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80 patriotic party existed which united a real care for their country with a good deal of personal ambition, and an absolute lack of scruple in their methods. They intrigued with Rome or Persia, and betrayed each to the other. They invited in a foreign garrison; and then, in panic at their own act, butchered them in a sort of "Sicilian vespers." None of these "patriots" would be loyal to the foreigner; though at any time any of them would betray his fellows and his country to whatever power was the enemy at the moment. But he would act thus, be it understood, to gain neither money nor power (though he would take both, if they came his way as reward), but the gratification of some petty personal spite. Probably, too, all were genuinely convinced that Armenia—civilized and Christian Armenia—was the true salt of the earth; and that these regrettable incidents were purely the result of oppression, and the fault of her oppressors.

Was it wonderful that the two great powers whose peace was endangered by such a neighbour should agree to partition the country; and resolve to govern somehow—however badly—those who were unable to govern themselves? Thus the Armenian kingdom ended, and the Armenian question began. It is a proof of the continuity of history, and the permanence of national characteristics, that this problem, started in the early fifth century, should still remain unsolved. During the persecution, the Christians of Armenia (that is to say, the nation, which Tiridates had brought to confess Christianity en masse by the most drastic of methods) were left undisturbed. Their independence protected them; and while their co-religionists to the south were undergoing their great trial, the Armenians—under their Catholicos Narses —were peaceably organizing their hier-