174:
was due to their own efforts. The failure of the others was often caused by lack of finance, natural disasters or deficient personnel, factors Booth could not control. However, some institutional failures arose from Booth's weaknesses including his restlessness and his inability to compromise with any lack of commitment by his colleagues or the failures of society. By 1896 Booth's disagreements with his colleagues over finance, doctrine and especially
African independence led to him ending of his associations with the Zambezi Industrial Mission and the Nyasa Industrial Mission. In March 1896, Booth married his second wife, Annie née Watkins, during a short visit to Britain. She accompanied him to Central Africa, where their daughter, Mary Winifred, was born in 1898.
138:, Australia, where he became a successful businessman. His business success helped to develop his later views on self-reliance and the economic basis of missionary work. From 1886, Booth became more active in his local Baptist Church and more fundamental in his beliefs. In 1891 he was challenged by an atheist to practice what he preached, to sell all his goods and go to preach the word. He sold his business and, in July 1891, he agreed to become a missionary in East Africa. Despite the death of his first wife, Mary Jane, in Melbourne in October 1891, he left Australia with his two young children and started his missionary career, choosing to work in Africa. He aimed to set up the type of self-supporting Baptist mission that
170:, and within a year a significant acreage of that crop was being grown. Before 1896, Booth made no dramatic calls for political or social change: he was more concerned with establishing and running the missions and raising financial support in Britain. However, his experiences during this period increased his awareness of colonial issues. This was to influence his later advocacy of Africa for the native Africans instead of for Europeans, a view unpopular with colonial authorities and most European missionaries of the time.
162:. As the mission needed to become self-supporting, Booth decided to locate it close to the existing commercial centre and market of Blantyre. Although the foundation of the Zambezi Industrial Mission is often dated from 1892, the land for the mission was purchased in 1893 and its main buildings came into use in 1894. Booth also founded the Nyasa Industrial Mission in 1893, the Baptist Industrial Mission in 1895 and several others in later years. He organised or supported several other schemes with similar aims including the
322:, in a few months in late 1908 and early 1909. These activities led to his deportation. The other evangelists generally returned in 1909 and 1910, initially to set up Watchtower congregations but, after an inspection visit by an American Watch Tower Society official in 1910 considered their sabbatarian practices unacceptable, they formed an independent Seventh-day Baptist church, which Booth supported financially and with Adventist books. Other sections of the indigenous Watchtower movement after the 1910 split became the
300:, who was living in South Africa, in Cape Town in 1907, and instructed him in a mixture of Booth's sabbatarian beliefs and Watch Tower Society doctrines in preparation for Kamwana's missionary work in Nyasaland. Between 1906 and 1909, he brought at least seven trainee evangelists from northern Nyasaland. Booth instructed them for periods of four to eight months and taught them a mixture of his own
369:. Their relationship with the Watch Tower Society was short and superficial." Booth's teachings included advocating for social change, in contradiction to the Watch Tower literature he distributed. Particularly in the case of Booth, who had a three-year association with, was appointed as a missionary by and financed by, Watch Tower, these comments appears disingenuous and misleading.
385:
He was allowed to return to South Africa in 1919, to live in the house his younger daughter, Mary
Winifred Booth Sales, had built some considerable distance from Cape Town, which discouraged him from any active involvement in African affairs. Booth's second wife died there in 1921, and he married his
173:
Although he began a number of institutions some of which, including the
Zambezi Industrial Mission, survive today as the missions or local churches in Malawi, other institutions he founded failed. After setting these institutions up, Booth usually did not remain with them for long, and their survival
349:
Booth predicted that by 1914 Europeans no longer would rule Africa, but that there would be democracy, African self-rule and unity with
American Blacks. These teachings, his criticism of taxation, and the suspicion of Booth because his associate, Elliot Kamwana, had been arrested and deported from
304:
beliefs and Watch Tower
Society doctrines. Upon their return to Nyasaland, Booth's own role was limited to sending them monthly payments and bibles and other literature provided by the Watch Tower Society . Booth preached his doctrine of Africa for the Africans in public in Cape Town, which gained
242:
in Cape Town in 1902, Booth went to the United States and convinced the
Seventh-day Adventist church of Plainfield, New Jersey to fund the establishment of a mission near Blantyre. This mission, originally called Plainfield mission and later renamed Malamulo, was on the site of the Seventh Day
210:
for the
Seventh Day Baptists. This was named after the Plainfield Seventh Day Baptist Church in New Jersey which had funded it. In 1900 Booth succeeded in establishing a short-lived institute to produce African leaders for the Seventh Day Baptist Church. Two years later, the institute was
377:
In 1915, Booth produced a
British African Congress petition, demanding that educated Africans should have the same political rights as Europeans, and was again deported from South Africa in October 1915. Over the next few years in England, he was involved in pacifist protest against the
243:
Baptist mission established by Booth, which the
Seventh-day Adventists purchased. Booth's stay with the Seventh-day Adventists at Malamulo mission ended after six months, as his colleagues did not accept his radical views, and criticised him for their political implications.
