# Babism: A Failure *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.* --- > Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Samuel Graham Wilson, Babism: A Failure, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > THE > 2,10 " > 1'11091- > ,z1 > > Missionary Boliol of mo > VOL. IVII. BEl SERIES fOlio 11m OLD SERIBB > > JANUARY TO DECEMBER, 1904 > > EDITOR-IN-CHIEF > > REV. ARTHUR T. PIERSON, D.O. > > ASSOCIATE EDITORS > > REV. J. T. GRACEY, D.O. REV. D. L. LEONARD, D.O. > REV. F. B. MEYER, B.A. > > MANAGING EDITOR > > DELA VAN L. PIERSOl' > > FUNK & WAGNALLS COMPANY > > 1904 > > Digitized by Google > 1904J BABISM: A FAILURE 91 > of supply with our present force of workers. Ten thousand day- > schools could be opened within a month if we had enough teachers > and the money to support them. The Church of Christ has the oppor- > tunity of educating the next generation of Chinese. If neglected now > the opportunity may never ocour again, and the evangelization of China > will be incomparably harder. > 4. Medical work. China's millions, covered with diseases loath- > some to the eye and painful to the sense, have begun to realize the > efficacy of foreign medicine, and welcome the medical missionary to > and home. > 5. Literature. The desire for literature has grown to such an extent > that every Christian press has more work than it can well do, and > twice the number is needed, or the present plants should be strength- > ened and enlarged. " > 6. Work among women. While all that precedes refe!S as well to > the work among women as among men, the degraded position of > woman in Eastern lands makes the opportunity for her elevation all > the more important. Fathers are sending their girls to our Christian > schools in large numbers, and the women who go into the homes with > the Gospel for women were never so welcome as now. > The greatest field in the world is white to the harvest. "Pray ye > therefore the Lord of the harvest, that he would send forth laborer's into > his harvest." Perhaps he will send you, or will ask you to help him send. > > BABISM: A FAlLUR£-1 > BY REV. S•. G. WILSON, TABRIZ, PEBSI.A. > Author of .. Pendan LIfe aad Customs" > > Babism, or Bahaism, proclaims itself a new revelation, and haR > been heralded by some as a great reform. What has it revealed either > of troth or of law? What has it proposed or accomplished in the > way of reform? An examination of Babism will show that neither as > a revelation nor as a reform does it deserve a high place among the > world's religions. > 'fheologically Babism is a chaos of Divine manifestation. It has > developed and set forth certain doctrines of Shiahism-as, for example, > that of the Imams-as manifestations of the Divine attributes and of > the Mehti, and certain tenets of the Ismielis and Sufis as to the in- > carnation of the Divine Will or Reason. In the course of sixty years > leveral claimants to the rank of manifestations or incarnations of God > have risen among them. The original founder, Sayid Ali "Mohammed > (1844), was for three years only the Bab (or Door) of commnnication > with the absent Imam. He then became the Imam Mehti or the > Imam Hussain, then the Nt('1cta or Point of Divine Unity, the center > of the oirole of existence. After his martyrdom in Tabriz, his > > Digitized by Google > 92 TBB KI8SJONA.a'Y .1IVtBW OB THB WORLD [February > appointed successor was Subh-i-Azal or Hazreti Azal (the Dawn of > or the Lord, the In his day there was a "chaos of > Divine manifestations," viz., Hazreti Zahib and Janab-i-Azim and a > number of others. Later (1864) Mirza HuBBain Ali was "manifested" > under the title of Baha-Ullah, the" Splendor of God," and supplanted > his half-brother Azal, who has lately died in Cyprus. The rank > assigned to Baha is evident from a remark made by one of his friends > to me: "He is very God of very God, the everlasting Father." An > enemy has BBid: "Baha is not content with being God, he must needs > be a creator of Gods." Since he "ascended"-that is, left his mortal > body (1892)--his son Abbas Effendi, not content with being" the Son > of God"á and with posing as the Master, Jesus, to Christians, and as > the Imam HUBBBin to Shiah Moslems, is forcing a new schism by intro- > ducing a new revelation and announcing" lam the manifestation of > God. My paps are full