where becomes
in the sense of the young-Oriental reform-movement on the necessity of a reliable
official-stand of the fingers of gelegt at the same time, and it anxiously the
mental welfare of the people. Daa Hereinragen of the culture-movement becomes
especially visible in it that the school system and the welfare-care are accentuated and
are made the beitu'l 'adl completely particularly to the task in the contrast of the
previous administration. .Es is .Jedem stipulated father, his/its son or daughter in the
.Wissenschaften and all, which in the .Tafeln" (s.) u. S. 135) ver.Volkes emerged.t. Meanwhile, members don't have rope individually .die,
.natrliche gets along thoroughness" but (the prophet) the body of .des
beitu'l 'adl under him/it marksperson and God's protection (bc). before
.Irrtum, what one .verliehene thoroughness" (vgl). unt S. 146) name."
jEung in Persia is unmistakable..
') To this vgl. that of the revolution in Persia of ground local representations,
that andachnman (vgl). the same matter of the hmedijja s. u. S. 192).
') As you know, the muhammednische clergy have break etn Trailer of the
constitutional Ood&nkensp we he/it "I far-to in the fore Orient in the
revolutions in Turkey and distances track. You/they verse-eight him/it from
Kor. 49, to justify 34.36 as Mohammed's original intent (RMM Dec) 106, S.
69).

120
.ordnet becomes to educate. Whoever misses it shall, if richly .ist he/it, from
the beitu'l 'adl with the for this necessary-y sum is prosecuted. .Andernfalls
fells the costs on the beitu'l 'adl, because we have aiu an asylum for the
Annen .es and unhappy done", with D., Kssai S. 103) and: .Wir recommend the
members of the .beitu' l 'adl and demand ibnen to protect the servants of God
(people), .ihre women and children and to watch everywhere over the
ffentlichen interests. Heal the Edeln, the one Gegangenen with
the hand takes, the rich things, that for the Annen .sorgt, the just, that
defends the repressed one, against .den Bedrcker" (tract kalimt i
firdausijja, D.,) II S. 49)1. Already the Bb has einschl in the Persian Bajn
elementary-school. Girl-education demands and intends the state
Armenfrsorge of the beitu'l 'adl (Br). 1889, S. 928). However, the
dogmatic task of the beitu'l 'adl predominates everywhere: .Die members of
the beitu'l 'adl must keep an eye on .alles day and night, what at inspiration
of the ascent of the heaven of the .hchsten feather [kalam. Beta Allah as
this inspired and .inspirierende Urwille = logos s. u. S. 133 A. 2] comes the
souls and defense of the honor" (Eschrkt) D. to the Er-.ziehung of the
people, to the Auferbauung of the communities, to the Be-.Schtzung II S.
53). Specifically in the school, the religion class shall be in the habit of in the
teachings of the Beh and the children the sense of this, inner from Beh
geoffeubarte, h. Books of the verscliiedenen Religionen (kalimt i
firdausijja) are taught D. II S. 46). The financial Fundierung of the beitu'l 'adl
becomes in the Kitb akdas (s.) with D., Essai S. 111) regulated there that to
the unique capital-taxes of the zakt (s.) o. S. 114) all inheritances, for which
the relevant heir is missing, come s. u.), just as free foundations and possible
fines. On this way, the periodic state-taxes should be avoided. Already the
Bb came towards the oriental's aversion from the taxation in that he/it
wanted to know the state force on the moral reduziert (Gob). S. 342)
and that Beh Allu pursued this point further, we saw in the missives at the
yards, s. o. S. 101. 105). Also he/it wants to see his/its taxes on the beitu'l 'adl
only morally done. The members of the same .dienen the people from love to
God" d. h. bezieben still would be no Gehalt It in the individual one to
raise, in what way the Be') To a complete beitn'l * & amp; d 1 belongs after 'A b b & amp; s Efendl a mosque
(maichrekn-1-adkr) s.. whether. S. 113), this at the same time as town hall
serves, and five public facilities: an orphan-school, a college, a hospital, a
pharmacy, a Hoapiz (Dreyf)., TJne inrtitution bSbaie e.. a. 0. S. 122). One is
reminded of the Christian Missionn-atationen in the Orient spontaneously, this
specifically this Dependenzen anfwpiaen.

121
Moods of the Kitb akdas of the earnings (wakf) of the beitu'l' "dl, the Browne,
1889 S. 975) only briefly erwftbot, with which the Bajn (Gob). S. 340and
following) agrees, vgl. whether. S. 115). The disposal of the Bb, dafi this one
juzhiruhu'llh over it to bestimmen has, eDtspricbt the rule of the Kitb akdas
da& Beh Allah the treasury of the new religion she/it administers and should
become the property sodann of his/its sons and of there on the beitu'l 'adl.
The rule of the Bajn (V 6), from all the best him/it m. j. A. to give, is lifted
expressly.
(2) The criminal-right is also regulated in erjgem Anschluan daa's
Bajn. The fine, that had proclaimed the Bb as the einzige penaltype, remains heavy forgiving like adultery with the sentence of 19
mithklfr, that of the Bbabgelehnte penalty is intended for the
murder on the other hand beside that of the lifelong Gefngnisses.
Gefngnisvorgesehen is for theft, with the second repetition-case
stigmatization ander Stirne.
(3) The family-right appears like the desBb specifically in the direction
of the marriage-right and Erbrechts ausgebaut on the other hand.
In the marriage-right, both (Br) give. 1889, S. 976; GobineauS. 345 and
following; from it from that she/it the marriage for everyone to the
Pflichtmachen1}, the polygamy with the one exception, that a second
woman, verwerfenund the marriage-divorce, who is the cancer-evil of the
Orient with the ease, with which she/it becomes dortgehandhabt, can be
taken with Unfruchtbarkeit, admittedly not verbieten, but
impedes however, in that they ask for a JahrBedenkzeit with marriagediscords before the divorce and the reunification with the
Geschiedenen, as long as this didn't enter any new marriage, in the
straight Gegensatz to the custom of the Islam allows.
Beh's disposal seems to be new that women, who were parted from
ihrenMnnern without message 9 months, an andereEhe can enter,
however Beh urges the patience. Also dieBestimmung that ntigist
the girl's consent to the marriage, is found already with the Bb, Beh adds those
of the beiderseitigenEltern. Visibly, Stfick recovery of the
weiblichen sex (vgl) hangs this. o. S. 47 A. 2) with the
Kulturbewegungzusammen. It is one of the characteristics, by which the
Beh'T imOrient are recognized. Also in the woman's right to
Eigentumbringt Beh the woman's equality to the expression.
DieMitgift is regulated again. This becomes brings up like from the Bb
') Vgl.. the same regulation against the Aveata and in the old Islam,
Ehelosigkeit is alu for "unn&widrig, vgl. oldziher, Vorl. . d. Ial. S. 145.
187). The Bb intends themselves the widowed uoter Anaetzung of fines a date for
the WtederverheiratuDg, 90 bezw. 95 Day. The Heicatsalter is fixed on the eleventh
year.

122
(ar. baj. X (3) regulated: After departure of the burial-costs, the children
get. /" ", the spouse '/", the father V", the mother. /., the brother V.", the sister
* /., the teacher '/.. (* gl. to it Arakeliaa a. a - 0. S. 101). While however aulftt
the Bb agency after heads, Beb, da&amp, has; with the cancellation of a
heir '/, at the children and '/. at the beitu'l 'adl falls.
(-*} From the commercial law is mentioned, dafi already the Bb the
absolute freedom of the trade ucd of the contracts, as well as the rise of
interest on merchandise, that is sold under payment-date, acknowledges,
zulfit (never) B. Ar. S. 155).
D) As the Hadltta regulates undbeim Bib the Eeform of numerous
Oriental Sittennach the custom the pattern of the western custom and
after gewissen points of view of his/its religion iron part of his/its
Gesetzgebung in the Islam at the same time amounts, so this is the
case also of the Kitb akdas.
Beh repeats different here, the comfort and the Reinlichkeit of
involving rules of the Bb (vgl). Gobineau S. 353),wie shaving of the
beard, use of the bath (warning - before denals's impure-like
represented bath-institutions of the Persians 1) oderwie seats on chairs,
use voa knives and fork and dgl.
However, certain Oriental uses like the Tragenlanger main-hair, the
trimming, become unddgl the cover-up. tea aua conviction, partly
maintained from Akkomodation.
Also the culture, as far as she/it is jewelry of the life, shall
gepflegtwerden and becomes aufgeheben the prohibition of the Islam
on carrying Schmckund on the care of the music. So, also
schonim were ajn imposed on gesellschaftlicherBildung (Br)
the care of the arts and acquisition. 1889, S. 928) and the
Luxusverbotedes Islam re Appliances of noble-metal and carrying of
Seideaufgehoben (never). S. 162).
E) The top of the legislation of the Kitflb alfdas, & #11;worin she/it at the
same time the most definitely waiters this of the Bajn hinausfuhrt,
the proclamation of the equality of all people is unddie obligation on the
Kosmopolitismus: .Die herrlichste. (abh) that erhabene&#11 is the fruits
at the tree of the wisdom; .Wort: you are all fruits of a tree and leaves
Eines .Zweiges. Beb or predicative: Glory, is not for him/it, & #11;
.der his/its fatherland lifts but for him/it, that the whole Welt .Hebt."
In this context, it appears the Verpnungdes warfare (nurim
emergency is allowed use of the arms) & #11;und the strict prohibition of
the slavery (No.) 164. 385). Own - & #11;romlich and particularly marking
for Beb's legislation istdie further ordinance of the creation of an
Einheitssprachflund unit-writing, .der both sign there maturities of the
WellB,

123
in that is left openly, whether raised one of the living languages to it or bezw an artlanguage.. -achrift should be created. Beh marks Ala the top of the whole
Kitb akdas (tract Eschrkt D.) even this ordinance II S. 57): .Diese [writing
.und language] shall in the schools of the world thereupon .und are taught one
single fatherland the world so becomes." At the same time, it becomes
cosmopolitan Gesinniwg and brotherly traffic between the members of the
dissimilar Volker, religions and races to the main-order. The Menseben should
reach to the religion-fraternization, that should have an effect Vlkerfrieden
in general, through the religion of the Beh. The ideal is 'adl, that provides
the creation of the world-language and conservation of the Weltfriedens, an
international beitu'i s. o. S. 106). . These demands and ideals hangen clearly
with the Mahdismus in fact with the theosophical setting, to which he/it has
been submitted in the Bbismus, together. The Mahdl brings the
Religion of the unit. This concept has waiter-universe a double bearings,
a theological (tauhld) one and a sociological one, ittihd and ittifk vgl on that
occasion. Arakelian a. a. O. S. 94). The unveiling of the deity, who means
the .inneren sense" of the religions, means the union of all religions at the
same time and her/its/their Bekenner. Dag this thought already the older
Bbismus masters, emerges from his/its same setting of the MahdiIdeals and becomes visible at it, da& lifted already the Bb the
dschihd and released the traffic with the Bekennem of the other religions, s.
o. S. 56 and following). Only this universalist principle of his/its religion
resigned with him/it and the older Bbismus in prasi behind her/its/their local
limitedness without unfolding so as we see it with Beh here. After all, the
writing likes, that invented the Bb, originated from the (without to have
received approval in his/its sect with it incidentally) same interest, like which
from Beh of demanded Einheitsschrift. If femer Beh of learning of
the modern languages does to the duty, about until the production of the
unit-language of the Zukunft1, the separation of the people on this way after
strengths
') The obvious assumption, da& the western endeavors effected the way of the
Kultorbewegong in this direction (Volapk, Esperanto), point of the Weltfriedens (s.) is
like with him/it here eases. whether. S. 106 and following) preferably behind the
reason zurcksustellen, that baben these ideas in the Orient itself, where she/it
since ancient time (vgl). z. B. I.MOB. 11 and Jes. 9) in the context of the religious
thinking appear. Specifically with the Bbiamas, the supposition suggests itself,
daft the idea of the unit asprache and - strode well-founded in his/its Burfismua,
that squanders the multiplicity in the world, Gattes lies the unit as a development
of the letters and attendants squander the logoa derives (". whether. S. 24 and
following).

to overcome", so the contrast between Bb and Beh, the Bajn and the Kitb
akdas can also not be spanned radioed at this. Beh lifts only the prohibition of
the Bajn to learn dead languages, on. The Erlernung of the living languages
have prohibit the Bb that he/it has bevorzugt the Persian gelbst. Also in
the position to the formation head is both not so differently, as one should think
after Gobineau, Huart and Browne. Also the Bb recommends the study of all
Wissenschaften and excludes only her/its/their study in the specific-church
setting
of
the
muhammedanischen
theology,
philosophy,
Sprachwissenschaft and jurisprudence, pers. baj. IV 10, s. Nicola Bey. Ar. Av.prop. S. 34 and following). He/it assumes it that the prophet knows all sciences
and zngleich renews, the Naturwissenschaften as well as the
Geisteawissenschaften. The textbooks of this Wissenschalten, as the Islam has
her/it/them, therefore became obsolete and, to replace (ibid) with new
bbistische. Beh Allah (also like 'Abbs Efendl, s.,) u. S. 172) if this opinion of the
prophecy quite shares. Only he/it stands against the Islam of the scnntiscben
clergy less more in front in Persia, dafl rather receives streaming in western
knowledge in the culture-movement in itself to give therefore science as
behistische again from itself. The test is that he/it also the ideas of the
Weltfriedens and the world-language exclusively for his/its religion in
Anspruch takes. Actually the same dogmatic exclusivity, that steps only
more openly to light with the Bb, prevails with Beh and as soon as the
Behismus will be only moderately in the situation to it, he/it will come back to the
rule of the Bb, da& all Wissenschaften can be studied only from books
of the own sect, Nicola a. a. 0. S. 37and following) s. Beh is supposed to have
written vgl already even such textbooks (suwar i'mijje). Br., A Year etc. S. 314).
') .Damit of the languages well-informed God's matter to the east and west of the
world lets reach and she/it nnter the states and nations verkndige in a
manner, that the natures of the people are attracted.." .Dies is daa means of the
agreement and the highest cause of the Verstndigung and civilization" (Kitb
akdas No.) 12. 27". 468).
J rjie ^ usdehnung of the revelation on all w i o s e n ~ switches reason has i.
its inner" at the eheimwiBsen de" prophet whether. S. 118, although she/it
performs beralt where the religion still has durchgehends command of the culturelife. After all it is a particular if a so extensive sacred literature appears. So the Islam
doesn't have any canonical literature on all the Lebenigebieten (right and science), ro
is supposed to have included the aveBtinche literature all Wissens chatten, Chantepie
a. a. 0. II, S. 173) nod according to .beschftigen itself the Indian Purnas not only
with the Eeligionslehre but with all subjects of the science", Tiele a. ". 0. S. 245).

125
So the legislation of the Kitb akdas admittedly is no own creation beside the
Bajn of the Bb, however, however, a new bearings of the Bbismus
represents. .Beh tossed all Beschrankungen both the Islam and the old Bbismus
of itself. In the relationship to more final, he/it probably didn't free his/its proclamation
from all the mystic speculation, Buchstaben and Zahlenknstelei, that had the
original Bbltum angehaftet. However his/its predominant interest is directional
at the extension of the ethical and social moments (Goldziber) Vorl. . d. Isl. S. 300). In
so far as .durchdringt his/its teachings a quite different spirit as the old Bblehre.
His/its religion is more practical, his/its teachings less mystically and metaphysically
orientiert" (Br). 1909, S. 303). The Hervorkehrung of the Universalismus comes
to it: .Seine religion wipes all the narrow Konfessionalismus, Goldziher ibid.) .sein
call is for all the human being" (Br). ibid. Browne (ibid).) place the relationship of
Bbismus and Neubbismus or Behismus to him/it the Jew-Christian Urgemeinde and
the paulinischen Heidenchristetums in parallel subsequently (after the process of the
former English emissary in Teheran, Cecil Spring Rice) and illustrate the schism
between S. ubhi Ezel and Beh Allah at the Auseinandersetzung between Peter as
well as Yak-trolley-bus and Paulus on the so-called one Apostle-convention (Ap). Gesch.
15). The parallel applies in this respect as Beh Allah actually put forward the Bbismus
only in one new direction and only lifted him/it formally in the Behismus. However,
exactly the prophetic Anspruch of the Beh Allah lifts, with which he/it the Bb
abrogierte1, the parallel to this direction again on, in that Paulus pursued an
entgegengesetztes interest, if he/it itself as an apostle .Knecht of Jesus Christi"
nennt.1
') This then comes to the expression, da&amp, above all; Beh and the Beh'l of the
name B;adrat i Nufeta for 'Ali Mub.ammed of Schirz to that of the Bb come back
bind (vgl).. whether. S. 22. 106and following and unt. S. 144and following).
) The Ff&^S is with it, o o the principal Sntfernung
be available, in the erateren sense answers.. Since obscurity prevails about this
however many times. and the Beh'l gelbst don't take Anlafl of course to
brighten her/it/them to Ungunsten of the Beh. it met expressly a MiverstndniB here, to which GoLdzihers (Vorl) the remark. - d. Is. S. 299) Was
to be done could give: .Whrend the Bb openly baning essentially
genommen only one form of the Islam means, Beh proceeded
Verbrderung a religious individual to the wide Konzeption of a
world-religion and through the same onward... He/it tossed all limitations
both the Islam and the aged Bbismua of aich." Actually bandelt it itself
with Behi only about the Anaziehung of the Eonsequenzen of the
Bbismus, as she/it brought along the Erweiterung of the visual
field, and is the original B-

The personal cancellations, that interrupt the connection of the Kitb akdas at
some places, will aim au&er at some rulers (s.) for itself o. S. 101. 108)
against the Ezell and the 'Ulem of the Islam. Stibht Ezel is sworn to k s.
against end of the book, itself to his/its master u. S. 145) to confess, this always
inspired him/it, as he/it probably knows. His/its seducer (Mohammed von Isfabn
s) o. S. 92 u.) do have been killed from God, s. u. S. 137j and he/it, forgiveness
therefore offers him/it. (Vgl. to it the report of the Nabll (punch 14) where the year
of the life, that offers Beh to the Schismatikern, is named the second year in
'Akk, in which Nabil writes. It was the contrast against the Ezelt, the Beb now
forced, his/its Lebre and community of not only the millat al-furkn (the
community of the Quran) but also the millat al-bajn unequivocally
gegenberzustellen. . The protest against the 'Ulem is led just as keenly as
with the Bb. You/they twist God's wills and harden against the truth. Beb like the
Bb with it simply takes care of her/its/their theological Einwnde, dag
his/its inspiriertes of knowing films i laduni, opposite her/its/their schoolknowledge ('about i kasbl) an incommensurable is. He/it cuts off all the criticism
with it and asks the opponents to beat him/it in his/its area, in that they produce
a better law (religion). Also the instruction, the Dis, belongs in this contextbi "mna, so certainly he/it ea runchst only with the Islam of za does has, only .s
chein-bir a reform of the Islam, in truth however a new religion with own
Glauben*lehre, own dogmas nnd of own society-order" Huart .Bb in Enzjkl, d.. lal. S.
566), this also already from the train in the Univenale was reigned, as already the
concept of the Mahdi brings ea with itself (vgl) by itself. whether. S. 43 and following),
and iwar in the specific form sfischer religion fraternization (vgl). whether. S. 53 ff.
It acts consequently in the
one the mentioned religionsgeachichtlichen comparison, that places Beh with Paulus
in parallel, to backwards prolongs and his/its objective relationship mm Bb with the
meaning of the apostle Paulus beside Jesus as the donor of the Christianity
compares.n. If the relationship even is many times umatritten here, bo is obscured by
Behs's prophetic claim for it in our case even further. Nevertheless, this is the case
only on the first gaze, and it iat when more exact watching in our case even obvious
that not already the donor and first his/its apostle the principal distance of the old one
between a new universal religion and church means. The action of the Beh Allah
remains on that occasion in her/its/their full meaning and makes all Ebre for him/it.
It owes the Babismus, that he/it didn't suffocate, to his/its vision and his/its energy
but was led from his/its own beyond itself, as the Bb put it even in outlook.

1S7
putieren with the religiaen opponents to unterlassen1]. Also therefore here the same
method of the Apologetik, as with the Bb. Beb protestiert again here likewise
against the ecstatic knowledge films i daukl, as i films kasfl against the natrlicbgeoffenbarte knowledge of the philosophers, the juice as a spiritual usurpation the
realization is with the prophet alone and the period of a prophet lasts 1000 years. .Jeder,
that calls on a new revelation before course of 1000 .Jahren, is a liar. .Dieser verse is
not allowed to [allegorically] is interpreted, berhaupt prohibits Beh Allah the
allegorical interpretation of his/its law in the Kitb akdas how this already did also the
Bb in the Bajn. (ar. baj. II (3). If they prepare the death for the former
Religionen with it, so they resist sees against the application of this procedure
against her/it/them understandably even.
So, the Kitb akdas wants to be a positive religion-law, that heischt validity, even
if it is not yet practicable for the time being, before the new religion became
generally accepted somewhere. It won't make any distinction between esoteric and
esoteric religion, daa law is for all binds. The Antinomismus is impossible, as well as in
more ethically like in dogmatic relationship. The new religion-law of the Beh Allah is
after analogy of the islamitischen, that wants to replace it, of gebildet. Is viewed
as a provisional arrangement this him/it narrowly relative law of the Bb, daa Bajn,
and is replaced as such and is supplemented. Only the Bb's own instruction happens
to it. He/it decided, dag this one juzhiruhu'llh the 8 outstanding from the 19 chapters
of the Bajo should reveal, s. o. S. 69). Beh Allah therefore had to accomplish the law
of the Bb with his/its claim on this dignity at the same time and in that he/it didn't do it
in slavish-one knocked against at Bbs Verbeiung but an independent code wrote
without daa's mystic division-principle of the number 19, Beh Allah put a prophetic
authenticity at least formally on the day. The Bajn only hears the Beh "l to the
overcome religion-steps like the Koran, the Evangelium and the Pentateuch (s.)
o. S. 86) and form a type of elderly of will, D "Babiame S., for her/it/them together with
these since then 25). Without doing the writing of the Bb into the ban somehow,
Beh Allah took care of it, da&amp, through his/its overbid of the same; she/it soon
hardly more was known, after already she/it before") Beh meets with it in the sense of the Kolturbewegung (tolerance) of the Persian's
profoundly deep-rooted inclination to the religious and philosophical arguing (vgl) at
the same time.. Chantepie fl. a. O. II, 82B. Andreas a. ft. 0. S. 3). In this direction, legs
lies QQQh further instruction, all the fanaticism about her/it
Spread of the teachings of ku avoids and legs whole conscious prevention of the
speculative of the practical side the religious things.

138
admittedly like talismans admires, but also already her/its/their
unverstndlichen of mystic content because of hardly was read,
N. MR. XXVII. Beb's literature draws aua in the difference from it through his/its
immediate intelligibility. The reproach of the Ezell, da& he/it the writing of
the Bb by force exterminated, little support (N.) has MR. a. a. 0.).
2. They the Kitb akdas used tracts of the Beb Allah that canonical
meaning has erlangt in his/its sect likewise and in the difference of the
code itself, gewissermaen are translated also in western languages as
his/its temporary substitute. the English translation of the 'Ali slave Khan (s.)
o. S. 6) the more exact also is beside the French one(s) here from MR. Dreyfus
under the title: If preceptes reads Behalame (D.) you II; s. o. S. 6), where the
dogmatic and polemic parts of unterschlagen are., belongs more or less
also according to her/its/their formation-time with the Kitb akdas constricts
together. We present her/it/them after her/its/their legislative content at first in
order to sketch thereupon her/its/their dogmatic-polemic character in the
context. They lack chronological fixation and is to be reached only completely
isolated also from the content itself.
(a, the tirzt (D.) II 23ff. If Ornements reads; 'OUCH pen Khan S. 1 and
following) 6 ornaments of virtues (woitl) preach. .Saumstickereien": Self-knowledge
(the ssche method of the Gotteserkenntnis), friendly traffic with dissenters,
justice, respectability, formation of the contact and care of the knowledge (the
sciences) s. o. S. 124). He/it tract puts a Brevier of life-ideals for the
faithful dar1 consequently. It becomes on the God-complacency of the wealth
at the same time and with it the work in the acquirement-life as well as on
the modern press as a divine institute to the transportation of the union and
Ver*) The tracts eind Ala classic examples of ethical literature of the Bbis-mua oacb
the process of the reicheo, wound ethical literature-type in Peraien (vgl).. Violinists
and Kuhn a. a. 0. S. 346 and following) to wrdigen. Deals z. so B. the 1236 .
wrote and 1687 . again bearbeitete school book Achlk i Nairl in three
parts of the Charakterbildung, the family-life and the public life. The morals
are treated anAriatotoIes as virtue-ethics in the connection here. The Peraer is ata
been based on it already by the Ave ago. .This head he/it BCheinungaforraen is the
ethical fundamental principle peaceableness, humility, fidelity, diligence, with the
Mazdaiamus fact, justice. Charity"; .die ethics the Persian has a strictly formal
character, she/it achtzt in the life of the individual truth, self-denial and activity, in
the social life Gerechtigkeit, order and harmony highest", Chantepie a. a. 0. II,
S. 214). Also the estimate of the cultural assets and - resigned has her/its/their
process there, as he/it in this expressly ness not at the Greece can be derived. Vgl.
whether. 8. 114 A. 2.

