2. Another practice of the founders of Bahaism is _falsifying and changing the documents and texts of their Sacred Writings_, namely, those of the Bab and Baha, according to the exigency of circumstances. Subh-i-Azal made the accusation "that the Bahais had tampered with the Bab's writings to give colour to their own doctrines and views."[405] I pass this by, to notice how they have tampered with their own "Revelations." For example, take Baha's "Epistle to the Shah of Persia." Its original text was published by Baron Rosen.[406] It is embodied by Abbas Effendi in the "Traveller's Narrative."[407] The two do not agree. "Very considerable alterations and suppressions were made in the text by the author of 'Traveller's Narrative.'"[408] "The text has evidently been toned down to suit a wider audience and to avoid giving offense to non-believers."[409] There is also another "Epistle to the Shah" which is contained in the "Surat-ul-Maluk." Its tone is strikingly different. The first is a careful diplomatic document which acknowledges the faults of the Babis, pleads pardon for the past and for religious toleration. It is monotheistic, representing Baha as a humble suffering servant, with no pretense to Divinity. The other "adopts a tone of fierce recrimination towards the Shah, and upbraids him for the Bab's death, saying, 'Would you had slain him as men slay one another, but ye slew him in such a way as the eyes of men have not seen the like thereof and heaven wept over him, and by God, the eye of existence hath not beheld the like of you; you slay the son of your prophet and then are of those who are joyful.'" He excuses the attempt on the life of the Shah, and threatens vengeance[410] on him. These two Epistles to the Shah have been a puzzle to the critics. This threatening, fierce letter seems so contrary to the policy of Baha. An adequate and not improbable explanation[411] would be that one letter was prepared for the perusal of his Majesty and the other for the Bahais, to impress them with the boldness of their prophet. Another example of this is seen in the suppression[412] of part of the "Lawh-i-Basharat" ("Glad Tidings"). Its fifteenth section commands Constitutional Government. When the Tablet was sent to Russia, this section was suppressed by Bahais. The Tablet was published in its mutilated form by Baron Rosen. Expediency, which rules Bahai practice, required that an incomplete "Divine Revelation" should reach Russia.