Getting into touch with the natives—The missionary’s style of life—Visiting and receiving visitors—Philanthropic work—Poor relief—School work—Medical work.

In Persia the missionary has no right to teach and preach in public places. He cannot take up his stand in the bazaars and proclaim the Gospel. He can talk to the people who come to his house, and to a certain extent he can talk with crowds in open caravanserais or in the villages, but anything approximating to public teaching is only done on sufferance, and without any established licence. So the ordinary evangelistic missionary’s first task is to get on terms of social intercourse with a sufficiently large number of natives to afford him a field for work. Afterwards he may arrange for services, either in his own house or in the house of some other European, and so his visitors will become congregations and his talks sermons.

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Now, although it is obvious that such work can only be carried on when it is acceptable to the natives, the work may be accepted for very various reasons. If the missionary knows enough of the Persian language, of native ideas, and above all of the message he has come to deliver, he will, in a town like Yezd, without the help of school or medical work, attract a large number of people to his house. In Persia there is just now a great seeking after truth, which, though due in part to traceable causes, seems in its entirety to be simply one of those mysterious movements which God evokes at certain seasons in all lands for the furtherance of His Kingdom. One class attracted by such a man as I have described would therefore be real enquirers, and with them would be mixed a second class of people who have been called religious sightseers. These men though not apparently so good a field for work as the first class, would still, if properly handled and directed, prove a perfectly possible sphere for serious missionary operations. So also would the third class of callers, who would be men not primarily interested in religious questions at all, but who would nevertheless follow the fashion of calling on the newly-arrived foreigner,[219] and would be generally willing to follow any line of conversation that was agreeable to their host. Of course a man who did not intend to engage in school or medical work would naturally be careful to take full advantage of such contacts as these, and of others that he would naturally make from time to time; he would order his life in such a way as to get day by day into close touch with the people of the town; and he would equip himself with a material outfit that would enable him to exchange courtesies with natives of various classes. I am not speaking of a man who elected to spend most of his time itinerating in the villages: of such work as this I have little experience: but I am convinced that a stationary missionary, fairly well equipped at all points, does not in a town like Yezd absolutely need the help of more elaborate aids to enable him to get into touch with his work. To suppose this is to ignore the extraordinary preparation which God has made in Persia for the preaching of the Gospel.

Before passing on to the very real demand for missionaries of a somewhat different kind, it will be well to mention some points connected with the life of the European missionary in the[220] country. There are probably very few men or women at present working in Persia, who have not at the outset of their work felt doubtful whether the details of their household life could not be simplified, so as to bring them into closer touch with the poorer part of the population. It is hardly possible to write a serious book on missionary conditions without expressing an opinion on this question. There is, I think, no doubt that it is a great mistake for a missionary in Persia to be known as one who is leading the life of a wealthy man. It is considered by many of the enquirers to be absolutely inconsistent with Christianity, and I am not sure that this judgment is incorrect. Temporary advantages might sometimes be gained by such a reputation, but in the end the work would suffer.