337:
mission but left in 1908 when he was refused ordination. He joined Watch Tower in 1908 and received funding for his activities from Booth until Booth was deported in 1909, and he became a
Seventh-day Baptist in 1910. Joseph Booth and Charles Domingo edited a periodical, the
295:
As Booth was banned from returning to Nyasaland, he went in 1907 to Cape Town, where he planned to train African evangelists to establish largely independent churches in their home areas that would be only loosely overseen by Booth and financed from America. Booth again met
126:, but by the age of fourteen Booth questioned his father's religious beliefs and, as he could not live with those beliefs, he left home. Over the next few years, Booth educated himself through extensive reading and, before he was twenty, he turned to the
305:
him some notoriety. He combined Watch Tower millennialism with an insistence on the seventh day: this ultimately led to his expulsion from the Watch Tower Society in late 1909, after Russell had tried to convince Booth to stop his seventh-day preaching.
386:
third wife, Lillian in May 1924 when he was 73 and she was about 49. Booth and his third wife later returned to England because of his ill health and because Booth's contacts with Africans were attracting the attention of the authorities.
226:
for at least five percent of Africans. These views did not go over well with the colonial administration, and Sharpe tried to arrest and deport Booth for his "seditious remarks". Before this could happen, Booth escaped to
317:
in Nyasaland where he baptised and converted about ten thousand people to the Watchtower movement, which combined Watch Tower Society teaching, sabbatarian practices and addressing his audiences' concerns about
211:
discontinued, although Booth pointed out that the existing elementary schools could not produce African pastors, and the production of African church leaders was essential to promoting African development.
130:. He married his first wife, Mary Jane née Sharpe, (who he first met on 1868) in 1872. He also adopted radical ideas about politics, economics and society. In 1880, Booth emigrated first to
342:, for Seventh Day Baptists in 1911 and 1912, issues of which can now be viewed at the Seventh Day Baptist Historical Library and Archives in Janesville, Wisconsin and at the Library of the
89:) and South Africa. In his 30s, Booth abandoned his career as a businessman and, for the rest of his life, he undertook missionary work for several Christian denominations including
105:. Throughout his successive ministries, his defining beliefs were a radical egalitarianism, including a scheme of "Africa for the Africans"’ and, from 1898, Seventh-Day Sabbath (
817:
K P Lohrentz (1971). Joseph Booth, Charles Domingo, and the Seventh Day Baptists in Northern Nyasaland,1910-12, The Journal of African History, Vol. 12, No. 3, pp. 467-8.
795:
K P Lohrentz (1971). Joseph Booth, Charles Domingo, and the Seventh Day Baptists in Northern Nyasaland,1910-12, The Journal of African History, Vol. 12, No. 3, pp. 466-7.
750:
K P Lohrentz (1971). Joseph Booth, Charles Domingo, and the Seventh Day Baptists in Northern Nyasaland,1910-12, The Journal of African History, Vol. 12, No. 3, p. 465.
934:
1178:
741:
Donati, (2011). 'A Very Antagonistic Spirit': Elliot Kamwana: Christianity and the World in Nyasaland, the Society of Malawi Journal, Vol. 64, No. 1. p. 27
397:
of the stomach. He was buried at Milton Cemetery in Lower Weston super Mare, where his third wife, Lilian, was buried with him twenty years later in 1952.