of the milk of Godhead; whoever will, let him > come and suck freely!' In these quickly succeeding dispensations, > salvation-BBid to be-is by faith in the manifestation. > We are also asked to believe that the holy angels and prophets > have come to earth. One of my acquaintances is the angel Gabriel, > anotller is Abbas. Baha BBYSá: "Four prophets come with me," > namely, his sons, of whom Abbas Eft'endi is Jesus, Mirza Mohammed > Ali is Mohammed, and the other two are Abraham and Moses. Alas! > _that these prophets hate and curse each other. Alas I that" Gabriel " > should be cursed and persecuted because he refuses to accept the > latest emendations to the revelation. > A J(aleidoacope of ReYeIatioaI > Of this new revelation it be said, as Jacob said of his wages, > have changed them seven times." Not only has the Bab > altered his declaration regarding himself, but Subh-i-Azal made > further changes. "In the hands of Baha," says Professor Browne, of > Cambridge,t "Babism has undergone important modifications, and, > indeed, has become almost a new religion." Abbas gives the kaleido- > scope another whirl and puts many of the books of his father out of > sight. For example, take their relation to Shiahism. The Bab > in the Beyan declares "the substance of truth was confined to the > Shiahs." Baha declared that the Shiahs were always heretics, but > Abbas BByS the were true till they gave the decree for the execu- > tion of the Bab; after that they became infidels. > The books of revelation succeed each other so rapidly as to be > bewildering. The Began and many volumes of the Bab have long > since been laid aside. Manuscript copies of it can beá procured > • Bee "Sacred 1II7Bterlea," p. 74. Chicago,lllOll. > t Author of .. The Episode of the JIab" aud .. The New Risto..,..," and a speclaI authority > OD BabI8m. The quotatlonB of this article and c1tBtioDB of historical facts are mostl7 from > Prot_r Browne'. tranBlatloDl. > > Digitized by Google > 1904] - > BABIaK: A WA.lLUBB 93 > > only at a high price and in ex- > purgated recensions. Baha wrote > many books, and a number of > them were printed in Bombay. > Now all, except the "Ketabái- > Akdas," are let alone, and their > readiug is not specially recom- > mended. It is rumored that Abbas > is now preparing a new revelation > for his followers. This will prob- > ably be adapted for exportation > into the United States! > The Bahais profess to recei \'e > the previous Scriptures, the Old > and New Testaments, and the > Koran. They are very familiar > with them, but use a system of D'JDDI , > •• • (OMBáIáAaam) or AbclDIáBaba. BY ....n .. D Bablat.e > allegonca1mterpretatlon whereby be "looked DpoD ..... IDcarDaUOD 01 8_1.... > they'can be made to mean any. aDd by ADler1C1U1 'oUowen .. CbrW retllrDecl > weartb > thing. Thus, the day of resur- > rection is interpreted as the day in which a founder of a new dispen- > sation was manifested. The resurrection of Jesus is called the time > when the mission of Mohammed began. The prophecy that Christ > will "come in the clouds" is iná > terpreted to refer to ilis human- > ity, which conceals ilis divinity > as in a cloud. • > What the Bahais believe abou t > the future life is a puzzle. I have > asked several men who have known > the Bahai manifestations. and > who have read their revelations, > and one said : "In the last analysis > they reject the future life." An- > other said : "They believe in the > transmigration of souls." A fer- > vent Bahais of the old school > said: "We believe in a future state > so unthinkably ecstatic that if its > joys were now rEl\'cale IURU .Ow...&D ALI they would commit suicide to > (GMBáI.Akbar). al0DDger IOD 01 Saba Ulla, wbo hasten their entrancc in to it." > malDtalDa bIa (alber', ,upremacy > The subject remains obscure to > European investigators. After twenty years of questioning them, I > believe they have no definite teachings on the subject. Some believe > > Digitized by Coogle > 94 THB 108810NARY REVIEW OB' THB WORLD [February > > in a future paradise, others in" rijat," or return, to earth as men. > Certain it is, however, that they reject the doctrine of the resurrection > of the body and of the day of judgment. > Babism not only does not claim for its founders the power to work > miracles, but they reject those of Christ and of the prophets. One