ird a fresh order came from the Prime Minister
appointing the village of Kulayn as an abode and dwelling-place. There He
remained for a period of twenty days. After that, the Bab forwarded a
letter to the Royal Presence craving audience to set forth the truth of
His condition, expecting this to be a means for the attainment of great
advantages. The Prime Minister did not admit this, and made representation
to the Royal Presence: "The royal cavalcade is on the point of starting,
and to engage in such matters as the present will conduce to the
disruption of the kingdom. Neither is there any doubt that the most
notable doctors of the capital also will behave after the fashion of the
doctors of Isfahan, which thing will be the cause of a popular outbreak,
or that, according to the religion of the immaculate Imam, they will
regard the blood of this siyyid as of no account, yea, as more lawful than
mother's milk. The imperial train is prepared for travel, neither is there
hindrance or impediment in view. There is no doubt that the presence of
the Bab will be the cause of the gravest trouble and the greatest
mischief. Therefore, on the spur of the moment, the wisest plan is this:
to place this person in the Castle of Maku during the period of absence of
the royal train from the seat of the imperial throne, and to defer the
obtaining of an audience to the time of return."

Agreeably to this view a letter was issued addressed to the Bab in his
Majesty's own writing, and, according to the traditional account of the
tenor of this letter, the epitome thereof is this:

(After the titles). "Since the royal train is on the verge of departure
from Tihran, to meet in a befitting manner is impossible. Do you go to
Maku and there abide and rest for a while, engaged in praying for our
victorious state; and we have arranged that under all circumstances they
shall show you attention and respect. When we return from travel we will
summon you specially."

After this they sent Him off with several mounted guards (amongst them
Muhammad Big, the courier) to Tabriz and Maku.

Besides this the followers of the Bab recount certain messages conveyed
[from Him] by the instrumentality of Muhammad Big (amongst which was a
promise to heal the foot of the late king, but on condition of an
interview, and the suppression of the tyranny of the majority), and the
Prime Minister's prevention of the conveyance of these letters to the
Royal Presence. For he h