The Chief of the Dominican Mission, a very enlightened man who has been for some years resident in Mosul, did not share these misgivings. He did not consider that he ran any risk of losing his life through Mahommedan fanaticism. As for the Government, he said that the religious toleration enjoyed under it was complete. It never in any way interfered with what the Christians did or taught in the schools or the churches. It was impossible to desire more absolute liberty of worship or teaching. But in civil administration there was great scope for improvement, and, indeed, an absolute necessity for it. The laws were good, but they were not steadily applied. The laxity and want of thoroughness which characterised every department were inexplicable and allowed even the best conceived measures _to result in mischief_.... We found the village of Krelani to be one of considerable size: the inhabitants being half Christian and half Mohammedan. Religious differences seemed to be completely disregarded, Christian and Moslem being on the most friendly terms. The chief men of both sections were sitting in a little circle in front of the Kahia’s house when we arrived, and they rose and saluted me very civilly.... I can only say, that if there be any bigotry amongst these people, I saw no manifestation of it throughout my long journey: I could not have been received with greater courtesy if I had been myself a True Believer.... He is a very strict Mussulman, though, like most Turks, whether strict or not, he is very tolerant. It should be observed that the Armenians as a race are considerably scattered. The original territory known as Armenia having been annexed by Russia, Persia, and Turkey, the bulk of the Armenian population is divided between these three Powers. They are estimated to number in Russia about 1,000,000, in Persia 150,000, and in Turkey, including Salonika and the lost European Provinces, 1,500,000. In addition to these there are about 250,000 Armenians scattered through Europe, America, the East Indies and Egypt. As we shall subsequently see, all the troubles originated from outside and not in Kurdistan itself. The first disturbing element, in the opinion of ‘Odysseus,’ was the arrival of a number of Protestant and other foreign missionaries. This judgment, disappointing as it must be to many who are deeply interested in the religious side of missionary work, is amply corroborated by Sir Edwin Pears, who admits in his book, “Forty Years in Constantinople,” that “In a very real sense it may be said that the fomenters of political agitation in Armenia, as in Bulgaria, were the schoolmasters and the missions, Catholic or Protestant.” These good men, as we are told by Sir Mark Sykes, in his interesting and most important work entitled “Dar-ul-Islam,” soon found that