underlined by the tone of the voice. The Armenians therefore differ both with the Greek and with the Roman Church in their expression of the mystery of Christology. They will not hear of two natures. They hold that in Christ there is one person and one nature, one will and one energy; and their liturgy presents this dogma in an impressive manner in the Trisagion, which runs: "O God, holy God, mighty God, everlasting God, who wast crucified for us." [252] At the same time they deny and denounce the teaching of Eutyches, protagonist against the Nestorians. Eutyches held that the body of Christ is not to be regarded as of one nature with ours; the Armenians maintain that God became man in the fullest sense. [253] One might argue this question to all eternity; but one feels that the Greeks were the subtler disputants. The Armenians, like the Persian Mohammedans, would appear to be averse to abstractions; they go, perhaps, to extremes in the concreteness of their conception of God--a God-man in the crudest sense. This Christology has probably embodied the sentiments of the people; but it had the effect of estranging them not only with the Church of the Empire, but also with the great body of their fellow-Christians of different nationality within the Persian dominions. At the synod of Beth Lapat (A.D. 483 or 484) the old Christian Church of Persia welcomed into its bosom the flying forces of Nestorianism, and adopted the Nestorian confession. The Georgians, it is true, followed the lead of the Armenians, with whom their Church was directly connected. But these allies broke away before the close of the sixth century, and went over to the teaching of Chalcedon. As the centuries rolled by, these various breaches became wider, and they are still marked features in the Christianity of the East. Martyrdom and political slavery were alternatives which were gladly accepted rather than compromise dogmatic and doctrinal differences. When Heraclius visited Armenia after replacing the Cross in the churches of Jerusalem, the Armenians refused to camp with his troops. In the Middle Ages, when the Sasanians were already forgotten, when the caliphs, their successors, were approaching their doom, the stubborn hierarchy insisted upon baptizing babes a second time if the ceremony had been performed by a Greek priest. All attempts to effect a union--and they have been many and serious--have invariably failed. The more attractive the offers of the Greeks, the greater grew the hatred of them; nor have the popes met with better success. They have added costly objects to the treasury at Edgmiatsin; the result remains a blank. When we reflect that this obstinate people are as intelligent as any in the world in the various pursuits of civilised life, our anger at such conduct, which gave away the cause of civilisation, may be tempered by a different feeling. The Armenians have fought at all hazards to preserve their individuality, and the bulk of the nation