an envelope, and sent it by means of Mulla Bakir, who was one of
his first associates, to Mulla 'Abdu'l Karim of Kazwin. This trust
Mulla Bakir delivered over to Mulla 'Abdu'l Karim at Kum in
presence of a numerous company.... Then Mulla 'Abdu'l Karim conveyed
the trust to its destination.' [Footnote: _TN_, pp. 41, 42.]

The destination was Baha-'ullah, as Mulla Bakir expressly told the
'numerous company.' It also appears that the Bab sent another letter
to the same trusted personage respecting the disposal of his remains.

It is impossible not to feel that this is far more probable than the
view which makes Subh-i-Ezel the custodian of the sacred writings
and the arranger of a resting-place for the sacred remains. I much
fear that the Ezelites have manipulated tradition in the interest of
their party.

To return to our narrative. From the first no indignity was spared to
the holy prisoner. With night-cap instead of seemly turban, and clad
only in an under-coat, [Footnote: _NH_, p. 294.] he reached
Tabriz. It is true, his first experience was favourable. A man of
probity, the confidential friend of Prince Hamze Mirza, the governor,
summoned the Bab to a first non-ecclesiastical examination. The tone
of the inquiry seems to have been quite respectful, though the accused
frankly stated that he was 'that promised deliverer for whom ye have
waited 1260 years, to wit the Ka'im.' Next morning, however, all
this was reversed. The 'man of probity' gave way to the mullas and
the populace, [Footnote: See _New History_, pp. 296 _f._, a
graphic narration.] who dragged the Bab, with every circumstance of
indignity, to the houses of two or three well-known members of the
clergy. 'These reviled him; but to all who questioned him he declared,