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Protestant Mission Among Zoroastrians of Bombay in the Nineteenth Century Farshid Namdaran

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Protestant Mission Among Zoroastrians of Bombay in the Nineteenth Century Farshid Namdaran ed. Matthew Luceya and Cecil R. Hopgood (Kafue, Northern 33. Alex Syatwiinda(conversationwiththe author,September30,2001). Rhodesia: Kafue Bookroom, 1943). J. T.McCormackwrites, "In 1968Ibaptised 17schoolgirlsat Kasenga 26. Smith, Siyanza Syamunakristo, pp. 41-45. andperhaps30schoolboys/girlswithMatthewLuceya at Namwala" 27. Young and Gollock, Mukwasi waka-Leza uli muluundu, p. 48. (letter to the author,September24,2001).The trendcontinued, as the 28. In 1910 there were fifteen full members at Kasenga; in 1915 there number of Christians at Kasenga trebled in the last quarter of the were fourteen. By the 1960s the number had risen to about seventy. twentieth century. In November 2001 there were 221 communicant 29. Smith, Siyanza Syamunakristo, p. 34. members, 53 catechumens, and 36 adherents. The number of 30. Smith, Golden Stool,p. 278. preachers,though,hadfallen to 40,butthe preachingplaces remained 31. Young and Gollock, Mukwasi waka-Leza uli muluundu, p. 48. at 16 (B.Nzovu to the author, November 21, 2001). 32. Chapman, Pathfinder, p. 190. Keeping Faith with Culture: Protestant Mission Among Zoroastrians of Bombay in the Nineteenth Century Farshid Namdaran he history of Protestant missionary activity among Zo­ Protestant Missions to Zoroastrians T roastrians has proved to be a relativelyrichfield, despite the small size of the worldwide Zoroastrian community, which The earliest recorded attempt, originating in northern Germany, in 1900 numbered 93,000 in India, the focus of this article, and at an organized mission to the Zoroastrians was by a small 108,500 worldwide.1 Protestant missions to this community be­ community of Moravians. In 1747 they commissioned two doc­ gan mainly in India in the nineteenth century, and in Iran only in tors to go to Yezd in Persia, where they had heard the Gebri the twentieth century.' Converts were few, but some made lived," The mission was anutterfailure, for the two doctors never definite contributions to churchlife in India. Caughtas they were reached their destination. between different cultures and religions, these Indian Zoroas­ A little-known Armenian itinerant missionary named trian converts struggled to forge a synthesis between two cul­ Carapet Aratoon, who was trained in Serampore and sent across tures and two religions, ultimately allowing their faith to em­ the subcontinent to Bombay in 1810, was probably the first brace their culture. The cultural distance they sought to span is missionaryto encounterZoroastriansin anynumber,"Heworked reflectedin thediverseworkof twomissionarytheologians of the and preachedin thestreetsandbazaars of Bombayuntil 1820. His period, John Wilson (1804-75) and Greek scholar James Hope journalsarefilled withaccountsof his encounterswithParsis and Moulton (1863-1917), whose writings will be discussed briefly.' the many inquirers he had among them, although he did not Zoroastrians are the followers of Zoroaster, who flourished record any conversions. probably in the sixth century before Christ but about whom The first missionary who had any success in converting historians know little with certainty.' The religion was promi­ Zoroastrians to Christianity was the Scotsman John Wilson.'? nentin Persia and the Middle East until the fall of the last Persian Sent by the Scottish Missionary Society to Bombay in 1830, empirein the seventhcentury A.D., following the Arab invasion. Wilson adopted the deliberately confrontational strategy that Some Zoroastrians fled to India and continued to preserve their was popular at that time." Wilson's work and writings on Parsis cultureandreligion, mainlyin westernIndia,wheretheybecame and their religion helped establish his reputation as a leading known as Parsis (also spelled Parsees). Within Persia itself Mus­ orientalist of his day. He continued his work with the Zoroastri­ lim persecution diminished their numbers until only very small ans of India until his death in 1875. No other missionary sur­ groups of Zoroastrians, known as Gebri, remained in the remote passed himin terms of winning converts from Zoroastrianism to towns of Yezd and Kerman. Christianity. The Zoroastrian sacred book, the Avesta, is a collection of Not until the last decade of the nineteenth century did a writings, the most ancient of which is the Gathas, seventeen major missionary society such as the Church Missionary Society hymns traditionally ascribed to Zoroaster himself," The French­ (CMS) send missionaries specifically to the Zoroastrians. In 1895 man Anquetil du Perron was the first to translate it into a Lieutenant Colonel Thomas Arthur Freeman volunteered his European language (1771).6 John Wilson, in the early nineteenth services to the society and was sent to Bombay lito conduct a century, was the first Protestant missionary to deliberately set mission amongst the educated natives especially the Parsis.r'" outto learnandwriteaboutthe Parsireligion?The bookhe wrote He conducted a vigorous though brief mission among