The result, however, _is_ known, and it is not precisely what might have been expected, i.e. it is not a capital sentence for this troublesome person. The punishment now allotted to him was one which marked him out, most unfairly, as guilty of a common misdemeanour--some act which would rightly disgust every educated person. How, indeed, could any one adopt as his teacher one who had actually been disgraced by the infliction of stripes? [Footnote: Cp. Isaiah liii. 5.] If the Bāb had been captured in battle, bravely fighting, it might have been possible to admire him, but, as Court politicians kept on saying, he was but 'a vulgar charlatan, a timid dreamer.' [Footnote: Gobineau, p. 257.] According to Mirza Jani, it was the Crown Prince who gave the order for stripes, but his '_farrashes_ declared that they would rather throw themselves down from the roof of the palace than carry it out.' [Footnote: _NH_, p. 290.] Therefore the Sheykhu'l Islam charged a certain Sayyid with the 'baleful task,' by whom the Messenger of God was bastinadoed. It seems clear, however, that there must have been a difference of opinion among the advisers of the Shah, for shortly before Shah Muḥammad's death (which was impending when the Bāb was in Tabriz) we are told that Prince Mahdi-Kuli dreamed that he saw the Sayyid shoot the Shah at a levee. [Footnote: _Ibid_. p. 355.] Evidently there were some Court politicians who held that the Bāb was dangerous. Probably Shah Muḥammad's vizier took the disparaging view mentioned above (i.e. that the Bāb was a mere mystic dreamer), but Shah Muḥammad's successor dismissed Mirza Aḳasi, and appointed Mirza Taḳi Khan in his place. It was Mirza Taḳi Khan to whom the Great Catastrophe is owing. When the Bāb returned to his confinement, now really rigorous, at Chihriḳ, he was still under the control of the old, capricious, and now doubly anxious grand vizier, but it was not the will of Providence that this should continue much longer. A release was at hand. It was the insurrection of Zanjan which changed the tone of the courtiers and brought near to the Bāb a glorious departure. Not, be it observed, except indirectly, his theosophical novelties; the penalty of death for deviations from the True Faith had long fallen into desuetude in Persia, if indeed it had ever taken root there. [Footnote: Gobineau, p. 262.] Only if the Kingdom of Righteousness were to be brought in by the Bāb by material weapons would this heresiarch be politically dangerous; mere religious innovations did not disturb high Court functionaries. But could the political leaders any longer indulge the fancy that the Bāb was a mere mystic dreamer? Such was probably the mental state of Mirza Taḳi Khan when he wrote from Tihran, directing the governor to summon the Bāb to come once more for examination to Tabriz. The governor of Azarbaijan at this time was Prince Hamzé Mirza.