r 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. This, however, did not prevent him plotting
against his royal host, and doing his utmost to compass the downfall of
the Kajar dynasty. He probably saw clearly during his stay in Persia
then that the Shah's authority rested too strongly in the minds of the
people, by reason of his long and peaceful reign and mild rule, to give
any hope of a successful revolution during his lifetime. 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. In him a willing hand was
apparently found to carry out the first part of Jemal-ed-Din's programme
for the reformation of Persia, but the possibility of madness in the act
of murder was not foreseen. For the horror of the crime has been so
intensified from being committed in the holy shrine of the sainted Shah
Abdul Azim, that its object must be defeated in the most complete
manner, and the reaction will result in stronger attachment to the
throne of the Kajars.

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. He
was said to be very earnest on this point, and he succeeded in planting
his opinions in Persia, as shown by the subject being still occasionally
discussed. 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. These visionaries fail
to see what thoughtful Persian politicians and Churchmen know well, that
the Shiah schism has preserved Persia as a nation, for without it the
incentive to popular cohesion would long ago have ceased.

The annual Passion-play to commemorate the murder and martyrdom of the
progeny