Each station became a social settlement, in which the Christian home was the center and from which wholesome Christian influences were exerted upon all with whom the missionaries came in contact. The plan involved the elevation and purification of the entire social fabric of the country, and, judged from our modern standpoint, no more effectual way of accomplishing this could have been devised. It is no small thing for devout philanthropists in England and the United States to give up their comfortable homes and establish their residence, as many have done and are still doing, among the downtrodden and oppressed in our great cities. It is well known, however, that this change of residence is not permanent and that, in cases of sickness, the old home and friends remain, to which return can be made. With those missionaries the case was different. Their homes in America were broken up. They took up their abode in the interior cities of Turkey for life. In times of sickness they remained. No friends from home visited them, and in case of their death, their bodies were buried in the soil of the land. There were their children born, and in multitudes of cases, because of the severity of the climate and the lack of proper facilities for safeguarding their health, there also were they buried. Herein lie many elements of moral strength which appear in the foreign missionary movement. It is this feature which has made a profound impression upon the races of Turkey and which is now reshaping its social system. In 1860, after forty years of exploration and study in the Turkish empire, so far as her people and their moral and spiritual needs were concerned, missionary work had been outlined for at least five different races. Interest in the Jews had been continued, and a missionary, Dr. Schauffler, intended exclusively for work among them, had been maintained, not at Jerusalem but at Constantinople. He was working in harmony with the three English and Scottish societies, each of whom was maintaining missionaries to the Jews, with headquarters at Constantinople. The work done was quiet, exciting apparently less interest among the people of Turkey than among the organizers of societies in the United States for work among this race. Undoubtedly, during the first generation of work in the Ottoman empire, the people of the United States and England were more stirred by appeals for work among the Jews than by any other appeal which was or could be made. The work for the Greeks was promising in Smyrna and Constantinople. Owing to Greece obtaining her freedom from the rule of the sultan, Greeks still living in Turkey were drawn away in their sympathies and interest to Greece, and the spirit of patriotism was strong in holding them to the national Church.