A constant stream of Tablets (letters) flowed from his pen. In this way he kept himself in touch with those who could not see him in the flesh. But there were many who could not rest without seeing the divine Manifestation. Pilgrims seemed never to cease; and it made the Bāb still happier to receive them. This stream of Tablets and of pilgrims could not however be exhilarating to the Shah and his Minister. They complained to the castle-warden, and bade him be a stricter gaoler, but 'Ali Khan, too, was under the spell of the Gate of Knowledge; or--as one should rather say now--the Point or Climax of Prophetic Revelation, for so the Word of Prophecy directed that he should be called. So the order went forth that 'Ali Muḥammad should be transferred to another castle--that of Chihriḳ. [Footnote: Strictly, six or eight months (Feb. or April to Dec. 1847) at Maku, and two-and-a-half years at Chihriḳ (Dec. 1847 to July 1850).] At this point a digression seems necessary. The Bāb was well aware that a primary need of the new fraternity was a new Ḳur'an. This he produced in the shape of a book called _The Bayan_ (Exposition). Unfortunately he adopted from the Muslims the unworkable idea of a sacred language, and his first contributions to the new Divine Library (for the new Ḳur'an ultimately became this) were in Arabic. These were a Commentary on the Sura of Yusuf (Joseph) and the Arabic Bayan. The language of these, however, was a barrier to the laity, and so the 'first believer' wrote a letter to the Bāb, enforcing the necessity of making himself intelligible to all. This seems to be the true origin of the Persian Bayan. A more difficult matter is 'Ali Muḥammad's very peculiar consciousness, which reminds us of that which the Fourth Gospel ascribes to Jesus Christ. In other words, 'Ali Muḥammad claims for himself the highest spiritual rank. 'As for Me,' he said, 'I am that Point from which all that exists has found existence. I am that Face of God which dieth not. I am that Light which doth not go out. He that knoweth Me is accompanied by all good; he that repulseth Me hath behind him all evil.' [Footnote: _AMB_, p. 369.] It is also certain that in comparatively early writings, intended for stedfast disciples, 'Ali Muḥammad already claims the title of Point, i.e. Point of Truth, or of Divine Wisdom, or of the Divine Mercy. [Footnote: _Beyan Arabe_, p. 206.] It is noteworthy that just here we have a very old contact with Babylonian mythology. 'Point' is, in fact, a mythological term. It springs from an endeavour to minimize the materialism of the myth of the Divine Dwelling-place. That ancient myth asserted that the earth-mountain was the Divine Throne. Not so, said an early school of Theosophy, God, i.e. the God who has a bodily form and manifests the hidden glory, dwells on a point in the extreme north, called by the Babylonians 'the heaven of Anu.'