son of Anak administered to king and assembled army the regenerating rite. A church was erected upon the site and endowed with a remnant of the relics; and a festival was appointed in honour of the saints in place of that of Amanor, at the season of first fruits. [220] It would not be easy to find an account equally graphic and circumstantial of the methods employed to substitute Christianity for polytheism, which, although, no doubt, they were less violent and more gradually operative in more civilised countries, were yet essentially similar. We learn from the Armenian writer how the churches rose on the sites of the temples, how the ancient festival in honour of the god was converted into the festival of a martyr, and how, in fact, while the myth was new and unfamiliar, much of the ritual and all the surroundings remained the same. The sacred groves were taken by storm amid scenes of carnage which our historian skilfully veils by the use of metaphor. The lands and slaves of the heathen fanes were made over to the Church; the number of the chapels exceeded that of the shrines which had been demolished, and separate endowments were made to all by royal decree. The children of the priests were distributed among the newly founded seminaries, where they were instructed in the Greek and Syriac languages and introduced to the literature of the Church. Their loyalty to the new religion was stimulated by an annual salary; and the most deserving among them were consecrated bishops. Such was the nature of the revolution accomplished by St. Gregory with a thoroughness and decision which we cannot but admire. The old cult was not extinguished, but irremediably disabled; it lurked even in the highest places, and we hear of a queen of Armenia who encouraged the polytheists to assassinate Verthanes, the son and successor of St. Gregory. [221] Many Armenians practised Christianity as a mere matter of form, regarding it as an aberration of the human intelligence to which they had been compelled to subscribe. [222] Those who had embraced the faith with conviction were limited to the circles which spoke Greek or Syriac, or were at least fairly familiar with those idioms. [223] Yet Gregory preached to the Armenians in the Armenian language. [224] Under the shadow of night the devotees of the old religion would adore their divinities and chant the tempestuous epics of their native land. [225] Years elapsed before they would abandon their lamentations for the dead, a practice specially repugnant to the Christian spirit. [226] Still, in spite of the constant undercurrent and frequent ebullitions of paganism, the institutions of the Illuminator were never jeopardised by a decisive relapse. The religion which he invested with all the authority of the State became inextricably interwoven with the self-consciousness of the Armenian nation, and derived from their inveterate obstinacy or admirable heroism a stability which hardened the more it was threatened from without.