of > their preachers strenuously argued with me that Christ did not give > sight to physical eyes, but simply opened the eyes of their understand- > ing. He did not raise the dead, but simply" awakened the dormant > spiritualities of mankind." A section of the Tarikh-i-Jadid is > devoted to the denial and refutation of miracles. A blind man in > Teheran sent to Baha, praying that his eyes might be opened. He > received aJlllwer that it was for the glory of God that he remain > blind. The Bab, at his examination in Tabriz, was asked to restore > the sick Mohammed Shah to health. He replied: "It is not in my > power, but I can write two thousand verses a day. Who else can do > that P" Thus he appealed not simply to the quality of his > as did Mohammed, but also to its quantity as a proof of his manifes- > tation. He is said to have composed a million verses, but critics find > them faulty in style and grammar, and painfully obscure. In like > manner manes, in old times, painted pictures in his book, and appealed > to them as a proof of his inspiration. > NiaeteeD the Sacred H_ _ > This new dispensation makes much of the symbolism of numbers, > especially of the number 19, which is the sum of the numerical value > of the letters of the Arabic word 1Jakid (unity), and is also the number > of letters in " BiMn ullak ir rakman ir rakim" (In the name of God, > the compassionate., the merciful). Had the founder been content with > making a new alphabet of 19 letters, and a new script which nobody > uses, and with choosing 19 chief disciples, whom he named by the 19 > letters, and with dividing the new revelation into 19 books of 19 chap- > ters each, we should have regarded it all as a harmless lancy; but > when he builds the calendar on this number, it makes us certain that > the God of Babism is not the God of Nature. A month of 19 days > corresponds to nothing in heaven above or on the earth beneath, and > 19 snch months still leave four or five intercalary days to make up the > solar year. Nineteen new names are revealed for these days, each > being an attribute of God, the same serving for the months. A BMred > cycle is 19 years, after which period the furniture of every house > should be renewed. According to this rule, I saw a strict Bahai dis- > pose of a carpet softened with age and buy a new one with glaring > colors. The year is made to begin with the vernal equinox, in accord- > ance with the sensible habit of the fire-worshipers, and. from this date > the Bab and Baha both fix their manifestations. Lately the number > 9 (the som of the letters of Baha) is being treated as more sacred than > the nomber 19. > > Digitized by Google > 1904] BABIS.: A FAILURE . 95' > > Such are some of the doctrines and peculiar ideas of the Bahais. > Where is their superiority over Christianity or Islam P In what are > they even origin&l, and where is their utility? The number 19 was > already regarded as the number of the Divine Unity by the Persian > mystics, and especially by Sheiph Muhiyyu-i-Din, a Sufi teacher of the > twelfth century. The Zoroastrians had named the months for the > angels. 'fhe titles. "Bab" (Door) and "Baha" (Light)-have > been frequently used. Not to speak of Him who said "I am the > door" and" I am the light of the world," there are four celebrated > Babs of the. Imam Mehti in Shiah history, and 'a pseudo Bab wasá > pnt to death in the tenth centnry. The symbolism and incarnations, > or manifestations, are nothing new in Persia. They are found > among the Ismielis, Assassins, Ali-Allah is, and others. The veiled > prophet Mukanna and Babak and numerous pretenders have declared > themselves God. Persia never lacks for an incarnation or two. > One of these, of the Ali-Allahi soot, arrived in 'l'abriz some years > ago, and made an appointment to visit me at three o'clockin the after- > noon. My samovar was set to boiling, and I awaited his arrival. Bnt > he failed to keep his engagement becanse the governor-general, the > Amir-i-Nizam, heard of his presence in the city, and this God fied, > forgetting to send word that he could not fnlfil his engagement. The > Mutazilites rejected miracles, and some of them taught, as do the Ali- > Allahis, the transmigration of souls. In the denial of the resurrection > the Bahais have many predecessors. The.Persian Mani, the founder of > Manicheism, annonnced his mission at the age of twenty-fonr, as the > Bab did, and on the Festival of Noruzako he invented a new script > and named his books after the letters of the alphabet; he also objected > to miracles. Thus, Babi ideas have no more a claim to originality > than to truth. > ......... IUtaaIIatIc: SpIrit > U we tnm from doctrines to rites and ceremonies, we do not see > any adequate reform of Moslem ceremonial law. The outward forms, > such as prayer, fastinf; pilgrimage, circumcision, etc., were explained > allegorically by the Bab, but Baha has laid down a ritual on the same > old lines. In most ceremonies there is only a slight modification, bat > no essential difference, from Islam. Like other Oriental religions, it > prescribes rules and minute regulations, instead of stating principles > of worship like Christianity and leaving their application to the > believing conscience. > Babism appoints three times a day for prayer with 9 Rakas > (sections) instead of the five times a day of Islam with 17 Rakas. > There are no public prayers, and no prayers at funerals. In Islam > devotion is a strong point, formalism is its weakness. Babism > lessens the amount of devotion, without getting rid of the formalism. > The Bahais wash the hands only before prayers, not the arms and > > Digitized by Google > 96 TBB J08SIONABY BBVIBW Oll' TBB WORLD [February > > foot, ai Moslems do. The Moslem rosary has 100 beads, the Bahai > only 95 (19 X 5). On rising the Bahai should say "Allano Abka" (God > of lights, the title of Baha) 95 times, hoping to be heard for his vain > repetitions. same words are prescribed to be said on beginning a > meal or any business, or as a greeting, just as the Moslem says" Rilml > 'ullan" (In the name of God), or "Salaam alakum" (Peace be to > you). A prayer is &180 prescribed to be said at the time of washing > the hands apd face. > Ae a fast, Babism substitutes the last month of their year, > named Ala, of 19 days, for the 30 days of Ramazan. As Christians > have carnival week before' Lent, following by Easter rejoicings, and > Moslems have the Oruj Bayram, 80 the Bahais have five days of feast- > ing before the fast, and Noruz following. Noruz is consecrated, and > its ceremonies prescribed with religious sanctions. The ordinance of > f&l!ting says: "Thus ordaineth the Lord of men: abstain from eating > and drinking from dawn to sundown." This abstinence includes > smoking, aB among Moslems. The same exceptions are made as in the > Koran--..:that the traveler, the sick, and pregnant or nnrsing women > are excused. The question na.turally arises: if obligatory fasting is > good, why reduce the time from 30 days to 19; if reform is the watch- > word, why not have the liberty of the Gospel? > Pilgrimage is retained in this so-called new revelation, and its > devotees are encouraged to seek a local sanctuary. Accno (Acre), in > Syria, by an undesigned ordllring of the Sultan of Turkey. becomes > the shrine. Here Baba was in exile, and is buried, and his tomb, I > understand, is in the custody of Mirza Ali, a younger > brother and riva.l of Abbas Effendi. Hence the latter, not to be behind > in this, has transferred to Accho, under his own charge, the body of > the Bab, which was thrown to the dogs in Tabriz, and afterward car- > ried to Teheran and buried there for more than half a century. > Besides Accho and the various mashads or martyr-places, the Bab's > house in Shiraz and Baha's in Bagdaci, as the places of their manifes- > tations, are held sacred. > Babiam aad Womaa > Let us PaBS to the test question of how Bahaism treats women. It > is not great praise to say that in this there is an advance on Moham- > tho it is far behind Christianity. I have seen no evidence > that Babi doctrine teaches communism of wives. Incidents leading > to this conclusion may doubtless be credited to the sinners among the > Babis. Babism forbids temporary marriage and concubinage and > polygamy, which are allowed by Shishs. It allows bigamy, however. > Baba had two wives at one time, by each of which he had children. > When Abbas' mother died, he again joined a "partner" to his remain- > ing wife, thus being a bigamist twice over. The" branches" (broth- > ers) w.ho are now quarreling are from differellt mothers. Marriage > > Digitized by Google > 1904] .A. NEW BECT IN