However, as persecution became more and more intense, it was apparent that something must be done, and when in June, 1846, an anathema was issued excommunicating all who adhered to the new faith, nothing was left but to form a separate organization. Accordingly, in the following month, a meeting was called at Constantinople, at which the missionaries were present, and, after the reading of a covenant to which all assented, the First Evangelical Armenian Church became a reality. What was intended to be only missionary work spiritualizing the formalism of a nominally Christian church, thus resulted in the organization of a separate religious institution. To whatever causes we may attribute this division, they will not alter the fact that is was a sad and disadvantageous occurrence. This body at first numbering forty souls, of which three were women, was presided over by one of the former students of the Peshtimaljian school, a man entirely worthy of the trust. The initiatory thus being taken, other churches were almost immediately organized in other parts of the country. In two years there was a very strong church at Aintab, which grew to a membership of two hundred and sixty-eight in a few years, and others at Trebizord, Erzroom and Morsovan, among the first missionary stations, and also at Nicomedia and Adabazer. Although the aggregate membership at this time was not over a thousand, it meant much as a beginning.

We must not neglect to speak here of one of the leading benefactors of the new movement, Sir Stratford Canning,

through whose untiring efforts concession after concession was made until the Protestant community enjoyed almost the same measure of tolerance as the National Church.

In the treaty of Paris, with the voluntary assent of the Sultan, these rights were incorporated and religious liberty was thus more fully insured. Free schools were organized

to the number of thirty-eight, and the work progressed and widened in territory until it was found necessary to divide the field of labor. The Southern Mission, afterwards called the Central, was organized in 1856, and the Northern was again divided into the Eastern and Western Mission in 1860.

As the work progressed it was a source of great satisfaction to see native preachers gradually taking places as efficient pastors of the native congregations. They were rarely if ever compelled to call on the missionaries for help, as nearly all the churches managed, by a sacrifice on the part of both pastor and people, to be self-supporting from the beginning. Revivals became frequent and were the means of the conversion of many. In 1856 occurred a soulstirring revival in Morsovan, my native town. The theological seminary at Bebek, not far from the capital, experienced a similar awakening, as also did Cæsarea and numbers of smaller cities.

Through the translation of Messrs. Goodell and Schauffler, the work received a new impulse. The former, with the aid of an Armenian, put forth a translation of the Bible in Turko-Armenian, that is, the Turkish language written in Armenian. The latter performed a similar service

for the Turks, his translation being in their own language as written in the sacred characters.

Although these translations lent a wonderful impetus to the work in 1874, it was deemed necessary to appoint a revision committee, who six years later put forth an excellent version, written in both the Armenian and Turkish letters.

It would be useless in a short sketch of this kind to give a detailed account of the individual work of missionaries, although we fain would do so. We must be satisfied with touching upon the more important events. We cannot pass by, however, without some notice of associations and unions that came into being about this time as a result of the constantly increasing number of members of churches.

Organization is necessary to systematic work, and in 1857 the churches at Nicomedia, Adabazar and Bardizag formed themselves into what was known as the Bithyan Association.

A much larger and more important organization was the Union of the Evangelical Armenian Churches of Bithinia, now embracing twelve churches and stations. This was formed in 1864. The next year the Harpoot Evangelical Union came into existence, a union that did much in the promulgation of the gospel among the Armenians living in the wild region of the Koords, some little distance from Diarbekir. Other potent organizations were the Central and Cilicia Unions, formed at a later date. The results of these various associations were essentially good. Besides

putting the church in closer contact and sympathy with each other, they learned to rely more upon themselves, and calls for aid from foreign countries became more and more infrequent.

Nor must it be supposed that the work of evangelization was confined to the Evangelical Church alone, for many members of the old National Church, who were essentially Protestants, effected many needed reforms. One of their measures was the publication of a new prayer book, which, though never used to any extent, created much interest and comment. No less encouraging was the fact that in the dissemination of the Scripture, numbers of copies of the New Testament were disposed of to Mohammedans, which, though undoubtedly bought for mere curiosity, could not fail to have some influence for good.

Within the last thirty-five years, although the growth of the Church has been marvelous, its causes cannot be said to have been entirely without disturbing influences. Calamity came in the shape of a dire famine, which prevailed in all Asia Minor during the years 1874 and 1875. At this time thousands wandered about the streets of Marsovan and other cities, begging bread from door to door. A large number died from famine, while some gratefully received aid from the missionaries at Cæsarea and Marsovan. This kindness was not suffered to go unrewarded, for on account of it many opened their hearts to the words of the gospel. We must especially speak in terms of praise of Revs.

Farnsworth and C. C. Tracy, who have done so much to relieve the general suffering.

Among institutions which are instrumental in the missionary work, the Bible house at Constantinople deserves special mention. Thousands of copies of Scriptures are published here in modern Armenia as well as in thirty other languages. They are quickly sold and read by people of various nationalities. Besides the Bible, there are published from this institution books, tracts and newspapers of a religious and educational character. While in Constantinople it always afforded me great pleasure to visit this noble edifice, enjoying the devotional services conducted there every Lord's day.

The progress and prosperity of educational work has been, and is, an inspiring fact. We have already alluded to its importance and have mentioned some of the earliest schools.

There are several educational institutions at my home, Marsovan, among them being Anatolia College, where I received my early training, there is also a theological seminary of no little repute. My former teacher, Rev. Geo. F. Herrick, D.D., an eminent Oriental scholar, and Rev. C. C. Tracy, are the founders and constant inspiration of Anatolia College. We have spoken of the Theological school at Bebek; others of a similar nature were founded soon afterwards in Marash, Mardin and Horfoot, the last named town being the location of Armenia College.

Aintab, where missionary work has been exceptionally