To Náṣiri’d-Dín _Sh_áh He revealed a Tablet, the lengthiest epistle to any single sovereign, in which He testified to the unparalleled severity of the troubles that had touched Him; recalled the sovereign’s recognition of His innocence on the eve of His departure for ‘Iráq; adjured him to rule with justice; described God’s summons to Himself to arise and proclaim His Message; affirmed the disinterestedness of His counsels; proclaimed His belief in the unity of God and in His Prophets; uttered several prayers on the _Sh_áh’s behalf; justified His own conduct in ‘Iráq; stressed the beneficent influence of His teachings; and laid special emphasis on His condemnation of all forms of violence and mischief. He, moreover, in that same Tablet, demonstrated the validity of His Mission; expressed the wish to be “brought face to face with the divines of the age, and produce proofs and testimonies in the presence of His Majesty,” which would establish the truth of His Cause; exposed the perversity of the ecclesiastical leaders in His own days, as well as in the days of Jesus Christ and of Muḥammad; prophesied that His sufferings will be followed by the “outpourings of a supreme mercy” and by an “overflowing prosperity”; drew a parallel between the afflictions that had befallen His kindred and those endured by the relatives of the Prophet Muḥammad; expatiated on the instability of human affairs; depicted the city to which He was about to be banished; foreshadowed the future abasement of the ‘ulamás; and concluded with yet another expression of hope that the sovereign might be assisted by God to “aid His Faith and turn towards His justice.” To ‘Alí Pá_sh_á, the Grand Vizir, Bahá’u’lláh addressed the Súriy-i-Ra’ís. In this He bids him “hearken to the voice of God”; declares that neither his “grunting,” nor the “barking” of those around him, nor “the hosts of the world” can withhold the Almighty from achieving His purpose; accuses him of having perpetrated that which has caused “the Apostle of God to lament in the most sublime Paradise,” and of having conspired with the Persian Ambassador to harm Him; forecasts “the manifest loss” in which he would soon find himself; glorifies the Day of His own Revelation; prophesies that this Revelation will “erelong encompass the earth and all that dwell therein,” and that the “Land of Mystery (Adrianople) and what is beside it ... shall pass out of the hands of the King, and commotions shall appear, and the voice of lamentation shall be raised, and the evidences of mischief shall be revealed on all sides”; identifies that same Revelation with the Revelations of Moses and of Jesus; recalls the “arrogance” of the Persian Emperor in the days of Muḥammad, the “transgression” of Pharaoh in the days of Moses, and of the “impiety” of Nimrod in the days of Abraham; and proclaims His purpose to “quicken the world and unite all its peoples.”