129
reminded standigung of all people together. Anzuspielen (term) seems
he/it tract at the Rusgiscb-Trkischen war of the year 1878. post quem.
(b) The eschrkt (D.) II S. Blff. If Splendeurs reads,
unterausdrcklicher put jerk-relationship the rules of the new
Religionfr together the ffeatliche life on the Kitb akdas as
teilweiseErgnzung of the same and are a Brevier
desbehistischen Staateideals.
The sun of the Propbetie in
BehAllah sends out 9 .Lichtstrahlen" here. He/it demands,
ffentlichePflege of the religion, erection of the Vlkerfriedens, is
derStaatebrger, public morals on religious basis, loyalty
durchErlernen of the languages it zuverlssigen officialstand, communication of the people, or through creation of an unit-language,
& #11;Pflege of the school system state-administration of the
behistischinspirierten staffs of the beitu'l 'adl fraternization of the
Menschheit on grounds of the new unit-religion. In factual
Beziehung, he/it belongs together tract with the political
Traktatender young-Turks and Juogperser.
(c) The kalimt i firdausijja (D.) II S. 39and following If paroles reads
duparadis; OUCH pen Khan S. 41 and following) to pick of the
Paradiesesbaum (Beh) 11 leaves, on which ever a word, a rule
Gottessteht. It essentially is the rules of the beidengenannten
tracts, that also itself here, only in bunteremWechsel follows.
In the
individual-ethics, the sfische Tugendder humility is envolved, in the
social-ethics the antimilitarism.
Also here steps per and ever suddenly a demand of the
Kulturbewegung in the context one of the sections one,
according to derProtest against Bigotterie or against inhumane
Behandlungvon Untergebene and children or the praise of modern
Erfindungen like the electro-technology.
(d) The lauh i biscbrt {'AUKuli Khan S.83ff.Glad Tidings;ed. Roses a.
a. 6. 1892; Br. 1892, S. 676ff, that is .Tafel of the frohenBotschaften" the
geschlossenste composition dervon Beh as divine order for the whole
world of required odergeoffenbarten reforms. To have put her/it/them
his/its demand for Browneauf together seems Beb Allah and (between
dessenBesuch in 'Akk 1890 and his/its own death 1892)
dasBegleitschreiben of his/its son Badf Allah at Browne (a.) a, 0.)
if she/it calls divine rules and command .die, that frher .in of deceased
missives, in the Kitb akdas, in eschrkt und .tirzt geoffenbart
became", and says, they now were put together all the world as
Evangelium .fr here. It werden15 point from the Kitb
akdas mentions, this apparently besondereWichtigkeit has: 1. No
dschihd, 2. Interdenominational Verkehr, 3. Language-study
bezw. Unit-language, 4. Loyalty against

130
the authorities (the king), if aie of the (new) religion grants at least tolerance, 5. Loyalty
to regional-laws and - 6 use. Vlkerfrieden, 7. Freedom in hair and clothes-official dress,
8. No monk-hood, 9. No confession (d.) h. no clergy, 10. Annulment of the rules of the
Bb ber Vernichlung more foreign and circular regeneration of the own Bcher of the
sect, 11. Activity of art and science, 12. Occupation-work, 13. Equipment of the beitu'l
'adlT 14. Freedom in the pilgrimage, 15. the constitutional monarchy.
The dogmatic parts of these tracts, that occupy itself with Beh's's personal claim
and Subhi Ezel's contradiction to it, lively by Dreyfus belong together on the
narrowest with this as revelation itself giving content and really show it that the new
culture-program Beb's really occurs Beh Allli as positive religion-foundation with
dogmatic relationship at the donor, ausdrcklicher develops here as in his/its
until now discussed declaration-writing his/its claim, that promised from the Bb one
to be juzhiru-hu'llh, in that he/it repeats after it, that has Bb, rejects, this as the
bigger Theophanie marks and gesagt: .Ich is the first, that adores him/it", and
is worth dafi the sentence from him/it: .wahrlich I be God and everything my
creation" (ar) besides me. baj. One!, s. Gob. S. 469)").
(e, in one also from Dreyfus bersetzten (II S.) 63and following) Tract tadscballijt
(revelations); 'Ali pen Khan S. 71 and following), ranked her/it in the sect with the above
tracts, BehS develops the dogma of his/its person in the context. He/it tract names .4
revelations, that are radiated, of the sun of the truth in the biggest name", to the
.grten name" s. o. S. 110 Comment 1): 1. God's he/it knowledge sc. in Beb as a
Theophanie; 2. Gewifiheit, Ikn s. o.) sc. in Beh as the Inim MahdT, 3. the sciences sc.
in Beh as the nukta (s.) o.), 4. Deity and reign (vgl). o. S. 87) sc. the Beb as the Mahdi
with absolute authority, the .Herrn of the age", s. o. S. 11). Beh calls itself the Sinaitree (s.) in these tracts o. S. 20 A. 1), the Urbuch (s.) o. S. 86) and his/its appearance
the springtime (s.) o. S. 82) or also the meal prepared in God's empire.
The polemic against Subhi Ezel and the attempt to win him/it for itself proceeds like
in the Kitb akdaa; after all the schism seems to be incurably geworden at least
in the Kalimt i firdausijja in that Beh refers to it, da&amp, here; the Bb him/it one
juzhiruhu'llh the right, also him/it, spoke
*) To the name of his/its superiority over the Bb, Beb Allah forms in these writing
the formula: Bb was the K'im (eig).. the arises, Beh is the Kajjfi m (the
constant),

131
Biggest, to damn in the world, and Subhi Ezel since the separation of him/it no .Verse"
(s.) o.) to produce more vermge. He/it tract is a Beh's apostle incidentally,
Haider 'Ali of Isfahu, about .die friends in Isfahn and Teheran", that apparently still
fluctuated between him/it and Subhi Ezel, dedicated, zurechtzubringen and this
tract is Tirzt dedicated even an Ezell by the name of Hdi, on whose overpass Beh
Allah put particular weight. Also the polemic against the Sfismus and the philosopherschool of the Mulla Sadr and the Mulla Hdi of Sebzewr become even more express
than in the Kitb akdas gefhrt (specifically in the Kalimt i firdausijja) here.
His/its sinking becomes the Sfismus einer&gt into lethargy and sterile asceticism;
seits, into the polytheism on the other hand accused. The latter is justified (anal hakk)
with the Gttlichen by his/its Gleicbsetzung of the human. The school of the
Mulla Sadr is credited with inconsistency, da& she/it of the revelatio gene-ralis
not to the acknowledgment of the revelatio specialis in Beh Allah, the true Sinai-tree,
(vgl) continues. O, S. 20 A. 1).
(f, in more philosophically tract of the Beb Allah, that comes vermutlich from
the same time after 1868, immediately is angefugt, the lauh i hikmat, here upper the
wisdom blackboard: D. I S. 63.83 (Sur la sagesse) at Nabu (= Muhammed), one of
his/its Glaubigen, that he/it, as he/it says, already in Baghdd into the theosophy
introduced the martyrdom of the youthful bearer of the Sendschreibens at the
shah (s.) o. S. 82) still stand in fresh Erinnerung (1869). He/it tract is an essay
about the Verhltnis god in the style of the aristotelischen Philosophie
to the world in the Islam, he/it looks sacred for the eternity of the world with the
Schpfungsgedanken .der to balance writing." .Die question .nach the origin of
the world is deceased answered" according to the educational level of .der Menseben,
D. I S. 67). Going out from the gnostisch-sfischen formula for the world-creation: .Gott
spoke: I was a hidden treasure and desired, recognized to .werden, therefore I created
the creation". according to already the Ur-bbismus, vgl. N. MR. App. II S. 328 . Beh
gives the teachings of the Bb and the Sfismus again, vgl. Br. 1889, S. 914 u. Br. A
Year a. the Pers. S. 137), she/it the creatio continua teaches and with hoof of the
aristotelischen philosophy of the school of the Avicenna (De Boer) Gesch. d. Phil, in the
Islam S. 131) reconciling the Emanationsgedanken with the creation-thought through it
seeks, dag the zeitliche Prexisteaz god before the world on the logical one of the
Kausal-verhltnissea is led back - end of a creatio ex nihilo becomes to a
Selbstentau&erung god the creation in the sense of the design so. God's inventive
command-word turns into the natural means-limb of the Emanation as Demiurg, that
however

132
preferably little natural introduced wants to graze: it was made the logos through a spark
from God but through God's life-breath. He/it is the potential creation. .Wahrlich ea is, no
difference between the word is God's .und of the world the same his/its highest,
overflowing. .vgl. the neuplatonische vueqqoti. kindliness and being against .aJJem,
what is and he/it was works sifts out in the nature-like strengths of the attraction and
repulsion in the atoms, from which creation and conservation of the world declare
themselves. Beh returns only the sfische teachings of the dschadb (attraction) with
it, vgl. z. B. Schamsi Tabrlz with rope, essays at Islam S. 6). On this theology, et (S.)
thinks 69), all shrewd ones and formed could some for itself. She/it is the sense of all
former revelations at the same time. The religious bearings is accentuated with it of
besonders. The Monismus should not be understood materialistically but religiously
(as Theomonismus). Da& it Greek philosophy, that lives on in his/its teachings, is
white Beh Allah. He/it therefore calculates these into the prophet-row, tied at
Mose, vgl. Lee. No. 5, as already with Philo, one: .Wahrlich, we (the logos) have a future
for each country, .fr every revelation (bajn) a time, intended a .Wort for every
moment. Think of Greece! Really, we made it for Jahr-.hunderte to the seat of the
wisdom, but .als, practices time of his/its end came, fogs wrapped a .und fell silent his/its
tongue his/its throne. So we give and pull .zurck we." .Die manners of the antiquity had
her/its/their knowledge of the .Propheten, the demonstrations of the divine secrets." In
the individual one, Beh, natural the many times adventurous picture, shares, that the
muhammedanische theology of the history of the Greek philosophy makes. Sokrates has
gelebt in a cave, done miracle Plinius (mix-up with Apollonius of Tyana), and the
Hermes (the popular occult Neuplato-niker in Egypt) laid out. The big philosophers
Griechenlands (the most important are presented) were hienach theosophists
with alive Gottesglauben and wonderful Erkenntnis of the secrets of God and the
nature together with-like. The modern science and her/its/their inventions were already
bekannt for them. Now, the wonderful revelation of this divine science revived
again in Beh Allah.
The Traktatauf falls back the Urbbismus on that occasion where the big
Geistesausgieung took her/its/their beginning. At this place erfahren we now also,
as herstellt itself her/its/their religious revivalism's connection with the modern
Oriental culture-movement in the Bewufitsein of the Bbi itself: .Als the people in the
Orient, the reliefs of this, started

133
.abendlndischen civilization (mudunijjat vgl). the same-named .Bbltraktat s. o. S.
83) to wide extent to verschmecken, .sie hung themselves on the effects of this
civilization and neglected .ihren last reason and origin [God]", S. 73). .Sie
denied .Gott and sacrificed itself to the nature, wisdom and .Wissenschaft is
missing them, her/its/their eyes are locked and .Zwietracht prevails under them. "
A renewal of the religion, that the Orient can think only as new religionfoundation, was necessary. The new prophet came in the Bb as the forerunner
and in the Beh Allah as the accomplisher: .Sagt the people .die solution of all
social questions, with which beschftigt her/it/them you, lies a word in
him/it [Beha] under the divine .Worten [prophets], and this is .des of mighty and
incomparable word of God" (S.) geoffenbart through the power 81) d. h. the
.Einheit" {in him/it whether. S. 123 mentioned ambiguity of God and
Vlkerverbrderung, became apparent in Beh Allah. She/it asked in the world to
now have an effect from only him/it from. The east and the west becomes
deplete the hand in the sign of this new Gottesoffenbarung and a new culture
begrnden: .Wir rejoice ber the manners, that improved the lot of the
.Vlker, and are distant from it, the sciences .zu despise. Rather strain
yourselves to develop her/it/them and .alles, what the situation of young and alto
(S.) improves" 81). The prerequisite to this however always is the renewal of the
Offenbarung of the science of God and the world in Beb Allah. .Die creation
renewed itself." Whoever believes in him/it to see them/her/it, belonged to
those, understands from this highest outlook from" 1 (manzar u'J akbar).
Then: .Das knowledge of your Mr. Um-fafit Himmel and earth" (S.) 79). He/it is the
master of the creation by virtue of his/its theosophical thoroughness, that human
being of become logos. Without having studied, he/it rather possesses the
unmittelbare of knowing, i films laduni: .Ich looks everything at a
blackboard, on .der with mysterious feather *, the science of all, which .ist,
written stands and that cannot lay out any other tongue"
*) one??ar frequently finds "I ah Seibatbezeichnung the Beh beside ma?oar (b.)
whether. 8. 86 A. 1).
*) .Feder- tfjalam, heifit in de" Islam's theosophy until in into the Haditbiiteratur of the
logos (a.) whether. S. 33 A. 1. S. 130). Specifically in the ism'ili-tischen system, he/it
is called ao vgl beside the eternal world or the decretnm divinam as God's free
creator-will as the blackboard (lauh). Step 7 to de Sacy CXXI. Otherwise, iauh is the
Urbach the lied" in the heaven (after Kor). 85, 22. So, alwh (s.) call itself Beh
Ijalam and his/its writing whether. S. 98). Kessler leads an omniscient middle-God's
semitiech-pereiache logo-shape on the altbabjloniache figure of the .Gelehrten nnd
scribe with divine ink, the connoisseur of the divine Geheimnisse of Sippar"
back, .Die Mander" ft. a. 0. S. 250and following).

134
(S. 79)'). The prophetic occupation corresponds to the prophetic knowing to
teach the world in all life-areas as the former prophets ever did it in the row of
Adam until Muharamed for her/its/their time and the duration of her/its/their
religion.
(g, the test of a particular application of the Kitb akdaa of his/its Persian
home gives lauh i 'lam ('universe pen Khan S.) the political tract 21 and
following: Tablet of the World, that is directional in Persia at two of his/its
apostles and after his/its reference to a fresh Bbihetze in Jezd from the year
1891 and to come from the time shortly before his/its death consequently
seems. In his/its demands of the relief of the Steuerlasten through
restriction of the Mitrkosten, the creation of a regional-law and a
parliament as the to this suitable authority under hint on the English pattern,
the recovery of the political economy, specifically the agriculture and the
people-formation through reorganization of the (until now purely clerical)
school system, he/it meets tract with similar political tracts of the youngPersian movement together and only the antimilitarism and the
simultaneous demand of cosmopolitan fundamental attitude with express
turn against the Kationalismus (however without open polemic against the
Fremdenha of the nationalistic party in Persia) his/its reform-program
distinguishes from those. The the difference is more conspicuous in formal
sense. Beb talks to categorical claim on compliance of Beines of God-like
law, that is available in the Kitb akdas, as a prophet. The beitu'l 'adl is the
parliament and the local-administration, for which he/it asks. At the same
time, the prophet punishes .wahrend already most of the people of the earth
on this demonstration his/its fatherland, in which he/it is not worth anything,
her/its/their Anhanger hear and served as a peace-mediator even already at
foreign yards. Persia, the .Land, from which the light of the religion of the
unit and the love, that SO s. in the year, 1863 o. S. 78) rose, comes", has
itself obdurately on the other hand and doesn't come along to the
ersehnten of national renaissance. The main-blame also becomes here,
vgl o. S. 103) the aristocracy and the clergy in Persia to written, that the
blood of the Bbr spills.
II. Beh Allah in 'Akkfi as head of his/its sect.
After the law, that Beh Allah gave in the years after the arrival in 'Akk of
his/its sect, as well as some further one(s)
*) Vgl.. to it whether. S. 106 . 1. . Is example further, as Beh beanipruoht, s.,
for .eine's written rallies divine origin with gold-sooner, Vorl. ii. d. lal. S.299: .Diese
blackboard itself. a his/its missives. Ut a hidden writing, that was stored among the
treasures of the gttlichen immunity by eternally, and their sign with the
fingers of the (divine) power is written, if likes" her/its/their wia "en.

135
classically become writing of him/it from this last period of his/its Lebena to the
representation came, iat now still his/its effectiveness for the Bbiamus
maintaining the 24 years up to be-one death in 'Akk eu sketches.
His/its literary activity stretches insofern for itself over this whole
period to as he/it never has stopped to lead his/its sect through letters and
tracts, that all as alwh (blackboards) revelation-prestige claims and
genie&en. .Alle letter, that originates from Reh, was for revelations
(tanzil) .als his/its supporters and becomes auf-.bewahrt carefully from them
and duplicates. Such a letter, if also .nur contains some lines to receive, is
regarded as highest honor; .der happily" recipients possibly shows .zu the
treasure .um ued his/its friends and .Glaubensgenossen, that kiss it and touch
with the Stirne, to read it eagerly thereupon itself a transcription secures. The
number of the alwh is unlimited. You/they contain .meist only some words
from the encouragement and Ermabnung (kbutab) .ohne statement of the
addressee and the date. Collections .derselben frequently are found in
Bblhandschriften & lt;z. B. in the brit. .Mus.)" Br. 1889, S 949l>. Browne
saw a secret-messenger (d'i) ordered by Beh in Persia, that the traffic
between 'Akk, and the Bbf in Sdperaien arranged, A Year a the Persians
S. 481 and following u. .) and the gleichbenannten missionary of the old
Isnj'llittjntuma wiedererkeunt in which Browne, A Lit. Hist. of Persia I S. 410).
This personal'; Connection with the believers in Persia placed itself
through their Pilgerfahrten', after 'Akk, farther from the
beginning. . First, they lacked every tidings of the fate of her/its/their
leaders in Adrianopel and only through an accidental and secret mediation
of a Bbi resident in 'Akk and the prison-doctor succeeded with ea, that to
inform friends in Persia. Custody strict during the two first years, Beh could
appear the pilgrims only secretly from the window. After two years, at least
his/its companions got exit-freedom and could earn itself in the city
ansludigen Uuter-halt. Because of the rule of the Kitab akdas, after what
each believer has to drive an occupation, they bloomed to an economically
independent colony soon {D., Essai S. 67. 88). Beh itself got the same
freedom only after 9 years (1877) and covered a pretty estate before the
city, where he/it they
') Da& this literature nothing Nene" to the discussed writing of the Beh
hiDzubriugt. bd excellently she/it she/it illustrates. goes ouch" the collection v..
Rosen's .Sendschreiben of the Beb Allah" (, ". whether. 3. 3 A. 1) forth.
') This t. t. the Beb'i for the pilgrimage from "Akk iat .zijmt's i Halfk" = God
"causes (Br)., A yesr a. the Pers. S. "I.

136
Wander worthily could receive. Either here, however, he/it didn't appear in the public.
Browne (1389) portrays S. 519) an audience, as she/it described him/it an eyewitness in
Persia: the pilgrims of Ak Dscbn of Kschn became in groups from 6 to 12 towards.
Dscbenb i Khadimu'lfb (being highness of God's servants), the secretary and bodyservant dea Beh (s.) o. S. 79) introduced. A writer receives all the word Beh's literally
and distributes her/it/them to the .Gewrdigten" in transcriptions, (muscharraf) that
usually only shortly, but to repeated times is let go first. Also his/its sons were in the
habit of being present. The Proukynesis was the rule to demur popular Beh, however.
After the hand-imposition, he/it was in the habit of saying, for example: .Braka 'llhu
'aleikum! .Ihr is reicligesegnet, dafi was appreciated my sight for her/it/them, .denn itself
prophets asked" burning for it [vgl-dazu Ev. Matth. 13 v. 17]. .Wrden however all people
[voll-.kommen] like I!" [vgl. u. S. 166and following]. It was probably served to tea then
and looked after another of his/its .Tafeln" Beh to verlesen, before schlo he/it
the audience. In the spring 1890, Browne had some such audiences with Beh Allah
itself: .Es .wurde a curtain withdrawn and in the corner of a davenport .sah I him/it
suddenly sits, a wonderful, venerable shape .mit of a headgear after type of the tdsch
of the Derwiscborden, .nur of uncommon height and style, roof below with .einem's
narrow wei&en turban concluding." Thereupon, Browne of fully sincere admiration
portrays the imposing appearance, the intent gaze, the majestic Stirne, the black hair
and the deep-down-swirling beard, a track of the high age only in dea pleats in the face.
The program, that developed Beh the western scholar in these audiences as his/its
prophetic message, was the Vlkerfriede and the religion-freedom. That also is a need
of the west at the same time and: .wir want only the welfare of the world and the luck of
all people." The sections, that Beh from his/its alwh hiebei verwertete, is found
in T. at the same time N. S. 70 and following
The schism with Subhi Ezel and his/its trusted vermochte Beh Allah despite
all of his/its efforts for life not from the world to schaffen1. As we see from Nabils
chronicle, he/it gave a try in the first time kindliness (s.) to 'Akk o. S. 126and
following), he/it, in which inspired historiography of the sect falsifies from him/it from
the eighties Jabren, lures in the Kitb akdas and the tracts and threatens he/it (s.) o. S.
59), everything useless! Since the berwindung of the contradicting a powerproof of the prophet
") The number of the Eselliat, not to look, - while she/it Browne T.. N. S. 349
considerable names, he/it now holds her/it/them, Br. 1909, S. 303 u. 307) for sees low.
Her/its/their Haupt&itz iat Kirmn, where aie Browne looked for 1890.

