The “Four Valleys,” an epistle addressed to the learned _Sh_ay_kh_ ‘Abdu’r-Rahmán-i-Kárkútí; the “Tablet of the Holy Mariner,” in which Bahá’u’lláh prophesies the severe afflictions that are to befall Him; the “Lawḥ-i-Huríyyih” (Tablet of the Maiden), in which events of a far remoter future are foreshadowed; the “Súriy-i-Sabr” (Súrih of Patience), revealed on the first day of Ridván which extols Vahíd and his fellow-sufferers in Nayríz; the commentary on the Letters prefixed to the Súrihs of the Qur’án; His interpretation of the letter Váv, mentioned in the writings of _Sh_ay_kh_ Aḥmad-i-Ahsá’í, and of other abstruse passages in the works of Siyyid Kázim-i-Ra_sh_tí; the “Lawh-i-Madínatu’t-Tawhíd” (Tablet of the City of Unity); the “Sahífiy-i-_Sh_attíyyih”; the “Musibat-i-Hurúfat-i-‘Alíyat”; the “Tafsír-i-Hú”; the “Javáhiru’l-‘Asrár” and a host of other writings, in the form of epistles, odes, homilies, specific Tablets, commentaries and prayers, contributed, each in its own way, to swell the “rivers of everlasting life” which poured forth from the “Abode of Peace” and lent a mighty impetus to the expansion of the Báb’s Faith in both Persia and ‘Iráq, quickening the souls and transforming the character of its adherents. The undeniable evidences of the range and magnificence of Bahá’u’lláh’s rising power; His rapidly waxing prestige; the miraculous transformation which, by precept and example, He had effected in the outlook and character of His companions from Ba_gh_dád to the remotest towns and hamlets in Persia; the consuming love for Him that glowed in their bosoms; the prodigious volume of writings that streamed day and night from His pen, could not fail to fan into flame the animosity which smouldered in the breasts of His _Sh_í’ah and Sunní enemies. Now that His residence was transferred to the vicinity of the strongholds of _Sh_í’ah Islám, and He Himself brought into direct and almost daily contact with the fanatical pilgrims who thronged the holy places of Najaf, Karbilá and Kazímayn, a trial of strength between the growing brilliance of His glory and the dark and embattled forces of religious fanaticism could no longer be delayed. A spark was all that was required to ignite this combustible material of all the accumulated hatreds, fears and jealousies which the revived activities of the Bábís had inspired. This was provided by a certain _Sh_ay_kh_ ‘Abdu’l-Ḥusayn, a crafty and obstinate priest, whose consuming jealousy of Bahá’u’lláh was surpassed only by his capacity to stir up mischief both among those of high degree and also amongst the lowest of the low, Arab or Persian, who thronged the streets and markets of Kazímayn, Karbilá and Ba_gh_dád. He it was whom Bahá’u’lláh had stigmatized in His Tablets by such epithets as the “scoundrel,” the “schemer,” the “wicked one,” who “drew the sword of his self against the face of God,” “in whose soul Satan hath whispered,” and “from whose impiety Satan flies,” the “depraved one,”