Babism: A Failure
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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.
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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

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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

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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.

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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<l to men
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

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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.

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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

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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

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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

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-- Babism: A Failure (Used by permission of the curator)