It is moreover strictly enjoined on Princes and Rulers, and on relatives and friends of those who wish to become Christians, that they throw no obstacles in their way, and that no one enforce any creed or work which their religion forbids them to hold or to do—such as the worship and feasting of demons, and working on the Sabbath day, except in the case of war and other great unavoidable works, which, however, must not be a mere pretence, but really important. Be it further observed that they are to have free and unobstructed observance of the Sabbath day. And no obstacle is to be thrown in the way of American citizens employing such persons as they may need, since such would be a breach of the treaty between the two countries. Whenever this Proclamation is made known to the Princes and Rulers and Officers and People, they are to beware and violate no precept contained therein. Proclamation made on the Thirteenth Day of the Eleventh waxing Moon, in the Eleventh Year of His Majesty’s Reign, October the Eighth, Eighteen Hundred and Seventy-Eight. The Edict furnishes a second natural division in the history of the Lāo mission. Its first period was one of struggle for its very existence, culminating in positive prohibition to preach the gospel and virtual expulsion of the missionaries. That situation was abruptly brought to an end by the death of Prince Kāwilōrot and the appointment of his son-in-law, Prince Intanon. In our second period of struggle, the conclusion of which we have just witnessed, the conditions were in many respects similar to those of the first. Our chief antagonists in the two contests were alike in their love of absolute power, in their determination to break down all rival influences, and alike, therefore, in their settled hostility to our work. In neither case was their antagonism to Christianity primarily on religious grounds. But Kāwilōrot was of much more imposing personality and figure than the Uparāt. Within his own realm Kāwilōrot was really “Lord of Life.” He was absolute head both of church and of state. He brooked no rival and no contradiction in either. The highest positions in the religious hierarchy were bestowed or withdrawn at his pleasure. His own brothers-in-law languished in exile in Siam, because it was not thought safe for them to return and be within his reach. At home he had vanquished or terrified into submission all possible rivals. Even the court of Siam seemed inspired with a wholesome fear of meddling with him. The crime of the first Christians was the unpardonable one that they had dared to become such against the will of Kāwilōrot. But the time and place for such rulers had passed. Such attitude and temper suited neither a position under superior authority, nor the policy of a government striving to rise with the progress of the age. But he served his purpose in the world, and Providence used him.