In this way the Armenian church has become absolutely and inseparably identified with the life of the people, and the people in turn have been held together into a nation which has continued to give its artists and artisans to the world. [107] What is Armenia? The national Gregorian church; much as Louis XIV, when asked "What is the state?" replied, "I am the state." This is unquestionably an exaggerated view, but not as much so as might be supposed, since the social life of the people is so completely bound up with the church. The only betrothal and marriage recognized is that sanctioned by the church. Whenever there is a common danger, as has been the case repeatedly during the past twenty years, the people flock to the church for protection. Such secret revolutionary propaganda as has been carried on has been done largely through the church. The young Armenian who returns from his academic life in Paris, a sceptic if not an unbeliever, and certainly opposed to the dogma and ultra-conservatism of his church, does not alienate himself, for he realizes his utter impotence in any kind of work for his people should he do so. In spite of the division of Armenia into three slices, Turkish, Persian, and Russian, the church has retained its hold, and if the position of the people as subject to Turkey, Persia, and Russia has placed her (the church) at a decided disadvantage in coping with the ever constant influence and propaganda, schools, and missionaries of the Greek, Latin, and Protestant churches, she has not at all given in, for the number of Catholic Armenians amounts to only 3 per cent of the number of orthodox Armenians, while the number of Protestant Armenians is only 1 per cent. [108] Considering, as I say, the utter helplessness of the church in combating outside influences, these figures indicate how closely the life of the people is identified with her. Perhaps her very helplessness has been a source of strength. These facts together with such little practices as I have mentioned (and I might also note the custom of the Armenian peasant of crossing himself daily at the altar of his community church before beginning his day of toil) [109] are sufficient to show that the church has been the chief means of keeping alive the currents of national life, that it is a national church, and that it has identified itself with the common life of the people. The festivals and ceremonies which constitute the second part of my paper thus form the vehicle of expression of the national sentiment, and are all connected with the church.