Mitteilungen des Österreichischen Staatsarchivs 41. (1990)
BEVERIDGE, Kent D.: „Worthy Representative of Europe“. Anton Graf Prokesch von Osten
Kent D. Beveridge at his residence on 6 January of the same year he learned from a guest that Bahá’u’lláh, „der heutige Báb“, was interned in Adrianople29). He records in his diary that his guest, Comte Bochechounard, the French chargé d’affaires in Tihrán, „spricht viel über den Bábismus“30). Pro- kesch-Osten broached the subject of the „Báb“ [Bahá’u’lláh] and the „Bábí“ religion at his next audience with ‘Ali Pasha on 8 January and recorded that ‘Ali Pasha spoke of Bahá’u’lláh as „un homme d’une grande distinction, d’une conduite exemplaire, d’une grande modéra- tion et de formes les plus dignes“; he expressed the opinion that the Bahá’í teachings deserved great respect as they cleared away certain anomalies which Islám had taken from the Judaic and Christian teachings, such as the struggle between good and evil in which God, the Omnipotent, is nevertheless powerless against evil, or the concept of eternal punishment. From a political point of view, however, he maintained that these doctrines were unacceptable both in Persia and in Turkey, as they upheld the sovereignity of the Imámate. ‘Ali Pasha added that this view was the origin of the centuries-long dispute between the Shfihs and the Sunnis, but noted at the same time that the Shfih government in Persia had since abandoned the position which the Bahá’ís were now championing31). Prokesch-Osten, intrigued by all that he had Prokesch-Osten is impressed with „the explanation of evil as the sole result of the recession of the emanation from its source“. This doctrine „seems to me to be more worthy, more exalted than everything that has been previously said by any philosopher or founder of a religion“. „The teaching with regard to the prophets pleases me infinitely, as it is conciliatory and completely excludes all fanaticism.“ 29) „The present-day Báb“. Bahá’u’lláh announced in 1863 that he was the prophet foretold by the Báb. The majority of the Bábís accepted Bahá’u’lláh’s claim and gradually became known as „Bahá’ís“, i. e., followers of Bahá’u’lláh. Although Prokesch-Osten and Gobineau, following a wide-spread misconception, referred to exiles in Adrianople as „Babys“, this paper will give them their correct name to avoid misunderstandings. 30) Diary entry, 6 January 1866: „spoke a great deal about Bábism“. 31) Diary entry, 8 January 1866, and Prokesch-Osten to Gobineau 10 January 1866 Correspondance 288f.: „as a man of great distinction, exemplary conduct, great moderation, and extremely dignified demeanor.“ The successorship of Muhammad constitutes a major area of difference between ShPih und Sunni Islám. The ShPihs believe that Muhammad designated his son-in-law, ‘Ah', to be the Imám, or leader, of his people. The Imámate was hereditary: each Imám was to appoint his successor from among Muhammad’s lineal desendants. The Sunnis, on the other hand, uphold the Caliphs (from khali- fah, meaning ‘successor’ or ‘vice-gerent’). The first Caliphs were elected from among the companions of the Prophet, but the Caliphate soon became appointive, leading to the formation of dynasties. Cf. Dwight M. Donaldson The Shi’ite Religion: A History of Islam in Persia and Irak (London 1933); Moojan Momen An Introduction to Shi'i Islam: The History and Doctrines of Twelver Shi'ism (Oxford 1985); and Balyuzi Course of Islam. As the Bahá’í religion confirms the legitimacy of the Imámate, Ottoman officials felt that the Bahá’ís would deny the authority of the Caliphate. However, Bahá’u’lláh had charged his followers not to interfere in partisan politics and to render obedience to any just 144
