At the close of the sixth day, God created the first Adam. But one day is with the Lord as a thousand years. Therefore at the close of the sixth millenium or the beginning of the seventh, the second Adam is to appear. We are now at the beginning of the seventh millenium, if we reckon according to the lunar year, which is the inspired mode of reckoning; and so the time is fulfilled for the second Adam to be manifested. Where is the Second Adam to appear? "In the East and not in the West," says the Mirza Sahib; "for from Gen. ii. 8 we learn that God had put the first Adam in a garden eastward. It is therefore necessary that the second Adam should appear in the East, in order to have a resemblance with the first in respect of his locality."

g. Towards the end of his life he began to claim that he was greater than Christ:

I swear by the Lord. . . that the words expressing my dignity revealed from God . . . are far more weighty and glorious than the words of the Gospels relating to Jesus.

My superiority lies in being the Messiah of Muhammad, as Jesus was the Messiah of Moses.1

He also began to carp at the character of Christ, accusing Him of drunkenness, lack of philanthropy and several other such things.

He has not so much to say in proof that he is the Maḥdi, yet a couple of arguments may be noted.

i. There is a saying traditionally ascribed to Muḥammad which runs:

What will be your condition when the Son of Mary shall descend among you, and your Iman from you?

Clearly the Messiah and the Maḥdi are here regarded as distinct personalities, the Messiah coming from heaven, the Maḥdi arising among Muslims. Hence the Mirza translates the passage:

L

1 P. 15.

What will be your condition when the Son of Mary shall descend among you? Who is he? He will be your Iman, who will be born from among you.

This opens the way for his own claims.

ii. He cites the passage from the Koran quoted above1 as a proof that he is the Maḥdi, declaring himself the Burūz or spiritual reappearance of Muḥammad.

3. Apart from these personal claims, his teaching is an attempt to find, amidst the irresistible inrush of Western education and Christian thought, a middle path between impossible orthodoxy and the extreme rationalism of Sir Syed Ahmad Khan.2 He is opposed to jihad, i.e. Muslim religious warfare, and the spirit of the ghāzi, or religious fanatic, as well as to a bloody Maḥdi; and he condemns tomb-worship. He says the Koran teaches that slavery ought to be gradually abolished. He says polygamy, the veiling of women and divorce were permitted by Muḥammad to prevent worse evils.

His sect, which, in organization, is like a Samāj, has its headquarters in Qadian, and is called the Sadr Anjuman-iAḥmadiya, or Chief Society of Aḥmad.

His success shews that he was in some respects an able man, but one can scarcely say more than that. The reasoning which we have given above as advanced in support of his claims is a fair sample of his teaching and of his thought. One might illustrate his scholarship by the puerilities he advanced to shew that Arabic is the mother of all languages. He was probably self-deceived in the matter of his Messiahship rather than a conscious impostor, but one can scarcely believe him to have been honest in all his pretensions and assertions.

He was as eager for disputation as Dayānanda himself, and as violent and unscrupulous in controversy. He was a most 2 P. 92, above.

1 P. 142.

vehement opponent of Christianity. He did not shew the genius for practical organization that his great rival did, but he founded a high school and a few other institutions. He edited two papers, one in the vernacular, the Al-Hakam, and one in English, the Review of Religions, and published large quantities of tracts, open letters, challenges, memorials to Government and such like. The sect has its own regular weekly services and its conferences, like the Samājes.

The likeness of the movement to Persian Babism is very striking, and well worth study.

The whole movement is outside orthodox Islam. Dr. Griswold writes:1

In the numerous fatwas, which Muhammadan Associations all over India have issued against the Mirza Sahib, the strongest words of denunciation are used. Thus he is called Kafir 'unbeliever,' Dajjal 'Anti-Christ,' mulhid 'heretic,' murtadd 'apostate,' kazzab 'liar,' be-iman 'faithless,' dag habaz 'deceitful,' etc., etc. With such epithets as these is the 'certificate' filled, with which Muhammadan orthodoxy has dismissed the Mirza Sahib from its fellowship and service.

