It is given neither in the Bābī nor in the Muslim histories of this period. But it forms a part of a good oral tradition, and it may supply the key to those words of the Bāb in his letter to Muḥammad Shah: [Footnote: Ibid. pp. 249, 250.] 'Finally, the Sultan [i.e. the Shah] ordered that I should journey towards Maku without giving me a horse that I could ride.' We learn from the legend that an officer of the Shah did call upon the Bāb to ride a horse which was too vicious for any ordinary person to mount. Whether this officer was really (as the legend states) 'Ali Khan, the warden of Maku, who wished to test the claims of 'Ali Muḥammad by offering him a vicious young horse and watching to see whether 'Ali Muḥammad or the horse would be victorious, is not of supreme importance. What does concern us is that many of the people believed that by a virtue which resided in the Bāb it was possible for him to soothe the sensitive nerves of a horse, so that it could be ridden without injury to the rider. There is no doubt, however, that 'Ali Khan, the warden of the fortress, was one of that multitude of persons who were so thrilled by the Bāb's countenance and bearing that they were almost prompted thereby to become disciples. It is highly probable, too, that just now there was a heightening of the divine expression on that unworldly face, derived from an intensification of the inner life. In earlier times 'Ali Muḥammad had avoided claiming Mahdiship (Messiahship) publicly; to the people at large he was not represented as the manifested Twelfth Imâm, but only as the Gate, or means of access to that more than human, still existent being. To disciples of a higher order 'Ali Muḥammad no doubt disclosed himself as he really was, but, like a heavenly statesman, he avoided inopportune self-revelations. Now, however, the religious conditions were becoming different. Owing in some cases to the indiscretion of disciples, in others to a craving for the revolution of which the Twelfth Imâm was the traditional instrument, there was a growing popular tendency to regard Mirza 'Ali Muḥammad as a 'return' of the Twelfth Imâm, who was, by force of arms, to set up the divine kingdom upon earth. It was this, indeed, which specially promoted the early Bābī propagandism, and which probably came up for discussion at the Badasht conference. In short, it had become a pressing duty to enlighten the multitude on the true objects of the Bāb. Even we can see this--we who know that not much more than three years were remaining to him. The Bāb, too, had probably a presentiment of his end; this was why he was so eager to avoid a continuance of the great misunderstanding. He was indeed the Twelfth Imâm, who had returned to the world of men for a short time. But he was not a Mahdi of the Islamic type.