289:
102:
659:
H W Langworthy III, (1986). Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915, pp. 33-4. During his time in Durban, he met
272:
turned him down as a missionary because his political views were too radical. While in Scotland in 1906, Booth became familiar with the writings of
150:
Booth first came to Africa in 1892 with his two children, Edward (who died of malaria aged 19 in 1896) and Emily, and worked to establish the
1386:
1341:
122:
Little is known of Booth's childhood, but his mother died when he was twelve and his three elder sisters brought him up. His father was a
1391:
927:
365:
Referring to Booth and his African associate Elliot Kamwana, a 1976 Watch Tower publication noted, "they never became Bible Students or
166:, the British Christian Union, and the British African Congress. At the Zambezi Industrial Mission, he recruited local farmers to plant
400:
His elder daughters, Emily Booth Langworthy, would write in 1952 of their experiences in Africa in her memoir "This Africa was Mine".
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206:
to support his missionary activities. Booth returned to Central Africa in 1899 and established the Plainfield Industrial Mission in
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231:, remaining there until in 1900 Sharpe allowed Booth to return subject to a promise not to take part in political activities.
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255:, which he left in February 1903, to travel to Britain. Booth was officially barred from returning to the Nyasaland in 1907.
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Booth remained in England, suffering periodic illness, until he died on 4 November 1932 at the age of 82 at his home in
1198:
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1015:
870:
H W Langworthy III, (1986). Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915, pp. 33-4.
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H W Langworthy III, (1986). Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915, pp. 33-4.
680:
R I Rotberg, (1965). The Rise of Nationalism in Central Africa: The Making of Malawi and Zambia, 1873-1964, pp. 65-6.
601:
Independent African. John Chilembwe and the Origins, Setting and Significance of the Nyasaland Native Rising of 1915
545:
H W Langworthy III, (1986). Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915, pp. 24-5.
498:
482:
K. P. Lohrentz (1971). "Joseph Booth, Charles Domingo, and the Seventh Day Baptists in Northern Nyasaland, 1910-12,"
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455:
506:
Independent African. John Chilembwe and the Origins, Setting and Significance of the Nyasaland Native Rising of 1915
327:
1055:
906:
H W Langworthy III, (1986). Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915, p. 41.
879:
R I Rotberg, (1965). The Rise of Nationalism in Central Africa: The Making of Malawi and Zambia, 1873-1964, p. 72.
826:
R I Rotberg, (1965). The Rise of Nationalism in Central Africa: The Making of Malawi and Zambia, 1873-1964, p. 81.
768:
H W Langworthy III, (1986). Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915, p. 33.
630:
R I Rotberg, (1965). The Rise of Nationalism in Central Africa: The Making of Malawi and Zambia, 1873-1964, p. 64.
621:
H W Langworthy III, (1986). Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915, p. 27.
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H W Langworthy III, (1986). Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915, p. 24.
572:
H W Langworthy III, (1986). Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915, p. 26.
554:
R I Rotberg, (1965). The Rise of Nationalism in Central Africa: The Making of Malawi and Zambia, 1873-1964, p. 61.
786:
R I Rotberg, (1965). The Rise of Nationalism in Central Africa: The Making of Malawi and Zambia, 1873-1964, p. 67
199:
190:. Chilembwe stayed in Virginia to study as a Baptist pastor and later returned to Nyasaland where he founded the
519:
D. Stuart-Mogg, (1998). The Grave of Joseph Booth, The Society of Malawi Journal, Vol. 51, No. 2, pp. 33–6.
460:
H. W. Langworthy III, (1986). "Joseph Booth, Prophet of Radical Change in Central and South Africa, 1891-1915,"
1320:
268:
Booth remained in Britain until late 1906, as the Adventists were unwilling to send him back to Africa and the
218:, which demanded that the whole protectorate should revert to African control in 21 years and that all of the
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191:
777:
K. Fields, (1985), Revival and Rebellion in Colonial Central Africa, Princeton .University Press, pp. 120-1.
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1090:
409:
H. Donati, (2011). "A Very Antagonistic Spirit': Elliot Kamwana: Christianity and the World in Nyasaland".
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in mid-1909, although he was able to remain in the British-ruled parts of South Africa, living firstly in
284:, later known as the Watch Tower Society. In late 1906, journeyed to the United States and met Russell in
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between 1898 and 1901 until he left, frustrated in his repeated failed attempts to attain ordination.
