Thirdly, it was alleged that the Christian members of the Medjlis were allowed no voice in its deliberations. This the Bishop even denied. Had they said that their opinions were of little weight, it would have been nearer the truth. Nor can we wonder at this, since it is in vain that we look for any spirit of independence among the Christian members; and this not more in consequence of the domineering spirit of the Turks, than from the natural disposition of the Christians, which is cringing and corrupt. Time and education can alone effect a change for the better. The government may, by the promulgation of useful edicts, and by the establishment of schools common to all religions, materially hasten this desirable end; but in the present condition of the Christian population, it is questionable whether more harm than good would not result from the proclamation of social equality. The veritable grounds of complaint, on which the petition in question did not touch, it is within the power of the government to remove; and this, we may confidently anticipate, will be done. Equality before the law is the principal and first thing to be established, and such at present is not the case. Christian evidence, for example, is received in criminal, but not in civil causes, i.e. in questions concerning property. Moreover, even in criminal causes of any importance, the decision of the inferior courts, where Christian evidence is admissible, is referred for confirmation to superior courts, where such testimony is not accepted. In defence of this it is urged, that Turkish property would be endangered, if, in the present demoralised state of society, Christian evidence were admitted. But, while advancing this argument, it is forgotten that this state is traceable to the lax and vicious system pursued in the Mussulman courts, where, as the only way of securing justice for the Christians, Mussulman witnesses are allowed to give false evidence.