participate in the spiritual advantages of Christianity. They recognise, however, a distinct difference between taking service and accepting baptism. Probably in their heart of hearts they believe that taking service is temporary, and accepting baptism permanent. Amongst people who are accustomed to a view of the household largely corresponding to the patriarchal view, such notions cannot be altogether eradicated. So enquirers, when they first ask for baptism, do not necessarily see the enormous danger, but only realise that they will be brought into close touch with a community that seems to them to include other natives who wear the same dress as themselves. Of course when the enquirers are junior members of strict Mussulman households, or in other equally unfavourable circumstances, they realise that their peril will be extreme; but heads of households sometimes expect much less danger. Then again, the Mussulman is accustomed to secret religions, for _taqiya_, the denial of faith in times of danger, has always been considered lawful by Shiahs, and it is used by the Babis. Although the enquirer learns at a very early date that such conduct is regarded by the Christian as sin, it takes him some time to realise the exact degree to which his Christianity is likely to be public. Lastly, although he may be told that converts are not under consular protection, in a country where law means so little and custom so much he is not likely to understand how real are the boundaries of treaty rights. This will perhaps give some idea of the amount of misapprehension, both as to the meaning of Christianity and also as to the danger of accepting it, which may possibly exist after a considerable amount of talk and enquiry; nor would the dangers of embracing Christianity be made altogether obvious by a single riot or martyrdom; for the whole operation of Persian law, or want of law, is irregular and spasmodic, and in a town like Yezd things which are foolhardy in January are often attended with no more than ordinary risk in June.