It has already been remarked that such 'transfiguration' is not wholly supernatural. Persons who have experienced those wonderful phenomena which are known as ecstatic, often exhibit what seems like a triumphant and angelic irradiation. So--to keep near home--it was among the Welsh in their last great revival. Such, too, was the brightness which, Yaḥya Khan and other eye-witnesses agree, suffused the Bāb's countenance more than ever in this period. Many adverse things might happen, but the 'Point' of Divine Wisdom could not be torn from His moorings. In that miserable dark brick chamber He was 'in Paradise.' The horrid warfare at Sheykh Tabarsi and elsewhere, which robbed him of Bābu'l Bāb and of Ḳuddus, forced human tears from him for a time; but one who dwelt in the 'Heaven of Pre-existence' knew that 'Returns' could be counted upon, and was fully assured that the gifts and graces of Ḳuddus had passed into Mirza Yaḥya (Ṣubḥ-i-Ezel). For himself he was free from anxiety. His work would be carried on by another and a greater Manifestation. He did not therefore favour schemes for his own forcible deliverance. We have no direct evidence that Yaḥya Khan was dismissed from his office as a mark of the royal displeasure at his gentleness. But he must have been already removed and imprisoned, [Footnote: _NH_, p. 353.] when the vizier wrote to the Crown Prince (Nasiru'd-Din, afterwards Shah) and governor of Azarbaijan directing him to summon the Bāb to Tabriz and convene an assembly of clergy and laity to discuss in the Bāb's presence the validity of his claims. [Footnote: _Ibid_. p. 284.] The Bāb was therefore sent, and the meeting held, but there is (as Browne has shown) no trustworthy account of the deliberations. [Footnote: _TN_, Note M, 'Bāb Examined at Tabriz.'] Of course, the Bāb had something better to do than to record the often trivial questions put to him from anything but a simple desire for truth, so that unless the great Accused had some friend to accompany him (which does not appear to have been the case) there could hardly be an authentic Bābī narrative. And as for the Muslim accounts, those which we have before us do not bear the stamp of truth: they seem to be forgeries. Knowing what we do of the Bāb, it is probable that he had the best of the argument, and that the doctors and functionaries who attended the meeting were unwilling to put upon record their own fiasco.