in “Geography and Atlas of Protestant Missions.” It has already been stated that in 1820 throughout the Turkish empire there was practically no modern education. The few schools which did exist were almost entirely ecclesiastical, maintained for the purpose of teaching a few men to conduct religious services. This was largely true of all schools, whether Armenian, Greek, or Turkish. Nowhere in the country were there schools for girls, the idea prevailing generally that girls could not learn to read, even if they were worth educating. The great mass of the people were unable either to read or to write. Ignorance even in the capital was dense, but it was much greater in the interior cities and towns. Often a large group of villages possessed not one person who could write or read a letter. Argument is not required to show that no real reform could be introduced into the country without inaugurating some system of education. There must be produced readers and a literature if the intellectual and moral life of the people was to be raised. If the old Gregorian Church was to become enlightened in its belief and practise, there must be educated leaders as well as an intelligent laity. For this reason the missionaries began with an effort to awaken the intellects of the people. The Lancasterian schools that were so popular for a period in the capital had their value and exerted a good influence. The school of Pashtimaljian sprang from the aroused desire of the people for education and the conviction of the leaders of the Church that only educated leaders could be wisely trusted and followed. There were other schools supported and directed by the Armenians themselves, but springing largely from the persistent effort of the missionaries. Until 1839 it was hoped that all the work of modern education among the Armenians would be carried on by the Armenians themselves, so that the missionaries need not open schools of any kind. As the zealous ecclesiastics became more and more suspicious, restrictive measures were applied. It was observed that those who studied in the schools were among the leaders seeking to reform the errors which were destroying the spiritual influence of the Church. It soon became evident to the missionaries that they must take a direct part in the work of education. In 1840 Bebek Seminary for training the young men was opened. The head of this school was Cyrus Hamlin, who the year before had arrived at Constantinople, designated to this work. He was a man of rare qualifications for the task assigned him, knowing no fear, never disheartened in the face of insuperable obstacles, of tireless industry, practical wisdom and unbounded resourcefulness and devotion to the cause to which he had given his life.