The Point, however, i.e. the God of the Point, may also be entitled 'The Gate,' i.e. the Avenue to God in all His various aspects. To be the Point, therefore, is also to be the Gate. 'Ali, the cousin and son-in-law of Muḥammad, was not only the Gate of the City of Knowledge, but, according to words assigned to him in a _ḥadith_, 'the guardian of the treasures of secrets and of the purposes of God.' [Footnote: _AMB_, p. 142.] It is also in a book written at Maku--the Persian Bayan--that the Bāb constantly refers to a subsequent far greater Person, called 'He whom God will make manifest.' Altogether the harvest of sacred literature at this mountain-fortress was a rich one. But let us now pass on with the Bāb to Chihriḳ--a miserable spot, but not so remote as Maku (it was two days' journey from Urumiyya). As Ṣubḥ-i-Ezel tells us, 'The place of his captivity was a house without windows and with a doorway of bare bricks,' and adds that 'at night they would leave him without a lamp, treating him with the utmost lack of respect.' [Footnote: _NH_, p. 403.] In the Persian manner the Bāb himself indicated this by calling Maku 'the Open Mountain,' and Chihriḳ 'the Grievous Mountain.' [Footnote: Cp. _TN_, p. 276.] Stringent orders were issued making it difficult for friends of the Beloved Master to see him; and it may be that in the latter part of his sojourn the royal orders were more effectually carried out--a change which was possibly the result of a change in the warden. Certainly Yaḥya Khan was guilty of no such coarseness as Ṣubḥ-i-Ezel imputes to the warden of Chihriḳ. And this view is confirmed by the peculiar language of Mirza Jani, 'Yaḥya Khan, so long as he was warden, maintained towards him an attitude of unvarying respect and deference.' This 'respect and deference' was largely owing to a dream which the warden had on the night before the day of the Bāb's arrival. The central figure of the dream was a bright shining saint. He said in the morning that 'if, when he saw His Holiness, he found appearance and visage to correspond with what he beheld in his dream, he would be convinced that He was in truth the promised Proof.' And this came literally true. At the first glance Yaḥya Khan recognized in the so-called Bāb the lineaments of the saint whom he had beheld in his dream. 'Involuntarily he bent down in obeisance and kissed the knee of His Holiness.' [Footnote: _NH_, p. 240. A slight alteration has been made to draw out the meaning.]