Generally speaking, however, it is the habit of missionaries in the Persian stations to live as economically as is compatible with European style, so far as their strictly personal expenses are concerned. Many things which appear at first sight to be luxurious prove on closer acquaintance to be mere substitutes for the ordinary necessaries of the simplest English life. Other things prove to be absolutely essential to health[221] in a hot climate, while yet another class are not exactly necessary, but they are comforts of the cheapest kind. People who are economising seriously in Eastern lands have to put up with so much that is really difficult that they make a great mistake if they unnecessarily deny themselves small things which can be had for the asking, simply because they have regarded such things as luxuries in England. But although the existence of careful economies on European lines may be sufficient to prevent an intelligent enquirer from thinking that the missionary is untrue to his creed, such economies can never bring the missionary into touch with the poor of the East in the same way that living in a model lodging-house might under some circumstances bring a home clergyman into close touch with the English poor. The real analogy would be for the missionary to live as an Eastern dervish, or as a native of the artisan class, and although this might be sometimes helpful and advisable, the principle of its general advisability could not be accepted. To begin with, it would be only possible for a bachelor, and, in a country where no man can possibly give individual instruction to women, the bachelor is at a great disadvantage. Secondly, it must not be[222] forgotten that, although the missionary living the life of an European has been accepted in Persia, the missionary wearing Persian dress and living like a native has not yet been accepted, and would probably find himself not only at variance with the consular authorities but also regarded with a great deal of suspicion by the natives themselves. In a matter of this kind it is impossible to ignore apostolic precedent, and one thing that cannot but strike the student of the missionary methods of the period covered by the Acts of the Apostles is that the apostles generally, and notably St Paul, seem never to have adopted a method of missionary work which would have seemed to the inhabitants of the district to be outré, when some more natural method of work was equally possible. Nothing would strike the Persian as more outré than for the ordinary European to drop the form of life which is expected of the Ferangi, and to adopt the manners and customs of the native of Persia, particularly as he would probably have to periodically re-assume European clothes. If he was going to work among the Mussulmans as a Christian missionary, I suppose he would have to choose between life as an Armenian and life as a Mussulman. Life as an Armenian would have[223] this advantage over the other, that he would not be supposed to be hiding his religion. But the life of the Armenian in a town like Yezd is the life of a stranger in a foreign town, and would not bring the missionary into very much closer touch with the Mussulmans than life as a European. By assuming the dress and manners of an Armenian of any class whatsoever, one would simply forfeit the respect that is usually paid by the Persian to the Ferangi, without gaining anything that could not have been gained by other and more ordinary methods. On the other hand, life as a Mussulman would be attended with serious difficulties. In a town where there was a Ferangi colony wearing European dress, such a man would very possibly be regarded as a soldier is regarded who attempts to mix with the enemy without his uniform. I can conceive circumstances which might make an experiment of this kind worth trying, but it would be madness for any one to attempt it for missionary purposes, who had not extraordinary experience of the country and a full mastery over the language.

I think then we must take it for granted that the kind of life which missionaries are living in Persia at the present time will have to be accepted,[224] with such modifications as future events and further experience may suggest, as the normal method for Europeans who wish to carry on missionary work in the country. There are one or two tasks which lie before the pioneer missionary which seem to be made more easy by the possession of an ordinary European household. First of all, he has to be prepared to work amongst the European colony. Secondly, it is well for him to possess sufficient influence and standing in the town to be able to help the converts or enquirers in time of trouble. Thirdly, he wants to be in touch with all classes of natives, and this would probably only be possible for a man who stood in the highest rank as a native, or for one who stood outside native rank altogether.

Every missionary has to do a good deal of visiting. All visits have not got to be returned, but a certain number must be. It is well not to return all visits, for otherwise it is difficult to get secret enquirers to come to your house, or people who are too poor to receive you in their own houses. The usual Persian habit is never to pay a visit without first of all asking leave, but though this rule has to be observed towards others, it is best to make it clear that your own house is an[225] office, and only to insist on notice for visits of civility when they are made by people who are likely to prove awkward. Paying visits to Persian houses has a certain value to the missionary, as it introduces him to Persian life and manners, and puts him on easier terms with the natives, but it seldom affords the evangelistic missionary who is working amongst men his best opportunity for direct missionary work. There is too much publicity, and too many interruptions. The best missionary work is usually done on one’s own premises; and in Yezd I have known enquirers and visitors begin coming at six o’clock in the morning, and go on almost without intermission till ten o’clock at night; but at that time I was connected with scholastic work, which, although requiring only superintendence, advertised my presence in the town to a considerable degree. One of the things that is therefore most necessary in a place like Yezd for the evangelistic missionary is an absolutely well-ordered household. Everything ought to go by clockwork. Almost every visitor has to be treated as an ordinary social guest, and unless the arrangements are nearly perfect, either his attention or the missionary’s will be called away from the conversation. A[226] missionary in such a position ought to pay close attention to the number and description of his tea-cups and pipes. One class of visitors ought to be properly served with silver-mounted hookahs and three tiny cups of very hot tea, brought in at intervals of ten minutes, and this without any previous notice to the servant. Another class of visitor ought to have a European cup of tea holding about three times as much as the Persian cup, and a box of cigarettes, so that he and his host may be able to talk without further interruption till the end of the interview. A third class of visitor, who has given notice, ought to be prepared for beforehand, and served with iced sherbet. Then again, a decision has to be made according to the status of the guest as to whether the missionary shall be served with tea at the same time or not. All this requires the most careful training of servants, and any inattention to detail may produce an atmosphere which makes teaching exceedingly difficult. Further, the servants have to know who should be shown into a private room, and who can be allowed to mix with other guests. These are just a few of the minor points which are nevertheless of real importance. To come to points which are[227] obviously more serious. Servants have to be procured who can act with firmness when people attempt to take liberties, and who are at the same time absolutely civil. Servants in a Christian household have to be good-tempered; and in order to effect this they have to be kept well occupied without being overworked, in a house where the chief work is meeting emergencies. They have to be taught some consistent and systematic line that is to be observed in dealing with the countless beggars who every day come to your house. They have to be rendered as truthful as possible in every matter connected with the missionary’s business. They have to be paid a rate of wages which will make honesty and contentment possible, and which will neither spoil the market, nor be incompatible with reasonable economy. It is needless to say very much more about these matters; sufficient has already been said to make it plain that the problem of household arrangement is an exceedingly difficult one, particularly as the servants sleep in their own houses at a distance, all but one, who stays for the night; and they generally expect to go home for their mid-day meal. My own impression is that as the evangelistic missionary’s house is almost his parish, he[228] may be excused if he thinks right to expend a very great deal of time over its arrangements, and to consider this just as much missionary work as the teaching of enquirers. If the missionary intends to aim at anything that is likely to be satisfactory in this matter, he certainly needs an enormous degree of faith, and will do well to make his efforts in this direction the subject of very earnest prayer.