INDIA 97 > > among Bahais is on a low Oriental plane. Divorce is allowed at the > option of the husband, even for frivolous caU£38, such as a quarrel. > The parties are recommended not to marry inside of a year, that, if > pOBBible, their hearts may be reconciled. The dowry the divorced > wife is a mere pittance of 19 miscals of gold (about '50) in the > city, and 19 miscals of silver (*2.00) in villages. If the husband > leaves home and neglects to send word or means of support to his > for one year, she is free to marry another man. Early marriages > are discountenanced. > Women are secluded in the harems alld from the society of men, as > among ordinary Moslems. The historic case of Kurrat-ul-Ayn, Df > Kaerin, is a solitary exception. She has had no successors. Even she > ordinarily delivered her lectures from Behind a screen, and only occa- > sionally let her veil fall aside in the presence of men when carried > away by her enthusiasm. Bahais do not seem to approve of her con- > duct. Several Bahai families with whom I am acquainted are allow- > ing their daughters to grow up without learning to read, tho thl) > fathers are teachers and are educating their sons. . > Bahaism, from this view of its doctrines and rites, appears to be > simply a Mohammedan sect, with no special superiority to other > Mohammedan sects of past ages. > (To be concluded) > > . A NEW SECT IN INDIA > BY J. )(uBRA Y KITCHELL, LL.D. > Author of .. HlDdulam. Past and Preaent .. > > "Videa tumuitum indies tmm£ltuosiu8 tumultuentem." So said > in quaint but vigorous Latinity, when his hot battle with Rome > was threatening to become still hotter. Even so may we now say > regarding work in the miBBion field of the East. > There is at present a great and growing restleBBness among the fol- > lowers of the chief Oriental religions. Even Buddhism, which seemed > until of late quite asleep, is, in Ceylon at least, arming in self-defense. > Still more distinctly is Hinduism awaking. We have the Brahmo- > Somaj in its various branclies and offshoots, and the newer and more > active Arya-Bomaj. We have also a new departure in the case of those, > not few in number, who seek a purified religion,' but who for the most > part hold that they can sit at the feet of Christ, drinking in llis pre- > cious teaching, and yet remain in the Hindu religion. " Come out, > and be ye separate." This is, to a Hindu, perhaps, the most startling > of all the Divine commands. Mohammedanism is not less agitated > than Hinduism. The Babi sect in Persia is by no means extinct, > altho for a time it seemed as if the creed had becn quenched in blood. > > Digitized by Google > 1904] INDEX 965 > PAOlO PAOlO > > Auaherat Collep Miaaionaries. . . . . . . . . .. S45 Bible in Turkey, Power of the .......... 389 > Anclo-Frenah Treaty .......... : . . .. . .. 468 - Land. Mi..ion Aid Society ........... 952 > Annam, Mil8ioDs in. . .. . . .. .. . . .. . . . .. 392 - Nath'e FeaJ' ofthe. .. . . . . . . . . . . . . . .. 799 > Anti-Lynching eru-Je in the South ..... 466 - RWlAia and the ..................... 310 > An\i-&loon Movement, EditOl'iaI. . . . . .. 69 Bible Societieo. American ............ 39.707 > Appeals, lo'raudulent. . . . . . . . . . . . . . . . .. 640 - Society and John Bull ............... 308 > Appal, The Beet Mi88ionary. . . . . . . . . . .. 160 - - and the Revision •................ 626 > ARABIA, A New Station at Kuweit .. 708 - - BritiMb Donations. . . . . . . . . . . . . . .. 468 > - Cholera in ...••.................... 633 - - Centenary. Editorial. ............ 379 > - Method. of Work in Yemen (b), J. C. - - Work, BritiMb and Foreign (a). > Y0UIIIi. . . . • . • . • . . • . . . . . . . . . . . . .. 736 Florence Klickmann. . . . . . . . . . . . . .. 29 > - The Gospel in.. .. .. . . . . . . . . . . . . . . .. 162 - Teacheno' Training School. . . . . . . . . .. 626 > Arctic (Alaeka, H.....:.W I •. ) ... ......... 386 - The. in India. Geo. H. House (a> . . . . .. 286 > Arithmetic of Heaven (a), H. C. Leee ••••• 776 - Tran.lation of BiMop ...oky 6.16 > Armenia (TtrieJI), F.nerum College - Work in Braail.. .. . . . . . . . . . . . . . . . .. 228 > Bumed •..•...................... 233 Bibles in theJapan_Army ............ 474 > -lIarput, Trouble at.. . . . . . . . . . . . . . .. 233 - Not Allowed to F.nter Persia. . . . . . . .. 71 > - Rumors of M _... in.....