CONCLUSION.

We have now seen something not only of the Yezdi’s life, of his character, and of his mental attitude towards the missionary, but also something of the way in which the modern missionary attempts to meet this attitude. Of course it cannot be claimed that the estimate of the Yezdi’s position that has been made in these pages is in any way final, or that it is one with which all acquainted with the subject would certainly concur. To have limited myself to the greatest common measure of opinion on such a matter would have prevented me altogether from touching on many questions, and would have left me very little to say on others. As the book stands, I can claim that it is truthful in matters of fact, and in other things sufficiently sound to form a basis for other people’s corrections; and as many find it less easy to state their own views than to combat those of other persons, I am not without[257] hopes that it may be useful, even if my conclusions should prove altogether unacceptable. Also it may be pointed out that, though I have throughout spoken of the Yezdi and of Yezd, these have been taken as special instances of a Persian and his town. Other places in central Persia may differ in particulars, but there will in most cases be a general similarity.

Perhaps a short summary of the points which have been noted in the preceding pages may not be without value. We have seen first of all the strange staccato effect of Persian scenery, particularly of that which meets the eye of the Yezdi, and have noticed how this has influenced the Yezdi’s mind. Then we have seen the extreme insularity of the town, and how this has given rise to symptoms which resemble intense fanatical bigotry, but on the other hand how this insularity may be utilised by the foreigner when it is once understood. Then we have tried to discover the essential system of Islam, and to decide whether or not the Persian Shiah has been greatly influenced by the prophet’s life and teaching. My own opinion is that Persia is most strongly Mohammedan, but seeing that the point of this book is not so much to express opinions[258] as to give the facts that have led to their formation, I must not complain if many of my readers do not agree with me. An attempt has also been made to explain the religiosity of the Mohammedan, and to show that it is neither hypocrisy, nor yet religion in the Western sense. Then there was a chapter on the Yezdi’s character, and I think that in this my main point was to show how superficial is the judgment that pronounces the Persian thoroughly weak and effete. He really shows great strength of purpose when he has a purpose, he has some peculiar abilities, and is at bottom thoroughly likeable and loveable, but he is spoilt by the unhappy circumstances of his existence and very specially by his creed.

After that there was an attempt to show the peculiar nature of the search after truth that is just now going on in Persia, and very particularly in Yezd. That this is God’s doing, intended to prepare the way for Christian teaching, I have in my own mind no doubt at all; but I have tried to describe it as a phenomenon, and sometimes to trace it to immediate causes where such causes are easily discoverable. Lastly, I have tried to show that towns like[259] Yezd present a field, not only workable by one class of missionary organisation, but approachable in many different ways.

I sincerely trust that those who have followed the argument of these chapters will have come to my own conclusion, that, although there are enormous difficulties in missionary work in Persia, there are also enormous opportunities, and that there is great reason to expect that in such a country things will one day come with a rush: further, that when the barrier of Mohammedanism is removed, there are grounds for hoping that Persian character will recover its equilibrium and the nation prove by no means decadent. If in addition the spiritual force of Christianity be brought to bear upon the people, Persia may prove in the future the missionary power of the near East. Persia at this moment is full of religious enquirers, willing to make immense sacrifices for their convictions; and behind these there is a mass of simple people, religiously minded and yet utterly dissatisfied with their present creed. There are of course great prejudices still existing against Christianity, but these prejudices have been by God’s blessing broken down in individual instances, and when[260] their nature is better realised they may more generally disappear. It is not necessary to give actual statistics with reference to converts: it is enough to say that the number of those who have come forward in Yezd is sufficient to prove two things; firstly, that God is willing to bless the work very fully, and secondly, that we are not quite ready for His blessing.[7]

If any further proof were needed of God’s willingness to forward the work of the Yezd mission, it would be found in the history of the Christian institutions in the town. The medical work was founded by Dr Henry White about six years and a half back, he having been in the Isfahan district for about twelve months previous to his arrival in Yezd. There is now not only a men’s hospital and dispensary in the town, but also two dispensaries in the outlying villages, and a women’s hospital and dispensary under Dr Elsie Taylor. In connection with the medical work one can hardly help mentioning the name of Miss Bird, who really founded the work amongst the women, and that of Dr Griffith, who did most valuable work during the furlough of Dr White.

[261]

The site for the men’s hospital was given to the Society shortly after Dr White’s arrival, by the late Mr Gudarz, a prominent Parsi merchant in the town. The medical mission in Yezd may be said to be quite as firmly established as the Government.

I myself came to Yezd six months later than Dr White, without any previous experience of Persia. My successor, Mr Boyland, has now under his charge a school of about sixty boys, Mussulmans, Babis and Parsis, with a staff of native masters. The boys in spite of their religious differences play football together. The religious teaching in the school is given without the slightest concealment. There is also a school for Parsi girls more lately established by Miss Brighty. In this school religious instruction is also given. When I left Yezd the number of the pupils was about forty.

I may also mention that in the chapel which we have built in the hospital we often have congregations of over a hundred Persians. The chapel cost something under a hundred pounds, and the funds were subscribed, all but twenty-five pounds, by the members of the European colony.

[262]

It is a great mistake to regard such work as we have in Yezd as primarily of a preparatory nature in view of some future opportunity. Babiism, which is in some ways more opposed to Christianity than the religion of the average Persian Mussulman, is fast gaining ground, and the exceptional opportunity, which is occasioned by the preparation of the soil by Babi missionaries who have not yet been successful in planting their ideas, is fast passing away. It has been already pointed out that there is not much hope of real religious liberty under native rule.

Some people think that there are shortly going to be changes in Persia which will entirely deprive the British missionary of his opportunity. If we take this view we ought to act quickly. Taking a second and more hopeful view of the future, other political developments which might make religious liberty in any sense a reality, would find us by no means in a position to make the best use of them, unless we had a native church gathered in time of stress and strain upon whose judgment to rely.

Consequently mission work in Persia is a matter which demands most careful consideration, most unsparing effort, and most earnest prayer.[263] We ought not to lack recruits. That there are difficulties to be solved is true, but when all has been said the overwhelming horror of modern Mohammedanism, the intense hopefulness of Persian character, and last but not least, the obvious preparation made by God in this country for human evangelistic labours, all together present a situation which cannot but appeal to the Christian Englishman.

The End