Seyid Djemal-ed-Din el-Afghani was born early in the nineteenth century at Asadabad, near Hamadan, in Persia, albeit, as his name shows, he was of Afghan rather than Iranian descent, while his title "Seyid," meaning descendant of the Prophet, implies a strain of Arab blood. Endowed with a keen intelligence, great personal magnetism, and abounding vigour, Djemal-ed-Din had a stormy and chequered career. He was a great traveller, knowing intimately not only most of the Moslem world but western Europe as well. From these travels, supplemented by wide reading, he gained a notable fund of information which he employed effectively in his manifold activities. A born propagandist, Djemal-ed-Din attracted wide attention, and wherever he went in Islam his strong personality started an intellectual ferment. Unlike El Sennussi, he concerned himself very little with theology, devoting himself to politics. Djemal-ed-Din was the first Mohammedan who fully grasped the impending peril of Western domination, and he devoted his life to warning the Islamic world of the danger and attempting to elaborate measures of defence. By European colonial authorities he was soon singled out as a dangerous agitator. The English, in particular, feared and persecuted him. Imprisoned for a while in India, he went to Egypt about 1880, and had a hand in the anti-European movement of Arabi Pasha. When the English occupied Egypt in 1882 they promptly expelled Djemal, who continued his wanderings, finally reaching Constantinople. Here he found a generous patron in Abdul-Hamid, then evolving his Pan-Islamic policy. Naturally, the Sultan was enchanted with Djemal, and promptly made him the head of his Pan-Islamic propaganda bureau. In fact, it is probable that the success of the Sultan's Pan-Islamic policy was largely due to Djemal's ability and zeal. Djemal died in 1896 at an advanced age, active to the last. Djemal-ed-Din's teachings may be summarized as follows: "The Christian world, despite its internal differences of race and nationality, is, as against the East and especially as against Islam, united for the destruction of all Mohammedan states. "The Crusades still subsist, as well as the fanatical spirit of Peter the Hermit. At heart, Christendom still regards Islam with fanatical hatred and contempt. This is shown in many ways, as in international law, before which Moslem nations are not treated as the equals of Christian nations. "Christian governments excuse the attacks and humiliations inflicted upon Moslem states by citing the latter's backward and barbarous condition; yet these same governments stifle by a thousand means, even by war, every attempted effort of reform and revival in Moslem lands. "Hatred of Islam is common to all Christian peoples, not merely to some of them, and the result of this spirit is a tacit, persistent effort for Islam's destruction.