“疯狂赌博”许多人被这种狂野的热情所吸引，从官吏到乞丐。这种情况也出现在人们向教会医院求助之时，问及职业，会说“赌徒”。当铺老板经常在赌博窝旁边搭起帐篷。“赌徒们将衣服一件又一件的脱下，交给当铺老板来换取现金，这些现金一会儿就不翼而飞。”“这儿赌博极为猖獗，到了难以置信的程度”， Mannerheim说。赌徒们遍布每一个街角、每一家庭院、每一个小巷。Mannerheim接着说，无论是高官平民，脚扣沉重铁链、头戴木框的囚犯，衣服褴褛的乞丐，所有人都热衷于赌博。
传教士们找了一部分解释这种现象的理由，但难以认可。人们日常生活中的恶习，渐渐影响到传教士们，部分原因在于他们是外国人。对外国人不信任与生俱来。H?gberg写道“来自外乡的人永远被当做陌生人看待。那么，欧洲人不看做外乡人，又是多么困难的一件事？”
然而，穆斯林厌恶传教士，究其原因还在于基本信仰。传教士是诱惑穆斯林改变信仰的侵略者，不可能有其他的情感反应。此外，中亚人民与瑞典传教士在道德、法律问题上有着巨大的差异。西方人信仰基督教的传统可以追溯到几百年前，瑞典自由教会敬虔派则生活在另一种特殊的环境里，基督教徒遇到这群人对基督信仰一窍不通，且生活在另一种完全不同的文化传统里。同时，这些人所犯下的错误、罪恶，是传教士所不能企及的。谈及人们的无知、欺诈，H?gberg就要垂头丧气了，他曾经自言自语的说，“如果这里的每个人都善良、高尚、真诚，我还用得着在这儿么。”很多情况，人们日常行为习惯也不都是违背传教本意，这些习惯源自生活中的各种条件。英国探险家F. E.，也是一名年轻的丈夫，19世纪末来到喀什，认为人民这种懒惰、缺乏主动性与社会本身息息相关。人们要生存下去不要费大的劲儿。
他们过着宁静、幸福的生活，毫无顾虑。Aurel Stein也持有相同的观点。他说，中亚人经常被认为冷漠，缺乏主动性，这些个性特征的主要原因可能是中亚人口稀少。没有竞争促使人更努力的生活。H.gberg指出，其他地方为了收支平衡担忧、努力的现象是显而易见的，这里却荡然无存。
译文
“The gambling frenzy” – a wild passion – had seized many, from Mandarins to beggars. Itsometimes happened that people coming to the Mission hospital for help, when asked about their occupation, declared “gambler”。 The pawnbrokers often put up their tents next to the gambling-dens. “The gamblers pass one article of clothing after the other to the pawnbroker, in exchange for money which disappears just as quickly”。
“Gambling is rampant here in an incredible way”， says Mannerheim. There were gamblers at every street corner, in every backyard and by-lane. High Mandarins, ordinary people, prisoners in chains fastened to heavy iron bars or wooden beams, beggars in rags, all of them shared the passion of gambling, continues Mannerheim.
There were a number of explanations for the things the missionaries found unacceptable.And way the bad everyday habits among the people tended to affect the missionaries was partly due to the fact that they were foreigners. There was a innate distrust of foreigners.H?gberg writes, “A person coming from another town or place is forever looked upon as a stranger. How difficult must it not be for the Europeans?” However, the Muslims’ aversion towards the missionaries had its cause primarily in their faith. The missionaries were proselytizing intruders and could hardly expect any other reaction. Moreover there had to be a huge difference as to moral and legal issues between theses people from the East and the Swedish missionaries. Westerners with hundreds of years of Christian traditions to fall back on, and with a very special upbringing in the Swedish Free Church pietism on top of that met with people who knew nothing about Christian faith and ethics but had been strictly brought up in a totally different tradition. And yet, these people with their faults and sins were they not the very people the missionaries wanted to reach out to?
When confronted with people’s ignorance, and dishonesty, H?gberg was on the point of being discouraged, he used to say to himself, “Were everyone here good, noble and true, then I would not be needed here.” People’s everyday habits were in many cases not at all anti-missionary but they sprang from their living conditions. The British explorer F. E. Younghusband, who came to Kashgar towards the end of the l9th century, was of the opinion that this indolence and lack of initiative had to do with the society itself. People did not have to make special efforts in order to survive. They led quiet, even happy lives, which nothing could upset.Aurel Stein is of the same opinion. He says that people of Eastern Turkestan were often seen as indifferent, lacking initiative, but the main reason for these traits of character was perhaps the fact that the country was under-populated. There was no competition pushing people to try harder. And H?gberg points out that “the strivings and worrying how to make ends meet and to make progress, so obvious in other places, are totally absent here.”