the chief mufti. The secular authorities, however, ordered her to
quit Turkish territory and not return.

The road which she took was that by Kirmanshah and Hamadan (both in
Irak; the latter, the humiliated representative of Ecbatana). Of
course, Kurratu'l 'Ayn took the opportunity of preaching her Gospel,
which was not a scheme of salvation or redemption, but 'certain subtle
mysteries of the divine' to which but few had yet been privileged to
listen. The names of some of her hearers are given; we are to suppose
that some friendly theologians had gathered round her, partly as an
escort, and partly attracted by her remarkable eloquence. Two of them
we shall meet with presently in another connection. It must not, of
course, be supposed that all minds were equally open. There were some
who raised objections to Kurratu'l 'Ayn, and wrote a letter to the
Bab, complaining of her. The Bab returned discriminating answers,
the upshot of which was that her homilies were to be considered as
inspired. We are told that these same objectors repented, which
implies apparently that the Bab's spiritual influence was effectual
at a distance.

Other converts were made at the same places, and the idea actually
occurred to her that she might put the true doctrine before the
Shah. It was a romantic idea (Muhammad Shah was anything thing but a
devout and believing Muslim), not destined to be realized. Her father
took the alarm and sent for her to come home, and, much to her credit,
she gave filial obedience to his summons. It will be observed that it
is the father who issues his orders; no husband is mentioned. Was it
not, then, most probably on _this_ return of Kurratu'l 'Ayn
that the maiden was married to Mulla Muhammad, the eldest son of
Haji Mulla Muhammad Taki. Mirza Jani does not mention this, but