ced to set it up in his own house. The usual
informer accomplice was found, or offered himself, for the purpose of
betraying his brethren, and the police became so keen on capture that
oblivious of the privilege enjoyed by the employe of a foreign Legation,
they entered the Mirza's house and arrested him in the act of printing
treasonable papers from the lithographic press. The Mirza was carried
off to prison before the Minister knew of the occurrence, but, on being
informed, he promptly made a strong remonstrance against the violation
of international privilege. The fullest satisfaction was at once given;
the Chief of Police called and apologized, and the prisoner was released
and sent to the Legation.

The Minister conducted his own inquiry, and on undeniable proof of the
truth of what was alleged, he dismissed the Mirza from his post, and
the Persian authorities were then free to arrest him. The Mirza was kept
a prisoner for some time, and was eventually released with Mohamed Reza
and his companions. The Tehran telegram of May 4 tells us that Mohamed
Reza continued his old course of public hostility to the Government, and
was again imprisoned, but once more obtained his release, and was
granted a pension by the Shah, notwithstanding which he remained
discontented, as the 'black-mailer' generally does, greed suggesting
that the price paid for silence is inadequate. This lenient treatment of
the conspirators was quite characteristic of the later disposition of
Nasr-ed-Din Shah, and his averseness to judicial severity.

From what is now known regarding the Mohammedan revival and Church union
contemplated by Jemal-ed-Din, it is obvious that the idea of any
connection between Babism and the crime at Shah Abdul Azim is out of the
question, for the Babis of Persia and Jemal-ed-Din's followers have
little or nothing in common. I have already told how the former are
averse to violent measures, practise no public preaching, and suffer in
silence, while the latter we know shout aloud and try to terrorize.

When Nadir Shah accepted the throne, he insisted on the abandonment of
the Shiah schism and reunion with the Sunni faith, and he went to
extreme lengths in suppressing the unwillingness of the clergy to accept
the arbitrary decree which he issued in proclaiming his mandate. His
attempt to bridge the great gulf between the hostile creeds entirely
failed, and the Persians remained Shiahs. Freedom of thought and liberty
of spe