When He reached Kinár-Gird 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 Báb 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 Iṣfáhán, which thing will be the cause of a popular outbreak, or that, according to the religion of the immaculate Imám, 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 Báb 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 Mákú 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 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?”