•........ 788 - in the Celebes lalande. . . . . . . .. tOO > - The Friend. of.. . . . . . . . . . . . . . . . . . .. 89 Bieoenthal. Joachim. R. H .............. 006 > Annenian Ma88aCJ'IIII, InV88tipting .... " 789 Bishop. Mi.. I. B .• Death of........... " 880 > - - Reported ....................... MO Blind. Mi""ionary M....ine for the ...... 870 > Annenian's Beq_ts to Mi""ions ...... " 786 Blindness in Mi..ion8, EditOl'ial ......... 702 > Arnot, F. S. EditOl'iaI.................. 461 BU"". Daniel. Statue to ................. 632 > Arnot, Fred S .• The Work of (a). A. T. BOOKS, NEW ..... 64.224.384.624.864,944 > PierllOll..... .. . . . . . . . . . . . . . . . . . .. 166 - After a Hundred years .............. 864 > Artist'. Picture ofa DyinaChurnh ....... 937 - A Hundred Years of Mi..io08. D. L. > WhyRin... AreWomin ......... 872 Leonard ......................... 64 > AUSTRALIA, Civilising Without Chris- - At Our Own Doors. S. L. ....... 544 > tianity in ...................... " 639 - Better New York. W. H. Tolman ...... 704 > - Dark Comera of.. . . . . . . . . . . . . . . . . .. 319 - By Order of the Prophet. Alfred Henry 142 > - Petition from Ialandeno in ............ 659 - Capt. Allen Gardiner................ 704 > Australian Aboria:ines Decatlent. . . . . . . .. 959 - Child Life in Many Lands. H. Clay > - Miaeion to South America. . . . . . . . . . .. 629 Trumbull .............•.......... 144 > Austria. Loa VOIl Rom in•............ " 962 - Child Life in I\liMion Lands. R. E. > Babiam, A Failure (a). S. G. WilBon ....91.207 Diflendorf. . . . . . . . . . . . . . . . . . . . . .. 464 > Bahaism (BabUtn).................... 91 -CbildrenoftheFo"",t.C. R. Youn•... 864 > Baptist Convention at Cleveland. . . . . . .. 692 - China Martyrs of 1900, E. C. Forsyth .. 784 > - Forward Movement ............... " 625 - China's Book of Martyrs, Luella Miner. 223 > - Home .. i88ion...................... 66 - Development of Mu.lim Theology. D. > - Miaaionary ......ine. Centenary.. . . .. 146 B.McDonald ..................... 784 > - Southern S _................... 546 - Dr. Bamado. J. H. Babb ............. 464 > Baron David and the Jews. F..ditOl'ial ..... 220 - Dux Cbristus. Wm. E. Griffis ......... 943 > The Apoet\e to the (a). James I. - EvanKeliam, G. C. Morgan ........... 864 > Good ............................ US - Evolution of My MiMion Views ....... 383 > Baynao. Alfred H.. . . . . . . . . . . . . . . . . . . .. 631 - Fifteen Years Among the Topknot.. > Beirut CoJlep, Model at St. Louis ....... 626 Mrs. l'nder... ood ............... 332.382 > - 4 Press ............................. 871 - Fifty MiMionary Stories. Belle M. > Belsian Treatment of Konco Natives (a). Brain ........................... 224 > E. D.Morel ...................... 672 - Flight for Life. Ju. H. Roberto ..... " 144 > Believe in Mi88ione. How to. • • . . . . . . . . .. 160 - For Chri.t in fáuh-Kien .............. 864 > Benin. The City of Blood. (b) James - Famous Mi""ionariee of the Reformed > JohDIIton. . . . . . . . . . . . . . . . . . . . . . .. S28 Church. J ..... J. Good ............... 224 > Seq_t. to Mi""ion.. . . . . . . . . . . . . . . . . . 68 - Handbook of Modem Japan. Ernest > Berea CoIlep. A Blo... at.. . . . . . . . . . . . .. 305 Clement. . . . . . . . . . . . . . . . . . . . . . . .. 223 > - - and it. Mi88ion8 (a). D. L. Pierson .. 416 - Hi«her Hindui"", in Relation to > Bedin Mi88ionary Society.. . . . . . . . . . . .. 787 Christianity. T. E. Slater ........... 222 > Desant. "rs. on Idolatry ......•........ 562 > Bible (A.....neall. BritisA) . . . . . . . . . . . . . . 39 > -HoldingtheRopes, BelleM.&&in .... 784 > - Indian and Chri.tian Opportunity. H. > - Am.-iean Indian. .... . . . . . . . . . . . . .. 387 P. Beach.. .. .. .. . . . . . . . . . . . . . . . 303 > - and the Mi88ionary (a). J. T. G..-y ... 117 - India'. Problem, KriMna or Chru.t. J. > - for Queaha Indian8.. . . . . . . . . . . . . . .. 787 P. Jon............................ 144 > - in India. • • . . .. . . . . . . . . . . . . . . . . . . .. 709 - In Famine Land. J. E. Scott .......... 303 > - - Japan ...•...................... 876 -Islam and the Oriental Churches, W. > - -lAtin America (a). G. F. Arm8. .. .. 768 A. Shedd ........................ 883 > > Digitized by Google > > — *Babism: A Failure (Used by permission of the curator)*