She it was who while in Karbilá—the foremost stronghold of _Sh_í’ah Islám—had been moved to address lengthy epistles to each of the ‘ulamás residing in that city, who relegated women to a rank little higher than animals and denied them even the possession of a soul—epistles in which she ably vindicated her high purpose and exposed their malignant designs. She it was who, in open defiance of the customs of the fanatical inhabitants of that same city, boldly disregarded the anniversary of the martyrdom of the Imám Ḥusayn, commemorated with elaborate ceremony in the early days of Muharram, and celebrated instead the anniversary of the birthday of the Báb, which fell on the first day of that month. It was through her prodigious eloquence and the astounding force of her argument that she confounded the representative delegation of _Sh_í’ah, of Sunní, of Christian and Jewish notables of Ba_gh_dád, who had endeavored to dissuade her from her avowed purpose of spreading the tidings of the new Message. She it was who, with consummate skill, defended her faith and vindicated her conduct in the home and in the presence of that eminent jurist, _Sh_ay_kh_ Maḥmúd-i-Álúsí, the Muftí of Ba_gh_dád, and who later held her historic interviews with the princes, the ‘ulamás and the government officials residing in Kirman_sh_áh, in the course of which the Báb’s commentary on the Súrih of Kaw_th_ar was publicly read and translated, and which culminated in the conversion of the Amír (the governor) and his family. It was this remarkably gifted woman who undertook the translation of the Báb’s lengthy commentary on the Súrih of Joseph (the Qayyúmu’l-Asmá) for the benefit of her Persian co-religionists, and exerted her utmost to spread the knowledge and elucidate the contents of that mighty Book. It was her fearlessness, her skill, her organizing ability and her unquenchable enthusiasm which consolidated her newly won victories in no less inimical a center than Qazvín, which prided itself on the fact that no fewer than a hundred of the highest ecclesiastical leaders of Islám dwelt within its gates. It was she who, in the house of Bahá’u’lláh in Ṭihrán, in the course of her memorable interview with the celebrated Vahíd, suddenly interrupted his learned discourse on the signs of the new Manifestation, and vehemently urged him, as she held ‘Abdu’l-Bahá, then a child, on her lap, to arise and demonstrate through deeds of heroism and self-sacrifice the depth and sincerity of his faith. It was to her doors, during the height of her fame and popularity in Ṭihrán, that the flower of feminine society in the capital flocked to hear her brilliant discourses on the matchless tenets of her Faith. It was the magic of her words which won the wedding guests away from the festivities, on the occasion of the marriage of the son of Maḥmúd _Kh_án-i-Kalántar—in whose house she was confined—and gathered them about her, eager to drink in her every word. It was her passionate and