Náṣiri’d-Dín _Sh_áh, stigmatized by Bahá’u’lláh as the “Prince of Oppressors,” as one who had “perpetrated what hath caused the denizens of the cities of justice and equity to lament,” was, during the period under review, in the full tide of his manhood and had reached the plenitude of his despotic power. The sole arbiter of the fortunes of a country “firmly stereotyped in the immemorial traditions of the East”; surrounded by “venal, artful and false” ministers whom he could elevate or abase at his pleasure; the head of an administration in which “every actor was, in different aspects, both the briber and the bribed”; allied, in his opposition to the Faith, with a sacerdotal order which constituted a veritable “church-state”; supported by a people preeminent in atrocity, notorious for its fanaticism, its servility, cupidity and corrupt practices, this capricious monarch, no longer able to lay hands upon the person of Bahá’u’lláh, had to content himself with the task of attempting to stamp out in his own dominions the remnants of a much-feared and newly resuscitated community. Next to him in rank and power were his three eldest sons, to whom, for purposes of internal administration, he had practically delegated his authority, and in whom he had invested the governorship of all the provinces of his kingdom. The province of Á_dh_irbayján he had entrusted to the weak and timid Muzaffari’d-Dín Mírzá, the heir to his throne, who had fallen under the influence of the _Sh_ay_kh_í sect, and was showing a marked respect to the mullás. To the stern and savage rule of the astute Mas’úd Mírzá, commonly known as Zillu’s-Sulṭán, his eldest surviving son, whose mother had been of plebeian origin, he had committed over two-fifths of his kingdom, including the provinces of Yazd and Iṣfáhán, whilst upon Kámrán Mírzá, his favorite son, commonly called by his title the Nayibu’s-Saltanih, he had bestowed the rulership of Gílán and Mázindarán, and made him governor of Ṭihrán, his minister of war and the commander-in-chief of his army. Such was the rivalry between the last two princes, who vied with each other in courting the favor of their father, that each endeavored, with the support of the leading mujtahids within his jurisdiction, to outshine the other in the meritorious task of hunting, plundering and exterminating the members of a defenseless community, who, at the bidding of Bahá’u’lláh, had ceased to offer armed resistance even in self-defense, and were carrying out His injunction that “it is better to be killed than kill.” Nor were the clerical firebrands, Ḥájí Mullá ‘Alíy-i-Kání and Siyyid Ṣádiq-i-Tabátabá’í, the two leading mujtahids of Ṭihrán, together with _Sh_ay_kh_ Muḥammad-Báqir, their colleague in Iṣfáhán, and Mír Muḥammad-Ḥusayn, the Imám-Jum’ih of that city, willing to allow the slightest opportunity to pass without striking, with all the force and authority they wielded, at an adversary whose liberalizing influences they