137
still bbistischer teachings is and since the schism actually did the b-bistischen
movement entry in Persia. in Kalimt i Srdau-sijja's Bl. 11 mean Beh, without the
schism, Persia would have become in 2 years of bbistisch., so it is understandable that
the contrast didn't lose his/its sharp and Beh AUh was little choosy in the election of
his/its means. This (S.) 94 mentioned, treacherous murders in Baghdd found
her/its/their supplement in the elimination of the 4 Ezell sent after 'Akk, of which the
first fell already before the departure, s. o. S. 97), while the 3 andern, among them
Sejjid Muhammed of Isfahn soon after annulment of the strict custody from the way
was managed. After Bebla Khnum (Phelps S.) 73 and following) if it happened without
Behs prior knowledge through some Bebl for which malicious slanders Beh's looked
to do an end on the part of this Ezeli with the authorities. The murderers should have
been excluded by Beh, and he/it is supposed to have protested against the religious
murder in a .Tafel." The Darstelluog of the grasps seems bihischt (T.) to
Demgegenber N. Excrement WT S. 370), dafi Beh itself the murder assessed
not to correspond to the facts. After all, he/it put forward the elimination of the
Muhammed of Isfahn, however, in the Eitb akdas as a Gottesgericht, a. o. S. 126)
and a murder-command of been informed grasp bihischt in the wording of an Ezeli in
Konstantinopel {ibid S. 363) probably is not grasped out of the air. Out of the
material carefully collected by Browne (T.) N. Grade W, one wins the impression, dafi Beh
Allah a contradictory position in this sense earned. In principle, he/it always represented
s. the bbistischen principle, .niemand of his/its belief because of totzuschlagen" o. S.
56), actually however he/it offered his/its Getreuen first stop to rage against the
Ezeli after his/its position was secured and the elimination of numerous Ezeli is not put
on his/its account with injustice. One remembers hiebei of the Assassinats in the old
Ism'llitentum for oneself. Browne points it out, da& the religious murder in the
Orient not unusually and through the example is Muhammeds itself
sanktioniert .Bei Allah, a religion, that brought you to it, is a splendid thing! "
(Ibn Hischm Ed. Desert-field S. 553 and following). The Mesnevl of the Dschell al-din
Bmi, that .Bibel of the Persians", the poisoning of the goldsmith points as first history
through the saint, from Kor. 18, v. 64 and following) on. Browne itself got the
information in Schirz from the Bbi: .Ein Pro-.phct, that is the demonstration of the
world-reason, mufi just as well .einen, in which he/it recognizes an enemy of the
religion and a danger for .die mankind, removes, as the doctor a gangrenous .Glied"
(a.) a. 0. S. 372). That is not anything in the area of the Sfismus standing out
where .der master is God's representative, his/its

138
.Handlungen God's actions. His/its Immoralittea, yes even .seine crimes is not excused
alone but verherrlicht" (Nicholson) Dfvni Shamsi Tabrlz S. XXI. That however, an
atrocity can be found beside it also a belief-obstacle on rarely dea prophets, Ikn seibat
follows from the kitb El, where Beh (Ed). D. S. 46) reminds, that Mose killed the Egyptian
and a murderer was consequently, while God in this demonstration auferlege the
believer no such belief-test. Also here, however, the murder-action of the prophet is
classified as will of the deity. If the action of the Beh Allah is religion-psychologically
comprehensible consequently, so this applies to elevated extent of that of his/its
Anhanger, that io the bbistischen Grundsatz, force and bloodshed to lift matters
of the religion, faced even more strangely and was mastered rather exclusively by the
ecstatic love of Beh Allah as her/its/their God. So, it explains, the atrocity even still
exaggerated itself, that a BehX of this saw the perpetrators in 'Akk, and Browne of 7
to 12 Ezell said that they fell in Akk to the victim (Br). 1889, S. 517; T. N. S. 370).
Meanwhile, the tendency is Beh's itself to hush up the occurrences and to deny, in the
official Behismus the ruling one become, like finally the report of the Behla Khnum (s.)
o.) show, the Phelps with an Anmerkung against the mentioned implementations
Browne'a accompanies. Over the formation of the sect in Persia is sufficiently little
known also during this time period. Shah Nsir eddin, who survived Usern prophets
by some years, remained (f 1896) relentless. Thanks to the strict instructions of Beh's,
the Kryptobbismus behaved so quiet and loyal that it only to quite isolated
Bblhetzenkam, that originated from the clergy and was suffocated by the reticence and
quiet surrender of the concerned in the germ, in that Beh of his/its sect preached
unremittingly not to do any resistance in prosecutions. The higher looking at won the
martyrdom s. in the sect, according to that of the Badi1 of the year 1869 o. S. 104), the
two Sejjide in Isfahn of the year 1880. with the Bbi known as the honor-name
Stiltnu'sch-Schuhad and Malibubu'sch-Scbhad, king as well as Geliebter
among the martyrs. and a similar one ibid in October 1888 (Ak MIrz Aschraf of bda),
a more extensive of 7.8 Behl in Sidih and Najafbd with Isfahn in the summer 1389,
where a formal dschibd occurred against the Bbi and they take refuge mufiten (T.) in
flocks for itself N. Grade Y No. 3). Now, the government took action against the
troublemakers in the clergy for the first time and banished the guilty Mudschtahid k
Nedschefi to Kerbel. It made little impression and at the L8. May 1891 came it in 3ezd
too new riots against them/her/it

139
Behl, 8 kill, that ungeahnt remained again. Beb still had the satisfaction,
da&amp, on the other hand in September 1889; the Russian court-martial two
murderers of a respectable Babi from I^aho, the Hddscbi Muhammed Riza,
which the local clergy him/it after 'Aschkbid in RuHaisch-Turkestan (a.) o. S. 73)
had forwarded, first to the death and thereupon to leheDplng, ir.her compulsory
labor sentenced, probably on stimulation the at that time there stationed Bbiforschers, Hauptmatin Tumansky, whose report a. roses a. O. Volume VI S. 247 and
following published. There, the text finds two missives of the Beh Allah about
his/its community, in which he/it celebrated this event, the first constitutional lawlike punishment of a Bblhetze for their Geschichte virtually 50-year old at
that time already, and awarded the enthusiasm of the sect for Ru&land
Ausdruck, .fast the single Bbfdokumente, for itself at the same time in
which igt" us everything directly mind-like. Browne has the details about this
Verfolgungen in T. N. Necessary" Y collected. You/they show that da
Isfahn and Jewl centers of the secret-sect are.
The spread of the Behl waiter Persien in this period avoids the nearer
observation. How they last fit mu strictly for itself in the secret, Browne only too
well asked experienced on his/its Persian trip in the Jalrre 1888, s. o. S. 3).
Statistics protect ea in. Given Peraien anyway never. Lord Curzon (Persia 1) S.
499) her/its/their number estimated on virtually one million in Persieo in the year
1892, therefore exactly in the Todesjahre of the Beb Allah, and referred hiofr to
his/its consultation with expert, which the at that time usual estimate attached
importance for too low to half a MiJlion. If these expert were even Bbi, so ea near
her/its/their Ueigung is to be exaggerated the number of her/its/their supporters,
a. U, S. 158and following) however more advisably, with a half one million stands to
consecrations. This number of ued still be be quite amazingly big the actual trunk
of the communities so strongly anyway. After all, diB claims behisdsche
historiography of the eighties, that have Bblsekte, sieves, under Beh Allah since
her/its/their suppression in Pereien (1852) dabui doubles and actually had
besessen the Bbismus of the Bb wide Kreiae ge-aogen and already di
Scheichisekte a magnificent appendix while alive. With the insecurity of the
present-day number of the Bbi itself in Persia (s.) u. S. 15Sf.) if fr can only be
told our period, that the sect still is supposed to have grown under Beh, and since
the same of the 20 years is worth deaths since Beh's, Browne near Phelps S. X, and
calling on approximately one of the ten million Persians for the movement
nowadays is, s. u.), si> muD it at our above estimate leg of being content has.
The further remark dee Lord Curcon, dafi itself admittedly in all layers of the
Bevttlketung Bbf, the mutamtnedanische, finds

140
Clergy however especially notably under them is represented, is correct with Gobineau's
statements about the older Bbismus (a.) a. 0. S. 308) and Beh's of own statement in
the kitb El ikn (s.) o. S. 88). Beside the theologians, it always was represented the
trade and tradesman Bfirgerstand well under the Bbi. What the propaganda involves
under the Nichtmuhammedanera in Persia, so already Gobineau points out the
numerous joining of Jews, a. a. O.) and has Beb Allah through one of his/its
hervorragendsten apostles from the older Bbismus, Abu! Fadl of Gulpyagn,
that at the writing of the trlch i dschadld (s.) o. S. 4) very well involved was
{Introduction, S. XXXII and following), on the Jews (approximately 20000 in Persia,
particularly in the metropolises and under this in Hamadn) effected. This tract of the
Abu'i Fadl .istidllijja" {proof, 1887} seeks Beb as the Messiah of the Jews auszuweiaen
(Bc). 1892, S. 701/5. Where only any in the A. T. from the .Glnze of year" the Bede is,
the appearance of the Welterlsers Beh Allah (Goldziher) is Vorl meant. . d. Isl.
S. 304 vgl. whether. S. 63 A. 1). Under this by name in Jezd and Kirma of resident
Zoroastriern against it found the Beh'i no spread despite her/its/their efforts and
contrary to her/its/their claims but only "ine certain sympathy, provided they pick up
Zoroaster into the prophet-row (Br). 1889, S. 601; to it vgl. whether. S. 44 A. 3 u. S. 54).
The in principle friendly position to the Christianity brought together the Bbi to .b and
his/its sect in Persia" of A. under Beh Allah particularly also with the Christian missions
in Persia, through which the west first was done alertly on the Bb MR. Wright in Urmia,
Z.D.M.G. 1851, S. 384and following) and which do harm itself the hope of gehegt, in
which sect clears, decades of a transition of the Islam to the Christianity. In this sense has
itself particularly beside the American and English missionaries pastor Kzle looks for
the Germans in Urmia, by name the pioneer of the German Orientmission, with
the Bbi employs. The latter was expelled from Persia together with a colleague
because of these relationships to the Bbi in the year 1895 after 3-year old work,
Andreas a. a. O. S. 68). Meanwhile, the Christian missions recognized in Persia that
the Bbismus no groundwork but, means a competition for her/it/them and itself with
his/its allegorical explanation of the Bible of every Christian overpass (A.) frees M. Z.
1903 S. 242). After all, isolated bertritte from Bbi occurred to the Christianity, rope a.
a. O. S. 97 Comment), maintaining the Bbismus with the old Christian churches of the
Orient no influence won and itself with the lack at Christian Missionsgemeindeo in
Persia at most at the missionaries even could turn. The Bbi

141
it then did this also with preference as they looked also for Browne to
berzeugen.
Within the SchT'itismus, it was made easy from Beh Allah for the BbT not to
attract attention, in that he/it them the Ketmn. this this sheik! already quite safely
handled (Nicola, Cheikh Ahmed Lahcab, Prelace), nolens volens again
zugestand (s.) o. S 110, and from the transaction of his/its Religions-gesetzea
insofar refrained, as it would have led to conflicts. He/it rather made the observance of
the regional-custom directly to the Vorschrift. After all the freedom of the Bbf
of the Bigotterie could never hide and is particularly the handling of the marriage
her/its/their identification. Her/its/their emancipation of the cult and clergy attracts
attention however less as Aubio, a., would be to be suspected, since the cult is also
neglected otherwise strongly in Persia a. 0. S. 470) and the Sfismus and the sects
always were tolerated. The more the Bbi urged for granting of the religion-freedom
under Beh, however in vain. The moralische attitude of the Bbi was fortified
under Beh. .Brderliche love, friendliness towards children, politeness and .ruhige
dignity, sociableness, hospitality, freedom of .Vorurteilen, free traffic with Christians. that
is Persia 1892 S. her/its/their .Grundstze" (Curzon) 502). The missionaries testify to the
same, .The Behis are far auperior in morality to the measured Moslems of in Persia";
D. Tisdall in Moh. world of to day S. 117). Kzle left a note about the community-life of
the Beh'I, with Andreas a. a. 0. S. 67), this with Browne'a observations agrees. The
general meeting-day. with admission of the women. iat hienach the last day in the month
( 19 days). It is read from the Kitb akdas, s. o. S. 117> and brotherly exchange
maintained over it. Particular value is attached to the Schulwesen including
Madchenschulen. The theology remained as Browne's in Persia (1888) follows from the
rises, the same like in the Urbbismus (vgl). A Year amongat the Persians. Hiebei is to
be kept an eye above all on the degree and the scope of the worship of the Beh
Allah. Because bierin grasps the deepest common interest of the sect
zusammen for itself. Here, her/its/their heart-point lies.
How once so now the mystic love of the Bb as the deity's demonstration of the
Mahdi, the same belief in Beh Allah as a superhuman nature under the names
dscheml imubrak (a.) o. S. 13) and hakkta'l, Browne what S. in 1909 306) God"
omnipotent with .der (vgl) returns. to it above S. 20 m. Comment 22, 71, 87 u 130. Dafi
it itself hiebei about the same religious relationship-forms like in the Urbbiamus deals,
the Dithyramben told by Tumanaky of Bbi prove on Beh Allah (vgl).

142
Texts in English bera. Br. 1892, S. 318.335, in the comparison with the songs the cureadvice al'ajn, s. o. S. 37 A. 1)J.
Is on that occasion to be heeded, however, da& there is, that the specific belief
ouch Beh doesn't share, be it dafi she/it him/it doesn't know or doesn't acknowledge.
We hear about a group of Beh*i in Kirmn (Br). 1892, S. 882and following), dafi aie as
real Sfi the exclusively dogmatic relationship at the person can ebu Allah yon reject
and are told by the look of the neighboring strict Behl therefore in Jezd. An ahnlichen
Standpunkt represents with the Beh'I in the west Fhelps in the contrast against
strict Beb'I in the United States (a.) a. 0. S. 154and following) and the cleared up
herald of the Behismus in Frankreich, MR. Dreyfus, also sees from the dogma
and the belief-mysticism in favor of the him/it in the Bbismus geoffenbarten
Lebensideals from, s. u.}. As well, the free-directional Beh'i are to now be
appreciated in the Orient, vgl. Goldziher, Vorl. . i. Isl. S. 303: .Anderer- .seits wraps
Behismus also the concept .der of religious Freigeisterei, the Abstreifung of the
positive .Glaubensiahaltes of the Islam, into the name. Just like formerly the L t.
Zindik, .der originally Muslim marked, whose religious view .sich parsischer and
maniebischer belief-opinions .bewegte in the proximity, ao like late the name
Feulasf (philosopher) recently .auch Farmasn (franc-ma^on) 1 regardless of a
certain .Art of the disloyalty of the correct Islam in general on
') As receipt of the sfischen character of these odes at Beh is here only the first
from 8 stanzas of a such one told, Br - 1893, S.. 326): .Ich Boche God; where is my
God? . blazes the coin of my life in my hand holds; where the free" things for it?
(behjam; Pun with Beh. I am a stranger in both wideness only for you. . With dott,
where do I have a friend besides you? . O you (my) idol! do I like to become zieheu
your street, but who gives me the strength to it? . Since, I the path of the life of
bescniitten have, I feel no fear more in the thought of my annihilation (istiblk). . Tutn
what, whether I die as a martyr for his/its matter? . Where will my blood-wage be
besides in my lover? . Since I a beggar werda at your gate, what do I ask about reign? .
I cleaned andern my Herz house of all. whoever lives d&rin aufigr the lover? . I
don't have anything to say as this in e.: This
Sohluftzeile turns ah refrain in all stanzas again.).)
> You FreimturerUm are in the islamisoheu Orient, aun him/it ", comes
originally, with the culture-movement more alive than ever become and spread
under the Jangpersern and young-Turks and einflufireich. The Persian yard, that also
suits near for him/it, denies it only officially, Gobineaa 8. 806). The relationship of the
bebaistiseben Gesellachaftaideale (with tul * adl)
with him/it, a (even if unbewuQte) borrowing suggests to the box.

142
Texts in English Obera. Br. 1892, S. 318.335, in the comparison with the songs the
cure-advice al - 'ajn (s.) o. S. 37 A. l (1).
Is on that occasion to be heeded, however, daft it Beh'I, that doesn't share the
specific belief in Beh, gives be it da& doesn't know she/it him/it or doesn't
acknowledge. We hear about a group of BebT in Kirmn (Br). 1892, S. 882and
following), rejects dafi she/it as real SuCE the exclusively dogmatic relationship
at the person of the Beh Allah and is looked at by the neighboring strict Beh'I
therefore in Jezd. A similar Standpunkt represents with the Beh'I in the
west Phelps in the contrast against strict Beb'I in the United States (a.) a. 0. 8.
154 and following) and the cleared up herald of the Behismus in
Frankreich, MR. Dreyfus, also sees from the dogma and the
Glaubensmystik in favor of the him/it in the Bbismus geoffenbarten
Lebens-ideala from, s. u.). As well, the free-directional Behl are to now be
appreciated in the Orient, vgl. Goldziher, Vorl. . i. Isl. S. 303: .Anderer- .seits
wraps Behismus also the concept .der of religious Freigeisterei, the Abstreifung of
the positive .Glaubensinhaltes of the Islam, into the name. Just like formerly the t
t. Zindik, .der originally Muslim marked, whose religious view .sich parsischer
and Manichaean belief-opinions of .bewegte in the proximity, just like late the
name Failasf (philosopher) recently .auch Farmasn (franc-macon) 1 regardless
of a certain .Art of the disloyalty of the correct Islam in general on
*) Ala receipt of the sfischen character of these odes at Beh is here only the first
from 9 stanzas of a such one told, Bf.. 1692, S. 326): .Ich looks for God; where is my
God? . blazes the coin of my life in my hand holds; where is the price for it? (behjam;
Pun with Beh}. I am need for you in both worlds a stranger. . With God, where do I
have a friend aufler for you? . O you (think) AbgottI gladly will pull your street I, but
who gives me the strength to it? . Since de" of life write on the path I has, I feel no
fear more in the thought of my VeraiohtnnB (istihlk). . What toots, whether I from
martyr "terbe for "ine matter? . Where does my Biutlohn become besides in my lover
no? . Since I become a beggar at your gate, what do I ask about reign? . Cleaned
hmbe andern I my heart's house of all. whoever lives in it besides the lover? . I have
one not to say anything as this.: D he/it
Sohlu&zeile turns ah refrain in all stanzas again.).)
) L*&s Freemasonry is 1 amlschen Orient" it, with which Kultorbewegung
become more alive than per and, in the ls from him/it originally comes, among the
young-Persians and young-Turks spreads and einflu&reioh. The Persian yard, that
also suits near for him/it, denies it only officially, Gobineau S. 305). The relationship of
the behiatiachen society-ideal (with tul 'adl) with that of the box suggests a (even if
unconscious) borrowing.

143
.den .Freigeist" is covered, so the designation simply doesn't testify presentday day in "Persia as Beh'F to only the Zugehrigkeit to this newest
development of the Bblglaubens but.. like Rev. F. M. Jordan (The Moh). World of
to-day S. 129) .beobachtet has. many of those, that become with this name
.belegt, are not anything else than "irreligious .rationalists indeed * "*). From here
muB now furthermore also the fact is appreciated, distinguish da6 Beh and the
strict Beha'I from Auserwflblten an esoteric circle, those in the property of the total
truth (Goldziher) are Vorl. . d. Isl. S. 299). It is not about an Esoterismus (vgl)
here. to it whether. S. 127), as z. he/it itself B. with the Ism'lliten finds, where
the Adept is initiated only gradually to a secret-teachings. The Bbismus is a
public proclamation without secret-teachings everywhere and doesn't lead to
the Freigeisterei like the system of the 'Abdallah of the positive belief but rather
vice-versa from sfischem rationalism to a positive creed (vgl). to it whether. S.
49). The Esoterismus is to be rather understood after analogy of the sGschen
here, where is distinguished associations with the veiled Geistesauge and him/it
between him/it to the intuition of the Gttlichen Erwachten. If the
Bbismus divides even this sfische contemplation" and style, so he/it specifies
her/it/them for his part there, da he/it the Gottliche with the historical size of the
Bb bezw. together-looks the Beh (vgl). z. B. whether. S. 81 and following).
Whoever didn't find God (hook) in Beh still stands outdoors consequently. To it,
da&amp, comes; this .Stufe" or .Station" however from the Babi Beh'I often, if
they don't find any understanding of dafr or even smell enmity, as secret is
kept back for the tires. So, Browne became handled .he is of necessary yet ripe"
even at this crucial point of a discussion with the Bbl in Jezd there, A Year at the.
the Pers. S. 312) and can write Beh: .Wir would not like to discuss this step to
the .einzelnen, because the ears of the opponents are directional on us, .um to
erkuschen, against what she/it the truthful-y, constant .Gott (vgl). o. S. 130 A. 1)
Offer contradiction. Because they don't hand .heran at the mystery of the knowledge
and the wisdom his, this
') The Bbismui is actually just as well been based on the rationalism as at all times
the mysticism.. It is not coincidence that 'alfl (reason) hei6t his/its (cloying) deity. So,
her/its/their historical revelation, that bearers of the Theophanie offer as the
consummate reason, can itself. So, it does z. B. Befa in Kalimt i firdaueijja's Bl. 6
(vgl. whether. S. 129). You praise of the reason, daa we here and elsewhere in the
Bbismus finds, erinnert at the praise of the pure reason with the Mu'tanliten
(vgl). Goldziher, Vorl. . d. W. S. 102). From here on", new light falls on the Veraebwisterung with the Kdturbewegnng and with modern enlightenment at the same
time.

144
To .vom ascent-place of the shine of the God-being-ness (with Goldziher), Vorl
appeared. fl. d. Isl. S. 299). Vgl. to it whether. S. 82 m.
Beh Allah is at the 16. May 1892 in the age of 75 years and with leaving of 3 sons
and 4 daughters in 'Akk gestorben and in the garden of his/its estate before the
city buried worden1. There, his/its mood-full grave is the place of pilgrimage of the
BehT and the place of her/its/their Kibla. His/its death. the Beh'I speak of him/it as
Ascension day (sc). his/its soul, in the sense of the ma'd, vgl. Ch. M. J. 1898, S. 645 .
the sect didn't detain, after he/it even in the Kitb akdas in the echo of Ev. Matth. 28 v.
18and following his/its ubiquity and the beginning of a Weltroission after his/its death
in outlook put and had done letzleres of his/its sect with it to the duty, and in a will, at
the same time that kitb i 'ahdi (book of the association). immediately, 1892 of
Tumansky with Russian translation edit; also Br gives the main-passage. 1909, S. 304
in the wording. his/its oldest son 'Abbs Efendi had put in to his/its successor under
express return of the second, Muhammed 'universe.
Fourth part..
The sect of the Behl under 'Abbs Efendi. towards. lAbd alBeh, since in 1892. I. Abbas Efen.ii and is well received.
1. Since Beh's death, his/its oldest person is son 'Abbs Efendi, towards. 'Abd alBeh the head of the sect acknowledged by the severe majority. He/it placed his/its
ambition in it to lead the sect in his/its father's spirit and to fortify at him/it in the
belief. As a successor of the Beh Allah, he/it has the occupation, that to extend
from that donated religion and auszulegen. He/it justifies this double
occupation even with the differentiation of the two types of prophets as she/it
performs already with the Bb and with Beb Allah and returns on the Ism'lliten (vgl).
N. MR. S. 336 and following u. s. o. S. 52 A. 1). Lee. N. 43: The .unabhngige prophet" is
a religion-donor, brings a new book and law and is a direct demonstration of God's logo,
the .Sonne" heifit, because she/it has own-light. So was the Bb and BehAUh.
Differently the .abhngige prophet." He/it is the moon, that has his/its light of the sun,
the branch, that his/its life from
') Be found an illustration dea of Grabes of the Beb as well as the Fortraita of the
Beh Allah nnd of dea 'Abbs Efendi in the brook: .Zustnde in the heutigen
Persia "as she/it reveals trip-brook Ibrahim Beyu you" translates from Walter Scholz
(Leipzig 1903)..

