It was at this period, and as a direct consequence of the rebellion and appalling downfall of Mírzá Yaḥyá, that certain disciples of Bahá’u’lláh (who may well rank among the “treasures” promised Him by God when bowed down with chains in the Síyáh-_Ch_ál of Ṭihrán), including among them one of the Letters of the Living, some survivors of the struggle of Tabarsí, and the erudite Mírzá Aḥmad-i-Az_gh_andí, arose to defend the newborn Faith, to refute, in numerous and detailed apologies, as their Master had done in the Kitáb-i-Badí’, the arguments of His opponents, and to expose their odious deeds. It was at this period that the limits of the Faith were enlarged, when its banner was permanently planted in the Caucasus by the hand of Mullá Abú-Talíb and others whom Nabíl had converted, when its first Egyptian center was established at the time when Siyyid Ḥusayn-i-Ká_sh_ání and Ḥájí Báqir-i-Ká_sh_ání took up their residence in that country, and when to the lands already warmed and illuminated by the early rays of God’s Revelation—‘Iráq, Turkey and Persia—Syria was added. It was in this period that the greeting of “Alláh-u-Abhá” superseded the old salutation of “Alláh-u-Akbar,” and was simultaneously adopted in Persia and Adrianople, the first to use it in the former country, at the suggestion of Nabíl, being Mullá Muḥammad-i-Furú_gh_í, one of the defenders of the Fort of _Sh_ay_kh_ Tabarsí. It was in this period that the phrase “the people of the Bayán,” now denoting the followers of Mírzá Yaḥyá, was discarded, and was supplanted by the term “the people of Bahá.” It was during those days that Nabíl, recently honored with the title of Nabíl-i-‘Aẓam, in a Tablet specifically addressed to him, in which he was bidden to “deliver the Message” of his Lord “to East and West,” arose, despite intermittent persecutions, to tear asunder the “most grievous veil,” to implant the love of an adored Master in the hearts of His countrymen, and to champion the Cause which his Beloved had, under such tragic conditions, proclaimed. It was during those same days that Bahá’u’lláh instructed this same Nabíl to recite on His behalf the two newly revealed Tablets of the Pilgrimage, and to perform, in His stead, the rites prescribed in them, when visiting the Báb’s House in _Sh_íráz and the Most Great House in Ba_gh_dád—an act that marks the inception of one of the holiest observances, which, in a later period, the Kitáb-i-Aqdas was to formally establish. It was during this period that the “Prayers of Fasting” were revealed by Bahá’u’lláh, in anticipation of the Law which that same Book was soon to promulgate. It was, too, during the days of Bahá’u’lláh’s banishment to Adrianople that a Tablet was addressed by Him to Mullá ‘Alí-Akbar-i-_Sh_áhmírzádí and Jamál-i-Burújirdí, two of His well-known followers in Ṭihrán, instructing them to transfer, with the utmost secrecy, the remains of the Báb from the Imám-Zádih Ma’ṣúm, where they were concealed, to some other place of