writer,[290] states the fact in detail. Its purport was such that, when the Constitutionalists knew it, Abdul Baha feared violence. This was commonly reported in Persia. In Chicago the first Bahai missionary to America confirmed this fact which he had heard from Acca. He said, "The authorities intercepted Abbas's letter intriguing with Mohammed Ali Shah, and therefore the revolutionists threatened him." Remey shows the affiliation of the Bahais with the Shah, and his satisfaction with them. He arrived at Teheran just when the Shah had scattered the parliament and hanged the editors. He says, "We found the Bahais in the utmost peace and happiness. They were in good esteem and respect of the [reactionary] Government, and were now enjoying _unusual_ privileges.... Several of the Bahais had been appointed to high governmental positions." In accord with all these facts is the statement of J. D. Frame, M. D., of Resht: "The political influence of the Bahais has been grossly exaggerated. They were forbidden to accept seats in the first parliament and professed to maintain strict neutrality, but in the spring of 1908 a 'tablet' was circulated among them, promising that Mohammed Ali Shah would rule for the remainder of his life; and the writer possesses a copy of another 'tablet' promising him speedy peace and prosperity. The subsequent forced abdication of the king cost the Bahais considerable prestige and some followers."[291] We thus see a double failure on the part of this movement. As Babism it failed in 1848-1852 in its rebellion and wars against the Kajars; as Bahaism it failed to enter into and assist the modern movement, which, aiming at reform and progress, inaugurated a constitution. The cause of the latter is not far to seek; Bahaism has a political scheme of its own. We will now consider it. III. Bahaism has set forth a system of civil government. Claiming to be a revelation from God, it has enunciated the laws and regulations of the future State. It approves of constitutional monarchy as the best form of government, and permits republics.[292] But this monarchy will be limited not so much by its constitution as by the law of Bahaism and its hierarchy. Baha, in the "Kitab-ul-Akdas," the Book of Laws, directs that Bet-Adl, houses of justice, be established in every place, with nine or more members, all Bahai men, who shall be Trustees of the Merciful, Administrators for God. In the thirteenth of the "Glad Tidings"[293] he says: "The affairs of the people are placed in charge of the men of the House of Justice. They are daysprings of command (divine agents, representatives of God). They may execute what they deem advisable. It is incumbent upon all to obey them. Their souls will be inspired with divine aspiration. God will inspire them with what He willeth."