SCENES OF YEZDI LIFE.

The centre of these three pictures represents two men smoking opium. Behind them is a qalian, or hookah, for tobacco; in front is a sherbet bowl, and also a small tea-table with sweets underneath.

The picture on the left represents two men; one holding a rosary, and the other holding a hookah.

The single figure on the right is a Jew, with his book for divining. The Persians use the Jews as diviners a good deal.

Another difficulty in seeing enquirers in the house is the arrangement of times. Missionaries are sometimes blamed for not sufficiently consorting with Europeans in the ordinary amusements of the colony, but there is one great difficulty about this. The times when you naturally take exercise in the East are the times when the native artisan or shopkeeper is off work. Supposing that the evangelistic missionary is seldom at home at such times as these, the more industrious Persians get to regard him as inaccessible, and his enquirers begin to consist of people who for some reason or other have very little to do. It is hardly necessary to enter into the difficulties that may follow.

We have been hitherto speaking only of[229] directly evangelistic methods of missionary work; but almost all missionaries have something to do with philanthropic work also. These philanthropic efforts are not solely undertaken as means to an end. In most cases they are treated as an end in themselves by the missionary, and generally speaking they are things which could not well be left undone. Medical missionaries will tell you that their standing orders are to heal the sick and preach the Gospel; but I think we may say very much more generally that the presentation of the Gospel without adequate and proportionate care for the minds and bodies of those surrounding us, would be impossible. For the Gospel is the message of our Saviour, and any message that was so delivered would entirely fail to represent that Saviour’s attitude. I doubt whether any one would call in question this aspect of the case, but when we come to discuss how much philanthropic work is really necessary, we are face to face with a difficult problem. In matters like this the decision must depend not only upon the needs of the people with whom the missionaries are brought in contact, but also upon the nature of the church or congregation of Christians that supports them, and whose[230] material as well as spiritual force they are appointed to convey to the mission field. There is a great difference between the position of a band of men sent out by an infinitesimal body of earnest Christians who have the greatest difficulty in subscribing the means of their support, and that of a band sent out by an exceedingly wealthy Christian church.

Present-day missionaries sent out by the Church Missionary Society have passed outside the conditions of the first class, but they cannot be said to fully belong to the second. They are supported by a large number of people, but those who give most are generally those whose purses are least elastic. In the countries to which they go they are treated with the greatest courtesy by British officials, and accepted as representatives of the religion of England by their fellow-countrymen. Naturally the native expects more from them than they are really able to give, and this increases the difficulty when they have to decide what they are bound to do as ministers of Christ and as representatives of those who send them, for the people committed to their charge. Naturally, and I think rightly, they do not wholly shut their eyes to the attitude and[231] expectations of the natives. But, unfortunately, the Persians think that there ought to be no difficulty about anything. The average native cannot get out of his head the idea that we are sent by the Government, or, if not by the Government, by the whole nation under its religious authorities. Those who know anything of English thought and feeling realise that foreign missions are now well established in the popular regard in England, and many Yezdis have a confused notion that in our country education, medical attendance, and support in old age are free to everybody, irrespective of class, and that as Christians we are all anxious to extend this system as far as we can to other nations. Of course views like this are variable, but it may be seen after a moment’s consideration that in a country where the need for schools, for hospitals, and sometimes for relief is very real, and where the native is capable of believing such absurdities about the European as have been stated, if the missionary does not to a large extent take up the white man’s burden, he is likely to lose any influence which God may have given him. Consequently I think we may say that the philanthropic work of missionaries[232] in Persia must not only be regarded as a means to evangelisation, although this is an aspect which must largely determine its importance. Primarily it is a spiritual necessity created by three things, the comparative wealth of the Christians who send out the missionaries, the comparative poverty of the natives who are ready to be relieved, and the obvious commandment of Almighty God.

