abandoning altar and chair, pulpit and preferment, wealth and luxury, and evening and morning congregations, they applied themselves to the furtherance of the objects of this Person, even inviting the chief divine to tender his allegiance. So when this Young Man with a faculty of speech like a rushing torrent set out for Ámul and Sarí He met with that experienced doctor and that illustrious divine in Qi_sh_laq of Núr. And the people assembled from all quarters awaiting the result. His accomplished reverence the divine, although he was of universally acknowledged excellence, and in science the most learned of his contemporaries, nevertheless decided to have recourse to augury as to [whether he should engage in] discussion and disputation. This did not prove favorable and he therefore excused himself, deferring [the discussion] until some other time. His incompetency and shortcoming thereby became known and suspected, and this caused the adherence, confirmation, and edification of many. In brief outline the narrative is this. For some while He wandered about in those districts. After the death of the late prince Muḥammad _Sh_áh He returned to Ṭihrán, having in His mind [the intention of] corresponding and entering into relations with the Báb. The medium of this correspondence was the celebrated Mullá ‘Abdu’l-Karím of Qazvín, who was the Báb’s mainstay and trusted intimate. Now since a great celebrity had been attained for Bahá’u’lláh in Ṭihrán, and the hearts of men were disposed towards Him, He, together with Mullá ‘Abdu’l-Karím, considered it as expedient that, in face of the agitation amongst the doctors, the aggressiveness of the greater part of [the people of] Persia, and the irresistible power of the Amír-Nizám, whereby both the Báb and Bahá’u’lláh were in great danger and liable to incur severe punishment, some measure should be adopted to direct the thoughts of men towards some absent person, by which means Bahá’u’lláh would remain protected from the interference of all men. And since further, having regard to sundry considerations, they did not consider an outsider as suitable, they cast the lot of this augury to the name of Bahá’u’lláh’s brother Mírzá Yaḥyá. By the assistance and instruction of Bahá’u’lláh, therefore, they made him notorious and famous on the tongues of friends and foes, and wrote letters, ostensibly at his dictation, to the Báb. And since secret correspondences were in process the Báb highly approved of this scheme. So Mírzá Yaḥyá was concealed and hidden while mention of him was on the tongues and in the mouths of men. And this mighty plan was of wondrous efficacy, for Bahá’u’lláh, though He was known and seen, remained safe and secure, and this veil was the cause that no one outside [the sect] fathomed the matter or fell into the idea of molestation, until Bahá’u’lláh quitted Ṭihrán at the permission of the King and was permitted to withdraw to the Supreme Shrines.