effectually carried out--a change which was possibly the result of a
change in the warden. Certainly Yahya Khan was guilty of no such
coarseness as Subh-i-Ezel imputes to the warden of Chihrik. And
this view is confirmed by the peculiar language of Mirza Jani,
'Yahya Khan, so long as he was warden, maintained towards him an
attitude of unvarying respect and deference.'

This 'respect and deference' was largely owing to a dream which the
warden had on the night before the day of the Bab's arrival. The
central figure of the dream was a bright shining saint. He said in
the morning that 'if, when he saw His Holiness, he found appearance
and visage to correspond with what he beheld in his dream, he would be
convinced that He was in truth the promised Proof.' And this came
literally true. At the first glance Yahya Khan recognized in the
so-called Bab the lineaments of the saint whom he had beheld in his
dream. 'Involuntarily he bent down in obeisance and kissed the knee of
His Holiness.' [Footnote: _NH_, p. 240. A slight alteration has
been made to draw out the meaning.]

It has already been remarked that such 'transfiguration' is not wholly
supernatural. Persons who have experienced those wonderful phenomena
which are known as ecstatic, often exhibit what seems like a
triumphant and angelic irradiation. So--to keep near home--it was
among the Welsh in their last great revival. Such, too, was the
brightness which, Yahya Khan and other eye-witnesses agree, suffused
the Bab's countenance more than ever in this period. Many adverse
things might happen, but the 'Point' of Divine Wisdom could not be
torn from His moorings. In that miserable dark brick chamber He was
'in Paradise.' The horrid warfare at Sheykh Tabarsi and elsewhere,
which robbed him of Babu'l Bab and of Kuddus, forced human tears