146
decreased him/it all u&eren businesses and sieves with Beh's secretary k
Dscbn of Kschn into the transcript of his/its father's dictations shared. The conferral
of the title k in Adri anopel means his/its regulation to the successor, before she/it
took place officially in the code and in the will Beh's and earned him/it a share of the
shy worship, the Beli enjoyed even with the own family. On urgent wish of the father,
he/it married, got only daughters, however, and made troU for her/it Beh's and the
community persuasion no use of the permission of the Kitab akdas to take a
concubine in this case, since executed the monogamy completely he/it wants to see.
The Verfgung Beh's, dafi the succession of 'Abbs to the beitu'l radl flbnrgelien
shall, existed already previously incidentally. Browne portrays the 'Ahhs of the year
1890 as eyewitness in T. N. S. XXXVII: .Man hardly becomes a more eloquent, more
quick-witted even under the deft and intelligent race, that listens to .er, and with .den h.
Writing of the Jews, Christians and Mubammedaner better .vertrauten man finds." Sudan
u becomes see be broached face with the ruling forehead and the tight attitude, the
jewelry of this until black hair falling on the shoulders and the kindness of his/its conduct
in a manner gerhmt, that o. the portrayal, that gives Browne of Beh Allah (s) S.
105), don't take second place. Also he/it carries the white color of the Bbi as she/it
finds itself already with the purer brothers of Basra and the Assassinen. That of a
sheik of dervishes or the muham-medanischen of sanctifying is his/its cost of living and
his/its Beschftigung at all. He/it devotes himself to the arms and the pilgrims by
providing welfare her/its/their bodily one and geistliches at the same time. He/it
lends the people the Koran, by the way he/it is fully employed to teach his/its
weitzerstreutc community and the zahlreichen pilgrims. He/it should employ
several writers and devotes itself to his/its guests usually only over table. He/it spurns
the advertisement of the Mirakels and narrowly itself like Beh on this of the prediction
and the secret knowledge.
He/it stands in the age of 66 years today. The amnesty, that gave 'Abdul Hamid
with introduction of the constitution in the year 190 $, gave him/it the freedom, of
which however, he/it doesn't make any use, D., Essai S. 73), as he/it an intervention at
the gate already 1902, that him/it American supporters anboten, rejected, Phelps
S. 82). It is comprehensible that not 'Akka verlafit he/it, go severely the Beh'i first over
this Strafplatz complained. The return to Persia doesn't stand openly. More
important is, dag 'Akk the grave of the Beh and the Kibla of his/its sect rescues
the Bab in Beh here the glory of the martyrdom directed the place does for 'Abbs
Efendlganz

apart from her/its/their happy geographical situation fr his/its purposes

indispensable. Her/its/their situation is because of the Zugehrigkeit at
Palestine on the one hand, that immediately the Jew, Christians and
Muhammedanern from meaning sacred country. for them/her/it becomes firstreindeer the apocalyptic writing-proof for the place from Hosea 2 v, 17 led: .Ich
wants to make the Tal'Akr to the gate of the hope (vgl)." is? and - * -?) . on the
other hand because of the accessibility gleicherweise of the Occident like
from the Orient. If 'Abba would evacuate the field, so endJich would come this
only sfiinem brother and rivals Muhammcd 'universe too well.
3. Despite the unambiguous will of the Beb Allah (s.) o. S. 144) however, a
schism broke out shortly among the two older sons, 'Abba Efcndi and Muhammed 'universe, that the sect shocked heavily on the other hand and
continues until today, after his/its death namely. On the other hand,
objektive lacks reports of third side - what, to raise from the extensive
dispute-literature of both parties, is, Browne jngstens (Br) asked communicated.
1909, S. 30i: .Offenbar quite short time of Beha's .Tode broke out the old dispute
between the stationary one(s) and fort-.schrittlicben elements on the new one.
'Abbs Efendi claimed .offenbar, dafi the gate of the revelation not yet closed .und
he/it henceforward, her/its/their canal with. This claim of .widersetzte, .sein sieves
brother Mirz Muhammed 'Ali emphatically and with many .Parteigngern, under
which the two younger sons Beh's .Mirz. BadiVUh and Mirz Zij'u'llh [the
erstere is 1903 to. 'Abbs skipped, the more final early died] and Beh's .Sekretr
Mlrza k Dachn of Kschn together with numerous other .einflu & amp;reichen
Bbl was, that the opinion; represented, .das book .der revelation of this
demonstration" is .geschlossen" and .als proof the place of the Kitb akdaa quoted,
dafi before Ab-.lauf of 1000 years is allowed to nobody a prophetic authority of
usui-.pieren fs. o. S. 127]. The dispute is obscured through many Wort-.achwall,
but essentially rotates about this .Verfgung Beb's on the one hand and about
his/its will on the other hand. .Wie with the former schism also came it .zwischen
to the conflict those here, that believed, that there .eine Verbergung fs every day
of the revelation night. o. S. 16and following] must follow and those, .die, dafi the
light, felt, in which they wandered, annihilated not .werden can but always only
increases at clarity. And the conservative party was subject to .wie at that time. A
while .scheint a certain balance, to have prevailed, but .langsam and certainly
that of his/its brother grew the influence of the 'Abbs Efendl and .schwand. As a
result, it came [in the year 1898 .vgl. Lower down a, a. 0. S. 96] really to bitter
fight, that stopped .lange, and the communities in Persia, Syria and Egypt,

148
.besonders however also the American ones profoundly shocked. Here .trat her/its/their
founder Khairullh because of own observations .bei a stay in 'Akk to Muhammed
'universe over, on what. 'Abba the venerable Mirz Abul Fadl of Gulpyagn (s.) o. .S.
140) over the sea sent (1902.1904), about that influence to .begegnen. Khairullh
expressed at that time that he/it must fear for his/its .Leben."
II. 'Abbas Efendl nnd the Aasbreitnng of the sect.
1. The mission in the west is the most remarkable success of the sect under 'Abbas
Efendl. Deutlich becomes here above all, like active this man his/its occupation,
to extend the father's teachings, drives. Proclaimed the universal mission of the
Bbismus already Beh Allah even and turned with it at the west, s. o. S. lOOff. 124.
Comment 1, 125 annotations 2) and the Bbl in Persia welcomed Browne joyfully on
his/its trip in the year 1890 as a first sign, reached" .die message of the
Manifestation dafi the Franconian-country (Br)., A Year a. the Pers. S. 206). The
newcomer in our period only is consequently that the Bebglaube achieves real
mission-successes in the West and this increases the self-esteem of the sect and
her/its/their Ansehen in the east understandably.
(a, in the United States, the beginnings drove of at the world's fair to Chicago and
the .Parliament interconnected with it religion" back (1893). Here, the Syrian Ibrahim
George Khairullh descendant from the Lebanon stepped, the 21 year had lived in Cairo,
as apostles of the Behismus on, after he/it had started already previously to propagate
him/it in word and writing. Mau remembers; that ReligioDSparlament at the same time
the new-Hindu theosophy of the Swmi Viveknanda the Sprungbrett for
her/its/their propaganda in the West handed over. Khairullh remained in America,
married an American and raised an American Behtsekte. Washington, Kenosha, were
built Boston communities Ithaka, Baltimore, in Chicago, New-York, Philadelphia, whose
members are composed from members of all denominations and religions (man),
Orient. Lit. Time. 1911 S. 35). In Chicago refined a Baha'i Publishing Co., this itself the
Obersetzung of writing of the Beh and Verffentlichung apologetischer writing to
the task placed, vgl. Over her/its/their literature S. 7). The continuation, that found the
Religionsparlament in an institute in Greenacre, became another base. Here,
Abu'l Fadl spoke in the year 1904. In New-York, regular Sunday-meetings take place
(Goldziher) the religion of the Islam a. a. 0. S. 130). Natural, 'Abbas Efendr looks after
the American communities particular as well

149
Eagerness, since he/it the promised union dea of east and the west in them under the
unit-religion and the peaceful things of the Beh Allah initiated sees. He/it makes a slip
of the tongue even missionary from them for (magic) Agnew a. a. 0. S. 22), since he/it
knows about the active Christian mission-work of Americans in the Far East. Through
the pilgrim-drivers, who appear in large numbers with ihTn, he/it remains in alive
contact with them as also his/its .Tafeln" are admired with them as well and are spread,
as in the Orient, and 'Abbs also with these communities in personal correspondence
stands. The construction of a Zentral-beiligtums, a maschreku-1-adkr, s. o. S. 113)
force institutes (s.) in Chicago together with all for a beitui 'adl o. S. 120 Comment 1) is
z. Z. his/its main-concern and he/it wish, dafi it after his/its statements and is built as
nobly as possible, Agnew a. a. 0. S. 20 ff -. About the rules against the schism of the
amerikanischen communities is reported above; the 6 relating to this letters of the
year 1906 (s.) S. 7) speak a categorical language. Since 1907, also Subhi Ezel found
his/its advocate of Stenstrand, that advertises for his/its Messiah on grounds of the older
right (A call of attention to the Behaists or Babists of America) established by Browne as
far as into the German national libraries in. The Beb "lbewegung in America has also a
deutach-redenden branch (Fanny Knobloch in Washington), whose Publikationen
lashed out a bridge at Germany. Another branch of her/its/their work is the leadership of
a Beh^schule in Teheran, that sails under philanthropic flag and is an important
propaganda-means for the Bebismus in Persia. She/it is adult in Persia from the
competition with the American Missionsschulen (MRW 1910) S. 732). The number
of the Beb'l in America gives Browne (Br). 1909, S. 304) on some thousand at,
however they want comprehended in strong growth, so Miss J. Masson in American
Review of Reviews, Jan 1909). Her/its/their understanding of the Persian theosophy is
low since 'Abbs Efendl of itself doesn't do from anything to introduce her/it/them more
deeply in it, in that religiouspolitische considerations maintain him/it his/its mysterious
dignity at the same time and let put in front the powerful social message. Phelps mufite
travel only after 'Akk in order to ask (1903) for his/its theo-sophisches system. The
leaders of the movement in America, like Miss Brittingham, s. o. S. 7) darauf limit
bezw themselves dag Beb's the come back Christ to preach the Behismus as a new
revelation of the love and the religion, in that they follow according to type's the
Adventist the allegorical-apocalyptic Schriftbeweia. God-father himself (vgl) is. to it z. B.
the Dowiebewegung. On deeper tracks, uniting leads with the Christian Science however
after all, whose wide Ver-

breitung in America and their inner relationship with the Oriental theosophy (vgl).
z. B. Mra, Eddy's writing .The Unity of Good". vgl. u. S. 168., that her/its/their
contrast against the dualism of the Christian philosophy into the original Christianity
of the . T. in-indicate, therefore the self-designation .First Church. of Christian", at
the the best the successes of the 'Abba Efendi in the United States explains. Viceversa, he/it himself/itself voiced agreement with the Christian's Science
Heilverfahren (lee). N. 72). In the Gehorsam against the legislation of
the Beh, the American communities do like the Persian ones. The Kultische under
refraining of all the clerical Bpielt also here the first role. The "Book of Prayera,
stipulates Beh o'llh" the private prayer by revealed to the 3 times of day under
kibla after 'Akk and offers vgl numerous pattern-prayers (rhapsodies). whether.
S. 114).
(b) The French Behismus1, essentially writes down, & #11;anderes auras. Here
the new religion appears as the Erfllung of the postulate of an upto-date Humanitatsreligion, diegleichzeitig with the science in unison
stands and answers diesozialen culture-questions of our time (D.) , Essai
(prelude).
The rationalistische Seite&#11 faces the apocalyptic-theosophical strike of the
amerikanischenBehismus here;. vgl. o. S. I42f. . in front. The erklart itself
from the jdischenHerkunft of the Behismus in France. Hippolyte Dreyfus,
a S. 5}ist Jews and the sances in pariah take place in a rich
jadischenHause, vgl. Rasmusgen a. a, 0. S. 386 and following). It is the
AUianceIsraelite Universelle (since 1860, Paris), that through her/its/their
ausgedehntesHilfewerk for the Jews in the Orient (1908): 142 peels with
41000Schulern; 34 apprentice-schools of boys un M&dchen,
mehrereAckerbauschulen and teacher-seminars; To happen for the
Judenim orient in diplomatic way. Vgl. Heman, Geschichtedes of
Jewish people S. 504 and following) the bridge for the Behismusnach
France gewordeo is, in that the Persian Jews, derenHauptsitz Hamadn is,
in which sects of the Beb*I have a Bundesgenossen in the fight for
the tolerance opposite the Islam of gefunden, as also the political
reversal was essentially promoted by the numerous Jews, who went through
dieAllianzschulen, in the Trkeiund in Persia.
(c) JngstensSidney Sprague and Mia Barney (s.) have the propaganda of
the Behisekte in England o. S. 6and following) in the ways led.
She/it still stands in the first beginnings, otherwise Browne ienicht would
have left unmentioned.
(d) In Germany, a .Behaiver- became in the year 1907 & #11;einigung"
established, after a Dentist the new theosophy
') OUCH most recent writing from this circle mentions Montet a.. a. O. 3. 19" A. 1: Dr.
Chevalier, Commet per "ui" devenn bShai1 (Paris 1910).

151
from America, beateilt had brought and turned into the apostle at his/its pilgrimage
from 'Akk of l Abbs Efendi for Germany. Nacb his/its communications puts grofie
hopes 'Abbs Efendi on Germany; in Schaffhausen, one wants a Persian apostle in
8tationieren. DieStuttgarterBeh1! join at the German-American branch of the sect
in her/its/their Schriftenvertrieb, her/its/their leaders and in her/its/their
opinion dea Behiiismus as a branch. Dreyfus went on 1908 from the Swabian
origin of the Templerkolonie with a visit in Stuttgart in Haifa (vgl). also D., Essai
S. 75 Comment 1), their hopes itself in her/its/their next proximity in cAkk would
have filled. Actually, the Templer get along the Beh*l completely distant there.
(Further to the business of the BehatVereinigung in Stuttgart vgl. in my writing, that
Propaganda for Asian religions in the West S. 53;,
(e, from andern countries of the west is only mentioned, da& Goldziher in
Budapest a Beh'lapostel (Vorl) met. . d. Isl. S. 305). . 'Abbs Efendi knows his/its
successes eu very skillfully in the west utilizes. He/it is in the habit the
fraternization of the Orient with the Occident the Allah of demonstrating evident
in the sign of the with by gathering his/its (if necessary under contact at the
Christian communion and the Endzeitverbeiungen of the Bible) pilgrim-guests
harmoniously from the different religions and nations around the same table and
sending the most devoted of his/its western apostles in the Oaten from time to
time in order to make similar fraternization-files (vgl) possible for the local
communities. particularly the reports of Sprague a. a. 0.).
2. Also, in the Orient, the sect is on under 'Abd al Beh. It been able to handle
Umfang and Einflu as (a) counterpart to the spread first is her/its/their
mission in the West mentioned in India and Burma. Here, her/its/their
communities are at places, where the ground was loosened already for
her/it/them, be it through the Parsismus (Bombay) or the cleared up Reuislam
(Aligarh) of vgl. Anh. II, or the neuhinduistische theosophy of the Brahmo
Samdach, Kalkutta u. 3. 0.), or the religion-mixture of the international
traffic (Bangoon), vgl. Sprague, A Year with the of Baha'is in India and Burma 1908.
The echo is remarkably, that the Sendboten of the Beh "l with the
Buddhists in Burma {Rangoon and Mandalay, found. Here, Nicholson was allowed
to besides the relationship of the piety-ideal between Buddhism and Sufismus, that
are historically conditional at the same time, A Historical Enquiry coaceming the
Origin and Development of Sufiism of J.-K.-A.. lyoti S. 303 and following), this of this
piety, to heed especially accessible temperament of the Birmesen (vgl, Hackmann,
the southern Buddhism and the Lamais-mus, 1905), is. How the Behlkolonien are
old in India, is not obvious. After D.f Essai S. 67 go end-mash them/her/it-

152
hung the Bbismua to India on Beh'a times under the Bb back and already, an
Indian dervish of the decoration of the Dghdrl plays under the name Dschenb i
Baslr as .der Indian believers" a role (N.H). App. II S. 388 and following, vgl.
whether. S. 38. 71). He/it had been lured by the reputation of the Bb from his/its
home and acted as a master in the sfischen ecstasy soon. The Verbindung
of the Bbl with India appears some of her/its/their writing also in the Indian
pressures, vgl. S. 83) and is a new Illustration d. plan for the mental
connection of both Lander, that was brought to the Bewufit-sein by the Persian
Prince Dr Schikh (f 1659) for the Theosopbie by the Obersetzung of the
Upanischad on the new one Iran. Philol. II, S. 354). The ism'llitische sect of the
Cbodschas puts dar1 a process for jumping the Bbismus to India in Bombay.
') The Chodschas in Bombay are the most important Reat of the ism today 'ilitischen Diaspora, that is found in Persia (choir s at) and the remaining
Islmgebiet.. Besides her/its/their mention with de Sacy a. a. 0. LXIV vgl. the
communications the Preih. v. Oppenheim, from the Mediterranean to the Persian golf.
Berlin 1898. I, S. 133 Comment just as Goldziher, pre!, . d. lal. S. 354. We
erwhnen she/it here, since at the same time she/it a nener receipt of the
inner Verwandtschaft of the Bbiamus with the Ism'ilitentum aind. You/they
call Imml Ism'm for itself and give to the Imm in her/its/their respective Chan the
deity's incarnate Emanation old you leads back itself on an ism'ilitischen d'i by the
name of $ adreddin, that in a book .die 10 Flei oh werdungen" 'Ali as him/it tenth
beside the 9 avatras of the Vischnu described. Her/its/their head leads the title Agha
Cbn. Her/its/their Chane had her/its/their residence in former time in Khekh in
Fereien. It will pass ibnen of the supporters with Zaktabgaben and paid homage to
gifts. You/they derive genealogical over a branch of the Ftimidendynastie (Nizr) of
Ism'il Dscha'fars son without the sect would stick (RMM VIII, 491) to the
Siebenersyitem of the inm'llitisehen Immlehre. .Der present representatives of this
dignity is one over rich means verfgender, rather terrestrial, of modern
formation-ideas beseelter man, who likes to use his/its riches for big trips. It is
something of the principles of the system hardly more, that he/it has to represent, at
him/it to notice. From his/its wealth, he/it donates the modern culture-movement
generously to the support in the Indian Islam. Only recently, she/it elected universe
him/it India Moslem League as her/its/their president. He/it is a (Goldziher) confident
supporter of the English reign in India." His/its Vorgangor Arn Chan is portrayed by
Oppenheim similarly. He/it be a Schwiegersohn of the shah from Persia and
his/its father and grandfather governors of the province Kirmn. .Die Chodschas are
little fanatical and without any political meaning, against it good merchants and in
foreign languages versed. Recently, lie settled in large number in Zanzibsr and in
DeutBchostafrika where they have (Oppenheim) a large part of the commerce in
hands." In Zanzibar, they built (RMM II, 273) an iam'ili-tUcbes VeraammlnnphauB
recently. In Bombay numbers the sect standardizes on at least 10 000 souls after
Oppenheim.

(b) In Turkey, the sect is known particularly in Syrienund Egypt. Cairo is a

headquarters {RMM Oct.
1909 S. 339). However, Beh and 'Abd al Beh have the
Ehrenwort not to drive any public propaganda into Turkey,
dassie after the occurrences in Adrianopel of the gate
gebenmu&ten, outwardly geflissentlich eingehalteti.
(c) In Persia, the sect has under Muzaffer Eddin (1896.1907) the sympathy
of the yard, to attain' without however Religionsfreiheit in the country,
pleases. Muzaffer Eddin got alsKronprinz an abhorrence of the
Bbimassacres undwhrend of his/its last stay in Paris of a Beh
"Ideputationversichert, they would have a warm protector (D.) at him/it,
BabismeS .38. Rasmussena.a.O.S.388, actually the
Ausschreitungen stopped against the Bbl in Persia since 1896
where the Ermordung Nsir Eddins led her/it/them (vgl) to
einerungerechten and in the West Aufseilen of exciting
Verfolgunggegen through the anarchist Muhammed Riz. whether. S. 8).
First the Persian Revolutionhat new riots against the Bbl gezeitigt, since
clergy undVolk of the approval of the Behl with the foreign things
enpolitikdes shah Wufiten and the pledge of public
Einrichtungenwie mail and tobacco-direction ouch the foreign countries
under attitude auslndischer officials already in the summer 1903
to the occasion took, & #11;gegen, to demonstrate the Bbl. .Aber the shah,
that for die .Ideen of the Behl was won, und&#11 knew to assert
itself/themselves; .seine politics the freedom and the advance further to
verfolgen" (D.T Babisme 1905 S.) 40). The arenas of the
Massacreswaren on the other hand Tabrlz and Jezd (Malcolm, Five Years
in a PersianTown, London 1905). In the year 1905, they recurred
ingrerem scope for itself. Also at that time, most victims (400) felled
inJezd (Ch). R. 1909 S. 58).
The share of the Beh'I of the Persian revolution of the summer 1906
and the Persian civil war since 1908 (RMM Dec) 1906, S. 193 and following,
s. whether. S. 6) it is complicated nature. E. G. Browne limits itself of
1905.1909" grade (Cambridge 1910) in his/its work .The Persian revolution in
16: .Attitde of BahTs towards Persian Politics" on it, to place side by side
three equally reliable information, that conflicts with itself however only
scheinbar: 1, the motto of the 'Abbs Efendl, itself the politics, to
contain completely, 2, the fact, that led up the Bbismus the
Kulturbewegung in Persia asked, 3, the royalist attitude of the Beh'I.
(Ad 2, actually the constitutional Ver means') Muzaffer Eddin enacted three times Edikte in favor of the religion-freedom,
jedasmal of this became gezwangen lint-ace, however, to withdraw her/it/them (The
Moh).. World of to day, S. 119).

154
setting, the Pre and club-freedom, the reorganization of the Rechtspflege, the
political economy and the school system, the recovery of the Ver-kehrsverbltnisse and
the victory of the culture-movement at all, as he/it simply enters into these
achievements of the revolution into the Erscheinung, at the same time a victory of
the long-time endeavors of the Beh "l, as she/it Beh Allah Z B. in the lauh i 'lam (9).
whether. S. 134) into the program raised and as Beh she/it the Bbismus after
rckwrts (Bb) and onward f Abd al, particular is. But there is (a d 1) the fact,
dafi the sect of 'Abbs Efendi of the participation ouch is kept back the revolution and
even sat in protest to her. It tending us in English, German and French translation
letters of the 'Abbs Efendi .an the Gottesfreunde" in Teheran before. 6 from the
first July-week 1906, therefore directly before outbreak of the Revolution,
and 3 aua the year 1907; Browne, The Pers, divides further such letters. Rev. S.
425 and following in the Persian text and English bersetzung with. in which he/it
makes them the abstention of the politics, therefore also the revolution, to the strict duty
(vgl). also RMM a. a. 0. S. 200) and the missionaries confirm S. the political restraint of
the Behl (MRW 1909) 775 and following). However (ad 3) the letters of 1906 take the
royalist side simultaneously: .Seid sincere and obedient subjects of the royal .Thrones
and mixes you into the politics in no way. Blow, doesn't recognize wehel the Persians
.lOOOmal this crowned .Hauptes the value and doesn't leave him/it time, voluntary and
to give just laws from pure .Willen and to grant the belief and Gewissensfreiheit",
RMM a. a. 0. S. 200). Da& actually even now conspires E Abbs Efendi with the
yard against the nationalists, however, and communicates diplomacy with the Russian
one and englischen. dafi he/it his/its spokesmen in Teheran and Tabriz expressly,
to take the party of the 1909 deposed shah, instructed. dag the Behl in Cairo in
her/its/their daily meetings the revolutions and Entthronungen against Persia
and in Turkey laments and the Beht in Luristn and in the old Bblstadt Nirlz (vgl).
whether. S. 69) the Brgerkrieg against the Parlamentsstruppen quotes. that
claims everything not only her/its/their opponents but z. B. also Muhammed Hasan al
Kzwfni, that wants faced the Beht neutrally until then, Cairo, Moajjad of the 8. and 23.
Aug 1909, vgl. RMM OcL 1909, S. 339). He/it even wants to know, dafi of the leaders of
the Behl in Teheran, Mufacbchar al Mulk, that nationalists with the high clergy
denounced to Ned-boss as Behl, only about the fight of the royalists backed from
him/it actually against the nation in her/its/their and the people's eyes, to give a
moral support. One understands face of so refined operations

1B5
a demonstration, like aie the nationalistisch included in Tabriz minded population
organized, in that she/it recited to tithe-end-ends of the roofs the acbfitische creed for
hours in order to convince the besiegers, da& they no Bbi (MRW Oct) are. 1910, S.
730). The Richtigkeit of those news admittedly would be first to be checked, but if
at all * Abbs Efeiidi not merely such news but the roya-listische fundamental attitude
of his/its sect as bare Verdchtigung of the opponents and specifically the Ezell
his/its total neutrality (vgl) rejects and declares. the mentioned letters. he/it seeks to
solidify this through the bbifeindlichen proclamations of some leaders of the reaction.,
so one should not leave oneself irrefhren through it. Fact is that the Ezell on
more nationalistic, the Beh'l against it on royalist side (vgl) stand. Goldziher, Vorl. .
d. Isl. S. 302).
The royalist attitude of the Beh'l has her/its/their outer and inner reasons. The
outer reason has her/it/them in the clerical leadership and the xenophobia of the
nationalists and vice-versa the stranger-politics and the anticlericalism of the
dynasty of the Qdschren. An alliance with the yard against the clergy suggested
already Mulla Husein of Buschrja to the minister Nsir Eddins, s. o. S. 57) and for it
simultaneously the positively common of her/its/their aufgeklrten strangerfriendliness emphasizes. Nsir Eddin and his/its minister could not decide on an alliance
with the Bbi at that time. Also however Muzaffer Eddin should not dare in view of the
solid hold, that the schfitische clergy has in the Persian population, to enter such an
alliance openly, however, it transported in the secret one. Therefore, 'Abbs Efendi didn't
raise publicly s. objection against the waste of the shah either, that Beh Allah had
criticized with Nsir Eddin o. S. 101) and the Muzaffer Eddiu on the top drove. That was
connected the luxury of the yard and the Miregierung of the country with the
connection of the ScLhs with the west, however, the measurement did vice-versa. the
xenophobia with the clergy full and so explains itself it, that this sat down at the top of
the revolution. She/it first came find herself to the outbreak because of the economic
need, that had brought the Miregierung of the shah over the country and
directed, against the foreigners, to whom the country of the Scbb delivered. It, that
the people strengthened in his/its xenophobia and quoted and that now led the native
culture-movement unintentionally to the victory, was the clergy above all. Under these
circumstances, the place of the Bbi was not on side of the Nationalisten but the
royalists. Dreyfus gives a good illustration of these connections if he/it informs that it
1906 di" in July

