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And this brings to my recollection a matter connected with the Austrian Legation at Tehran which occurred after the deportation of Jemal-ed-Din in 1891. Mohamed Reza, the murderer of the late Shah, remained in Tehran, and continued the treasonable practices which had been originated by Jemal, even to the extent of disseminating his revolutionary opinions by means of printed papers.
From what is now known regarding the Mohammedan revival and Church union contemplated by Jemal-ed-Din, it is obvious that the idea of any connection between Babism and the crime at Shah Abdul Azim is out of the question, for the Babis of Persia and Jemal-ed-Din's followers have little or nothing in common.
The Moullas and guild-masters then took the lead, and brought about the cancelment of the concession. All this I have previously described. It suited well the nature of a stormy petrel like Jemal-ed-Din to find himself in Tehran at that time, and he became an inflammatory public orator of the hottest kind.
But the idea is entirely of foreign growth, and is generally introduced by enthusiasts like Jemal-ed-Din, who have exchanged their Persian national pride of Church and State for the ambition to see Islam ruling as one power from Constantinople to Pekin.
As a native of Hamadan, Jemal-ed-Din is a Persian subject; he is also of the Shiah faith, though it is believed that, in order to make things easy for himself, he passes as a Sunni where the State religion is of that creed. He was well received by the Shah on his visit to Tehran in 1890 as a man of learning and letters, and it is said that he accepted and enjoyed his hospitality.
The murder is said to have been prompted by the well-known agitator, Jemal-ed-Din, who, though called an Afghan, is really a native of Hamadan, in Western Persia; but having travelled and resided a short time in Afghanistan, the term 'Afghani' was added to his name. He was well known in Tehran in 1891 for his vehement and violent public speaking against all Western innovations.
And it may have been in this connection that recourse was had to assassination. Jemal-ed-Din is credited among Orientals with a powerful energy and will in working on the enthusiasm of others, and establishing a moral despotism over them. His disciple, Mohamed Reza, appears to have resembled his teacher in reckless disregard of kindness, and determination to render evil for good.
Jemal-ed-Din held a brief for the union of Sunni and Shiah, an idea which from time to time has found favour with some advanced leaders of the former faith. He spoke of the gain to Islam in sinking their religious differences, and joining to form one Church and one creed.
I have seen it stated that it was owing to him the tobacco monopoly was withdrawn, as he had roused the Moullas throughout Persia, and wellnigh brought about a revolution. Jemal-ed-Din no doubt took a strong part at Tehran in the agitation, but he was in no way such a prominent leader of it as has been represented.
But the Russian road, now under construction, will soon change the rough ride into a fairly comfortable carriage-drive, with well-provided post-houses for food and rest. Shrine of Shah Abdul Azim Death of Nasr-ed-Din Shah Jemal-ed-Din in Tehran Shiahs and Sunnis Islam in Persia.
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