The Bāb was 'taken up into heaven' in 1850 upon which (according to a Tradition which I am compelled to reject) Ṣubḥ-i-Ezel succeeded to the Supreme Headship. The appointment would have been very unsuitable, but the truth is (_pace_ Gobineau) that it was never made, or rather, God did not will to put such a strain upon our faith. It was, in fact, too trying a time for any new teacher, and we can now see the wisdom of Baha-'ullah in waiting for the call of events. The Bābī community was too much divided to yield a new Head a frank and loyal obedience. Many Bābīs rose against the government, and one even made an attempt on the Shah's life. Baha-'ullah (to use the name given to Ḥuseyn 'Ali of Nūr by the Bāb) was arrested near Tihran on a charge of complicity. He was imprisoned for four months, but finally acquitted and released. No wonder that Baha-'ullah and his family were anxious to put as large a space as possible between themselves and Tihran. Together with several Bābī families, and, of course, his own nearest and dearest, Baha-'ullah set out for Baghdad. It was a terrible journey in rough mountain country and the travellers suffered greatly from exposure. On their arrival fresh misery stared the ladies in the face, unaccustomed as they were to such rough life. They were aided, however, by the devotion of some of their fellow-believers, who rendered many voluntary services; indeed, their affectionate zeal needed to be restrained, as St. Paul doubtless found in like circumstances. Baha-'ullah himself was intensely, divinely happy, and the little band of refugees--thirsty for truth--rejoiced in their untrammelled intercourse with their Teacher. Unfortunately religious dissensions began to arise. In the Bābī colony at Baghdad there were some who were not thoroughly devoted to Baha-'ullah. The Teacher was rather too radical, too progressive for them. They had not been introduced to the simpler and more spiritual form of religion taught by Baha-'ullah, and probably they had had positive teaching of quite another order from some one authorized by Ṣubḥ-i-Ezel. The strife went on increasing in bitterness, until at length it became clear that either Baha-'ullah or Ṣubḥ-i-Ezel must for a time vanish from the scene. For Ṣubḥ-i-Ezel (or, for shortness, Ezel) to disappear would be suicidal; he knew how weak his personal claims to the pontificate really were. But Baha-'ullah's disappearance would be in the general interest; it would enable the Bābīs to realize how totally dependent they were, in practical matters, on Baha-'ullah. 'Accordingly, taking a change of clothes, but no money, and against the entreaties of all the family, he set out. Many months passed; he did not return, nor had we any word from him or about him.