It was as impossible to turn an Oriental Moslem into a Christian, as it would be to transform an English Christian into a Jew; hence their missionary effort was confined to turning one kind of Christian into some other kind.[2] Large sums of money were spent in transforming a Jacobite into a little Bethel Peculiar Anabaptist, in converting the little Bethel Anabaptist né Jacobite to Roman Catholicism, and in reforming the Roman Catholic late little Bethel Peculiar Anabaptist né Jacobite into an American Keswickian Presbyterian. But the process of turning a Jacobite into an American Keswickian Presbyterian spoilt a good Oriental and made him a discontented and semi-europeanised Asiatic. The first Armenian converts to Protestantism were subjected to fierce persecutions by their fellow Armenians who clung to their old form of faith, and for their protection from this persistent annoyance and cruelty the Sultan about 1857 issued an iradé recognizing the Protestants as a separate religious community independent from the Orthodox Armenian Church and free from any interference by its officials. The second disturbing factor were the clauses inserted, at the request of Russia, in the Berlin Treaty of July 13th, 1878, whereby the six signatory Powers acquired the right of superintendence and interference in the internal affairs of Kurdistan. The clauses of this treaty imbued the Armenians with the idea that they were entitled to the grant of special privileges from the Porte, and this was easily fomented into the notion of founding an Armenian kingdom, or at least an Armenian autonomous state. These ideas were further encouraged by the formation of the Bulgarian Principality and by the foundation in London in the year 1890 of the Anglo-Armenian Society “whose laudable object was hampered by their invincible ignorance of the spirit and methods of the East.”[3] The third disturbing element was the development, after the Russo-Turkish war, of the Nihilist movement in Russia. The persecuted Armenians of the Caucasus readily entered into the conspiracy, the Armenian branch of which had its headquarters at Tiflis. The Czar’s Government increased its severity towards the Armenians, and when the Russian police made the existence of the secret societies at Tiflis too precarious, the Armenian revolutionaries moved their headquarters and branches to New York, Paris, London, and Geneva, where, between the years 1889 and 1892, they founded their secret societies the Hintchak, the Aptak and subsequently the most diabolical of them all, the Dashnahsutium. They also founded a regular revolutionary propaganda publishing their own papers and reviews.