the bad to unhappiness.  A Babi, in speaking of individual pre-existence, said to me, ’You believe in a future state; why, then, should you not believe in a pre-existent state?  Eternity is without beginning and without end,’ This idea of re-incarnation, generally affecting all Babis, is, of course, an extension of the original belief regarding the re-incarnation of the Bab, and the eighteen disciple-prophets who compose the sacred college of the sect.

Some time ago signs began to appear of a general feeling that the persecution of the Babis must cease.  Many in high places see this, and probably say it, and their sympathy becomes known.  At one time a high Mohammedan Church dignitary speaks regarding tolerance and progress in a manner which seems to mean that he sees no great harm in the new sect.  Then a soldier, high in power and trust, refers to the massacres of Babis in 1890 and 1891 as not only cruel acts, but as acts of insane folly, ‘for,’ he said, ’to kill a Babi is like cutting down a chenar-tree, from the root of which many stems spring up, and one becomes many.’  Then a Moulla, speaking of the necessity of a more humane treatment of the Babis, and others of adverse creeds, says that he looks for the time when all conditions of men will be equally treated, and all creeds and classes be alike before the law.  Omar Khayyam, the astronomer-poet of Persia, who wrote about eight hundred years ago, gave open expression to the same liberal-minded views, urging tolerance and freedom for all religious creeds and classes.

The last murderous mob attack led by Moullas against the Babis occurred at Yezd in April, 1891.  It was probably an outcome of the Babi massacre which had taken place at Isfahan the previous year, and which, owing to the fiercely hostile attitude of the priests, was allowed to pass unnoticed by any strong public condemnation.  On that occasion a party of the sect, pursued by an excited and blood-thirsty mob, claimed the ‘sanctuary’ of foreign protection in the office of the Indo-European Telegraph Company, and found asylum there.  Negotiations were opened with the Governor of the town, who arranged for a safe conduct to their homes under military escort.  Trusting to this, the refugees quitted the telegraph-office, but had not proceeded far before they were beset by a furious crowd, and as the escort offered no effectual resistance, the unfortunates were murdered in an atrociously cruel manner.  The Shah’s anger was great on hearing of this shameful treachery, but as the Governor pleaded powerlessness from want of troops, and helplessness before the fanaticism of the frenzied mob led by Moullas, the matter was allowed to drop.

Considering the great numbers of Babis all over Persia, and the ease with which membership can be proved, it strikes many observers as strange that murderous outbreaks against them are not more frequent.  The explanation is that, besides the accepted Babis, there is a vast number of close sympathizers, between whom and the declared members of the sect there is but one step, and a continued strong persecution would drive them into the ranks of the oppressed.  It might then be found that the majority was with the Babis, and this fear is a fact which, irrespective of other arguments, enables the influential and liberal-minded Moullas to control their headstrong and over-zealous brethren.