The confidence instilled in Mírzá Áqá Ján by this unexpected and sudden contact with the spirit and directing genius of a new-born Revelation stirred his soul to its depths—a soul already afire with a consuming love born of his recognition of the ascendancy which his newly-found Master had already achieved over His fellow-disciples in both ‘Iráq and Persia. This intense adoration that informed his whole being, and which could neither be suppressed nor concealed, was instantly detected by both Mírzá Yaḥyá and his fellow-conspirator Siyyid Muḥammad. The circumstances leading to the revelation of the Tablet of Kullu’t-Tá’am, written during that period, at the request of Ḥájí Mírzá Kamálu’d-Dín-i-Naráqí, a Bábí of honorable rank and high culture, could not but aggravate a situation that had already become serious and menacing. Impelled by a desire to receive illumination from Mírzá Yaḥyá concerning the meaning of the Qur’ánic verse “All food was allowed to the children of Israel,” Ḥájí Mírzá Kamálu’d-Dín had requested him to write a commentary upon it—a request which was granted, but with reluctance and in a manner which showed such incompetence and superficiality as to disillusion Ḥájí Mírzá Kamálu’d-Dín, and to destroy his confidence in its author. Turning to Bahá’u’lláh and repeating his request, he was honored by a Tablet, in which Israel and his children were identified with the Báb and His followers respectively—a Tablet which by reason of the allusions it contained, the beauty of its language and the cogency of its argument, so enraptured the soul of its recipient that he would have, but for the restraining hand of Bahá’u’lláh, proclaimed forthwith his discovery of God’s hidden Secret in the person of the One Who had revealed it. To these evidences of an ever deepening veneration for Bahá’u’lláh and of a passionate attachment to His person were now being added further grounds for the outbreak of the pent-up jealousies which His mounting prestige evoked in the breasts of His ill-wishers and enemies. The steady extension of the circle of His acquaintances and admirers; His friendly intercourse with officials including the governor of the city; the unfeigned homage offered Him, on so many occasions and so spontaneously, by men who had once been distinguished companions of Siyyid Kázim; the disillusionment which the persistent concealment of Mírzá Yaḥyá, and the unflattering reports circulated regarding his character and abilities, had engendered; the signs of increasing independence, of innate sagacity and inherent superiority and capacity for leadership unmistakably exhibited by Bahá’u’lláh Himself—all combined to widen the breach which the infamous and crafty Siyyid Muḥammad had sedulously contrived to create.