On the whole, there can hardly be a doubt that Muḥammad 'Ali, called Ḳuddus, was (as I have suggested already) the most conspicuous Bābī next to the Bāb himself, however hard we may find it to understand him on certain occasions indicated by Prof. Browne. He seems, for instance, to have lacked that tender sense of life characteristic of the Buddhists, and to have indulged a spiritual ambition which Jesus would not have approved. But it is unimportant to pick holes in such a genuine saint. I would rather lay stress on his unwillingness to think evil even of his worst foes. And how abominable was the return he met with! Weary of fighting, the Bābīs yielded themselves up to the royal troops. As Prof. Browne says, 'they were received with an apparent friendliness and even respect which served to lull them into a false security and to render easy the perfidious massacre wherein all but a few of them perished on the morrow of their surrender.' The same historian tells us that Ḳuddus, loyal as ever, requested the Prince to send him to Tihran, there to undergo judgment before the Shah. The Prince was at first disposed to grant this request, thinking perhaps that to bring so notable a captive into the Royal Presence might serve to obliterate in some measure the record of those repeated failures to which his unparalleled incapacity had given rise. But when the Sa'idu'l-'Ulama heard of this plan, and saw a possibility of his hated foe escaping from his clutches, he went at once to the Prince, and strongly represented to him the danger of allowing one so eloquent and so plausible to plead his cause before the King. These arguments were backed up by an offer to pay the Prince a sum of 400 (or, as others say, of 1000) _tumāns_ on condition that Jenāb-i-Ḳuddus should be surrendered unconditionally into his hands. To this arrangement the Prince, whether moved by the arguments or the _tumāns_ of the Sa'idu'l-'Ulama, eventually consented, and Jenāb-i-Ḳuddus was delivered over to his inveterate enemy.