ibed the relationship existing between these two as that of "the
sucking child" to the "much-prized breast" of its mother. Forced to
abandon his studies in the madrisiyi-i-Sadr of Isfahan, this Siyyid had
migrated, in shame and remorse, to Karbila, had there joined the ranks of
the Bab's followers, and shown, after His martyrdom, signs of vacillation
which exposed the shallowness of his faith and the fundamental weakness of
his convictions. Baha'u'llah's first visit to Karbila and the marks of
undisguised reverence, love and admiration shown Him by some of the most
distinguished among the former disciples and companions of Siyyid Kazim,
had aroused in this calculating and unscrupulous schemer an envy, and bred
in his soul an animosity, which the forbearance and patience shown him by
Baha'u'llah had served only to inflame. His deluded helpers, willing tools
of his diabolical designs, were the not inconsiderable number of Babis
who, baffled, disillusioned and leaderless, were already predisposed to be
beguiled by him into pursuing a path diametrically opposed to the tenets
and counsels of a departed Leader.

For, with the Bab no longer in the midst of His followers; with His
nominee, either seeking a safe hiding place in the mountains of
Mazindaran, or wearing the disguise of a dervish or of an Arab wandering
from town to town; with Baha'u'llah imprisoned and subsequently banished
beyond the limits of His native country; with the flower of the Faith mown
down in a seemingly unending series of slaughters, the remnants of that
persecuted community were sunk in a distress that appalled and paralyzed
them, that stifled their spirit, confused their minds and strained to the
utmost their loyalty. Reduced to this extremity they could no longer rely
on any voice that commanded sufficient authority to still their
forebodings, resolve their problems, or prescribe to them their duties and
obligations.

Nabil, traveling at that time through the province of _Kh_urasan, the
scene of the tumultuous early victories of a rising Faith, had himself
summed up his impressions of the prevailing condition. "The fire of the
Cause of God," he testifies in his narrative, "had been well-nigh quenched
in every place. I could detect no trace of warmth anywhere." In Qazvin,
according to the same testimony, the remnant of the community had split
into four factions, bitterly opposed to one another, and a prey to the
most absurd doctrines and fancies. Ba