perusing theological and devotional works of the Bab, by which, says
Mirza Jani, 'her conversion was definitely effected.' This was at
Karbala, a place beyond the limits of Persia, but dear to all Shi'ites
from its associations. It appears that Kurratu'l 'Ayn had gone
thither chiefly to make the acquaintance of the great Sheykhite
teacher, Sayyid Kazim.

Great was the scandal of both clergy and laity when this fateful step
of Kurratu'l 'Ayn became known at Kazwin. Greater still must it have
been if (as Gobineau states) she actually appeared in public without a
veil. Is this true? No, it is not true, said Subh-i-Ezel, when
questioned on this point by Browne. Now and then, when carried away by
her eloquence, she would allow the veil to slip down off her face, but
she would always replace it. The tradition handed on in Baha-'ullah's
family is different, and considering how close was the bond between
Bahaa and Kurratu'l 'Ayn, I think it safer to follow the family
of Baha, which in this case involves agreeing with Gobineau. This
noble woman, therefore, has the credit of opening the catalogue of
social reforms in Persia. Presently I shall have occasion to refer to
this again.

Mirza Jani confirms this view. He tells us that after being converted,
our heroine 'set herself to proclaim and establish the doctrine,' and
that this she did 'seated behind a curtain.' We are no doubt meant to
suppose that those of her hearers who were women were gathered round
the lecturer behind the curtain. It was not in accordance with
conventions that men and women should be instructed together, and
that--horrible to say--by a woman. The governor of Karbala determined
to arrest her, but, though without a passport, she made good her
escape to Baghdad. There she defended her religious position before