Nevertheless, the Treaty of Paris of 1856, which more or less settled all the questions arising out of the war, does not mention the Jews in any of its articles. This is not to say that it did not fulfil Lord Clarendon's pledges. As a matter of fact, it deals with both the situation of the Jews in Turkey and with that of the Jews in the liberated Principalities of Moldavia and Wallachia. Thus, Article IX, which takes note of the Turkish _Hatti-Humayoun_ of February 18, 1856, is intended to refer to the Jews as well as to all other non-Mussulmans. The history of this aspect of the Article is a little curious. Shortly after the outbreak of the war in 1854, Turkey prepared a draft treaty of peace containing an article providing for the religious liberty of Christian communities. Through the inter-position of Baron James de Rothschild of Paris, this article was reconsidered, and another was inserted granting equal rights to all Ottoman subjects, without distinction of creed. This was the germ of the famous _Hatti-Humayoun_. That the latter was intended to deal equally with Jews and Christians is shown by its Article II, in which the same privileges are expressly granted to the Turkish Grand Rabbis as to the ecclesiastical heads of the Christian confessions.[23] The absence of any direct reference to the Jews, or even to equal rights for all religious communities in the Principalities, is less satisfactory. The omission is in the first place due to the circumstance that the Treaty in itself is incomplete. Articles XXIII, XXIV, and XXV refer the question of the constitutional reorganisation of the Principalities to a Commission which was to meet at Bucharest and consult Divans of the two Principalities with a view to making the necessary recommendations to the Powers.[24] This Commission did not report until 1858, when its proposals were considered by a fresh Conference of the Powers, which based upon them the scheme embodied in the Convention of Paris of August 19 of that year. The question of religious liberty is dealt with in Article XLVI of that instrument.[25] Originally it was intended to assure complete emancipation and equality for all non-Christian communities in the Principalities, and articles to this effect were adopted by the preparatory Conference of Constantinople, in its Protocol of February 11, 1856, with the express design of relieving the Jews, whose sufferings had already become a matter of European notoriety.[26] The Rumanians, however, were already strongly hostile to Jewish emancipation, and the reigning Prince of Moldavia misled the Powers with specious promises of a type which has since become bitterly familiar to the Jews all over the world.[27] The Report of the Bucharest Commission of 1858 accepted these promises and excluded all references to Religious Liberty from its scheme.[28] The first draft of the Convention submitted to the Conference of the Powers