His successor, Hakim Nur-ud-Din, was not a man of the same strength and capacity as the founder, yet the sect went forward steadily. Nur-ud-Din died recently, and the community has fallen into two very hostile parties.

The sect has also a branch in Shorapur in the Deccan. A man named Abdulla has been the leader there for many years, but he now declares that he himself is the prophet; so that his followers have fallen into two companies, one loyal to the original founder, and one loyal to Abdulla. Feeling runs very high; orthodox Muslims oppose both parties; and three lawsuits are pending against Abdulla.

4. A member of the sect, Mr. Khwaja Kamal-ud-Din, a

1 Pp. 26-7.

Pleader of the Chief Court, Lahore, began a Muslim Mission in England some two years ago. He settled first at Richmond, but has recently gone to Woking, where he has his office close by the Muhammadan Mosque erected by the late Dr. Leitner, formerly Principal of the Oriental College, Lahore. The chief means whereby Mr. Kamal-ud-Din carries on his propaganda is a monthly magazine called Muslim India and Islamic Review. Lectures are also delivered from time to time in different places. A new English translation of the Koran is being prepared for use in England. Recently, Lord Headley, who for years has proclaimed himself to be more in sympathy with Islam than with Christianity, formally accepted Muḥammadanism in connection with the mission. This accession has caused great rejoicing in the Panjab. Two Moulvies have been sent to England from Delhi to strengthen Mr.Kamal-udDin's hands.

Naturally orthodox Muslims do not quite like to have Islam represented in England by such a heterodox group as the Aḥmadīyas. A pamphlet has recently been written by the Secretary of the Anjuman-i-Himayet-i-Islam1 in Lahore, which violently denounces the mission.

LITERATURE. Mirza Ghulam Ahmad, by Dr. H. D. Griswold, Ludhiana, The American Tract Society, 1902, one anna. The Ahmadiya Movement, by Dr. H. D. Griswold in The Moslem World for October, 1912. Also The Review of Religions, an English monthly published in Qadian, and many little pamphlets. The Unknown Life of Christ, by N. Notovitch, London, Hutchinson & Co., 1895.

6. THE NAZARENE NEW CHURCH

This short-lived organization sprang from the Aḥmadīya movement, but was so different in its teaching that it must be kept distinct.

1 See below, p. 347.

In 1890 Mr. E. J. S. White, a Government servant, then stationed at Kurnool in South India, who was keenly interested in Muḥammadanism, paid a visit to Qadian and was greatly influenced by the prophet. But he could not follow him completely; for as he said in a letter to a friend of the writer recently:

My view of Islam has always been that it is the mere perverted continuation of the Nazarene or Ebionite sect, the immediate community of disciples of our Lord, which contained the descendants of the Lord's brethren and His own disciples, and maintained the pure doctrine derived from Him, having nothing to do with the Gentile churches founded by Paul, in the midst of which it became a heresy and was crushed out of existence.

So he started the Nazarene New Church, seeking to mingle what he considered to be the purer elements of both Islam and Christianity in a Unitarian doctrine. He published a book of prayers in Urdu, so that Muḥammadans might be able to understand their prayers, which is scarcely possible while they use the Arabic. He also maintained the freedom of women and the duty of allowing them to join, under restrictions, in the worship of the mosque. A Eurasian named Snow became a Muḥammadan in Hyderabad, Deccan, in 1892 and became one of White's helpers. In 1893 a number of pamphlets were issued. In these we find it stated that members of the Nazarene New Church should adhere strictly to the Law of Moses "as perfected by our Master Jesus." They are to accept the Gospel of Matthew and some other parts of the New Testament, but not the writings of John or Paul. They are recommended to read the Koran as a perfect exposition of the Unitarian doctrine. Pilgrimage to Nazareth is enjoined as one of the principal duties. The following sentence occurs in one of these pamphlets: