In the future, the Egyptian judiciary has this time proven its ability to consider the case with calm and deliberation, and without favoritism, despite the efforts made to obstruct the course of justice. It became clear from the investigation of this case that the Egyptian government does not possess sufficient authority to suppress conspiracies intended to commit illegal acts. Instead, it requires the enactment of other laws, especially concerning the provisions of the law related to press and publication crimes, to curb the evils that emerged during this case. Therefore, laws will be immediately enacted, which will be explained in this report, to fill this legislative gap. (2) "The Copts" Complaints from Coptic men about the treatment of Copts in comparison to their Muslim compatriots have been circulating in the Egyptian press for some time. Then, attention to these issues widened with the convening of the Coptic Congress, whose deliberations were extensively reported in England. I mention here, for the sake of illustration, that those who reported on this congress, and a small story about the eccentricities of foreign doctors in Upper Egypt, did not claim to represent more than about 12,000 out of 700,000 Copts in Egypt. They have appointed themselves as representatives of their class, with a vocal faction among them whose work is not only criticized but also condemned. This faction is led by the Patriarch, who is the head of the Coptic Church in Egypt. The renewal of these complaints began with the murder of a Coptic Nazir (official) in February 1910. As for the earlier complaints, they actually began many years before that and were always considered with care. However, the prevailing opinion was that the circumstances did not truly justify the Copts' claims. Lord Cromer, in his book "Modern Egypt" (Vol. 2, Chapter 36), explained the situation of extremist Copts on this issue from the beginning of the occupation. I will quote the following passage: "The principles of the occupation were alien to the Coptic nature. Because it was not in the interest of the Copts, the Coptic mind was filled with certain hopes. He thought, 'I am a Christian, and if the matter were in my hands, I would favor Christians over Muslims. The English are Christians, and the matter is in their hands, so they must favor Muslims over Muslims.' Here, the free Copt erred. When the Copt found that his calculation was wrong, and that the Englishman's actions stemmed from motives and intentions that the Copt had not accounted for or understood, his hope was dashed. The disappointment stirred him, and some people believed that the Englishman's fairness to the Muslim implied the Copt's disadvantage. They believed—perhaps without consciously realizing it—that injustice and lack of