The end of the Bāb's earthly Manifestation is now close upon us. He knew it himself before the event, [Footnote: _NH_, pp. 235, 309-311, 418 (Ṣubḥ-i-Ezel).] and was not displeased at the presentiment. He had already 'set his house in order,' as regards the spiritual affairs of the Bābī community, which he had, if I mistake not, confided to the intuitive wisdom of Baha-'ullah. His literary executorship he now committed to the same competent hands. This is what the Baha'is History (_The Travellers Narrative_) relates,-- 'Now the Sayyid Bāb ... had placed his writings, and even his ring and pen-case, in a specially prepared box, put the key of the box in an envelope, and sent it by means of Mullā Baḳir, who was one of his first associates, to Mullā 'Abdu'l Karim of Kazwin. This trust Mullā Baḳir delivered over to Mullā 'Abdu'l Karim at Ḳum in presence of a numerous company.... Then Mullā 'Abdu'l Karim conveyed the trust to its destination.' [Footnote: _TN_, pp. 41, 42.] The destination was Baha-'ullah, as Mullā Baḳir expressly told the 'numerous company.' It also appears that the Bāb sent another letter to the same trusted personage respecting the disposal of his remains. It is impossible not to feel that this is far more probable than the view which makes Ṣubḥ-i-Ezel the custodian of the sacred writings and the arranger of a resting-place for the sacred remains. I much fear that the Ezelites have manipulated tradition in the interest of their party. To return to our narrative. From the first no indignity was spared to the holy prisoner. With night-cap instead of seemly turban, and clad only in an under-coat, [Footnote: _NH_, p. 294.] he reached Tabriz. It is true, his first experience was favourable. A man of probity, the confidential friend of Prince Hamzé Mirza, the governor, summoned the Bāb to a first non-ecclesiastical examination. The tone of the inquiry seems to have been quite respectful, though the accused frankly stated that he was 'that promised deliverer for whom ye have waited 1260 years, to wit the Ḳa'im.' Next morning, however, all this was reversed. The 'man of probity' gave way to the mullās and the populace, [Footnote: See _New History_, pp. 296 _f._, a graphic narration.] who dragged the Bāb, with every circumstance of indignity, to the houses of two or three well-known members of the clergy. 'These reviled him; but to all who questioned him he declared, without any attempt at denial, that he was the Ḳa'im [ = he that ariseth]. At length Mullā Muḥammad Mama-ghuri, one of the Sheykhi party, and sundry others, assembled together in the porch of a house belonging to one of their number, questioned him fiercely and insultingly, and when he had answered them explicitly, condemned him to death.