A Classic of English Literature Was Born on This Day in History: April 25, 1719

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“All our Discontents about what we want, appeared to me, to spring from the want of Thankfulness for what we have….‘Tis never too late to be wise.” — Daniel Defoe, Robinson Crusoe (1719, 1868), pp. 131-132, 178

The classic tale of Robinson Crusoe by Daniel Defoe was first published on April 25, 1719. Supposedly inspired by the real-life experiences of castaway Alexander Selkirk, Defoe’s novel pioneered the literary genre now known as the Robinsonade.

While the story of Crusoe’s adventures on the island and his later travels all around the world are legendary, the life of the author is in many ways just as intriguing, as James O. Murray tells us in The Author of Robinson Crusoe (1890). Daniel Defoe (1660-1731) lived through tumultuous times in English politics, and used his pen to craft some of the most memorable stories in English literature, often with a satirical wit biting enough to land him in prison. He was a Protestant dissenter who seems to have borrowed the last name of his protagonist from his friend and classmate, Puritan Timothy Cruso, author of God the Guide of Youth (1695), a sermon whose passages in some cases are mirrored in Robinson Crusoe.

I am monarch of all I survey,
My right there is none to dispute;
From the centre all round to the sea
I am lord of the fowl and the brute.
O Solitude! where are the charms
That sages have seen in thy face?
Better dwell in the midst of alarms
Than reign in this horrible place.

There's mercy in every place,
And mercy, encouraging thought!
Gives even affliction a grace,
And reconciles man to his lot. — William Cowper, Verses, Supposed to be Written by Alexander Selkirk, During His Solitary Abode in the Island of Juan Fernandez (1793)

An 1820 edition of Robinson Crusoe was published in Latin by Joseph P. Engles, author of the Catechism For Young Children. As a young man, Timothy Flint “was extravagantly fond of books of voyages and of travels. He disliked the cities and delighted to imagine himself in the position of Robinson Crusoe” (Timothy Flint: Pioneer, Missionary, Author, Editor, 1780-1840 [1911], p. 33). Robinson Crusoe was a favorite read of the future pastor of the Old Pine Street Presbyterian Church in Philadelphia, Thomas Brainerd (Life of Rev. Thomas Brainerd, D.D., For Thirty Years Pastor of Old Pine Street Church, Philadelphia [1870], p. 21). Missionary William P. Alexander once visited “Juan Fernandez, the famous residence of Alexander Selkirk, alias Robinson Crusoe” in 1832 (Mission Life in Hawaii: Memoir of Rev. William P. Alexander [1888], p. 31). Southern Presbyterian minister and author F.R. Goulding was directly inspired by Defoe to write Robert and Harold: or, The Young Marooners on the Florida Coast (1852). W.G.T. Shedd’s edition of the works of Samuel Taylor Coleridge (Vol. 4 [1856]) includes Coleridge’s notes on Robinson Crusoe. Thomas Smyth wrote of the literature he enjoyed in his youth, remarking that “Robinson Crusoe was a great favourite” (Autobiographical Notes, p. 11, [1914]). Henry H. Jessup reports sharing an Arabic translation of Robinson Crusoe with a gentleman in Fifty-Three Years in Syria, Vol. 1 (1910). James F. and Harriet H. Holcomb wrote of the influence of Robinson Crusoe in their missionary experiences in In the Heart of India; or, Beginnings of Missionary Work in Bundela Land (1905), pp. 186-187.

These are but a fraction of the known references to this literary classic among Presbyterian authors at Log College Press. A book whose influence has spanned the globe and inspired millions is worthy of remembrance on this day in history. Happy birthday, Robinson Crusoe!

19th century American Presbyterians on the Bahá'í Faith

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It was in the middle of the 19th century that the Baháʼí Faith was founded in Iran (then known as Persia) by the Báb and Baháʼu'lláh. It was not until the 1893 at the World’s Fair held in Chicago where Henry Harris Jessup, through a paper read at the World’s Parliament of Religions, first brought attention to the words of Baháʼu'lláh in America.

The Baháʼí Faith arose in the context of Islam but it conceives of the founders of all major world religions as being sent from God, culminating in the Baháʼu'lláh, who died in 1892. It teaches, among other cardinal principles, that there is an essential unity and harmony among all religions, and all peoples.

Jessup was an American Presbyterian missionary to Syria / Lebanon, who was one of earliest to encounter the Baháʼí Faith. He concluded his 1893 paper with an optimistic assessment:

In the palace of Behjeh, or Delight, just outside the fortress of Acre. on the Syrian coast, there died a few months since a famous Persian sage, the Babi saint, named Behá Allah — the "Glory of God" — the head of that vast reform partv of Persian Moslems, who accept the New Testament as the Word of God and Christ as the deliverer of men, who regard all nations as one, and all men as brothers. Three years ago he \\a> visited by a Cambridge scholar, and gave utterances to sentiments so noble, so Christ-like, that we repeat them as our closing words:

“That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should he strengthened; that diversity of religion should cease and differences of race be annulled; what harm is there in this? Yet so it shall be. These fruitless strifes, these ruinous wars shall pass away, and the' Most Great Peace' shall come. Do not you in Europe need this also? Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind."

Yet, in his 1910 autobiographical memoir Fifty-Three Years in Syria, Vol. 2, p. 687, his perspective of the Baháʼí Faith (which he terms “Babism”) had changed:

I can understand how an intelligent Moslem might be attracted to Babism, on account of its liberality towards other sects, as contrasted with the narrow conceited illiberality of Islam. But I cannot understand how a true Christian can possibly exchange the liberty with which Christ makes us free and the clear, consistent plan of salvation through a Redeemer, for the misty and mystical platitudes of Babism.

The following is a brief list of resources currently available at Log College Press by American Presbyterians who addressed the claims of the Baháʼí Faith.

  • William Fred Galbraith: 1) Babism or Behaism (1906);

  • Francis J. Grimké: 1) 1918 correspondence between Grimké and Joseph H. Hannen, an American Bahá'í in The Works of Francis J. Grimké, Vol. 4, pp. 209-211;

  • Henry Harris Jessup: 1) The Religious Mission of the English Speaking Nations (1893); 2) The Babites (1901); 3) Babism and the Babites; and 4) Fifty-Three Years in Syria (1910);

  • Robert McEwan Labaree: 1) Review of Horace Holley, Bahai, The Spirit of the Age (1922);

  • John Haskell Shedd: 1) Babism — Its Doctrines and Relation to Mission Work (1894)

  • William Ambrose Shedd: 1) Bahaism and Its Claims (1911);

  • Samuel Graham Wilson: 1) Bahaism (1914); 2) Bahaism an Antichristian System (1915); 3) The Bayan of the Bab (1915); and 4) Bahaism and Its Claims: A Study of the Religion Promulgated by Baha Ullah and Abdul Baha (1915).

The Bahá'í Faith rose significantly in popularity in America in the 1960s, but the impressions, particularly by missionaries to the Middle East, provide a fascinating insight for us today into how earlier American Presbyterians viewed this 19th century religion.

Note: This writer was at one time a Bahá'í, before he was saved by Jesus Christ, by the grace of God.