Agreeably to this view a letter was issued addressed to the Báb 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 Ṭihrán, to meet in a befitting manner is impossible. Do you go to Mákú 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 Muḥammad Big, the courier) to Tabríz and Mákú.
Besides this the followers of the Báb recount certain messages conveyed [from Him] by the instrumentality of Muḥammad 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 himself laid claim to be a spiritual guide and was prepared to perform the functions of religious directorship. But others deny these accounts.
At all events in the course of the journey He wrote a letter to the Prime Minister saying, “You summoned Me from Iṣfáhán to meet the doctors and for the attainment of a decisive settlement. What has happened now that this excellent intention has been changed for Mákú and Tabríz?”
Although He remained forty days in the city of Tabríz the learned doctors did not condescend to approach Him and did not deem it right to meet Him. Then they sent Him off to the Castle of Mákú, and for nine months lodged Him in the inaccessible castle which is situated on the summit of that lofty mountain. And ‘Alí Khán of Mákú, because of his excessive love for the family of the Prophet, paid Him such attention as was possible, and gave permission [to some persons] to converse with Him.
Now when the accomplished divines of Ádhirbayján perceived that in all the parts round about Tabríz it was as though the last day had come by reason of the excessive clamor, they requested the government to punish the [Báb’s] followers, and to remove the Báb to the Castle of Chihríq. So they sent Him to that castle and consigned Him to the keeping of Yaḥyá Khán the Kurd.
Glory be to God! Notwithstanding these decisions of great doctors and reverend lawyers, and severe punishments and reprimands--beatings, banishments, and imprisonments--on the part of governors, this sect was daily on the increase, and the discussion and disputation was such that in meetings and assemblies in all parts of Persia there was no conversation but on this topic. Great was the commotion which arose: the doctors of the Perspicuous Religion were lamenting, the common folk clamorous and agitated, and the Friends rejoicing and applauding.
But the Báb Himself attached no importance to this uproar and tumult, and, alike on the road and in the castles of Mákú and Chihríq, evening and morning, nay, day and night, in extremest rapture and amazement, He would restrict Himself to repeating and meditating on the qualities and attributes of that absent-yet-present, regarded-and-regarding Person of His.[8] Thus He makes a mention of Him whereof this is the purport:
“Though the ocean of woe rageth on every side, and the bolts of fate follow in quick succession, and the darkness of griefs and afflictions invade soul and body, yet is My heart brightened by the remembrance of Thy countenance and My soul is as a rosegarden from the perfume of Thy nature.”