[1] The author has, with a few exceptions, accentuated native words only where they first occur in the book.

[2] The dates given with regard to this persecution are approximately correct; but, although reasonable care has been taken to find the exact year in which the changes of restriction were made, the absolute accuracy of some of these dates cannot be guaranteed.

[3] The Yezdi realises the link of a common language, but by this he means a common dialect. Consequently I have included this idea in fellow-townsmanship; it in no way takes the place of the bond of country.

[4] I was informed, however, by Dr Griffith that the Mussulmans of Kirman welcomed his coming and the work of the medical mission on the ground that his savabs, being the savabs of an infidel, would be credited not to him but to the account of the Mohammedans of the town, who stood rather sorely in need of them.

[5] This only refers to visits of ceremony. When people found that they could come to my house without notice, I often had a continual succession of visitors throughout the day.

[6] Certainly the Light also operates inside Islam. During the Babi massacre a number of women who had been horrified by the sights in the streets said to my wife, “They say that we can’t be Mussulmans if we mind these things, but cannot these things sicken even Mohammedans?”

[7] The opinion that Persia is changing its religion, or at least its form of Mohammedanism, is not confined to missionary circles.