Even these large figures by no means measure the extent and significance of Protestant influence in Turkey. The idea and spirit of Protestantism has a breadth which cannot be measured or portrayed by figures. As a matter of convenience and political necessity, and also to destroy unity of feeling and action among the subject peoples, all non-Moslem races were classified by Mohammed II., after the capture of Constantinople in 1453, according to their religious belief. These lines of division have always been strictly observed by the government in all its dealings with non-Moslems. Even many of the taxes are collected through ecclesiastical organizations. This policy of the government, together with the bitter persecution of Protestants by the older churches, led to the formation of a Protestant civil community in 1850, contrary to the original desire and instruction of the missionaries, and in spite of the protests of many evangelicals who preferred to retain connection with their ancestral church, but who were thrust out with violence and anathema. The Protestant communities which then sprang up all over the Empire, were not ruled, as are the other Oriental churches, by hierarchical bodies. The missionaries, who are mostly Congregational or Presbyterian, while ready to advise and guide, have never exercised ecclesiastical control over their converts. The Protestants, in accordance with their inherent spirit and beliefs, have naturally organized their religious and civil communities on a simple representative basis, which has gradually developed independence of thought and character, and desire for progress. We come now to the _indirect results_ of missionary effort, namely, the stimulus of evangelical example and success upon the Gregorian and other communities including even the Mohammedans. The homes, schools, and churches of the missionaries have been open to all comers; their varied literature has gone everywhere; their aid in sickness, distress, and famine has always ignored race or creed. Many thousands of Armenians, Greeks, Syrians, Jacobites and others—Moslems being prevented by their rulers except in rare instances—have received education in Protestant schools, without changing their church relations. But, nevertheless, a deep impression has been made on these pupils by contact no less than by teaching, and this, together with a natural and worthy loyalty to their own institutions, has stirred up all the other races to higher ideals and efforts.[71]