Colonel Wilson goes on to add in his experience with Armenians that "truth and honesty are sadly deficient, but one of the most hopeful signs is the effect of the teaching of American missionaries, who impress upon the people, the necessity of these virtues». The colonel concludes his memo by stating: "The tendency of the Armenian movement is towards opposition to the established authority; the Armenians wish to take the place of the Turks; nothing else will satisfy the men who manage the movements at Istanbul» (8).

Harold Armstrong described the Armenians as a "most vigorous and pushing people; envied and ill - spoken of». He says they have men of good business ability, who are thrifty and able to negotiate a hard bargain. However, they "are also argumentative, quarrelsome, and great know - it - alls». Armstrong concludes his evaluation of Armenians by saying they are "crafty, grasping, secretive, acquisitive, and dishonest, making a great pretence of religion, but using it as a cloak for treachery and greed» (9).

In 1876, just before the Ottoman - Russian war of 1877 - 1878 the Armenian Patriarch, Nerses Varjabotyan met with British Ambassador Elliot to ask that the Armenians be giveu the same privilege that was given to the minorities who had staged a rebellion against the Ottomans in the Balkans. As the twentieth century approached, the Ottoman Empire declined more rapidly. European powers sensed the end was near for the "sick man of Europe", increasing their activity throughout the Ottoman lands to benefit from the death of the Empire. The Armenians, especially their church, also sought benefits.

Armenian Patriarch Nerses Varjabotyan met witb the British ambassador before a series of meetings were held in Istanbul between December 12, 1876, and January 20, 1S77. These meetings were held to discuss the Balkans. The patriarch wanted Armenians to receive the same benefits as those granted in the Balkans. The patriarch indicated the Armenians were very aroused and that if "necessary to rise in insurrection" to gain the sympathy and support of the European Powers, there would be "no difficulty in getting up such a movement» (10)

The patriarch met with the Russian army commander in chief, Grand Duke Nicholas to ask for support to establish an independent state for Armenia. Later the patriarch sent delegation headed by Migirditch Khrimian, a former bishop of Van, to deliver a personal appeal to the grand duke. Th»e patriarch complained that the Ottoman government was persecuting Armenian Christians and asked that the Russians establish an independent Armenian state in the six eastern pro winces of the Ottoman Empire. The grand duke was polite to the Armenians and encouraged their disloyalty to the Ottomans. Of course, the Russian had no intent to help establish an independent Armenia.

In January 1882 British Consul Major William Everett submitted a confidential report to Lord Dufferin, British ambassador in Istanbul. In the report Everett enclosed a document that was widely circulated among the Armenians in Erzurum (in northeastern Turkey) and throughout the province. The document was an enlistment form to join a secret army. Every Armenian who enlisted swore that his objective was to fight for the freedom of the country. (11)

Everett reported in the early spring of that year that the Armenian insurrectionary movement was becoming stronger. He also believed the power behind the movement originated from Russian Armenia and was secretly supported by Russia. The Russian consul in Van was a Russian army major (of Armenian origin) who worked to spread the idea if the Armenians wanted to be delivered from oppression from the Ottoman Muslims, they must look to Russia alone for assistance and help. In addition to the major, there were many Russian agents who were always moving throughout the region stirring and encouraging the Armenians to revolt.

Shortly thereafter, Everett returned and advised the British Foreign Secretary, Lord Granville, that Russia was taking action to occupy the Ottoman lands as quickly as the opportunity presented itself. Everett added that the Russians were working to build more and more discontent among the Armenian Christians so they could be ready to step in and take control of the lands as the supporter of the "oppressed races» (12)

Needless to say the Christian (Orthodox) Russians had no intent of allowing their new Armenian subjects even as much religious freedoms as the Ottomans allowed. In May 1883, the Czar was beginning a policy of repression and Russification of the Armenians. Russians now subjected the Armenians – who supported the Russians based on freedom from "oppression" by the Muslims – to many kinds of persecution.

In 1887, Armenian Avetis Nazarbekian founded a new political movement in Geneva called Hunchak (Bell). This organization was based on Marxist - Socialist principles. In 1890 the Armenian Revolutionary Federation (Dashnaksutyan) was organized in Tiflis on national Socialist principles. The founders were Kristapor Mikealim, Stepan Zartan, and Simon Zavarian. Each of these individuals was educated in Russian universities. Both of these groups wanted an independent Turkish Armenia in the six eastern provinces so it would become a national socialist state.

Avedis Nazarbekian directed the Hunchak efforts to create an independent Armenia from first Geneva then from Paris and then later from London. His thoughts were always on the end result. He was never concerned about the typical Armenian or Muslim Ottoman so long as his political organization achieved its objectives.

Nazarbekian became one of the most ruthless and militant Armenian leaders. It was his objective to so stir the Christian Armenians and to inflame the Muslim Turks to react, so Christian European powers would become involved and establish an Armenian state. Armenian terrorists would provoke Muslims by ongoing acts of violence. Where the Muslims would respond, Nazarbekian and other Armenians would cry out that "the barbarous Muslim Turks were massacring the innocent Christian Armenians» (13).

Nothing could have been further from the truth.

The Hunchak leaders ordered loyal Armenian followers to exterminate whom they thought were "the most dangerous" of both Armenian and Ottoman Turks who could create problems in local villages and cities. These terrorists never hesitated to commit cold - blooded murder of Muslim Turks. They also killed wealthy Armenians they could not black mail and who refused to give them money. In other words, these thugs killed their own people just because they were not willing to cooperate and become part of their evil acts.

They established what could be called "Murder Incorporated" to carry out their evil deeds. A special exclusive branch of Hunchak movement was created and the destiny of Turkish Armenians was put into the hands of a few Russian Armenian anarchists; this was a turning point in Armenian history. The Armenian church would be used as an instrument in the bloody efforts that would span many years. (14)

This time period would witness Armenian terror as a tool to achieve an independent state. This time period would also witness the Armenian use of propaganda and their ongoing campaigns of lies and deception as their primary weapons, through their constant clamoring to convince the Christian West that they were being persecuted and massacred by the terrible Muslim Turk because of their religion. They clamored that these Christian nations must come and save their brother Armenian Christians. In August 1889 Colonel Chermside, the British consul in Erzurum, reported to William White, the British ambassador in Istanbul, that "statements as to deliberate attempts to exterminate the Armenians and the wholesale recruiting of harems with kidnapped girls, are exaggerations so gross as to be ridiculous” (15).

At the same time, Armenian Thomas Boyadjian, British vice consul in Diyarbakir, reported to Ambassador White in response to British requests for facts about allegations that the Ottoman sultan had ordered a massacre of Armenians Christians. The Armenian stated that he could "most positively state" no such orders had ever been given. (16) Boyadjian also reported that he knew of a number of occasions where Armenians had settled their personal difference by exterminating each other and then placing the blame on the Muslims.