inscriptions have quite recently been subjected to the critical scrutiny of a scholar in Byzantine lore. I may refer my reader to his work. They are incised upon two slabs inserted in the wall, rather high up and a little east of the northern apse. The slabs are close together. I was unable to decipher the writing with the aid of my glasses, as the stone has been much worn. The slab with the figures of Paulos and Thekla is attributed by this scholar to the fifth or the sixth century, and its companion to about the same date. His opinion is based upon internal evidence. [156] It would take too long to pursue a study relying on this kind of testimony into the approximate date of the cathedral. It must suffice to have placed my reader in possession of the leading facts. As regards the evidence of literature as to restorations and additions it is summarised in the accompanying note. [157] If the essential features of the present building be due to the restoration of Vahan Mamikonean (A.D. 483), it will be a work anterior to Justinian. At that time the Armenian architect would not have enjoyed the advantage of studying the designs of the several churches which, according to Procopius, that emperor erected in Western Armenia. [158] It would appear preferable to ascribe these features to the restoration under Komitas (618), if we were obliged to choose between the two. But this and kindred questions respecting the origin of the church and monastery are wrapped in obscurity. At what date did Edgmiatsin become the residence of the katholikos? This cardinal question still remains without a certain answer. We know that he transferred his seat from Vagharshapat to Dvin in the year 452, and that he did not return until 1441. We also know that the seventh century was a period of building activity; after Komitas we have the Katholikos Nerses III. (640-661), surnamed the builder, who erected a magnificent church in close vicinity to the churches of Edgmiatsin and buried the relics of St. Gregory beneath its four colossal pillars. [159] There is no reason to doubt that the four Byzantine capitals which are preserved in the Academy belonged to this edifice. [160] The independence of the national church, so jealously guarded by the Armenians, was intimately bound up with the Edgmiatsin legend; and the pontiffs appear to have spared no pains during the earlier centuries to maintain the holy places and prevent them sharing the fate of the temporal capital, Vagharshapat.