the Parsis on the subject (1843) was unfortunately based mainly on the with the aid of Rostamji Mistry, a Parsi convert. Freeman died in Avestan book of Vendidad, whereas later scholars showed that 1900, and Mistry resigned in the same year. the most authentic teachings of Zoroaster are in the Gathas. Another attempt by five female volunteers under the aus­ pices of the CMS is also recorded. In 1896 they were commis­ sioned lito form a missionary settlement of lady volunteers in orderto workamongsttheParseeladies."13The Parsicommunity Farshid Namdaran, a retired medical doctor of Persian descent residing in the United Kingdom, is a convertfrom Zoroastrianism. His M.Th., by research, reacted sharply to this attempt, with hostile articles appearing in obtained from the Centre for the Study of Christianity in the Non-Western Parsi-controlled newspapers warning the community of such a World, School of Divinity (New College), University of Edinburgh, was on move." I have discovered no official reports or papers that Christian missionto Zoroastrians. indicate what happened to this effort. Apri12003 71 Apparently the final attempt to reach the Parsis was the Bible and perhaps also helped in the publishing of Wilson's commissioning of James Hope Moulton by the council of the famousbookon Parsi religion." Nauroji wentto Scotland in 1843 YMCA of India to work and lecture among the Parsi community to study at New College, Edinburgh, and was ordained by the in Bombay for one year in 1915.15 It seems that this was the last Free Presbytery of Edinburgh. At this early stage he demon­ organized effort by a missionary organization to evangelize the strated his strong personality by insisting that unless he was Zoroastrians until the end of the First World War. ordained on terms of full equality with the missionaries, withfull "evangelistic power and liberty," he would not enter the service Five Converts of the Free Church of Scotland." On his return to Bombay in 1847, Nauroji chose Surat as his For the period 1839-1900 I have found evidence of fifteen Parsis missionary field. He worked there with the Irish Presbyterian from Bombay or nearby cities who converted to Christianity and mission until 1857, when he was offered the post of minister of were baptized. A first group of conversions occurred in 1839-59 Ambroli Church in Bombay." He worked for nearly forty years under Wilson and the Scottish Presbyterians and a second group among the Parsis and other communities in that city." Two of his under the Anglicans in the 1890s. Some relevant details of these published sermons show how deeply committed he was to the baptisms appear in the accompanying table. cause of spreading the Gospel to all of India." In the late 1880s he Thoughthe total number of converts is small, the proportion was also employed as lecturer in Bible studies in the Free Church that eventually was ordained (six out of fifteen) is high. It seems College, and in the 1890s he became the founding presidentof the remarkable that a comparatively small community of Parsis Parsi Christian Association." His standing in the Parsi commu­ should produce such a number of high-caliber converts. Their nityof Bombayincreased withage, so muchso thatin 1896,onthe contribution to the activities of the mission in western India, occasion of the fiftieth anniversary of his ordination, many including developing an indigenous church during the latter prominent community members attended the celebration. He part of the nineteenth century, seems to have been significant. becameknownas the GrandFatherof IndianChristians and died Sufficientmaterial exists to give a briefaccount of the lives of five at the age of eighty-six in 1908. of the converts who were ordained." Nauroji married a Christian Indian woman, but little is known about her except that she helped him in his work. They Dhanjibhai Nauroji. Coming from a wealthy, influential Parsi had at leasttwo daughters, who continued to be employedby the family of Bombay, Nauroji entered a missionary school as a Free Church of Scotland in Bombay after their father's death. teenager. He was converted and then baptized in 1839, the first Nauroji's wife preceded him in death, probably in the early Parsi convert to be baptized. This event caused a great stir and 1890s. unrest within the Parsi community. Missionary Wilson had to A letterNauroji wrote shortlybefore his death, whichshows appear in court and publicly defend his actions, and the mission­ clearly his changed attitude towardhis former religion, exempli­ ary school suffered from the temporary withdrawal of all the fies the sentiments of Christian Parsis of his time and no doubt Parsi and other pupils. Nauroji was disinherited and rejected by those of more recent generations." He wrote, his fanlily and became dependent on the missionary society for financial support." I was born a Parsi and am still a Parsi of the Parsis. With the At hisbaptism, Nauroji read a personal declaration in which exception of that which is of the highest importance to man, I mean, religious faith, I am one with my brethren according to he rejected Zoroastrianism.In a letter to Wilson a few months flesh. Whatever touches them touches me.
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