The Babis aim at attracting to their ranks the intelligent and the learned, in preference to the ignorant and unlearned; and it is believed that now sufficient education whereby to read and write is absolutely necessary for membership. They wish to convince by example, and not by force, and this accounts for the absence of active resistance to the persecutions from which they often suffer most grievously. They say that they desire to return to original Mohammedanism, as it first came from the Arabian desert, pure and simple, and free from the harsh intolerance and arrogance which killed the liberal spirit in which it was conceived. They deplore the evil passions and fierce animosities engendered by religious differences; they tolerate all creeds having a common end for good, and seek to soften the hearts of those who persecute them, by showing that they but wish for peace on earth and goodwill to all men. They have a widespread organization throughout Persia, and many learned Moullas and Syuds have secretly joined them. They have always been firm in their faith, even unto death, rejecting the offer of life in return for a declaration against the Bab, him whom they regard as the messenger of good tidings. An acknowledged authority on the Bab, the founder of this creed, has written that he 'directed the thoughts and hopes of his disciples to this world, not to an unseen world.' From this it was inferred he did not believe in a future state, nor in anything beyond this life. Of course, among the followers of a new faith, liberal and broad in its views, continued fresh developments of belief must be expected; and with reference to the idea that the Babis think not of a hereafter, I was told that they believe in the re-incarnation of the soul, the good after death returning to life and happiness, the bad to unhappiness. A Babi, in speaking of individual pre-existence, said to me, 'You believe in a future state; why, then, should you not believe in a pre-existent state? Eternity is without beginning and without end,' This idea of re-incarnation, generally affecting all Babis, is, of course, an extension of the original belief regarding the re-incarnation of the Bab, and the eighteen disciple-prophets who compose the sacred college of the sect.