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RELIGION] by Muzaffar-ud-Dīn Shah, Mahommed Ali Mirza (his successor) and the grand vizir, on the 30th of December 1906, deals with the rescript of the 5th of August, states the powers and duties of the national council and makes provision for the regulation of its general procedure by the council itself. The members have immunity from prosecution except with the knowledge of the national council. The publicity of their proceedings except under conditions accepted by the council is secured. Ministers, or their delegates may appear and speak in the national council and are responsible to that body, which also has special control of financial affairs and internal administration. Its sanction is required for all territorial changes, for the alienation of state property, for the granting of concessions, for the contracting of loans, for the construction of roads and railways, for the ratification of treaties, &c. There was to be a senate of 60 members of whom 30 were to be appointed to represent the shah and 30 to be elected on behalf of the national council, 15 of each class being from Teherān and 15 from the provinces (the senate, however, was not immediately formed).

By a rescript dated February 2, 1907, Mahommed Ali Shah confirmed the ordinance of the 30th of December, and on the 8th of October 1907 he signed the final revised constitution, and took the oath which it prescribes on the 12th of November in the presence of the national council.

In accordance with the constitution the shah must belong to the Shiah faith, and his successor must be his eldest son, or next male in succession, whose mother was a Kajar princess. The shah's civil list amounts to 500,000 tomans (£100,000).

The executive government is carried on under a cabinet composed of seven or eight vizirs (ministers), of whom one, besides holding a portfolio, is vizir azam, prime minister. The vizirs are the ministers of the interior, foreign affairs, war, justice, finance, commerce, education, public works.

Until 1906 the shah was assisted in the task of government by the sadr azam (grand vizir), a number of vizirs, ministers or heads of departments somewhat on European lines, and a “grand council of state,” composed of some ministers and other members nominated by the shah himself as occasion required. Many of the “ministers” would have been considered in Europe merely as chiefs of departments of a ministry, as, for instance, the minister for Crown buildings, that for Crown domains, the minister of ceremonies, those for arsenals, army accounts, &c.; also an accumulation of several offices without any connexion between their functions, in the hands of a single person, was frequently a characteristic departure from the European model. The ministers were not responsible to the Crown in a way that ministers of a European government are; they rarely took any initiative, and generally referred their affairs to the grand vizir or to the shah for final decision.

There were twenty-seven vizirs (ministers), but only some of them were consulted, on affairs of state. The departments that had a vizir at their head were the following: court, ceremonies, shah's secretarial department, interior, correspondence between court and governors, revenue accounts and budget, finance, treasury, outstanding accounts, foreign affairs, war, army accounts, military stores, arsenals, justice, commerce, mines and industries, agriculture and Crown domains, Crown buildings, public works, public instruction, telegraphs, posts, mint, religious endowments and pensions, customs, press. In addition to these twenty-seven vizirs with portfolios, there were some titulary vizirs at court, like Vizir i Huzur i Humayun (minister of the imperial presence), Vizir i makhsus (extraordinary minister), &c., and a number in the provinces assisting the governors in the same way as the grand vizir assists the shah. Most of these ministers were abolished under the new constitution, and the heads of subsidiary departments are entitled mudir or rais, and are placed under the responsible ministers.

Religion.—About 9,000,000 of the population are Mahommedans of the Shiah faith, and 800,000 or 900,000, principally Kurds in north-western Persia, are said to belong to the other great branch of Islam, the Sunni, which differs from the former in religious doctrine and historical belief, and is the state religion of the Turkish Empire and other Mahommedan countries. Other religions are represented in Persia by about 80,000 to 90,000 Christians (Armenians, Nestorians, Greek Orthodox and Roman Catholics, Protestants), 36,000 Jews, and 9000 Zoroastrians.

Society in Persia, being based almost exclusively on religious law, is much as it was in Biblical times among the Jews, with this

difference, however, that there exists no sacerdotal caste. In Persia any person capable of reading the Koran and interpreting its laws may act as a priest (mullah), and as soon as such a priest becomes known for his just interpretation of the shar’ and his superior knowledge of the traditions and articles of faith, he becomes a mujtahid, literally meaning “one who strives” (to acquire knowledge), and is a chief priest. The mullahs are referred to in questions concerning religious law, hold religious assemblies, preach in mosques, teach in colleges, and are appointed by the government as judges, head-preachers, &c. Thus the dignitaries, whose character seems to us specially a religious one, are in reality doctors, or expounders and interpreters of the law, and officiating ministers charged with the ordinary accomplishment of certain ceremonies, which every other Mussulman, “true believer,” has an equal right to fulfil. Formerly there were only four or five mujtahids in Persia, now there are many, sometimes several in one city—Teherān, for instance, has ten; but there are only a few whose decisions are accepted as final and without appeal. The highest authority of all is vested in the mujtahid who resides at Kerbela, or Nejef, near Bagdad, and is considered by many Shiʽ ites as the vicegerent of the Prophet and representative of the imam. The shah and the government have no voice whatever in the matter of appointing mullahs or mujtahids, but frequently appoint sheikhs-ul-islam and cadis, and occasionally chief priests of mosques that receive important subsidies out of government funds. The chief priest of the principal mosque of a city, the masjid i jami’, is called imam juma’, and he, or a representative appointed by him, reads the khutba, “Friday oration,” and also preaches. The reader of the khutba is also called khatib. The leader of the prayers in a mosque is the pishnamaz, and the crier to prayers is the mu’azzin. Many priests are appointed guardians of shrines and tombs of members of the Prophet's family (imams and imamzadehs) and are responsible for the proper administration of the property and funds with which the establishments are endowed. The guardian of a shrine is called mutavali, or, if the shrine is an important one with much property and many attendants, mutavali-bashi, and is not necessarily an ecclesiastic, for instance, the guardianship of the great shrine of Imam Reza in Meshed is generally given to a high court functionary or minister as a reward for long services to the state. In the precincts of a great shrine a malefactor finds a safe refuge from his pursuers and is lodged and fed, and from the security of his retreat he can arrange the ransom which is to purchase his immunity when he comes out.

Formerly all cases, civil and criminal, were referred to the clergy, and until the 17th century the clergy were subordinate to a kind of chief pontiff, named sadr-us-sodur, who possessed a very extended jurisdiction, nominated the judges, and managed all the religious endowments of the mosques, colleges, shrines, &c. Shah Safi (1629–1642), in order to diminish the influence of the clergy, appointed two such pontiffs, one for the court and nobility the other for the people. Nadir Shah (1736–1747) abolished these offices altogether, and seized most of the endowments of the ecclesiastical establishments in order to pay his troops, and, the lands appropriated by him not having been restored, the clergy have never regained the power they once possessed. Many members of the clergy, particularly those of the higher ranks, have very liberal ideas and are in favour of progress and reforms so long as they are not against the shar’, or divine law; but, unfortunately, they form the minority.

The Armenians of Persia, in so far as regards their ecclesiastical state, are divided into the two dioceses of Azerbaijan and Isfahan, and, since the late troubles in Turkey, which caused many to take refuge in Persia, are said to number over 50,000. About three-fifths of this number belong to the diocese of Azerbaijan, with a bishop at Tabriz, and reside in the cities of Tabriz, Khoï, Selmas, Urmia and Maragha, and in about thirty villages close to the north-western frontier; the other two-fifths, under the diocese of Isfahan, with a bishop in Julfa, reside in Teherān, Hamadan, Iulfa, Shiraz, Bushire, Resht, Enzeli and other towns, and in some villages in the districts of Chahar Mahal, Feridan, Barbarud, Kamareh, Kazaz, Kharakan, &c. Many Persian Armenians are engaged in trade and commerce, and some of