was a failure, however, for the royal commissioner, instead of
devising some practical compromise, actually went over to the Bab,
in other words, gave official sanction to the innovating party.
[Footnote: _TN_, pp. 7, 854; Nicolas, _AMB_, pp. 233, 388.]

The tale is an interesting one. The Bab at first treated the
commissioner rather cavalierly. A Babi theologian was told off to
educate him; the Bab himself did not grant him an audience. To this
Babi representative Yahya confided that he had some inclination
towards Babism, and that a miracle performed by the Bab in his
presence would make assurance doubly sure. To this the Babi is
said to have answered, 'For such as have like us beheld a thousand
marvels stranger than the fabled cleaving of the moon to demand a
miracle or sign from that Perfect Truth would be as though we should
seek light from a candle in the full blaze of the radiant sun.'
[Footnote: _NH_, p. 122.] Indeed, what marvel could be greater
than that of raising the spiritually dead, which the Bab and his
followers were constantly performing? [Footnote: Accounts of miracles
were spiritualized by the Bab.]

It was already much to have read the inspired "signs," or verses,
communicated by the Bab, but how much more would it be to see his
Countenance! The time came for the Sayyid's first interview with the
Master. There was still, however, in his mind a remainder of the
besetting sin of mullas'--arrogance,--and the Bab's answers to the
questions of his guest failed to produce entire conviction. The Sayyid
was almost returning home, but the most learned of the disciples bade
him wait a little longer, till he too, like themselves, would see
clearly. [Footnote: _NH_, p. 114.] The truth is that the Bab
committed the first part of the Sayyid's conversion to his disciples.