“The Armenians,” says Palmer “have only one liturgy, which is written in the ancient Armenian language, and has been used by them from time immemorial.  The whole groundwork and order of the Armenian liturgy coincides with the Caesarean, as used in the time of Basil.  This liturgy has, like most others, received many additions in the course of ages.  There are several prayers extracted from the liturgy of Chrysostom, and actually ascribed to him” Vol. 1, Liturgy of Armenia.  “The liturgy of Basil can be traced with tolerable certainty to the 4th century.  Striking as are some of the features, in which it differs from that of Antioch, it is nevertheless evidently a superstructure raised on that basis:  the composition of both is the same, i.e. the parts, which they have in common, follow in the same order.  The same may be said of the Constantinopolitan liturgy, commonly attributed to S. Chrysostom, of that of the Armenian church, and of the florid and verbose composition in use among the Nestorians of Mesopotamia.  So that the liturgy of Antioch, commonly attributed to S. James, appears to be the basis of all the oriental liturgies”.  Tracts for the Times, N. 63.  The author then proceeds to state the grounds of the belief that the liturgies of Antioch, Alexandria, Rome and Gaul were of Apostolic origin; concluding thus “It may perhaps be said without exaggeration, that next to the holy scriptures they possess the greatest claims on our veneration and study”.  Padre Avedichian observes in his preface to the Armenian liturgy, that it was probably compiled by John Mandagunense, an Armenian patriarch of the fifth century.

[Sidenote:  Armenian high-mass.]

We shall now give a brief account of their high mass, which we do the more readily, because Mr. Palmer represents it in a very mutilated form.  The celebrant, whether priest or bishop, is vested in the sacristy:  the vestments bear some resemblance to those of the Greeks.  The beginning of the mass is the only part probably taken from the Roman liturgy, but it contains an invocation of the B. Virgin and of the saint of the day.  When the celebrant goes up to the altar, the veil is drawn:  he uncovers the chalice, blesses the host, which is like ours of unleavened bread; pours wine and water into the chalice, and recites the beautiful prayer of S. John Chrysostom:  “O Lord our God, who hast sent our Lord Jesus Christ the celestial bread, the nourishment of the whole world; do thou bless this proposition etc.”  The veil is then drawn back, and the offerings, the altar, and the people are incensed.  The Celebrant recites the prayer of the festival, followed by other prayers composed by S. John Chrysostom:  the Trisagion is sung, and the gospel is carried in procession, and is kissed by one of the congregation.  Then follow the epistle, gospel, and creed.  After two prayers, and two benedictions imparted to the people; the offerings are carried in procession to the altar, the celebrant