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in Central Africa, now known as "Waticitawala" or "Kitawala" (a local term for "Tower") in
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Booth continued his pro-African efforts, producing a petition in 1899 to the commissioner
8:
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536:
Harry Langworthy ,(1996), "Africa for the African". The Life of Joseph Booth, pp. 20, 25.
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Another disciple of Booth based in Nyasaland, Charles Domingo, who was educated at the
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Before his break with the Watch Tower Society, Booth had directed Kamwana to return to
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Harry Langworthy ,(1996), "Africa for the African". The Life of Joseph Booth, p. 487.
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Harry Langworthy ,(1996), "Africa for the African". The Life of Joseph Booth, p. 218.
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491:
The Rise of Nationalism in Central Africa: The Making of Malawi and Zambia, 1873-1964
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Harry Langworthy, (1996), "Africa for the African". The Life of Joseph Booth, p. 73.
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Harry Langworthy ,(1996), "Africa for the African". The Life of Joseph Booth, p. 73.
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194:, following the model set by Booth's industrial missions, and led the
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had pioneered in India, combining teaching and commercial activities.
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Booth left Nyasaland for the last time in 1902, travelling first to
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34:
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D Stuart-Mogg, (1998). The Grave of Joseph Booth, pp. 33-4.
857:"Part 1—Witnesses to the Most Distant Part of the Earth",
649:. Vol. 4. Review and Herald Publishing Association.
222:
revenue should be spent on African education, including
563:
K Fiedler, (1994). The Story of Faith Missions, p. 53.
393:. His death certificate gives the cause of death as
234:
This set-back prompted Booth to leave Nyasaland for
186:
in 1897, taking along his former household servant,
844:"Part 1—South Africa and Neighboring Territories",
804:"Part 1—South Africa and Neighboring Territories",
728:"Part 1—South Africa and Neighboring Territories",
689:"Part 1—South Africa and Neighboring Territories",
103:
Watch Tower Bible and Tract Society of Pennsylvania
101:churches, and he was appointed a missionary by the
859:Jehovah's Witnesses - Proclaimers of God's Kingdom
717:Jehovah's Witnesses - Proclaimers of God's Kingdom
942:
1333:
469:Africa for the African: The Life of Joseph Booth
433:Revival and Rebellion in Colonial Central Africa
362:where he was a Seventh-day Baptist missionary.
198:in 1915. By 1898, Booth had become a convinced
177:
372:
928:
493:. Cambridge (Mass), Harvard University Press.
643:Origin and History of Seventh-Day Adventists
603:. Edinburgh University Press, pp. 171, 248.
446:O. J. M. Kalinga and C. A. Crosby, (2001).
350:Nyasaland, led to his deportation from the
935:
921:
715:"Missionaries Push Worldwide Expansion",
308:
263:
639:
117:
448:Historical Dictionary of Malawi, 3rd ed
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1189:Australian Baptist Missionary Society
916:
667:who had attended a mission school at
1254:Paris Evangelical Missionary Society
846:1976 Yearbook of Jehovah's Witnesses
806:1976 Yearbook of Jehovah's Witnesses
730:1976 Yearbook of Jehovah's Witnesses
704:1999 Yearbook of Jehovah's Witnesses
691:1976 Yearbook of Jehovah's Witnesses
640:Spalding, Arthur Whitefield (1962).
599:G. Shepperson and T. Price, (1958).
504:G. Shepperson and T. Price, (1958).
246:
1387:British expatriates in South Africa
1342:British Central Africa Protectorate
160:British Central Africa Protectorate
13:
1392:British expatriates in New Zealand
182:He made a trip to Britain and the
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1214:Christian and Missionary Alliance
1397:British expatriates in Australia
292:appointed Booth as a missionary
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435:, Princeton University Press.
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1347:Baptist missionaries in Malawi
1321:Timeline of Christian missions
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508:. Edinburgh University Press.
