The upper classes in Persia appear to me to differ widely from Orientals, as they are supposed to be, and often really are. They love life intensely, fill it with enjoyment, and neither regard existence as a task to be toiled through nor as a burden to be got rid of. Handsome, robust, restless, intelligent, imaginative, accumulative, vivacious, polished in manner and speech, many of them excellent linguists, well acquainted with their own literature, especially with their poets; lavish, alike in expenditure on personal luxuries and in charity to the poor; full of artistic instincts, and loving to surround themselves with the beautiful, inquisitive, adaptable; addicted to sport and out-of-doors life, untruthful both from hereditary suspiciousness and excess of courtesy—the Persian gentleman has an individuality of his own which is more nearly akin to the French or Russian than to the Oriental type.
My impressions of the morals both of the Persian peasantry and the Bakhtiari Lurs are, as to some points, rather favourable than the reverse, and I think and hope that there is as much domestic affection and fidelity as is compatible with a religion which more or less effectually secures the degradation of woman. The morals of the upper classes are, I believe, very easy. In various carefully written papers, one of them at least official, very painful glimpses have been given incidentally into the state of Persian upper-class morality, and undoubtedly the intrigues of the andarun are as unfavourable to purity as they are to happiness.
For the traveller the greater part of Persian territory is absolutely safe. I have ridden on horseback through it at every season of the year, in some regions without an escort, in others with Persian or Kurdish guards supplied by the local authorities, and was never actually the victim of any form of robbery, except the pilfering from an unguarded tent. Though travelling with only an Indian servant, I found the provincial authorities everywhere courteous, and ready to aid my journey by every means within their power, though in Persia as elsewhere I never claimed, and indeed never received, any special favour on the ground of sex.
A few darker shadows remain to be put in. There is no education truly so called for Persians, except in Tihran, and under the existing system the next generation is not likely to be more enlightened than the present. All the towns and the larger villages possess mosque schools, in which the highest education bestowed is a smattering of Arabic and a knowledge of the tales of Saadi. The Persian characters are taught, and some attention is paid to caligraphy, for a man who can write well is sure to make a fair living. The parrot-like reading of the Koran in Arabic is the summum bonum of the teaching. Very few of the boys in the village schools learn to write, but if a clever lad aspires to be a mirza or secretary he pays great attention to the formation of the Persian characters, and acquires that knowledge of compliment, phrase, and trope which is essential to his proposed calling.
Pleading, waiting, and the elements of arithmetic are usual among the bazar class and merchants, but with the rest the slight knowledge of reading acquired in childhood is soon forgotten, and the ability to repeat a few verses from the Koran and a few prayers in Arabic is all that remains of the mosque school "education." School discipline is severe, and the rope and pulley and bastinado are used as instruments of punishment.
A few young men in the cities, who are destined to be mollahs, hakīms, or lawyers, proceed to the Medressehs or Colleges, where they acquire a thorough knowledge of Arabic, do some desultory reading, and "hang on" to their teachers, at whose feet they literally sit on all occasions, and after a few years have been spent in rather a profitless way they usually find employment.
Government employés, courtiers, the higher officers in the army, diplomats, and sons of wealthy Khans receive the rudiments of a liberal education in the College at Tihran, where they frequently acquire a very creditable knowledge of French.
The admirable schools established by the American and English missionaries at Urmi, Tihran, Tabriz, Hamadan, and Julfa affect only the Armenians and Syrians and a few Jews and Zoroastrians. Outside of these there is neither intellectual nor moral training, and even the simplest duties of life, such as honesty, truthfulness, and regard for contract, are never inculcated.
It may be supposed that in conformity with the Moslem axiom, "not to open the eyes of a woman too wide," the bulk of Persian women are not thought worthy of any education at all. A few of the daughters of rich men can read the Koran, but without comprehending it, and can both read and recite poetry.
Throughout the country, law, that is the Urf or unwritten law, a mass of precedents and traditions orally handed down and administered by secular judges—is not held in any respect at all, and while the rich can override it by bribery, the poor regard it only as a commodity which is bought and sold, and which they are too poor to buy.