have created a great sensation is evident from the discussions which will shortly be mentioned. Some of the learned Maulavis of Tonk having seen a copy of the Mizân, addressed a note to its author, soliciting a further supply of what they term "a wonderful production."¹

The Mujtahid (Shiea Apologist) of Lucknow, in acknowledging the receipt of Pfander's four books, confesses

And his sense of their merit was proved by the threat of a refutation. The surmise of the celebrated critic is sufficiently amusing; in correcting, indeed, and polishing the style of his books, Pfander did avail himself of the services of a converted Mussulman, who, born an Armenian, was, when a boy, carried off by robbers, and, having been sold to a Persian nobleman, was by him educated as his Munshi. Pfander had to tutor both himself and this assistant in the language; and the marked superiority in the style of the Tarîq, his latest composition, shows what rapid progress he was attaining in the beauties of the Persian language. The fourth work referred to above by the Apologist of Lucknow, is "The Tree of Life," a small but useful Urdoo tract containing a copious selection from Scripture, illustrative of the Divine perfections and the Christian code of morals. Pfander has also composed a short treatise in English, on the "Nature of Mohammedanism," which is recommended to the perusal of all who are interested in the controversy.

It is difficult to say how the Mîzân was regarded in Persia. Its distribution, in which great caution was required, was commenced just as the Mission was called away; but there is reason to suppose that, notwithstanding the bigotry of the Persians, it was liked and perused by them with interest. When on his way to India, Pfander fell in, with two respectable Persians, who made inquiries about the book and its author, and stated that the