Another consequence of the Shah's death was the calling of the Council of Badasht. It has been suggested that the true cause of the summoning of that assembly was anxiety for the Bāb, and a desire to carry him off to a place of safety. But the more accepted view--that the subject before the Council was the relation of the Bābīs to the Islamic laws--is also the more probable. The abrogation of those laws is expressly taught by Ḳurratu'l 'Ayn, according to Mirza Jani. How many Bābīs took part in the Meeting? That depends on whether the ordinary Bābīs were welcomed to the Meeting or only the leaders. If the former were admitted, the number of Bābīs must have been considerable, for the 'Gate's Gate' is said to have gathered a band of 230 men, and Ḳuddus a band of 300, many of them men of wealth and position, and yet ready to give the supreme proof of their absolute sincerity. The notice at the end of Mirza Jani's account, which glances at the antinomian tendencies of some who attended the Meeting, seems to be in favour of a large estimate. Elsewhere Mirza Jani speaks of the 'troubles of Badasht,' at which the gallant Riẓa Khan performed 'most valuable services.' Nothing is said, however, of the part taken in the quieting of these troubles either by the 'Gate's Gate' or by Ḳuddus. Greater troubles, however, were at hand; it is the beginning of the Mazandaran insurrection (A.D. 1848-1849). The place of most interest in this exciting episode is the fortified tomb of Sheykh Tabarsi, twelve or fourteen miles south of Barfurush. The Bābīs under the 'Gate's Gate' made this their headquarters, and we have abundant information, both Bābite and Muslim, respecting their doings. The 'Gate's Gate' preached to them every day, and warned them that their only safety lay in detachment from the world. He also (probably as _Bāb_, 'Ali Muḥammad having assumed the rank of _Nuḳṭa_, Point) conferred new names (those of prophets and saints) on the worthiest of the Bābīs, [Footnote: This is a Muslim account. See _NH_, p. 303.] which suggests that this Hero of God had felt his way to the doctrine of the equality of the saints in the Divine Bosom. Of course, this great truth was very liable to misconstruction, just as much as when the having all things in common was perverted into the most objectionable kind of communism. [Footnote: _NH_, p. 55.] 'Thus,' the moralist remarks, 'did they live happily together in content and gladness, free from all grief and care, as though resignation and contentment formed a part of their very nature.'