Mirza Jani himself only met Mirza Yaḥya once. He describes him as 'an amiable child.' [Footnote: _NH_, p. 376.] Certainly, we can easily suppose that he retained a childlike appearance longer than most, for he early became a mystic, and a mystic is one whose countenance is radiant with joy. This, indeed, may be the reason why they conferred on him the name, 'Dawn of Eternity.' He never saw the Bāb, but when his 'honoured brother' would read the Master's writings in a circle of friends, Mirza Yaḥya used to listen, and conceived a fervent love for the inspired author. At the time of the Manifestation of the Bāb he was only fourteen, but very soon after, he, like his brother, took the momentous step of becoming a Bābī, and resolved to obey the order of the Bāb for his followers to proceed to Khurasan. So, 'having made for himself a knapsack, and got together a few necessaries,' he set out as an evangelist, 'with perfect trust in his Beloved,' somewhat as S. Teresa started from her home at Avila to evangelize the Moors. 'But when his brother was informed of this, he sent and prevented him.' [Footnote: _NH_, p. 44.] Compensation, however, was not denied him. Some time after, Yaḥya made an expedition in company with some of his relations, making congenial friends, and helping to strengthen the Bābī cause. He was now not far off the turning-point in his life. Not long after occurred a lamentable set-back to the cause--the persecution and massacre which followed the attempt on the Shah's life by an unruly Bābī in August 1852. He himself was in great danger, but felt no call to martyrdom, and set out in the disguise of a dervish [Footnote: _TN_, p. 374.] in the same direction as his elder brother, reaching Baghdad somewhat later. There, among the Bābī refugees, he found new and old friends who adhered closely to the original type of theosophic doctrine; an increasing majority, however, were fascinated by a much more progressive teacher. The Ezelite history known as _Hasht Bihisht_ ('Eight Paradises') gives the names of the chief members of the former school, [Footnote: _TN_, p. 356.] including Sayyid Muḥammad of Isfahan, and states that, perceiving Mirza Ḥuseyn 'Ali's innovating tendencies, they addressed to him a vigorous remonstrance.