156
Behl were in Teheran that the rebels escaped on the English Gesandtschaft
decided after the demonstrative departure of the clergy from Eum to tear down
her/its/their Forderungen the xenophobic top at the shah and the definite wish of
a constitution and renewal of the ministry to put in front the redevelopment of the
country and his/its finances in the interest. This simultaneously at King Eduard makes
gerichtete telegram it however doubly likely, dag here the Behl a moment the
leadership of the revolution in the hands had iRMM a. a. 0. S. 204and following). So, it
gets along the more easily, dafi the royalists in the clergy, that the actual tendencies
of the clergy brought again to the word soon. specifically the company Islamia in
Tabrlz, MRW 1910, S. 730 -the nationalists could denounce as Bbl with such success.
On the other hand, the clerical took care of it on nationalistic side, dafi the new
constitution her/its/their interests serves tnu and itself pressed on that occasion
specifically against the religion-freedom. Type. 1 decide, dafi the religion of the twelve
Imme the state-religion, that the shah has to confess and to extend, is; Type. 2, dafi
the national-meeting with help of the twelfth Imm is established and a most upper
authority of 5 Mudschtahid in it too awake asked that b. her/its/their laws as far as to
his/its Wiederkunft against them/her/it not Laws of the Islam and the Imme
verstoen (MRW 1910) S. 729); Type. 3, dafi women and people, who are known
for it, to have corrupt belief-opinions. this sees directed Nicola specifically against the
Behl and Ezell., from the right to vote impossible is, RMM Dec 1906, S. 99 u. 206). The
hate and the contempt, with which the clergy punishes the Bebt and Ezell, .die so
crazy, to imagine itself/themselves, is, a human being could be God", S. comes not only
on the pulpit to the expression (RMM 1907) 310), but also in the press (RMM 1908) S.
847 and following). There the revolt of the Bb is called in memory and his/its death is
praised as penalty of the heaven and is driven off: .Und hardly was he/it dead, rose
into only two brothers so that resembles two demons in .ihrer of inebriated violence
and Verkrperungen of the godlessness and heresy, that nefariousness and
.Ungerechtigkeit are, and girt itself to the protection of the devil and .zum waste of
the people. The one DieDer of the devil lives on Cypern, .der is other the deceased God
of 'Akk, that opened a Kram-.laden there, about the credulous and weak to
betrgen." Dafi the leader of the reactionary Sheik Fadl Allah also in only in
Mzandern loose-beat, this Erinnerungen (Habl ul Matln of the 1) evoked. Jan
1908).
The inner reason of the royalistischenHaltung of the Beh'l is in her/its/their
principal refusal of the Revolu-

1S7
tion as such, as well as the republican thought of the particular one. We
saw, daJk Beh Allah with gro&em emphasis not only the political
Mahdiideal at all but marks every armed resistance as an aberration and the
loyalty lifts in principle and makes a principle of his/its sect against the
government. 'Abbs Efendl continued on this ban. He/it asked in a book .Brief
about the politics", rislei sijsije 1893 vgl. D., Easai S. 87 and following)
nachzuweisen, da&amp, tried; remained behind the development of the
Turkey and Persiena only because of the hapless Kle-rifealismua and his/its
political ace-pirate-ions so far behind that of the west in the last centuries and
concludes the absolute divorce from religion and politics and in the context of it
from it religion-freedom and break in the staatskirchlicheu principle. The same
program lafit he/it in T. N. 161 and following decisive Staatsmnner in
Persia already to the support of the plea Beh's about tolerance for him/it and
his/its sect in the year 1869 (s.) o. S. 103) at the yard develop Nsir Eddlns. As
he/it keeps back his/its sect in this sense of the revolution, we saw above.
Andererseits also is the monarchic motto, that he/it passes out
simultaneously, deeply justified in the Behismus. In the missive to the kings,
Beh called her/it/them Reprsentanten of the deity in the old Persian
manner on Earth, s. o. S. 101 A. 1) and he/it committed himself to the ideal of
the constitutional monarchy in the Kitb akdas and in the lauh i 'lam, s. o. S.
119. 134) and 'Abbs Efendl follows him/it with Bewu&taein here. Yes the
1903 in Cairo appeared" history of the Babismus (Mifth bb al abwb) of the
Mirz Mahd! Kbo. a polemic work with good Informationen, vgl. Br. 1909,
S. 308 . it proves from the Kitb akdas, da Beb Alfh the absoiute granting of
civil Freiheit d. h. the republic (RMM Oct) discards 1909, S. 339)*}. We
come gebundenen religion dogmatically upon the contrast of this to the
free appearance of her/its/their ideas, that we have already in the reluctance of
the Bbl at the Sfismus wahrgenommen, here on the other hand. The
Beh1 were allowed to in the last reason! the gegenwrtigen revolution in
Persia just therefore goes against, because she/it was removed her/its/their
prophet and her/its/their matter over the head. Without the obedience against
the Imtn Mahdl in his/its spiritual appearance to Beh Allah, all the good work
is useless
') Kitb atdaa No.. 284.2 "2: .Wir see, want dafl some people the freedom and
itself her/its/their glorifies. You/they are in apparent error. The freedom drives
confusion, whose Fener doesn't go out, in her/its/their consequences of srar. It
is .Wisset, da origin and appearance of the freedom in the animal. The human
being measured under laws stands" u. a, and following (vgl. Goitlziher, Vorl. . d.
Isl. S. 302).

158
and reprehensibly in fact ever near it clen own intentions stands, the more. The
democracy is her/its/their nature after a theocracy as she/it wants the Behismus, just as
antithetically as the gescbichtslose Mystik1.
The credit of the Beh'i in Persia declined therefore at the moment sooner, as
climbed. In view of the distress of the country of sides of the Russians and Englishmen,
that always becomes unertrglicher since the agreement of the two powers in
the year 1907, it must find the country a high treason, if diplomatically 'Abbs Efendl
with the foreign ministries and the agent of these powers verkehrt (RMM Oct)
themselves in Persia from 'Akk from 1909, S. 340), in that he/it holds on to the
phantom to persuade aie to the relinquishment of the power-politics and to an unselfish
support of the orientalischen culture-movement in the sense of the
behiatischen religion. On the other hand, the victory of the revolution has
dieWeissagung of the 'Abbs Efendl, that the Shah Mehmed 'Ali (19). Jan 1907 . & amp;
S. prophesied July 1909, a long one and glckliche government (MRW 1910) 730),
Gestraft would lie. The likelihood was allowed to so, push through da the Beh'i
itself in Persia and at the rudder come her/its/their tolerance gegenber in
intolerance the Christianity and Jewry against the Muhammedaner, has turned over
sowie specifically against diB Sfift, Seheichl and Ezelt, against the clergy, actually
more inferior is, as she/it (Phelps S.) themselves X, and as Browne (ib). S. X, XIX, Br.
1909, S. 307), the European diplomacy (Phelps S.) X, and the Persian reporter of this of
Time (18). March 1909, vgl. ChR 1909, S. 313) to assume inclined is. You/they is all itself
united over it, would go dafi this not without a bloody religion-war before itself and
Browne has his/its original opinion, dafi the victory of the Bbi to the welfare of Peraiens
would kick altered (Phelps XIX), Br. 1909, S. 307: .It is of necessary certain to the
present writer, that their triumph over Islam in Persia would ultimately conduce to the
welfare of that diatracted lands." The whole consideration presupposes an overestimation
of the Zabl and the influence's dei Beh'i in Persia. Her/its/their number is not to be
certainly determined since the prohibition of the sect in the country still forces
her/it/them imnier to the Ketmn. However, she/it herself/itself has an interest in it to
boast as large as possible numbers, since a swift and extensive spread of a new religion
according to bbistischer teachings about the characteristics her/its/their
]) Of course "ohliet this not ouch", dafi 'Abbs Efendi away-drives, since" there
Knlturbewegnng liberal program of Beines of father in the sense and, to represent in
the name of the religion.. An especially clear one! Example hie-fr is his/its demand of
the Vereinifreiheit bezw - invitation to the Assoziation in all areas (lauh). from
the 4. July 1MB at rose-mountain a. a. O. 9. 886).

Belongs to truth and the signs of her/its/their prophet, how again jngstens 'Abba Efendl
(lee) she/it. N. 9) for Beh current did. Since the Behismus demands as unit-religion of
no formal not going over (Phelps S.) 163), rechneb he/it everyone, that possesses
interest for his/its Bestrebungen, to the his. The American Presbyterian-missionary
Jordan in North-Persia writes: .Die .Beh!" has the number of her/its/their supporters so
exaggerated, dafe them .nachgesagt becomes, they calculate everyone as converts, who
address her/it/them on .der street. So, they have also two of our missionaries
.mitgezhlt" (Moh). world of to-day S. 130). You/they themselves deem yourself until on
the population's Persia half one, that is estimated on 3 to 10 million in Persia with the
absence of a census. However, Phelps (S.) explains this itself XXXIV comment) for an
exaggeration and especially terribly the Kede amerikanischer Behl of a total
number of 9 million (Mind) is Febr. 1905, vgl. Rasmussen a. a. 0. S. 385). Seibat
her/its/their estimate on V' the population, 3 Mill. . according to rose-mountain a. a. 0. S.
321 and Rev. Isaac Adam, becomes from Goldziher (Vorl). . d. Isl. S. 304) as an
absurdity views. Persians estimate the Beht in her/its/their country on lOVo = 1 Mill.
(Time a. a. 0.) and one hears also this Zalil about Beh*l (Moh) itself occasionally.
World of to-day S. 115). American missionaries claim on the other hand that it is only
200000 (= 2 "/o; Moh. World of to-day S. 130), during Goldziher (Rel). d. Isl. S.
129) estimate: However, .Es are at least 600000 Bbl distracted over Persia and other
Islmlnder. As well, the statements about the most important communities fluctuate. In
Teheran, there is after Dreyfus (KMM Dec) 190t>, S. 203) 30 000 Behl, to Jordan only
10-15000, a. a. O. S. 130). In Tabnz, the strongly rising one and several hundred
thousand inhabitants of counting city Nordwestpersiens, he/it counts resident there
Dr. Wilson only 300 Bbi of old and new Observanz together (MRW 1910) S. 730).
South-Persia is stronger occupied at them anyway, s. o.). Is after Browne (Phelps S.)
after all X, note on reason of his/its traffic with the Beht in Cairo in the year 1903,
her/its/their number and her/its/their influence grown still again strongly in Persia
under 'Abd al Beb. The facts meet with it, dag her/its/their relationship to the
missionaries reserved became, gemfi of an instruction of the 'Abbs Efendl of the year
1902 vgl. Moh. World of to-day S. 130) and dafi she/it recently from the Ulems more
sincerely than earlier literary is fought. Browne mentions at newer polemic writing (Br).
1909, S. 308) besides him/it already erwhnten Mifth bb al abwb (s.) o. S.
157) the (some Mudschta-hid in Kerbel and Ned-boss dedicated) Minhdscbu'ttbi 15
raddi'l bbijja of the Husein slave, a to gone over Christians' Islam (1902); lituogr. in
Bnmbay, and the Radschnm'sch-sr.hajtAn fi

rad'ili'l-bajan (Steinigimg because of the devil the lack of the Bajn) of the IJddschl
'Abdu'r Rahlm (approximately simultaneously, without Ortsangabe).
III. 'Abbfts Efendf and the teachings of the sect.
i. The writing of the 'Abbs Efendl are in Persian language, but with one the
Bbismus of own Arabismus in style and vocabulary written. You/they draw aua (T.) for
itself through a precision rare in the Persian literature N. XLVI. Auller the makla i
schachsi sajjh (s.) O - S. 3 u. S. 76) and the rislei sijslje (s.) o. S. 157) let's possess
his/its muf-wadt (s.) since 1908 o. S. 6and following}, this itself at the same time
with the teaching-lectures at Phelps covers. You/they give complete enlightenment over
it how very much the theosophical system of the 'Abbs Efendl agrees with the
urbbistischen as an ueuplatonischen. It therefore is allowed to the insurance of the
Behl, da& it at the same time the system of the Beh Allah represents (Phelps
XL), without further beliefs given .werden. And if Beh Ai / d the theology in the
Bbismus carefully behind his/its practical ideals put back, quite also meets 'Abbs Efendl
with him/it here so and is to be considered moreover, da& him/it these theological
implementations in form of after-dinner speeches through his/its western friends
abgelauscht, maintaining his/its spontaneous rallies, became that so-called alwh,
completely the line & lt;er of fatherly .Tafeln" pause and itself in liturgical and
practically oriented implementations ergehen. Immerbin has he/it with the
artificial restraint of the theological property of the sect here as she/it was observed by
Beh Allah and was maintained also by him/it since then even, gebrochen, and
through Phelps and Mifi Barney the inside of the Behismus, the bbistische theosophy,
explained openly. After the danger of the sect, itself in the Religionsphilosophischen to
verlieren, through Beh's's energetic Hervorkehrung of her/its/their practical
tendencies of overcoming is, this could happen without damage. On the length, however,
the sect cannot neglect the care of her/its/their original theosophical interests if she/it
wants to claim her/its/their place in the history differently. The Mufwadt are the
pointed source to the Eruierung of the teachings of the Bbl-Behi consequently. The
book shows 82 teaching-lectures, that are brought to under 5 parts by Mifi Barney: I.
The Bolle of the prophets in the mankind's development, No. 1.15; II. Erklrung of
some Christian teaching-points, No. 16.36; III. The strengths and the nature of God's
demonstrations, No. 36.45; IV. The human being, his/its origin, his/its strengths and
his/its regulation, No. 46 until 73; V. Sundries questions [side-issues and price-questions
in the system], No. 74-83.

161
2. The theology of des'Abbs Efendl needs after our development of the
main-teachings of the Bbismua (a.) o. First part, not to find out any own
interrelated representation at itself. However, the main points should be
accentuated provided they widen our previous knowledge dea of theosophical
system of the Bblsekte and his limitedness without tone purely sfisch-neupl
(s.) o. S. 22 u. 32and following) confirm.
(a, God's relationship to the Welt1, a Verhltnia of the Emanation is
described on the whole line Ala in the difference of that of the
.Manifestation." Under .Manifestation", the pure representation of the
Gottlichen becomes in this context in the world, be it now the purpose of the
vulgar pantheism, that intently a hulul (in-apartment) god in the world, in the
human being and increased in the prophet, teaches, or in the sense of the
esoteric pantheism, that on the other hand the world and in it excellently the
human soul (spirit) and the prophet into absolute unit (ittihad) with God places.
As already the Bb had done it, this reproach is made for the Sfismus (lee).
No. 81: Over the pantheism, while on that occasion is only about the
Erneuerung of a protest, that already the classic Sufis-mus raised, s. o. S.
41and following) The difference of the Verhltnisbestimmung god to the
world as Emanation (No.) becomes 53) decides so: .im tree manifests itself the
germ, his/its Wirklichkeit is integrated in it, steps in it into the
appearance." There, a nature-connection and a change therefore are. Over
both, however, God is exalted to the world in the Verhltnia. He/it is before
her/its/their and without her/it/them there, completely independently from her
and even invariable. The teachings of the esoteric pantheism that the
intelligible world exists in God as object of his/its knowledge from eternity and
necessarily offends God's holiness how they recognize the prophets in the
difference of the Sfl teaches, No. 8(). God is called the unit with both, but
those grasp the same exclusively, this inklusiv, those in absolute
transcendence, these as immanence. The theism should be maintained. The
Emanation is looked at in the picture of the radiation of the sunlight, with what
is assumed, that the sun doesn't communicate anything of her/its/their
substance in it and emanieren l&t (No.) only her/its/their attributes 81).
Also the analogy of personal appear is found beside it: the world, that
Menschenseele, the prophet emaniert from God, as the word from the
speaker, the writing from the writer, the work from the creator (No.) 54). It
therefore is worth the same from this teachings, which
*) A particular one exists tract, the 'Abbs Efendi, about this a commentary about
the hftdith: .Ich was a hidden treasure" etc. (vgl. whether. S. 181), Br. 1892, S. 438
u. A Year a. the Pera. S. 207.
Romans. Here BShI-B "hi'T. 11

Ifi2
Zeller (Gesch). d. griech. Phil. Comings S. 486f -, vgl. S. 560and following) Tom new. it
tells platonic system that .es is not any Emanationssystem strictly speaking since only
a dynamic Mitteilung of the deity claims it at the final, that excludes substaotielle on the other hand in principle." We therefore have also no gnostische
chain of mythological Emanations-grODen but only a cosmic Emanationsgre, the
Urwillen (No.) 63, vgl. whether. S. 22and following), on them/her/it the cosmos after the
graduation the nature-rich of the divine, human, animal, vegetable and mineral life and
the she/it every time bedingenden spirit (No.) 36, vgl. whether. S. 32t, is
covered. The system is strictly hiebei spiritualistically. .Es is the spirit, that builds itself
the body." The more deeply it goes in into the material, the bigger the
Emanationsentfernung of God becomes. .Man .nennt the creation the descending bow
and the Entwicklung, identical with the return vgl. whether. S. 33) the
aufsteigen-.den1. Goes down the descending one until the materiality, the
auf-.steigende until the pure spirituality upward", .Nr. 80, S. 386). The Demiurg is the
pure spirit. So, also the classic Sfismus distinguishes first creature and world-creators
strictly between .dem's incomparable creators" and .seinem, that first and last spirit"
and teaches with emphasis that not the soul first-reindeer in this but only in the more
final (vgl) comes back. a. . Dschmfs symbolic Mesnevi Salm and Absl, with rope,
essays on Islam S., 38 and following). The Akosmismua this Emanations-gedankens
becomes deutlich in the debasement of the matter at first. She/it is not an
independent principle of the evil; this sptpersische dualism, as he/it has
command of the Manichaeanism and as seems to have picked up him/it 'Abdallah into
the ism'llitische system, de Sacy a. a. 0. S. CXLIXt.), be available in the Bbismus
nowhere, vgl. Gobineau S. 318). If the two worlds of the intelligibelu and the material
being are rather distinguished like in the fismus, the matter darkness and the spirit
light beifit, this GegeDsatz is grasped as a relative one as it happens in the Greek
philosophy, from which this theosophy comes. The imperfection of the matter faces the
spirit's thoroughness. She/it is a crepijotf and a pt] dv just in relationship on the
higher mental. Each low step of the Emanationswelt is a nothingness, until up to the
Urwillen, opposite the higher, that not only for the world, however, for God reality has.
In this relative one - senses is the world as a necessary radiation of the Urwillens
eternally,
') Vgl.. the efischeo t. t. if i came onil, i chews" fn'ud (rope) EaBays on I "Ur.i S. 13; Hr.,
A Year a. the per. S. 137, where S. 138 the names of this
7 Worlds iler Emanatioa * a {(teiiihrt lind).

but without reality before God, what 'Abbs Efendf distinguished from the gewhnlichen Akosmismns of the philosophers wants to know, No. 78 u. 79). At place of
the temporal Prexistenz of the Gottheit in the world, the merely logical one of
the factual Bedingtheit (No.) steps 79), a differentiation, that can on the school,
Avicenna declines, vgl. already whether. S. 131). Everywhere, the idea of the
Lichtemanation is decisive. Like to the last deity, the world is not also to the Deminrgen
in the proportion of the (hull and ittihd causing) demonstration but the Emanation,
that the cosmic spirit his/its relative independence opposite the world, that maintains
soul and the prophetic spirit. You/they is all only more or less complete reflections of
the logo (No.) 50). The name of the prophets as demonstrations (mazhar eig) is in this
sense. Appearance-place, vgl. whether. S. 109 A. 1) God's indignation, to understand,
and from him/it a moment ago besprochenen concept the demonstration of the
difference of Emanation, to probably distinguish.
(b, the nature-teachings of the Arabic Peripatetiker and persischen Sfl, as
she/it splits the Bbismus, s. o. S. 32) wisely 'Abbs Efendi in skillful manner with the
western
science,
to
explain
specifically
the
development-teachings
and
Deszendenztheorie. The world is eternal and the earth a planet, on which the
life is millions of years old, which at the same time fftr the teachings of the
periodic return of all things the natiirgeschinhtlicbftn background. vgl. whether. S.
51 A. 1 . hands over, No. 41). The life on the earth was not there from the beginning and
all at once, but it developed in steps. The atoms of the elements are her/its/their
naturgeaetsUcti of taking place Zu-sammenordnung does predisposed. This is the type as
the kosmische spirit works in them. In the mineral, he/it then works as attraction
and Re-pulsion, on the next step as organic life, as animalisches and finally as
mental, that is certain to be risen into the bergeistige. Waa itself develops, the physical
substratum is not, that rather from the beginning vorliegt, that only ever develops
into higher Vollkommenheit within the own type, in his/its different species but the
cosmic spirit, as whose creation is to be thought the formation of the types every time.
Ea doesn't give natural transitions from a type to the andern, No. 46.49. It retains
itself the observation here as it, the nature-teachings of the Arabic Peripatetiker, is
verkehrt as z. she/it B - still with the Ichwri al safa, to mark as an Oriental
Darwinismus (vgl), appears. de Boer a. a. 0. S. 86and following). Beachtenswert is
the security, to which 'Abbs Efendi gives serious thought with the Darwinismus, also
opposite the kritiklosen. Interest, that him/it the modernism in the Islam at others

164
To places (vgl), it brings. z. B. RMM 1909, notebook 10, S. 336and following).
Da& 'Abbs the Darwinismus studied, his/its exact knowledge of
.Beweisen of certain European philosophers shows for the Deszendenztheorie
(Kr, 49)",
(it is described c, the nature and the regulation of the human being
exactly so, as Guyard, a., we it with the Ism'iliten (vgl) a. 0.}, the Arabic
Aristotelikem (vgl). Goldziher, that Phil. d. IBL A. a. 0.) and the Sfi, Nicholson
and Whinfield a. a. 0. per Einl.) as finds the neuplatonische theory. The human
being is a doubles-nature (No.) 29). His/its material nature, in which the
Sfindenfall of the spirit (Adam) and the soul (Eva) happened into the empire of
the matter, is from below, a heritage of Adam, No. 30). His/its epirituelle
nature is from above, a ray from God and as reflex of the cosmic spirit, pure
spirit without individual Wirklichkeit1, (No.) 61): .Das relationship of spirit and
body .ist like this of the sun and the mirror. The spirit is .der .Gte of the
thoroughness" (d.) a ray k. God's logo, the ran .der sun of the truth from into
the hearts falls. The mensch-.licbe spirit is not in the body, because he/it is
free and purely vou .allem exit and entrance, that the nature of the material
ausmacht", vgl. to it whether. S. 41 and the ism'ilitische parallel s. o.
S. 49 A. 1. As a general. vgl. the neuplatonische Weltseele, she/it sieves
in \pv% i \ Xoyixtj and tpvawr} auseinanderiegt, as she/it performs as dschn i
kull in the Persian Islam and places itself with the Arabic Aristotelikero as
active intellect beside the angeeigneten intellect. the soul arranges the
body, in which she/it doesn't live, but only exposes this her/it/them, his/its life
and his/its .Schnheit", as well as in in fact like mental and hiebei specifically
moral and religious sense. There are therefore no individual immortality of the
soul but only a general one. This in the body as a cage and prison the death
longs to return gefangene spirit according to the cosmic spirit, whose
end-radiation is he/it, and means his/its liberation (No.) 61), The proof of the
Unsterblichkeit of the soul (No.) become in this sense 60and following)
led.
(d, the deliverance from the individual being into the absolute one is the
actual object of the teachings. She/it determines herself objectively as
return in God (vgl). whether. S (33), subjectively as unio mystica with him/it
under Abstreifung of all relations as well as the WeJt as the own one I (selfdestruction) fan, cleaning of the defilement of the heart through the matter,
spiritual Auferstehung, bak vgl, whether. S. 33 A. 1). It is the human
being of this free to it
*) At this point of falling eiue relationship with the Stpkhy "- Philosophie into
the looks, voq of the Plotin dependent is supposed to have, vgl.. Rieh. Sheaf,
The Snmkhrn-Pbilosvphie. Leipzig ISi,

165
Will, that is together-thought with the working God as a merely formal one, given
No. 70). In the .Geist of the belief and the thoroughness" or .himmlischen spirit",
that stand between the human one and the reingttlichen or sacred spirit, No.
36), carry out the connection with the Gttlichen, that is solution of the
desires and conceits of the material world after her/its/their negative side, for
itself. With the severe majority of people, she/it doesn't come about. You/they live
and vergehen in the sensual and never becomes for itself a higher Geistigkeifc bewufit (Phelps S.) 124). And also with this to bearers of the
Geiatesentwicklung Berufenen gives steps it in her/its/their spirit's agreement with
the absolute spirit. The highest step is that of the complete, .wo a Petsnlichkeit
of fully divine Weis-.heit and this all pervasive dint of the (cosmic) spirit .entsteht,
that recognizes itself even as a part of the absolute and is hienieden .schon
exalted over area and time", Phelps S. 125). The human spirit reaches this step in
the prophet, in whom the cosmic spirit's self-development puts the species of the
divine on the ladder of the Emanation in the return. However, the prophet is a
species for itself between that of the ordinary human being and this of God.
These 3 species (No.) 62), between those a transition impossible is and that
touches itself only in her/its/their tops, stands with the 3 worlds of the natural, the
Urbdlichen in the Urwilleu (world of the empire or the kindliness) and the last
divine in unison (No.) 81, S. 398, vgl. the same 3 worlds near the Ism'iliten and
Sufi s. o. S. 22 A. 1). The prophet is still integrated immediately his/its death into
the deity, vgl. Gobineau S. 325), The same is valid from the Seelen1
redeemed" through his/its mediation of .rollkommen, while the human
Bewutseia, overshadowed by the cosmic spirit or the soul only imperfectly,
admittedly
becomes
more
or
less
clearly
conscious
for
his/its
Unvollkommenbeiten on the low steps, doesn't cast off suffi ciently, however,
she/it and therefore further-exists in the otherworldly world, until it is purified
fully. The Seelenwanderung is rejected on that occasion with all the
desirable determination (No.) 80)B. Not even on other stars as the earth plays
this purification of the souls for itself from but in God's just as innumerable
geiatlichen worlds (S.) 388), only vollzieht she/it itself there no more by
virtue of own effort but
*) The parallel to the Indian deliverance-teachings (parinirvna), vgL Pischel, lives
nnd teachings of the Buddha S.. 76.
") If 'bbs Efendi rejects the Seelenwandernng with express Gegensatz against
the Druze and NoBBirl, ao may explain aaa of the local Kachbarschaft of these
sects in Syria to this itself. Anyway, this Bezugnahme stands on older sects in
her/it, Bblliteratur confessed us alone there.

166
from mercy-offering, with what an Einflufi is admitted the intercession and the good
works of the survivor and the saint and prophets on the fate of these annen souls, No.
62 and following).
(e, also the salvation-way quite is Whinfield that of the neuplatonischen schools and
champagnes of the Islam, where the height-way of the system, the ecstasy (hl) and
rapture (dauk) as a hretischer appears only unlawfully and on the side to gepegt, a.
a. O. XXVII, and as Erkenntnis and more devout story", the civil virtue and the
dianoetiache virtue, maintain the usual one the way of .der is valid. Steps already in
the neuplato-niachea system of the HUhweg er view of the beautiful to it, wobei
under beauty the screening of the ideal substantially-ness of the spirit's sensual
manifestation d. h. through the matter (vgl), it is understood. Diaper-band, Gesch.
d. Phil. S. 203). She/it gets the appearance (s.) after the system particularly in the
philosopher as the .Vollkommenen" o. S. 13). The prophet steps in the Bbismus
at the place of the philosopher, as s. that the case is already in the esoteric part
of the ism'ilitischen system o. S. 49). Therefore, Beh Allah is called blessed
beauty" or thoroughness (No.) with 'Abba Efendl .die 9 vgl. o. S. 13. 141). As
Bbismus (s.) in the site-reindeer o. S. 110 Comment 1) intact-necessarily also is
the knowledge of the prophet and the kontemplative love of him/it here, that
contain the absolute obedience against him/it at the same time, No. 83). All the
knowledge and allea is good work without her/it/them worthless. Is referred back
on the Bestimmung of the Bb picked up by Beh as illustration to this
that the heirs the dead person a certificate of his/its belief in the nukta bezw.
him/it one juzhiruhu&h, his/its love of him/it, as well as his/its virtuous life
issues and until on the day of the Parusie (he/it) should store. 1889, S. 929)1.
The view of the divine of the prophet and the devotion towards him/it"} is
he/it
*) The relationship of the religious devotion, that the Snamus God gives the soul
ftla of the Mr. Nnd Freund, on historical sizes has her/its/their process in the divine
prestige, you the sheik of the dervish-decoration geniet (a.). o. S. 13). Covered
on bergeschichtliche sizes, she/it has the entscheidenden process in the
schi'itiachen Iramverehrung - you has her/its/their parallel Tiek in India a. at the
bhakti (Bhagavad-git and otherwise), that is explained (specifically Krischna as
avatra of the deity) as .Ergebenheit against the Herta" a. O. 3. 266),
') Vgl. the idea of the Aveata, difl each believer at leg-in Bekenntnis an angel
(Fravaschi), who guards him/it against the demons, has, him/it to the bliss helps and
him/it beyond ber Gsrichtabriicke with the words comes: .Ich is your own confession universe has you because of your size, kindliness and beauty, your smell" and your
Siegerkruft geliebt, because you loved me because of my beauty, Gra

W
Heart-point of the system the 'Abbs's Efendl sogut like the mystic proclamation of
the Bb and this from him/it wachgerufenen of religious movement.. 'Abbs
originates from the necessity of the so understood prophets in his/its Vortrgen
for the Gotteserkenntnia as the secret power over everything, No. 3) and Browne
reaches to the result: .Daa Wesentliche at the .Religion of a Bbl or Beh!" if a
borderless Ergeben-.heit is against ie person of the demonstration and a deep
belief, .da & amp; she/it divinely and other nature Ala all other natures .sei" (Br). 1909,
S. 306). Gewifiheit. vgl. o. S. 83 Comment 1 . comes according to the teachings of the
'Abbs Efendi (No.) 82) neither through the senses still through the reason still through
sacred tradition zn stand but only through them/her/it she/it all the confirming
inspiration of rare of the logo and his/its demonstration. He/it arranges the realization
by virtue of his/its immediate knowledge with the Gotteserkenntnis zu-gleich the
far, .der hidden reality of all things" (No.) 83). Here, the occult element starts, in that
slide secret science of the prophet (No.) 71) him/it to the master of all sciences and to
the legislator on all the Lebensgebieten (vgl) does. o. S. 31.124). Subsequently
there is not any Lebensgebiet where the obedience would not be prophets dea
most upper duty against the realizations and laws.
As materiales principle of the deliverance occurs mittelst of the Erleuchtungdurchden prophets the love. Love {'ischk, is here, as in the Sfismus (vgl).
Whinfield, a. a. 0. Introd.), as the nature of the pure spirit (Phelps S.) 114.13S. 119) at
the same time the strength, that holds the world in joints. The name of the divine as love
in the cosmic sense masters as well, like which the light, all Bezjehungsaussagen of the
religion in the Bbismus just as like in the Sfismu9, the logos is described as love (vgl). o.
S. 24) and the love-magic' enters into his/its demonstrations, as out daa s. decisive
moment o. S. 38). The Beha'l recognize by the winning magic of her/its/their love
(raahabbat) and
and kindliness", Chantepie b.. A, O. II, 198, 223. Naoii the Bajn (Nicola 188) asked
the Bekenntniaring d<w Toton (n.) whether. 9. 116) the purpose that "whether the
dead person doesn't need for frchlen in the Orabe.
< Also here iat an inner relationship with the Baddhiamu" unmistakable. The love
(maitrl) itt there likewise .die deliverance de" hearts"" (cetovimukti) and also
becomes Fischel as dear-egg-magic vorgesteift (vgl) a. a. . S. 78 and following).
Oldenberg has dea Unterschied mainly between her/it in natnrhaften recently
emphatically, categories thought buddhi-atiiehen the Christianity betont as the
ideal love and the moral love, DeutucLu Bundaultau 1908 I 8. 389 and following). How
Buddha tames the elephant through the gaze of the love, according to the Bb z. B. a
wild horse (Nicola) Seyyid "Ali Mohammed dit lo Bb S. 349 and following).

168
they are recognized as such (Br 1889) S. 500. T. N. XXX VIII. You/they nenoen
itself therefore a h b b (lover cfr). .Frienda", Br. 1889, S. 907 Comment)*). The
love in the sense of an allgemeinen nature-love and absolute tolerance is the
central concept of the behistischen ethics, Phelps 225 and following). She/it
determines humanitarianism without prestige of the person, peaceableness and
tolerance completely for herself in the individual one in the conventional manner
of the Sfi as Wohlwollen against everyone, politeness. The sermon of these
virtues in the application on the modern Kulturbewe * gung yields the program of
the Behismus: Vlkerfriede and religise tolerance. Efendl covers the alwh
des'Abbs just as unremittingly as this of his/its father on it for itself. The
neuplatonische Bediogtheit of the thought goes from it of fiervor that a&amp
already the Ichwn al saf in accordance with her/its/their Gottesgedanken of the
absolute kindliness (dschem&i, ya-dov) under end-ski; the fury * - as well
lee. No. 76-the absolute religious tolerance demanded, de Boer a. a. 0. S. 88). The
evil always is in this system only one Subjektives and unreal; really Ut only
the Good, in that the creation has her/its/their being alone in the divine, No. 74),
the iv ya&ov, beside which the system of the Plotin knows ya&ov only
one & amp;novma, vgl. Diaper-band a. a. 0. S. 202). There the hate dwindles by
itself since there is to hate nothing at all. The contrast results from the same
principle, that the good is the single reality, the evil and there" evils on the other
hand unreal, against the asceticism, that the Behismus puts forward with
superior consequence against the SEsmus. Admittedly, the asceticism emerges in
the neuplatonischen system as next consequence everywhere, that
.Reinigung of the matter." She/it is missing also in the Bbismus in no way, s.
whether. S. 36 and following 103). But in the principle of protruding of the
Monismus of the system therefore stands with his/its culture-joyfulness also in the
ethics and the Bbismus, demand of the work s. whether. S. 90. 113, Genu&
the cultural assets s. whether. S. 128 m. A. 1) only practically, not in principle in
the contradiction to the conventional ethics of the neuplatonischen direction in
the Islam. There is not of processes a lack on that occasion incidentally. It
became the necessity of the good action and the right to Lebenagenufi in the
barriers of the aristotelischen fieaotTjg him/it from the theologians and
even more
') Ala korrelater Gottesname appears already like with the Bb Khud, vgl.. Br., A
Year a. the Peru. S. 405 u. Phelps S. 130).
*) Vgl. the drasische teachings, da& the M&bdi as inner sense brings the
Gesetze" the mercy (de Sacy II) S. 465. 464) and this sub. Divorce of the Bbi
between the religions, in which the attributes of the mercy (sift i dscheml) and
such, in which the attributes of God's rage" (?ifat i dechalil, nnd enter Islam on the
other hand Br into the appearance, Christianity and Bbiamus on the one hand, Jewry.,
A Year a. the Pers. S. 406).

169
Poets of the classic Sfismus always (vgl) accentuated. Grund-ri6 d. ir. Philol.
II, S. 290, Ethe a. a. 0. S. 300). The asceticism remains on that occasion in
the deepest sense of the relinquishment of the own-existence and the ownright. As prerequisite, the realization (ma'rifat) therefore stands beside
the .guten actions." She/it is not intended as discursive thinking but as
mystic recognizing, that happens only in the Gottesliebe, that is introduced
as an inspiration of the cosmic spirit and tied dogmatically to a
geschichtliche figure, the prophet, in the Bbismus in particular
manner, appears.
(f, the prophet in the sense of the Bbismus is a well-founded figure in the
Emanationssystem of the Plotin. .Je sheer nm-.lich the contrast
between the mental God and the mate-.riellen world, the bigger the distance
between the human being and .dem object of his/its religious longing was
thought, to .so more cared itself the need current, that to mediate so
separate .durch inter-limbs again. Theoretically, .deren consisted meaning of
it, the deity's effect on them/her/it her/its/their .fremde, its undeserving stuff
conceivably and quite safely .zu does, practically they made the sense to
serve as the middle between human being and .Gott, which the human being
from his/its .sinnlichen lowness through her/its/their help to the highest
things of empor-.leiten could", diaper-band a. a. O. S. 196). Exactly this now
is after 'Abbs Efendi (No.) 1.3. 36.45. 59) the meaning .der universal
demonstrations of God" d. h, the religion-donating prophets. His/its teachings
of her/its/their doubles-nature as first Emanationen of the deity and at
the same time complete appearances of the mankind is exactly that of the
older Bbismus and needs not to be therefore represented on the new one,
vgl. whether. S. 41 and following 87). Besides her/it a moment ago, S. 165)
quoted sewer-regulation the Selbstndigkeit of the species of the
prophet, the teachings becomes in No. 58 even more exactly there
bestimmt1, da& the prophet possesses besides body and spirit of a
human being another particular divine Geistesvermgen, the sacred
spirit, and lent the same not only in his/its inspiration gets but from
Ewigkeit, No. 38; vgl. whether. S. 77 A. 1) as his/its nature-provisions,
by virtue of whose he/it the people illuminate as myself-shining light, has
No. too own 39). It is suitable for him/it with the unmittelbaren
knowledge
(s.)
whether.
S.
29
and
following)
the
.natrliche
Vollkommenheit",
while
the
believer
only
the
.erworbene
Vollkommenheit" and the .himmlischen spirit of the belief and the
Gerechtigkeit" has and the .abhngige prophet" (s.) whether. S. 144)
just as admittedly the beitui * adl the prophetic Infallibilitt and authority,
*) In agreement with the Bchi'itiHchen teachings of the Imra, vgl. whether. S.
29 A. 1.

170
but the same only as a .verliehene thoroughness" (No.) has 45). By the way,
the
absolute
character
of
the
prophet
ebenso
becomes
beschrieben in like the Bbismus as omniscience and spiritual
omnipotence {No. 40 42). The innocent-ness becomes in the sense of the
natural error-lot-ness of the prophets on that occasion against the objection,
dafi she/it in the sacred writing occasionally from God rebuked appears,
claims so, da& this reprimand only seemingly them, she/it was actually
however for the people and brought up her/its/their own sin-confessions only
as patterns for the people (No.) 44)1. The prophetic omnipotence differs in it
from the divine one, is not dafi she/it effectiveness universe and enters into
the appearance (No.) essentially only as spiritual authority 35). However, the
miracle-strength is not impossible with it, z. B. to become under the proof for
Beh Allah also the miracles, that should be repeated him/it in the Orient even
by unbelievers, quoted No. 9). One owes the prophet himself obedience there
where one doesn't understand his/its orders (No.) 55).
(g, the interpretation of the Christianity originates from the bbistischen
principle with 'Abbs Efendl, da& Christ's the nukta of his/its cycle
(No.) was 25). He/it grasps hiebei as already FadI Allah did, s. whether. S. 54
and Anh. I, on the logos in the Ev. Joh. Chapter 1 back. Also the Islam knows
Jesus as the .Wort god" and as the .Heiligen utensil" as you know. His/its life's
work is understood as upswing of the Gottesglaubens, the morals and the
culture in analogy with that of the Bb and Beh Allah in Israel as well as as
Verhei&ung of the Vlkerfriedens (No.) 6). The dogma of the
Gottessohnschaft becomes spiritualisiert, .die son-shaft is a nature of the heart
Christi", .der father is in the son, d. h. the sun is visibly in this mirror." The
Trinitat is interpreted as well: .Wenn we says: we have, so three suns are
gesehen, one in the heaven and two on the earth (in two mirrors), we
true, No. 27). The virgin-birth becomes anerkannt (No.) 17), the
resurrection Christi from the science from denied {No. 23), decided his/its
Prexistenz however in the unison with the system (No.) 28). The death
Christi", No. 29) it becomes under contact at 1. Kor. 15 v. 22 in the sense of
the system as
*) This Apologetik seems assessed through the realization growing under the
influence of the Christian mission that Muhammeds. vgl the teachings of the Ialraa
of the innocent-ness.. whether. S. 29 A. 1; the Bunnitische Islam vertritt
she/it also, however in the sense of the lutf (mercy-offering). with the statements
of the Quran (z.) B. 48, 2, as the oldest Hadtthe, penance-prayers dei prophets s.
with Goldziher, Vorl. ii. d. Isl. S. S81, in the conflict is.
') The Ebl are on grounds of her/its/their acknowledgment of the authenticity
of dei N. T. (s. whether. S. 85) in the distinguished from the Huhammedanera of
the Kreuzestod Jesus iibereengt (Br)., A Year a. the Peraiana S. 21fi A. 1).

171
the spirit's urbildlicbe liberation of the matter assessed. Also the sin (No.)
becomes in this sense 30 s. whether. S. 168) beschrieben and as
original sin at the same time denied, in fact as well as in the interest of God's
justice as the innocent-ness of the prophets (No.) 44). The sacraments of the
baptism (No.) 20) and the communion (No.) 21) obsolete symbols of the
Geistesmitteilung, that the mankind still needed on that step, only are. The
apostles (No.) 24) if the comrades are the demonstration of the Urwillens of
Christ and, as not he/it himself/itself, as incarnations but than to understand
inspired. In Paulus, the willpower of the ritual legislation of this happened
religion of the Moses (No.) for itself on the apostle-convention as well as in the
Roman-letter from Christ's abrogierten 20 . vgl. to it whether. S. 125). The
papacy (No.) 34) if a foundation is Christi, but at the same time in his/its
power-politics and his/its refusal of the science a proof fr the Unvollkommenheit of the Christianity. The Christian teachings of the sin against
him/it MR. Spirit and the predestination (No.) 31 u. 32) is laid out happily and
is placed to the own system in relationship. . From him/it all emerges, da&
'Abbs Efendl an extensive knowledge of not only the Christian church and
Theologie but also the . T. itself the same has and utilizes in skillful way
in favor of his/its system. He/it spends special diligence on the allegorical
interpretation of biblical Zusammenhange as predictions on the Bb and
Beh Allah (No.) 10-13. From Daniel 9, he/it calculates 24 and 12, 6.11 the
years of her/its/their appearance, 1260 and 1280 MR.) 1) and in Off. Joh.
Chapter llf. find the whole history of the Bbismus and his/its meaning he/it to
bring (the .Allerheiligste") the interpretation of the secret sense of the former
religions of the Buchstabens and law. Jesajall goes with his/its prediction
of the manufacture of the Vlkerfriedens through the Messiah, .auf him/it the
spirit of the wisdom and God-It-realization rests", .Wort for word on Beh
Allah." Dafi the Bezugnahme on the Christianity and the writing of the
new Testamentes - with 'Abbs Efendl in the comparison with his/its
father a just as much more active is, as compared with this with the Bb (s.)
whether. S. 85) have to do with the increasing traffic of the sect after the
west and show how just it, on which her/its/their advance moves, is this line.
*) Here "Abbla Efendi changes Jewish theologians and mystics, who book de"
Messiah inf reason of the Daniel over the exact time of the appearance mostly, in the
tracks of .der, "calculations (Qoldziher) employed" Vorl.. . d. IsL S. 329; vgl.
whether. S. IT, and behistischen has a process Jndenapostels Abu'l Fsdl of
Gulpayagn (s.) in the istidllijja de" whether. S. 140), this the 2300 (JahresHage
in Dan). 8, 14, after whose course .das sanctuary will be cleaned, with the Jfthre
1844 p. Chr. (1360 MR.) completes weighed, Goldziher. ibid. S. 304).

S. The legislation or the practical side at the teachings of the 'Abbs of

Efen dl, wieseine theology, shows a factual bereinstimmung with
his/its father's teachings under still weitergehender adaptation to the
western culture. The Prozefc of the modernization of the teachings of the Bb
appears led at end here. As the Gematrien and Obskuritten almost
completely are wiped in the theology, the bbistischen oddities enter also
into the society-teachings of the 'Abbs as they live on in aufgeklrterer form
also in Beh's code, as good as completely behind the allgemeingiltigen
ideals and the essential Organisationsideen of the sect back. The Kitb
akdas is not touched and the canon remains, but on his/its individual
regulations is not passed, be it because the time is not yet ripe to it (vgl).
whether. S. 109) or because the views of the Beh like this of the Bb
already became obsolete with her/its/their time and the new prophet
erfa&t the new time even better. So we especially clearly see to the
Schlufi once again as the Oriental Kulturbewegung and the Babismus
mutually stipulate themselves. His/its teachings of the advance of the
revelation of agreement with the Fortschritt of the world-realization
and Weltbeherrachung. vgl. whether. S. 43. 133. 171 . a reflex of that
culture-movement is. She/it asked the Babismus evoked once and fertilizes
and pulled in him/it ever more total into western formation and lifeformation under Beh and 'Abbs. 'Abbs doesn't want to mean any new
epoch on that occasion in the difference of his/its father and yet therefore
doesn't have verfafit any own code. The literature of his/its .Tafeln" still is
(alwh) in the Flu& comprehended and is collected only by hand also in
the circles of his/its Adepten. A critical treatment of the same is not possible
at the moment yet consequently.
Result.
The Babismus be no original creation an uniform appearance and the
Keubbismus of the Behl. As the most recent, through the culturemovement of our days ausgeloste and in contact at her/it/them
rising wave the Hellenistic of conditional theosophy in the schi'itischen
Islam, from Persia the fore Orient floods, he/it is in analogy with the
ism'ilitischen champagnes and her/its/their relative to wrdigen1. Here
and there reviving of old-Persian religion-property *, is secondary, however, a
symptom is after all, like deep the movement
') .The most recent expression, that the philosophy of the neuplatoniechenEmnnationslehre of cyclic manifestations of the Weltintellekta found within that
of Islam (Goldziher), Z.. A. XXII, S. 339).
*) Vgl. whether. S. 27 A. 1; 44 . 3; 101 . 1; HO A. 2; 111 . 1; 113 . 1 u. 2;
114 . 2; 121 . 1; 128 . 1; 166 a - 2.

173
grasp. From him/it him/it objectively at the next standing Sfismua separates the
Bbismus besides his/its culture-program of the Mahdismus, that he/it divides with the
achfitischen church-teachings. Furthermore, it is the theistic side at the
neupktonischen Gottesbegriff, on which he/it puts the emphasis as a mahdistische
movement. However, he/it is wrong roof of this direction about the polemic against the
Sfismus and against the renaissance of the aristotelischen philosophy for itself in Persia,
with which he/it actually divides his/its Gottesbegriff. This polemic erklart itself as a
protest of the Offenbarungsglaubens against the rationalism of the mysticism and the
Philosophie1. Actually the religious revivalism evoked by the Bb quite brings in
sfisches strike and is correct his/its from the sheik! coming teachings of the crucial
points with the Sfismus and the school of the Mulla Sadr berein. The Bbismus
becomes evident within Persia's orthodox church as an ultra-schfitische direction, that
with the theosophiscben setting of the Mahd! the message of aeiner of actual Parusie
connects, finds no belief in the official church, however, and brought by force in
vehement collision of her to the silence and is expelled. Despite his/its huge impact, as
she/it appears in the famous Bbimartyrien, the sect seemed anheimzufallen,
that played a role in the Geachichte once, to the stylish-eel of the numerous
muhammedaniscben sects after the death of the Bb and the suppression in Persia
but to the meaninglessness down-sank. The Bb was dead, that still ordered
successor Subhi Ezel one unbeholfenere figure from him/it, as he/it himself/itself
was ea; the writing of the Bb were kabbalistischer nature and so high she/it was
admired, soon as good as unread; Subhi Ezel wrote just as incomprehensibly and the
religious fermentation threatened to explode the sect. The anarchy was still intensified
by the fact, da& the Bb over itself on a bigger prophet after him/it had pointed.
There, Beh Allah saved the Bbismu9. Moved formally he/it in the Widerspruch
against the last will of the Bb at the place of Subhi Ezel's and stamped him/it to the
Antichrist after his/its contradiction. Objectively however, Beh Allah stands in the
l, Vgl.. for the older Bbismun z. B. the remark DscfaSni'a, N \ MR. S. 331):
.Erkenntnis oh admitted a relationship of subject and object and ah is the human's
being pure usurpation on wide, such a rapport between him/it nnd, to want to donate
ott, as it the fi tan. He/it does Bich of the schirk with it, allotment so. a comrade
to God, guiltily." hnlich frequently comments 'Albas Efendi in his/its .Tafein" for
itself. While now fl with the same reason the consistent on the Gotteserkenntnis
verzichtet (vgl). Goldziher, Vorl. . d. Valley. S. 164), present yourself the
Bbismus dr>r ThpnM-i'f as fintt-mwi'fpiilKiriittT t. in the sense.

174
Unison with the original tendencies of the Bbismus and helped them only to the
universal effect, on which from the beginning hindrngten she/it. He/it used the
favorable ground of the 'Iraq where the sect kept the contact with the Schf itismus also
after her/its/their Excommuuication, to it, to bring her/it/them with the remaining world
in contact at the same time and that innate universalen you mission to drive.
He/it put back the Mystagogische, that made the Bbismus for outsiders incomprehensible
and got him/it in his/its own rows in fermenting unrest permanently, behind the practical
ideas, that the Bb had developed from the theosophical teachings of the substantial
Gleichheit of all religions already in his/its Bsjn: the religious tolerance, as she/it
itself in the annulment of the ritual Abschlieung against Andersglubige and the
violent force in matters of the Keligion d. h. has an effect the dschihd. He/it succeeded
with it under heavy fights, that Bblsekte on this way not only to her/its/their survival
but, to even help the achf itischen church over the borders to get an undreamt-of
spread. The new relationship, that gave Beh Alih to the Bbismus on the Christian
world, appears on that occasion as his/its most important action. She/it happens in (from
fruit of his/its efforts in Baghdd) the Zusammenhang with semer declaration
about Adrianopel on European soil. This Mabdi steps as the come back Christ before
the Christianity of the west at the same time and proves the corresponding idea in the
teachings dea Bb and the Zusammenhang of the bbistischen Mahdlbewegung
with the Oriental culture-movement with it from the west at the same time, whose
socially-ethical and reli-gioas political Ide "u he/it iu of this widened arena at the
same prophet-consciousness represents, as the Bb had done it within his/its homechurch. From 'Akk from, he/it does his/its mao-distischen claim, the golden age of the
Vlkerfriedens, the Religionsverbruderung and human-fraternization among a shepherd
and a language heraufzufhreD, systematically and with success current. Directly after
his/its death, his Sohne'Abd al Rh started to the successor succeeds with it, here
bhistiache theosophy under the name of the Beh Allah in the west einzufhren.
In the prophet-triad of the Beht, the Bb appears to 'Abd al Beh as the forerunner,
Beh Allb as the deity, ordered caliph as. Point out the second the first, so the third
wanders on the second tracks completely. Actually however, the religion-law, that Beh
Allah passed out in the Kitb akdas, essentially is the same like this of the Bb the
Mufwadt of the Abd al Beh in the Bajn and for the identity of the theosophical
system testifies. Also the political confession of the Beh 1 is less different from the
principal position of the old Bbismus,

175
as his/its rebellions and her/its/their disavowal let suspected through the
Behl.
One allowed to stand through the Hervorkehrung the socially - and
religionspolitischen program against the Behisraus just as little like
ideas such at the appearance in the ages Babismus over it, da&amp, has
traded; they only at the surface lie, and driving in the sect rather the
theosophical ideas is. If the Gnosis likes umschlagen the mysticism in
the Neubbismus according to a known religion-historical law in religious
rationalism and is praised by 'Abd al Beh as such; if the allegorical
meaning may let appear the bebistische Ineins-Setzung of Islam, Jewry
and Christianity as the natural religion to the religions in the sense of
Nathan of the manners, the dogmatic claim of the three donors of the
Behismus on the prophetische Mahdlwrde bezw. Immwrde gives
him/it his/its Bedingtheit as a historical religion with dogmatic
relationship, that her/its/their origin from the Schrttismus, more exactly from
the Hellenistic Tbeosophie in the Persian Islam not verleugnen kann1.
.Ein European likes, who supplies Babismus, .zu think a certain scope the
modern rationalistischen spirit .des of west there. No mistake could be bigger.
The belief .an fulfillment of predictions, the preference for apokalpytische
.Aussagen,
finished
reading
from
judischen,
Christian
and
niuhatnme-.daniachen writing and traditions, that value, the theory of the
corresponding
Erscheinungen,
illustrates
zuge-.schriebene
the
talismans, through the mystic teachings of the Ein-.heit and her/its/their
demonstrations of the number 19 [bezw. 9] and the .ganze system of
equivalent names established on the .Zahlenwerte of the letters. reminds on a
totally different .Gedankenfbrung. . But is in particular at the Bbl or .Beh!"
the essential a borderless devotion to the .Person of the demonstration and a
deep belief in it, da she/it "divinely and entirely different from all the andern
nature is", Br. 1909, S. 306). The shape of the Imm Mahdi understood as
nukta actually is, that for the belief of the Neubbi just as constitutive as is
once, the brand, at which he/it remains modernistically theosophy
verkappte school muhammedamscher as one recognizably.
The sect of the Behl is her/its/their regulation after a dervish-decoration
and only thanks to her/its/their Verschwisterung with her/it
') The crooked opinion of the BehaismuB as an andogmatischen Beligion expels also
the aoeben of appeared study from Montet (a.). a. 0. [B. whether. S. 6] S. 128) on, in
that she/it him/it with him/it. under appeal on Harnack gbenBO understood. ^
primitive, very simple and composes each dogmatic Gedanken foreign"
gospel of Jesus and spans the contrast even more than 2 to the fiibismua. B.
Arakeiian [s. whether. S. 6].

176
modern
culture-movement
from
gekleidet
modern
to
the
unrecognizableness, as her/its/their related by blood older sisters, of whom the
hurfische (as she/it lives on in the dervish-decoration of the Bektschijje)
resembles her/it/them the most; vgl. Appendix I.
On the other hand, the Behismua can become zusammengestellt as
international Theo-sophensekte with the theosophy coming from India, as
she/it in the 1875 from Mme Blavatzky and Mr. Oleott in New York established
and today from Mrs. Besant of led international theosophical company
zutage steps. These .Meister" refer to Buddha as her/its/their
uppermost .Meister" back by preaching an occult Paeudo-buddhismus, this
itself recently openly with the Neuhinduismus as a renewal of the
Vedntismus in solidarity explains, so there is an election-relationship also
between the Behismua and the Buddhism and Vedntismus. However, the
Sfismus, from which our sect comes, is used just as with the universe-oneteachings of the Upanischaden, as with the new-Platonism, from which he/it is
historically conditional more directly, and however, he/it has verifiable historic
Beziehungen to the Buddhism. There is admittedly the difference, dafi of
the Sfismus the Indian prerequisite of the reincarnation never really
angenommen and the theism, the prerequisite of the Islam, never
completely announced. If these differences threaten to become blurred easily
in Iran, so they become again evident exactly in the Bbismus with
Bewu&tsein. The sGsche and the Indian Theosopbie from the same
Holze1 are in the remainder however. Corresponds to the theomonistischen
teachings the same Erlaungslehre and dieselbe ethics here like there.
Prince Dr Schikh (f 1659 D.) has this findings in Persia) by his/its literary
works in the light moved and utilized in the sense of the Keligionsverbrderung,
s. o. S. 152). How this relationship is present for the Bebismus far, is
konstatierbar heavily. After all, his/its spread is to India and his/its
acknowledgment of the Buddha", as a prophet, Le<;. No. 43) Action') Ea suffices instead of dea proof the memory of Cankara's sentence in the
individual one here that vod of the unit of the soul .daa knowledge. the Selbstes's.
identical with the Brahma the purpose of all Vedntatexte" is.. That dieae relationship
even stretches until into the detail of the terminology, observes z. B. Browne, Year
a. the Pers. S. 143 and following) in the teachings of the Zusammensetzung of
the human being from different bodies bezw. Souls and their stylishly Bai naoh the
death.
") So presumably already Befa, also like one! already Buddha into the
Prophetenreihe einbetogen (trI) asked. whether. S. 44 A. 1). Actually a Wesensverwandtuchaft of the mabjnistiseben Theosopbte with the bebistiaeben exists if
Tiele describes that universe broad the Bnddha as .das Geit and matter, for which
the highest adored God is and the complete human being at the same time"

J77
matter and clearly gets along particularly the American believers this relationship
in the Bewu&tsein (vgl). Phelps S. 250 and following). The propaganda of the
Behis-mus understands tatacblich the best by these circumstances for itself in
the west after analogy of the one that Theosopbie from India.
Over one, Indian parallel to the Bebismus, the Sifehismufl 3, ages. Anh. II. Ibid
vgl. Over two further relatives appearances in the present-day Indian Islam, the
sects of the AKme-dijja and the Sejjid Ahmedl, that is caused, however, from io
consideration by the other Gesichtspunkt, as awakens movements the
Kulturbewcgucg mah-distische and rationalistische, and she/it internally causes.
a.. a. O. S. 938). The "uf the throne of the Wiimem sedentary Buddha (bodhi-maijdfi)
bezw. Bodhwattra ltt like the in the at the Mahdi ebenaowahl bearer bernatrlich
he/it Qaalitf#n (Wigseo and Mocbt) Ala model ond leaders of the Menacban (ibid). 223).
Wide one" parallels vgl whether. S. 18 A. 1; U A. 8; 77 . 1; 117 . 3; lR A. 1; 1B7 .
1.

Appendix I.
The sect of the Hnrf - Bektschi in her/its/their Verwandtschaft with the
Bbi.
After repeatedly us between the Bbi and the Hurfl aufgestoSen sind1 points of
contact, should still be followed the same in the context here. The kabbalistische
impact in the Bbismus makes the researcher a Vergleichung of the two sects to
the duty by itself, neuerdings is possible you made through the exploration of
the Hurfisekte living on in Turkey in the dervish-decoration of the Bektachl, whose
Ursprung in the 15. Century n. Chr. and to Persia goes back, where her/its/their
donor Fadl Allah from Astarbd in Tabarista in the year 80U MR. or already 788 MR.
(1397/8 or 1386/7 n. Chr.) with the Botschaft appeared to know the secret sense
(the nature, ma'n) of this ahead-going religions for him/it and as an appearance of the
deity on Earth the row of the prophets and the Imme, to complete. Since he/it made
pay-mysticism extensive use of the Buchstiben-und and on that occasion specifically on
the Arabic-Persian alphabet with his/its 28 as well as 32 Letters zunickgriff, he/it got the
epithet Hurufl (man of the letters). Is as little as over him/it even known over the
movement evoked by him/it. After the report of a Hurfi from the year 970 MR. if antigrandma-tables unrests occurred ia of deceased Persian provinces among his/its
supporters. The movement seems been suffocated starting in this to be; Fadl Allah even
became already after some years anyway, 801 MR. or already 796 MR.) executed in the
age of 50 or more years of a son Timrs, the Prince Mlrnscbb, that he/it had asked for
the assumption of his/its teachings, in cruel way. The prince figures in the sect as
Antichrist (daddschl). The canon, that Fadl Allah left and laid down iii him/it he/it that
Geheimainn of all former religions and her/its/their sacred writing as the wonderful
precipitation of his/its prophetic mission, is the Dschvidn (nma) i kabir, sc. .das
eternal (book), that partly big", in persischer language, partly written from
Astarbd in the dialect. It is found on different libraries, is until now, however
*) Vgl.. whether. S. 81. 24and following; 40 annotations 1; 44 annotations 1; 45 Anm.1;
60 Anm.l; 51 annotations 1; 63f.; 43 annotations 1; 88; 98; 107 annotations 2.

179
.och unpublished and unfinished remained, since heavily the seals and abbreviations,
through which it protects his/its secret-character, are to be dissolved.
The further development of the sect happens in the Turkish dervish-decoration of the
Bektaschl, older approximately about a century, and ties at one of the 9 apostles and
successors (chalifa), that should have scattered after Fadl Allh's death by all
muhamme-danischen Lander and on which the Ergnzung of the Dschvidn
should decline through five further volumes. The official-name of this apostle is
descernible at a name of the Bb in his/its sect: Al 'universe al A'l, .der Hohe, that
Hchste." He/it is supposed to have introduced the secret-teachings of the Hurfl in the
Bektiischl-orden in Anatolia whose Donor Hddschl Bek-tsch a Persian also was (from
Chorsn) and so at the gate in honor of came, dafi him/it and his/its decoration the
geistliche waiter-dignity in him/it at that time from Christian-sons under Turkish
sovereignty (Ra'ja) of formed Janitscharenkorps was transferred. It is not transparent
whether his/its decoration was christeo-freundlich actually so as it is osteutativ he/it
today, and in which context this train gets along hurfischen of confession with that
order and with his/its assumption dea with him/it. Actually the decoration kept secret
this confession on the strictest and was betrayed as it in newer time in the year
1240/1824/5, the Sultan Mahmud Khan II Ghzi let the decoration lifted. However, he/it
lasted under the blanket of other dervish-decoration, according to namentlich
of the Nakschbandl, of which her/its/their property had become the property. Today,
the (incidentally little numerous) Bektschl essentially are found in Albania. You/they
gebeu itself ofziell as well 'allglubige Schrtten, while they put down Fadl Allah in
her/its/their esoteric teachings at 'universe's place and call itself friends of the
Freimaurertuma with preference. You/they could dare in the year 1871, one of the
books of the Dschvidn, to publish the 'Isebk-nme (book of the love) of the Firischte
zde. As a result, they were put in his/its work Kschifu'l asrr u dh" ul aschrr (.der
more apparently the secrets and Widerleger of the Bsewichter = heretics)" by the name
of Ishk Efendl by a 'Ulem 1874/5 as hurfische heretics at the pillory and through it
also the west known.
The scientific exploration of the Hurfi-Bek-tschi and also is her/its/their
teachings from E. G. Browne been initiated. He/it first wrote manuscript .Some Notes
on hurufischer the Literature and Doctrines of the on reason in Cambridge and
Paris Hurufl Sect", J.-R.-A.. 1898, S. 61.94. zit. as Br. 1898 . and on reason more
numerous further to the Bek-tschi acquired manuscripts and the mentioned writing of
the Ishk Efendl the article: .Further Notes on the Literature of

180
tho Hurfis and orders the Bektashi of Dervisbes, J.RA.S, their connectbn with. 1907,
S. 533and following . zit. from Br. 1907. The works of G. are recent to it Jacob and Cl.
Huart come. Jacob asked on grounds of the most important of Browne 1907 of described
manuscripts, by name the writing dea Bektschlbb Vlrni from the 16. Jahrb. n.
Chr. .Beitrge to the knowledge dea Derwischordens of the Bektaschla * (volume
9 of the Turkish library published by him/it, Berlin 1909) and another study: .Die
Bektscbijje in her/its/their relationship to relatives appearances" (fig.) d. K. Bayr. Ak. d.
Know. I. Kl. 24. Volume 3. Dept.s Munich 1909, delivered. Huart has already in J.A. Series
II volume XIV S. 238and following with an at that time not yet to recognize manuscript
of dea Dscbvidn employs and recently a series of .Textes Per-sans relatifs's la secte
of the Hourofis, publie's, traduits et annoteV (E.) J. W. Gibb Memorial Vol. IX (1909)
published and besides an independent prelude (vgl). also RMM Oct 1909, S. 238 and
following) with a valuable study a Dr. Riz Tevfik .Fadlou's' llh EsterbadI et la secte
dea Hourofis" (S.) 221.313, accompanies. zit. T. MR. The most significant of these
texts is the Mahrem nme (book of the vertraulichen communications) of the
Sejjid Ishk from the beginning of the 15 after Huarta of own name (S - XV). Century
(828 H -), therefore few decades after FadI AUb'a death, provided it grants the best
insight into the teaching-building of his/its sect.
It cannot act therefore in the following one, on grounds of these newer researches a
closed representation, to give dea of system and the practical formation of the
Hurteekte. Ea shall show the Wesensverwaudtschaft with the sect of the Bto rather
only at the characteristics and at individual points - becomes, about the claim of
Dreyfus (II Av). prop. S. II and following) to weaken, it haggles Huarts only for
.oberflchliche analogies" and the remark for itself here that s. the Bbismus with
setner numbers and letter-science, abdsebad o. S. 24) .auf the ground of the
ism'ilitischen sect of the Hurufl" at home is, each Begrndung1 lacks}. If
simultaneously Dreyfus itself on the remark of Browne (Br). 1898, S. 85) beruft,
dafi, to appear the most remarkable similarities between Persian champagnes of the
most different times among each other without verifiable historic, organic connection, is
in the habit of, according to also Br. 1907, S. 86), so he/it on the other hand ignores
that Browne in such appearances sees one the sprechenderen proof for the tenacity
with which certain ideas and systems assert themselves in the Orient and as endemic
with given to be done
') Ali Beh'i has Dreyfus an interest in it, the Singularitt of the B--

epidemic appears, ibid. and A Literary History of Persia I S. 100 and following 311). It
therefore is not us about actually hardly verifiable outer historic connections between
the two champagnes but about its same-species' ness for itself. You/they seem to be
arisen with same inner legality from the same (essentially Hellenistic fertilized) ground.
It is marking, da& Fadl Al Uli near Ishq Etendi as Karin Ate d. h. as is valid the
ism'Ilitiscben sect-group (T.) more affiliated K. S. XIII, although he/it like the Bb at the
the Zwiilfer-schfitismts (ib) comes. S. XVI. If Jacob (Bektschijje S.) puts 16 and following)
the Bcktacbl, to equate Christ because of her/its/their ultraschl'itiscben
'Allverehruog, her/its/their synkratiatischen inclination, with 'Ali, and her/its/their
contempt of all the outer cult, with the Kyzylbasch and 'All-Ilhl into a group together
and establishes numerous relationships to the Jzidi, BbT and Nusairi, from here so
Riz Tevfik (T.) points MR. S. 307 and following) on it, as the system of the Fadl Allah is
quite based on the same principle of the Tlieophanie (he/it calls epiphanie it), as the
ism'ilitischen religion-formations and her/its/their relatives, with what he/it rejects
specifically on the Druze. Actually, a Verwandtschaft, that manifests itself in the
teachings of the prophetic revelation and her/its/their story like in the teachings of God
and "world and from the human being and his/its deliverance as well, is available here.
At the most clearly however agrees IJurfi and Bbl in her/its/their diesbezglichen
teachings.
The claim of the Fadl Allah was the same like this of the Bb. He/it wants to be a
representation of the Demiurgen, that he/it as God's logos in the sense of the
inventive word beschreibt. The word (arar) is. so Riz Tevfik describes Fadl
Allah's teachings constitutive potency of God, that steps the most completely in the
human being as the microcosm into the appearance, heifit his/its body God's form on
grounds of the Manuskripte published by Huart and under convincing
comparison to the logo-teachings of the Plotin. the first and for the world here,
haikalu'Hh. vgl. whether. S. 98., and the sacred numbers 12, 7, 28u. a. becoming in
his/its limbs, his/its face and his/its teeth recovered. Strong as in the Bbismus, where
the theory of the immanence of the logo has also been submitted to the creation as the
crown in the world and in the human being, is emphasized Da&amp from Fadl Allb in
the Gottesbegriff the deity-like character of the human being and the immanence;
however no principal difference is available, the agreement simply shows in the
Postulierung and the description of the prophet. He/it is the complete human being
(z.) B. T. MR. S. 55), the master of the Sinai (ib). vgl. whether.

182
S. 20 A. 1; 101, that .Punkt of the creation, from which all creatures emerge and to
which they all come back", Jacob, Bektascbijje S.39, in 49; Br. 1898, S. 84; vgl.
whether - S. 21and following 32f.68 (1). Also here, the expression has ebensowobl a
kosmologische like a soterio-logische Beziehuog nukta. The letters and daa
alphabet, that constitute the logos as the principle of all creating, develop from the
point. However, he/it finds his/its special revelation safely in this. Books of the
prophets, finally therefore in the Koran. Also all letters of these books let
themselves now lead back by the point, that in the point under the b, the first
letter derersten Sure of the Koran (Br) is recovered. 1898, S. 84; vgl. whether. S.
25. 86), The claim of the Fadl Allb now indicated, as the appearance of the nukta d,
h. the ideal logo's, to bring all the Buchstabenreligionen opposite the ideal
religion, the spirit, that she/it as her/its/their secret sense (ma'n); vgl, whether. S.
45 with A. 1) belebt. In this sense, he/it calls shib i baja for itself in clear
analogy with the later Bbismus Hadrat i, being highness of the masters of the
explanation Br. 1898, S. 70. 67) and hei&t ftihu 1-bb (openers of the door)
ib. S. 63) and bring them/her/it he/it a religion of the Mahdi." Expressly, the political
Mahdiideal into this theo-sophische is reorganized, z. . Mahrem nme chapter
16, T. MR. S. 63and following: the Mahdl doesn't bring the sword and dschibd.
although this still becomes belassen as secondary effect of his/its religion
ausdrcklich here. but he/it works with the feather and seioe interpretation
of the secret-ion of the former Religionen inspired his/its single sign (ja) is.
He/it knows the Urbuch (umm al kitab) and reveals it. According to fait z. B. the
Alezanderbuch (T.) MR. S. 151 and following) the humfiscbe confession there: .Das
word .Gottes is leader and Mahdr, but it is this .des Fadl Allah through the speech.
If you understood this: .Bei is the .Kenntnis of the book "3 for him/it! He/it
testifies against all on the day of the Abrechnung. Everything lies, which
hidden in the visible world, .durch is the Dscbvidn nme apparently done. (Br.
1898, S. 64). Tatsachlich called on the IJurfr not only the Koran through
allegorische interpretation for her/its/their ideas [specifically as script for the
letter and pay-mysticism, but also the A. and N. T. and has specifically the gospels
'} The expression nukta for 'AH beiw.. Fadl Allah steps with the Burfi like with the
Bb with relationship, de" lazes the point b in the Biemillh on and beside the
formula: .Der finds them/her/it for itself first cram of the revelation" Indian here: .Der
first point of the right-management."
') As the Anknpfung steps at this point at certain schi'itische Traditionen
Butage, vgl. whether. S. 68.
.) Vgl. to it specifically Beh's resembles claim in the letter to the Schih. ". whether.
S. 104).