484:The Journal of African History
1:
1382:British expatriates in Malawi
943:Protestant missions to Africa
861:, ©1993 Watch Tower, page 418
719:, ©1993 Watch Tower, page 521
523:
462:Journal of Religion in Africa
411:The Society of Malawi Journal
367:Jehovah's Christian witnesses
280:columnist and founder of the
192:Providence Industrial Mission
1357:English Baptist missionaries
1091:Hans Paludan Smith Schreuder
706:, ©Watch Tower, page 150-151
178:Chilembwe and sabbatarianism
49:1932 (aged 80–81)
7:
1362:English Christian pacifists
1031:Franz Heinrich Kleinschmidt
418:The Story of Faith Missions
373:Deportation and later years
158:in the recently proclaimed
134:, New Zealand, and then to
10:
1413:
1300:Slavery Abolition Act 1833
1259:Rhenish Missionary Society
1234:Livingstone Inland Mission
1229:Finnish Missionary Society
1046:Christian Ignatius Latrobe
732:, ©Watch Tower, page 70-71
238:in 1901. After becoming a
152:Zambezi Industrial Mission
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1239:London Missionary Society
1194:Berlin Missionary Society
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948:
808:, ©Watch Tower, page 1761
53:
45:
27:
20:
1279:Wycliffe Global Alliance
1061:Alexander Murdoch Mackay
996:Daniel Kumler Flickinger
340:African Sabbath Recorder
278:Christian restorationist
1131:John McKendree Springer
966:Frederick Stanley Arnot
848:, ©Watch Tower, page 73
693:, ©Watch Tower, page 71
467:H. Langworthy, (1996),
164:African Christian Union
1316:Christianity in Africa
1219:Church Mission Society
1136:Marion Scott Stevenson
1121:William Henry Sheppard
1041:Margaret Nicholl Laird
489:R I. Rotberg, (1965).
431:K. E. Fields, (1985).
309:Disciples in Nyasaland
282:Bible Student movement
264:Changing denominations
83:British Central Africa
1184:Africa Inland Mission
1021:Joseph Crane Hartzell
1001:Joseph Jackson Fuller
240:Seventh-day Adventist
154:at Mitsidi, close to
118:Britain and Australia
99:Seventh-day Adventist
1295:Slave Trade Act 1807
1249:Mission to the World
1209:Congo-Balolo Mission
661:Elliot Kenan Kamwana
344:University of Malawi
274:Charles Taze Russell
204:Seventh Day Baptists
1036:Johann Ludwig Krapf
471:. Blantyre: CLAIM.
450:. Scarecrow Press.
416:K. Fiedler, (1994)
324:Watchtower movement
290:Watch Tower Society
95:Seventh Day Baptist
1106:Orishatukeh Faduma
196:Chilembwe uprising
1367:People from Derby
1352:Baptist pacifists
1329:
1328:
1274:WEC International
1224:Echoes of Service
1204:BMS World Mission
1151:John Denys Taylor
1116:Heinrich Schmelen
1051:David Livingstone
1016:Joseph Hardcastle
514:978-0-85224-002-1
486:, Vol. 12, No. 3.
441:978-0-69109-409-0
426:978-1-87034-518-7
413:, Vol. 64, No. 1.
391:Weston super Mare
358:and from 1914 in
247:Leaving Nyasaland
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288:. Russell's
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259:Later career
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146:In Nyasaland
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113:Early career
64:Joseph Booth
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22:Joseph Booth
15:
1377:1932 deaths
1372:1851 births
1096:John Philip
1071:Mary Moffat
981:Samuel Bill
971:John Arthur
302:sabbatarian
200:Sabbatarian
107:Sabbatarian
81:working in
1336:Categories
1170:Missionary
702:"Malawi",
524:References
360:Basutoland
346:in Zomba.
320:witchcraft
315:Nkhata Bay
229:Mozambique
79:missionary
57:Missionary
54:Occupation
395:carcinoma
356:Cape Town
352:Transvaal
136:Melbourne
124:Unitarian
66:(1851 in
1309:See also
1172:agencies
420:, OCMS.
286:New York
156:Blantyre
132:Auckland
669:Bandawe
220:Hut tax
91:Baptist
76:English
72:England
39:England
949:People
512:
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439:
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253:Durban
168:coffee
87:Malawi
665:Tonga
647:(PDF)
328:Congo
68:Derby
35:Derby
1269:USPG
663:, a
510:ISBN
495:ISBN
473:ISBN
452:ISBN
437:ISBN
422:ISBN
97:and
46:Died
31:1851
28:Born
1264:SIM
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936:e
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