Philanthropic work in Yezd is of three kinds; medical work, school work, and the work of poor relief. The last is of course not recognised or supported by the Church Missionary Society. It is not within the scope of this book to deal with either of these three provinces of work in detail. All that I wish at present to explain is the way in which they seem to strike the Persian mind, and contribute to the general campaign of the mission.

Relief work is of all the three most absolutely necessitated by the essential difference between the circumstances of the missionary and his supporters on the one hand, and those of a certain section of the natives on the other. But from an evangelistic standpoint it is the least directly productive in effect; so we have never[233] in Yezd used for this purpose any funds not specially subscribed for it, and such money has been collected almost entirely from the resident Europeans. There is a very great deal of terrible poverty in Persia which is not touched by the native charities. In Yezd, particularly towards the end of our stay in the town, things were in a very bad way. Yezd is really an industrial town, and not less than half of the grain supply comes from outside, chiefly from the Shiraz district. Most of the people are silk weavers. The silkworms used to be reared in the Yezd district, but the extreme droughts rendered this source of supply very insecure, and after the great famine that occurred some years ago there were not sufficient trees left for the business to be continued in this way. Cocoons were then brought from Rasht, and this system proved more satisfactory till lately, when the Rasht cocoons were diverted to France and Italy. The natural result was a great deal of poverty in Yezd, which was most felt among the poor Jews, who since the famine year have had no looms but have devoted themselves to winding and spinning the silk. Then again, after the Babi massacre of 1903, something had to be[234] done for the large number of widows and orphans. In this work the Europeans were by no means alone, for the sufferers were helped both by the Babi merchants and also by a large number of the Parsis. The Parsis are generally very good in looking after their own poor, but the Mussulmans give money so indiscriminately that their charities cause more poverty than they relieve. Although the work of poor relief is not as a rule the direct means of bringing in converts, it helps the evangelistic work enormously by saving valuable time. Before it could be organised the number of begging enquirers who had the very smallest interest, if any, in the Gospel message, was so large as to seriously impede more important work. It is much easier and better to keep the two things more separate, and to be able to say to a man, “If you want to read with me, well and good, but if you want material help, then you must do so and so.” This does not necessarily mean that the man who is relieved gets no chance of hearing the Gospel. The Jews, who came in a body, used always to have a chapter of the Gospel read to them by my mirza, and any man who showed a disposition to come as a real enquirer after his case had been[235] looked into and relieved was thoroughly welcomed. But the practice of trying to earn a kran by wasting hours of the missionary’s time was effectually discouraged.

I think also that the practice of separating poor relief as much as possible from the work with enquirers helps to explain to the native our view of the Christian Church. That some explanation is necessary is undoubted. During a severe famine in Kirman, over two hundred respectable Mussulmans, chiefly shopkeepers, came into the courtyard of the Consulate, and wanted to take protection under the British flag. Major Phillott was then Consul, and they explained to him that the price of bread was so prohibitive that they could not live any longer under the regulations of the Persian officials. Their leader was a Seyid. Major Phillott tried to explain that, although he sympathised with them greatly, he could do nothing for them unless it was to give them pecuniary help. He offered them a hundred krans, but they explained that they were not beggars. They further said that they were quite ready to become Christians if they could only get cheap bread. The end of the whole business was that the Consul paid an[236] unofficial visit to the Governor, and got him to promise that bread should be lowered to a more or less normal price by gradual reductions spread over a period of ten days. It is easy to understand that people who could go to a Consul in a famine and ask to be accepted as Christians in order to be able to buy bread at a fair price, thinking I suppose that Consular pressure would then be b............