[6] "Bahai Proofs," pp. 94, 109. [7] "My Visit to Acca." [8] "The Reconciliation of Races and Religions," pp. 155, 159. [9] "The Reconciliation of Races and Religions," p. 181. [10] "Life of Abbas Effendi," p. 100. [11] "Three Questions," p. 22. [12] Page 42. [13] Page 64. [14] "Martyrdoms in 1903." [15] _Jour. Roy. As. Soc._, p. 501, 1889. [16] Page 109. [17] R. E. Speer's "Missions and Modern Hist.," pp. 157, 181. II The General Claims of Bahaism The conception on which Bahaism bases its claim is false. Truth does not grow old, nor is it possible to change the religion with the growth of the race. A universal religion must present truth in a form that will reach men in every stage of civilization, for the reason that in every period of the world since the dawn of history there have been simultaneously men in every stage of intellectual development.--_W. A. Shedd in "Miss. Review of the World."_ It (Bahaism) has not enough assurance of personal immortality to satisfy such Western minds as are repelled by the barren and jejune ethical systems of agnostics, positivists, and humanitarians who would give us rules to regulate a life which they have rendered meaningless.--_Professor Browne in Phelps' "Life of Abbas Effendi," p. xviii._ The essence of being a Bahai is a boundless devotion to the person of the Manifestation and a profound belief that he is divine and of a different order from all other beings.--_Professor Browne, Art. "Bab" in Ency. of Religion and Ethics._ The claims of Bahaism are many and varied. They cover a wide range. I will first consider its general claims and of these the most significant.