183
examines as a result, Br. 1898, S. 86). It is not coincidence, da& Fadl Allah itself
with it particularly to Ev. Joh. 1 pulled felt and itself with the local logo (ib) identified.).
Beside the allegorical writing-explanation for the purpose of the proof, da& the new
religion the fulfillment of all ahead-going one(s) is, the fight stands against the letter of
her/its/their laws and the Aufhebung of the cult {Br. 1898, S. 71fl \. Before only
some years still, the students of the Lyzeums have themselves in Galata Senii fflr's
Bektschl erklart, has dispensed about itself from the fnf of canonical Geheten to
can, RMM a. a. 0. S. 240) and the Bek-tachl actually then know communion of
reproduced communion besides a confessional-meeting and one how she/it finds itself
similarly also with the Kyzylbasch, no cult. The Verwandt-achaft with the Babismns is
conspicuous here. vgl. whether. S. 112 and following ., so a parallel to her/it is found antigrandma-tables movement of the Muhammed 'universe of Brfu-rsch (vgl) in the
original Hurfismus itself. o. S. 48). Browne (1898) divides S. 74 and following) following
place from the Istiw nma dea Gbijth ud din (vgl). to it Z.D.M.G. Volume 51, S. 12i
with: .Das paradise consists of the realization and the hell .in of the ignorance [vgl.
whether. S. 50 and following] Since .kennen and our own being and all things we the 32
letters, all things are .Paradies for us. Esgibt there no prayer and abstinence more, no
.Reinheit and no unlawful things. Everything is allowed. These .Dinge are, there are not
obligations and this in the paradise. .Das paradise is this world with the knowledge of
the Wisssenschaft .von the letter and the explanation (bajn) of the Offflnbarers, tell .sei
to his/its Namenll Wir salvation, it are we in the paradise and therefore .gibt no
obligation. But God's representative entschied there, da& the Gebetsriten
should be carried out." Therefore seem Fadl Allah the opportunist even like the donors
of the Bbismus and Behismus the principle to have held up. as her/its/their sects
share also the application of the Ketmn., so there were Tabriz u. according to this
reporter in the movement evoked by Fadl Allah (specifically in Schirwn, Chorsn,
Luristfin) a. O.) Radical that explained: .den Eingeweihten hears take everything in the
world and everyone, so much he/it at itself all the cult can tear I" and here then appears
lifted at the same time. Clearly have to do at this point of the Hurfismus with the
Ultraschritisnma and actually kick Ali in the ietaio of the sect at the place of the Fadl
Allah |Br. 1907, S. 538; vgl. Jacob, contributions S. 33: .Der, that they named
Muhammed, was no other than 'universe; there is not another deity, according to
unteracheidet the esoteric teachings of the HurnfT more exactly three revelation-steps:
(1) this of the religion-donating prophets until Muhammed, (2) that the saint (vali), that
begins with 'universe

184
and as far as at the twelfth Imm is enough, (3) that the Theophanien, the step of the
deity-like-ness, on which the second step reaches completion (as this itself is the
perfection of the first) and that uses as the first Theopbanie with Fadl Allb in a row of
such, T. MR. S. 34). He/it is the return of the former prophets (ib) in this sense at the
same time. S. 32) and the full development of her/its/their gottheitiicnen nature. In
more final sense, Fadi Allah calls the .V ater for itself, that the nature (d.) h. the inner
sense, the logoa (ib) is." S. 271, Br. 1898, S. 81; vgl. whether. S. 107 m. A. 2). Exactly like
the Bb, he/it teaches in this context, da&amp, furthermore; all prophets the whole truth
possessed, but she/it only in Anpassung at her/its/their time, therefore cloaks, was
allowed to teach and always laughs at as an educator of the maturing human race from
her/its/their time and was disowned, ib. S. 258; vgl. whether. &. 43. 86). Full
bereinstimmung prevails also in the regulation of the prophetic nature in the
relationship of the human and divine one between both sect-donors, in that also the
prophet heifit (ib) not an incarnation (hull) but a mirror of the deity here. S. 262; vgl.
whether. S. 41 and as the complete human being has da9's immediate knowledge at his
disposal, that also in express contrast against this here school * knows is put, T. VI. S. 55;
S. 37: the prophet mufi of home uneducated eein; vgl. whether. S. 31).
The Hurfismos with the Bbismuy bercin (vgl) is correct also in the deliveranceteachings and in the piety-ideal. whether, S. 37 and following). The Heilaziel is the fan,
the Aufgehen in the absolute being (T.), with Fadl Allah and the Bektscbi MR. S.
251), daa Gottscbauen (di-r) and the turn to the unit (vahdet) under departure of the
Vielheit (kesret), for which is looked specifically in the ego, vgl (selfishness,
benlik). Jacob, Bektaschijje S. 45). Husein ibn Mansr al Halldsch is also regarded as the
Urbild of the piety (T.) here MR. S. 272). From Neslml, one of the most famous older
Hurfimrtyrer (t 820 MR.), t&rkiacher poets, vgl. Br. 1898, S. 62. 67and following)
be called it: .Nachdem he/it with gtt-.licher love had been filled, he/it finally brought
Fadl Allah, al Hurflfi his/its worship there and became ever bolder in his/its .Rede of the
divine secrets, the mystic Wein-.becher. . and produced words, that externally
gotteslsterlich, internally mystic was." On cause of the 'Ulem from Aleppo to
the death sentenced, confessed ah public: .Seit me .geholfen is, pun with: .seit I
Mansr [immediately] become hakk .bin, through the truth, d. h. God, here Fadl
Allb], .ich always says: I am the truth (ana'l of haW'). A similar role plays the
Martyriumsfreudigkeit and martyr-worship in the huruGschen Bewegung
like in the bbistischen (vgl). Br. 1898, S. 87 and Jacob, Beitr. S. 28 u. 32) and here like
there the piety from the mystic love to the donor is as a Tbeo-

185
phanie determined. The death means the final liberation of the soul of the matter and
her/its/their return as the deity, with deraie of her/its/their nature after one is, after
she/it prepares this in the "Verbundenheit with the Theophanie on Earth
experienced like in the Bbismua the Ergeheinen of the Theophanie is therefore
assessed as an act of the mercy and mercy of God (T.) MR. S. 273). It is taught the souls
hike just as little like in the Bbismus; ea also stays on grounds of the spatgrieebischen
teachings of the Eotation dca Weltgeschehens (vgl) only with the teachings of the
return of the appearances here. T. JH. S. 21 and following 32 and following 249}. The
asceticism will reject zusammen with the cult-law (Jacob) Bektascbijje S. 44) and
the antinomissche characteristic zeitigt also here a social reform-program, that the
equality of man and farmhand, from man and woman (T.) proclaims MR. S. 65 and
following) and itself in the admission of the women to the meetings, in which Freigebung
of the veil and in the soon-form (restriction of the divorce and the many-marriage) narrow
mitdem Bbismus touches, Jacob, Bektaschijje, S. 37).
This comparison suffices in order to show of da& itself the Bbismus in the
entire ultraschl'itischen sect-group with no movement as near as with the hurfischen
touches.

Appendix II. Relatives appearances in the Indian Islam.

The sect of the Bebf has certain parallels in India, where the Islam in the
together meets with the Hinduismus on the one hand, on the other hand with
the English culture also at unites radioed over itself even exited. It already is on
this occasion about them/her/it from the 15. Jabrh. descendant sects of the Sikh in
the Pendscbb, as well as about them/her/it only from the end of the previous century
of coming sect-formations of the Ahmed-ijja and the Sejjid Ahmedi, also in India's
northwest. These parallels are instructive in different direction.
1. The Sikhistnus. scientifically opened up or the Holy scriptures of the .The di
Granth Sibhs", London 1877, vgl from Trumpp since his/its translation of the canon
stored in mritsar. Trumpp, the religion of the Sikh, Leipzig 1881; vgl. distant Pincott
.Sikbism" in Hughes, Dictionary of Islam 1888 S. 583 and following, where the Sikhhandwritings are processed Sikh de l'Inde et read le in the India Office Library, Cabaton,
Sikhisme RMM April for the first time 1908, S. 681 and following, dag new big work of M.
A. Macauliffe, The Sikh religion, 6 volumes,, Oxford 1910, bezw. the reports about it with
Goldziher, lectures about the Islam S. 309 and J. Vinson, La religion of the Sikh in RMM
Sep 1910, S. 361.411 - one represents synthesis of Islam and Hinduism under the Jata
imPendschb eingebrgerte. The Botschaft of his/its original donor, the
weaver Kabir (ar). = the Gro", probably einea of born Muhammedaners, that lived by
the year 1500, was: the same is the Hindu's God and the Muhammedaner. His/its
teacher Rnitanda had justified already a Vischnu-sekte, in which the purity-laws and
all the cult were annulled. That of the Sikh sees in the lighter light of the history first,
Sikh = students sanscr. eikshya, as her/its/their first guru (sanscr). = Teachers, divinely
admired disciples of the Kabir, Nanak, 1469.1538 .), this, from birth Hindu, under which
is from Iran eingedrungenen Muhammedanem in the area of Lahore in the $ 6amus aufgewaclisen and was worth his/its life as Muhammedaner long. He/it gone over
aoil to the Islam and already the pilgrimage had to Mecca behind itself, as he/it
performed with the message in the age of 33 years: .Es gives neither Hindu nor
Muhammedaner." He/it came school of the fakirs to Sultan-trar from the sweetlittle. Instead of his/its son, he/it determined his/its favorite-student

187
Angada to the successor in the prophetic office of the guru and this followed 8 wider
gurus, until that decided tenth to the "eternal guru" the canon, in that he/it him/it
through the .Buch the teethed guru" supplemented. Here, that of Kabir and Nnak aufgehobene tiachibd is again to the principle raises, after the SeVte since her/its/their
political consolidation under the fourth guru Ram Das (f l&O), that the Emperor
Akbar. of the donors of an union-religion (vgl) himself. Sheaf, Emperor Akbar, Tb. Univ.
Progr. 1910) . the reason and ground had given for the city Amritsar, in fight with the
Islam had gotten. . Pincott has nachgewiesen, dafi the Sfismus the Decisive one
in the sect the Sikh and her/its/their teachings is. Emerged Nnak Aug for him/it and the
older guru carried itself as sfisehe fakirs with the Rosenkrnzen for the Hitr, as
old illustrations show. Some buddhistischer impact gets along with the old touch
of Siifis-mqg and Buddhism at India's northwest-like border (vgl). Nicholson, The Origin
and development of Sufiisin JRAS 1906 8. 808 and following) by itself
The two main-dogmas of the Sikh are God's unit in the pantheistic sense (s.) o. S. 23)
and the indispensable-ness of an unerring guru. .Im beginning was the truthful-y .Eine.
Wisao: there are two religions (Islam and Hinduism), .aber only one man. He/it created
everything and everything to it bestimmt, to sink, again. You, Hari. Harihara, .der
highest .Gott", is an amalgamation of Vischnu in the Vischnuismus and. & lt;?tva, Tiele a.
". 0. S. 250); kicks open others beside it, with preference .Allah and Khud [vgl. o. S. 168
Comment 1]. knows and dutch-.dringst everything. Mutter, soul, the name Hari,
according to senwinden .die sins. You are I, and I am you and is no Unter-.achied; ao is
gold and bracelet, water and wave. Through the .vollkommenen guru, Haris Nanie is fast
in me, Hari is .mein friend and king. Unite with the master of the .AUs. The guru is true
he/it. Creators, under his/its protection of .allein, one comes in Haris house. I give up
bestndig to my guru my life as victims. Vergefit everything, thinks according to
the .Einzigen and la&t all angry thoughts. The Veda and .der Kra testify to ea:
The King Nnak became" apparent, end the di Granth, s. Cabaton a. a. O. S. 719). The
Gottes-begriS is the sfische, ivie approaches the Indian one relative he/it is, especially
since where the Brahma maskulinisch gefa&t is. God is the Unsichtbare,
unattainable, infinite. He/it enters into the appearance in his/its first Emanation, the
Demiurgen, that represents the in-ness of spirit and material, and the cryptic being of
the world, that deception as physical world (multiplicity), myj is. Also here, the
deity with preference becomes under d^r "rtfischop

188
Metaphor of the light been looked at; as well as in kosmologischer like in
anthropological direction. The soul of the human being is a ray of light from God.
Her/its/their impurity comes from the my. As well, the siische teachings of the
spirit's development turns into the deity through the rich of the nature over the people
and taught the corresponding salvation-teachings of the .Rckkehr" in the
Absolute in the realization of his/its identity with him/it. Beside the realization,
the virtue-practice also gets along unddersfischen forth-recovery of the patience with
the persischen three-ness of fundamental attitude, speech and action here.
The guru supplies both, realization and virtue completely there, he/it is .der
.Vollkommene" the purpose of the Sfismus. He/it is understood as demonstration of
the divine spirit. As such, he/it proves in geoffenbarter speech (.Verse") and thoughtharvests. He/it is entitled middle to absolute validity and Autoritt as the
immediate one between God and the people. In the appellate-vision, God says to
Noak: .Wer your .Namen assumes, should become happy through me. Really ".ich
gave you my own name" Pincott a. a. 0. S. 585). The cult gets together from
Rezitationen from the Adi Granth, meditations and private prayer (when rising and
dinners as well as before the work). Ablutions and alms occur as religion-law already in
the appellate-vision of the Nnak.
The practical top of the Sikhismus now is ebendieselbe like in the
Behismus. It is the (sfische) message of the irrelevance of the difference of the
religions opposite a pantheistic mysticism, the at the same time convenient
aftereffect is given. The equality of all people before God without difference of the
denomination and the race is announced. From here, Nnak has aufgehoben the
dschibd and the Indian caste likewise. The .Religion of the unit" gets the
representation (Cabaton S.) more separately also with him/it in the table-community
until now 700and following).
2. The sect the in the year 1889 in Pendschb as Mahdl auf-getretenen Mlrz Ghulm
Ahmed of Kdin. vgl. RMM Dec 1906, S. 533and following: Houtsma, Le mouvement
religieux of the Ahma-diyya aux meanwhile anglaises, communications of a
Muhammedaners from the surroundings of the Ghulm Ahmed at the director of the
muhammedanischen college in Calcutta, Denison Rofi; MRW Oct 1907: Sirdsch uddln.
Lahore, Mlrz Ghulm Ahmed, a ffllse Messiah of Islam; vgl. also Arnold XU OrientaL
Kongr. 1899, III, 1 S. 139and following; Judges, Indian Missionsgescbichte, S. 429f;
Goldziher, Vorl. . d. lsl. S. 313t. an interesting parallel of other side offers to the
proclamation of the Beha Allah

189
and the Bb. Here, the Mabdiideal is alert under verifiable influence of the culturemovement and reinterpreted into the mental at the same time.
The only 70-year old Indian Muhammedaner Ghujm Ahmed resides in his/its home
town Kdian as Mahdl in the district Gurdaspur in the Pendschb and a gifted,
theologically and linguistically educated man from good family is. He/it is in this sieves
* aiger years of the previous century through the English Missionen in the
Pendschb with the Christianity known become and decided against the same after
heavy inner confrontations, particularly also with the biblical Literarkritik. He/it now put
the mission of the Christianity, in which he/it recognized him/it Antichrist, the
mission of the Islam's entgegen. While he/it sought to refute the Christian
dogmas of the Verhhnungstod and the resurrection of Christi, in that he/it wrote
darber, that Jesus' grave is in the Khan Dschrstrae to Srinagar (cashmere) and
with him/it after an otherwise unknown sacred Jz - saf named grave identically, that
probably is Buddhist origin incidentally, is and da& Jesus consequently after his/its
appearance-death by Iodien gekommen and died here, he/it proclaimed himself
even as the Mahdl simultaneously, in which as well as Muhammed came back as Jesus.
This return is grasped exactly as radsch'a: .Wie Johannes is the Baptist in his/its spirit
and strength (Ev) .des Elias' return. Luk. 1,17, is Christi in spirit and strength .ich of
the Mahdl so." .Wie itself two peas resembles", the spiritual character of the one
resembles hiebei the andern (t.) t. burz, arab. = Appearance. It is taught not
Seelenwanderung but return of the type. With it begegnen we here the
same spiritual isierung of the Mahdl like in the Bbismus. The hl becomes with severe
emphasis. Get (dschi-bd) rejected Die traditions, that associate him/it with the Mahdr
of the final days, is invented and null gegenber of the tradition: .Es become
make" an end for the sacred wars no other Mahdl as the Messiah and he/it, sixth
tradition-collection of the Tirmidl f 279 MR.). Also .die signs of the Mahdl" are to be
understood spiritually. As the Mahdl proves in the Bbismus through his/its wonderful
knowledge here, this in the prediction especially groomed by Ghulm Ahmed and in
the familiar Hervorbringung of inspired .Verse" in vollendetem Arabic, as well
as through his/its wonderful geistliche power as a religion-donor, appears to
RMM a. a. 0. S. 661). Every millennium has his/its religion-donor, that means per the
return of his/its predecessors and is announced in the messiamschen predictions of the
same. Now, we stand in the seventh year-

190
thousand, Ghulm Ahmed is seventh abschlieende world-savior as Mahdl
there, in which the Messiaser maintenances of all religions, as well as the
Muhammedaner like the Christians and Jews are filled. (To this vgl. o. S 16, unt. 54). At
the same time, regard is taken on the Hinduism here; Ghultn Ahmed calls itself the
deity's youngest Avatr. The new universal-religion is faxed as a new positive
revelation: .Daa taciturn gate of the revelation opened" again, a. a. 0. S. 564) . one
clearly at the Bbismus anklingende Bedewendung.
The Botschaft of the Gbulm Ahmed enters also into her/its/their practical
design as an Indian parallel beside the Bbismus. It is daa principle of the religious
tolerance that also comes to the Durchbrtch in the Zusammenbang with the culturemovement in the Islam here and, since it conflicts with him/it, to a
bergreifenden religion-foundation in the framework of a muhammedaniscben
sect leads Ghulm Ahmed unites a. as a prophet of the tolerance in the
Gegensatz against the teachings of the dsrhihd with the English government of
the country, that likes to be supported by him/it and with which he/it even became
with a tolerance-proposition against the alleged bergriffe of the Christian
missionaries vorstellig a. 0. S. 571). The character of the sect in his/its
muhammedanischen limitedness, specifically sfischer direction and in his/its
Verwandtschaft with the Bbismus gives the most shortly from the 10
Geboten forth, the Ghulm Ahmed of his/its sect gave in the sense of the dervishdecorations: 1, the monotheistic belief with prohibition each schirks 2 prohibition of the
lie, the adultery, the angry desire and the resistance to the executive, 3, the prayertimes and the dikr, 4, prohibition, someone violently or also only with the tongue a
sorrow, 5, to do. Patience and faith in God for the ailment (6) changes from
Muhammeds Vorbild, specifically in denying of the sensual desire (1) (7)
humility 8 Unbedingte dedication to the Islam under possible Zurck-setzUDg of
property, honor and family, 9j benevolence gegeo all creatures and the whole
mankind (10) Unbedingte fidelity towards the master of the sect on grounds of the
loyal-oath (bai'at). One sees how tolerance and fanaticism meet here and dag is fought
for a historical religion here. However, the front is another than in the Bbismns. Was
driven Whrend this into the fight against the Islam and to place
itself/themselves positively to the Christianity seeks, emerged the movement of
the Ahmedijja from the fight against the Christianity and does bewu&termaen for the Islcn. The confidence, dafi itself her/its/their matter, the
religion of the Mahdl and the final days in Blde through-

191
will place, Ghuloi Ahmed is equally sincerely also had turned not only at the English
government at place and place but also at the Queen Viktoria even in a missive with
both champagnes and drives his/its propaganda just as vigorously, like Beb Allah.
After he/it had become evident in a writing Barbla-i Ahmedijja with his/its program
already in the year 1880, he/it explained Bich at the 4. March 1889 openly as the Mahdl
and collected Muslim of his/its action-area an appendix namentlich about itself
under that of European formation of beeinfluten, whose zahlenmige out
strong from the same interest like in the Bbis-mus, however, and even more naughtily
than there, vgl. whether. S. 158and following) it is exaggerated. During the censuses of
the year 1901 for the Pendscbb only 1113, for the Bombaypraidentschaft 11087
arisen male Ahmedijja boasts, they declare themselves even on 300000. .Bisher (1907)
is supposed to have brought it on 70000 souls the community of the new Mahdl,
Goldziher a. a. O. S. 315). Ghulm Ahmed iat a fertile author. In Kdin, he/it entertains
two Zeitschriften, whose a .The Review of Religions" will edit English. Here also
therefore a propaganda in the not-Oriental world. In own printing work, he/it has more
than 60 theological writing in more Arabic, more Persian furthermore and Urdsprache published. Furthermore, he/it entertains two higher schools of the children of
his/its supporters. He/it is excommunicated since his/its appearance and with is been
feuding by the Islam more severely than from the Christian mission, that he/it opposes
in
religion-conversations
and
writing
excellently.
The
crucial
Auseinandersetzungen took place in the years 1885 and 1893. Also here, we find
the application of poison and dagger in the service of the prophet, about his/its
Verfluchung determined opponents and the prophecy of her/its/their end
nachzuhelfen, although also this prophet is expressly doomed and striving the
fanaticism to awaken a culture-friendly spirit in his/its supporters.
Da& also this movement is evoked by the culture-movement, appears u. a. in it,
dafi under the signs of final days of the Mahdl besides certain sidereal and tellurischen
Erscheinungen (particular) a suns and eclipse in the Ramadan 1894, on whose
agreement with certain traditions laid value gr&erer here appears, as in the
Bbismus, the repression of the Karawanenverkebrs of the railroads and the berhandnehmen of the religion of the cross occur.
Finally is still reminded on the agreement, that consists of the regulation of the
succession between the champagnes of the Beb Allah and the Ghulm Ahmed, in
that she/it also will first become the property of one of his/its sons here, that likewise

193
it becomes God-like inspired aein, and after this at a staff, that so-called sadrandschuman-i-Ahmedijja (a.) a. 0. S. 576). The rite of the bai'at, that shows the sect in the
difference of the Bbismua, can be done each member.
Ghulm Ahmed refers to the Sikhismus, with which his/its movement has an inner
relationship, with preference back.
3. Dersog. Neuislm of the Sejjid Ahmedi1, that itself according to the founder of
the Muslim college of Aligarb (1878), Sir Sejjid Ahmed Chan (f 1898) name and also
Naturl or Naitschari (from the English naturel) are named by the opponents, the
Bebismus is relative, provided he/it a synthesis of the Islam with the western
science, besonders of the science strives for and the Islam (under alleged
decline on the Koran in contrast to his/its later development) in the sense of the th
ice-table schillernden neuhinduistischen pantheism under the motto of .Islam
also the teachings of the prophet be Islam" constructed nature and nature and like
the Gottesbegriff is in similar manner of alteriert here, as in the Behismus and
Bbismus. The miracle is rejected at him/it that he/it asserts himself internally.
However, this school goes bedeutend in the rationalization of the Islam further
than the Bbismus. The inspiration becomes be gefafit and the single truth-proof of a
prophetic message her/its/their rationality as mere religious ingenuity here. The
rationalistische wing of the Bebl (s.) is in this respect o. S. 142 and following) the
Neuislm in India used. But also he/it is unhistorischeo rationalism (vgl) such exactly in
the difference of one. Goldziher, the Rel. d. Isl. a. a. O. S. 131) established
dogmatically on the belief at the new prophets of the Bbismus. The Indian newIslam can be regarded as a parallel to the Brahmo Samdsch and is used in similar
manner the theosophical movement from India like the Behismus. Not only the
western culture but also the Christianity is utilized positively. That happens in a the bbistischen used social reform-program (recovery of the female sex, reform of the
school system) here, that the Zeitschrift .Mohammedan Social serves
reformer." This finds the expression in a positive appreciation of the new will and the
person of Christi. Finally, we also find the urge here, internationally and, to seem
interdenominational, z. B, on the Beligionsparlament, (that met in Calcutta in 1909).
') Tgl.. Goldziher, the Rel. d. lal. ". a. 0. S. 131; Vorl. . d. Id. S. 813; J. Biohter, Indiiche
Miss. Qeich. S. 428and following; Rope, Ch. R. 1909, S. 480and following

Resume.
I, Hermann Rmer, am at the 8. July 1880 to Pfrondorf at Tbingen in Wrttemberg
born as son of Heinrich Rmer, now priests a. D. in Stuttgart, and Martha gives.
Schinckel. I visited 1886.1888 the grade school in Grofiheppach near Waib-lingen,
1888-1893 the grammar school of Waiblingen, 1893-1898 the Karl-high school in
Stuttgart, 1893.1902 the theological and philosophical faculties of the universities
Tbingen and hall a. S, sub my college lecturers mentions the men Professors DD HoU,
bald, fReischle, Schlatter, Seybold I Dr. Dr. Hring, fHegler, with besonderem
Da.uk.
After the first theological service-examination, I kicked 1902 io the
wrttembergischen church-service, I taught 1903.1906 as a theological supportteacher at the Basler mission-seminar, 1907 to 1910 as Repetent at the evang. tbeol.
Seminar in Tbingen. In the W.-S. 1908/9 and S.-S. 1909 I led by the order of the ev.
theol. Faculty the low department of the neutestamentlichen seminar of the university
and read in the W.-S. 1908/9 over .Die Geschiebte of the deutseben mission since A. MR.
Francke." In the summer 1910, I published the study: .Die propaganda for Asian religions
in the West (Basel)."
Since 1911, I am again at the church-service, at the moment as a city-vicar in churchhome u. T.