It was found by the state of public feeling, and told to those in authority, who were able to realize the danger, that, as one-half or more of the shopkeepers were Babis, they would not have illuminated, for to have done so would imply approval of the murders and denial of their faith.

Their determination to refuse to join in the demonstration of joy would have roused further mob fury, and the whole body of Babis, impelled by the instinct of self-preservation, would have risen to defend themselves.
The late Shah was deeply troubled and pained on hearing of this cruel massacre, and removed the Governor, who was his own grandson (being the eldest son of his Royal Highness the Zil-es-Sultan), notwithstanding the excuses urged in his favour, that the priestly power which roused the mob was too strong for him to act and prevent the murders.

It is probable that the Government is assured of the peaceful nature of the Babi movement as it now exists; and with the orders to put an end to persecution, supported in some degree by popular feeling, we may hope to hear no more of such crimes as were committed at Isfahan and Yezd in 1890 and 1891.
The Babi reform manifests an important advance upon all previous modern Oriental systems in its treatment of woman.

Polygamy and concubinage are forbidden, the use of the veil is discouraged, and the equality of the sexes is so thoroughly recognised that one, at least, of the nineteen sovereign prophets must always be a female.

This is a return to the position of woman in early Persia, of which Malcolm speaks when he says that Quintus Curtius told of Alexander not seating himself in the presence of Sisygambis till told to do so by that matron, because it was not the custom in Persia for sons to sit in presence of their mother.
This anecdote is quoted to show the great respect in which the female sex were held in Persia at the time of Alexander's invasion, and which also was regarded as one of the principal causes of the progress the country had made in civilization.