Subh-i-Azal is the Khalifa of the Bab and the Bahais are in bad faith when they deny it.--_Nicolas, p. 20._
When inspiration and revelation failed, Baha did not disdain to benefit by the pointed argument of the dagger and the subtle persuasion of poison.--_Vatralsky in "Amer. Jour. of Theology."_
We cannot tolerate iniquity in God nor in one claiming to be God and we cannot conceive of God incarnate subject to the limitations of racial moral ideals.--_R. E. Speer, p. 146._
In general Bahais claim that they and their leaders have been exemplars of love and harmony. Specific declarations of their excellence in this regard have been quoted. M. Abul Fazl[494] writes: "During the long years from the arrival of Baha Ullah in Bagdad to the present day they have not committed that which would disturb a single soul. They have been killed but they have killed no one." Mr. Horace Holley[495] says: "For forty years no judge has had to settle a dispute between them." It behooves us to inquire how the conduct of Baha and his adherents shows up in this regard during the first period of their exile. It is evident that in Persia Baha had no sincere love for his brother Azal, for he planned to secure safety for himself by putting Azal's life in jeopardy. (See Chapter VIII.) It is further plain that early in the exile jealousy, envy and hate manifested themselves, even while Baha was outwardly obedient to Azal. In Bagdad, says Bahiah Khanum, "disharmony and misunderstanding arose among the believers--discord--strife--contention."[496] Therefore Baha went off to Kurdistan. He refers in the "Ikan" to the dissensions,[497] "Such an odour of jealousy was diffused, banners of discord hoisted, enemies endeavoured to destroy this servant,--hardships, calamities and sufferings inflicted by Moslems were as nothing compared with what hath been inflicted by the believers." His opponents say that he wished to introduce innovations, relax the law and put forward on his own account a claim to be a Manifestation and being resisted in this, he "got angry."[498] After they were removed to Adrianople the quarrel waxed hotter. Abul Fazl describes it as one of "interior fires of dissension and jealousy between the rival leaders, far exceeding the jealousy of outsiders.[499] Mohammed Jawad Kasvini says[500] there were "all manner of intrigues, falsehoods and untruths." I have received from a Moslem convert to Christianity an interesting account of conditions then and there. He was at that time a _peesh-khidmat_ to the Persian Minister at Constantinople. He was at Samsun when Azal and Baha and their parties embarked and was introduced to them by Haji Rajab Ali Khan, brother-in-law of my informant. He saw them day by day and became a serious inquirer. Afterwards he went to Adrianople bearing presents to Baha. He found Baha and Azal living in separate rooms of the same house under guards. The two brothers were in dispute over the supremacy, and the _murids_ had been won over by Baha. He narrates, "I entered one day. I heard words of angry disputation and revilings. Yahya said, "Ay! Husain Ali, you are vile! Do you not remember your sodomies? You are defiled. Your wife is a bad one!" Husain Ali answered, "Ay, cursed one! Your son Nur Ullah is not your son but son of Sayid----. You yourself are a sodomite, an adulterer." Such like revilings they hurled at each other. I called Maskin Kalam and said to him, "What are these words and doings? If Baha is true why does he talk so? Why do these brothers revile each other? What a fool I am to come so many miles to hear such revilings from a divinity!" We then went to the room of Ishan. My companion said to Ishan, "Why do they curse so?" I said, "I wish to ask a question." He said, "What is it?" I said, "You say they do not work miracles, but must there not be personal power and influence in words?""[501]