THIRD CHAPTER.

SPREAD OF CHRISTIANITY

§ 44.

1

Muhammedanism now thwarted the farther progress of Christianity even in the eastern boundaries of Europe. The Bulgarians on the Danube had, indeed, been won over to the Gospel; but those on the Wolga were soon after gained to Islamism." Among the Chazari, both religions took root about the same time.3 On the other hand, the Slavonians dwelling in the interior of Hellas and the Peloponnesus, gradually subdued since 783, now adopted Christianity, especially after the conversion of the Bulgarians; in like manner, too, the Mainots."

See above, § 41, note 8.

The

* The Chalif Muktedir sent thither, 921, Ibn-Fosslan, to complete the introduction of Muhammedanism, agreeably to the request of the Bulgarian king Comp. the accounts of Ibn-Fosslan and other Arabians respecting the Russians of older time by C. M. Frahn. Petersburg. 1823. 4. Vorr. S. lii. ff. and lvi.

3 Regarding the spread of Christianity among them by Cyril, about 850, see the contemporaneous vita Constantini cum translat. Clementis (see above, § 38, note 2), § 1. To the emperor Michael, Cazarorum legati venerunt, orantes ac supplicantes, ut dignaretur mittere ad illos aliquem eruditum virum, qui eos fidem catholicam veraciter edoceret, adjicientes inter caetera, quoniam nunc Judaei ad fidem suam, modo Saraceni ad suam nos convertere e contrario moliuntar. The emperor had sent Constantinus Philosophus (Cyril), and the latter, § 6, praedicationibus et rationibus eloquiorum suorum convertit, omnes illos ab erroribus, quos tam de Saracenorum quam de Judaeorum perfidia retinebant. On this account they had thanked the emperor, affirmantes se ob eam rem imperio ejus semper subditos et fidelissimos de caetero velle manere. However, Ibn-Fosslan in his journey, 921, among the Chazari, found as many Muhammedans as Christians, and, besides, Jews and idolaters. Their prince (Chakan) was a Jew. See Frähn in the Mémoires de l'Académie des sciences de St. Petersbourg, tome viii. (1822), p. 589, ss. The same thing is related by the geographers, Massudi, A.D. 943, and his contemporary, Ibn Hhaukal, whose paragraphs concerning the present topic are translated in Jul. v. Klaproth's description of the Russian provinces between the Caspian and Black Seas. Berlin. 1814. S. 196, ff., 262, ff. Comp. Jost's Gesch. d. Israeliten, vi. iii. According to Elmacin († 1273) Hist. Sarac. p. 62, Islamism had been forced as early as 690 P.C. on a part of the army of the Chazari, vanquished by the Arabians. According to Ibn-el-Asir († 1233) they adopted it first in 868, for the purpose of obtaining help against the Turks. See Frähn in the Mémoires de Petersb. viii. 598, and the same writer's Ibn-Fosslan, preface. S. ix.

+ Comp. Vol. I. Div. II. § 109, note 3. On their subjugation see Fallmerayer's Gesch. der Halbinsel Morea während des Mittelalters, i. 216. Zinkeisen's Gesch. Griechenland's, i. 752. On their conversion, Fallmerayer, i. 230. Zinkeisen, i. 767.

• Constantini Porphyrog. de Administr. imperio, c. 50 (Constant. Porphyr. recogn. Imm.

Byzantines were not less successful in the conversion of the Russians to Christianity. The baptism of the grand Duchess Olga (955)' did not decide the matter; but after her grandson Wladimir (Wassily) had become a Christian (988), he caused his Russians to be baptized in crowds in the Dnieper. Under his successors Jaroslav (1019-1054) and Isaeslav (1054– 1077), Christianity was firmly established in Russia. Under the latter, the celebrated monastery of the cave at Kiew was founded by Anthony;9 in which the first Russian annalist Nestor appeared.10

THIRD PART.

HISTORY OF HERETICAL PARTIES.

§ 45.

HERETICS IN THE EAST.

(See the literature before § 3).

After Karbeas, the Paulicians received in his son-in-law Chrysocheres, an equally bold leader, who continued to invade the Byzantine territories, at first with no less success; and in 867 reached as far as Ephesus.' But after he had been overpowered by the Greeks on returning from such an invasion, and cut off with his army (871); the Paulicians were compelled to

Bekker, vol. iii. Bonnae. 1840. p. 224): Οἱ τοῦ κάστρου Μαΐνης οικήτορες-μέχρι τοῦ νῦν παρὰ τῶν ἐντοπίων Έλληνες προσαγορεύονται διὰ τὸ ἐν τοῖς προπαλαιοῖς χρόνοις εἰδωλολάτρας εἶναι καὶ προσκυνητὰς τῶν εἰδώλων κατὰ τοὺς παλαιοὺς Ελληνας, οἵτινες ἐπὶ τῆς βασιλείας τοῦ ἀοιδίμου βασιλείου βαπτισθέντες Χριστιανοὶ γεγόνασιν. Fallmerayer, i. 137. Zinkeisen, i. 769.

Nestor in Schlözer's Uebers. v. 58, ff. (his commentary especially should be compared). Zonaras, lib. xvi. c. 21, ed. Paris, p. 194. Cedrenus, p. 636, in whom she is called 'Eλya. Karamsin's Geschichte des Russ. Reichs, übers. v. F. v. Hauenschild (Riga. 1820, ff. 5 Bde.) i. 136, ff. Ph. Strahl's Geschichte der russischen Kirche (Halle. 1830), S. 51, ff. 7 According to Nestor, see Karamsin, i. 168, ff. Strahl, S. 58, ff. • Karamsin, ii. 21, 28. Strahl, S. 86, ff. 9 Karamsin, ii. 71. 10 Nestor's Annals with translation and remarks by A. L. v. Schlözer. Göttingen. 1802-1809. 5 Th. 8. (The edition unfortunately extends only to the commencement of the reign of Wladimir). On Nestor's life see Schlözer, i. 3, ff. On the state of his Annals, i. 10. v. 4, remarks. They reach to 110. Schlözer, i. 15. Karamsin, ii. 61, remarks. Jos. Genesii (about 940) Regum lib. iv. (ed. Lachmann. Bonnae. 1834, p. 120, ss.)

Strahl, S. 96, ff.

2

be subject to the emperor Basil, the Macedonian. Finally, John Tzimisces removed a great part of them to the neighborhood of Philippopolis, in Thrace (970), as border-watchers, where they were allowed religious freedom.3

Thus not only the Paulicians spread themselves thence,' but that country became the asylum of all parties who were persecuted elsewhere. Among them the Euchites or Messalians now emerged once more; a party who had given evidence of their existence for centuries past only in individual traces. It was

Theophanes Contin. lib. v. de Basilio Mac. c. 37, ss. Genesius, p. 123, ss.

3 Zonaras, lib. xvii. p. 209, ed. Paris. This is copiously described by Anna Comnena (1148) in Alexiade, lib. xiv. p. 450, ss. ed. Paris, especially p. 453: Ο δὲ Τζιμισκῆς Ἰωάννης τοὺς ἐκ Μανιχαϊκῆς αἱρέσεως ἀντιμάχους ἡμῖν ποιησάμενος συμμάχους, κατά γε τὰ ὅπλα, ἀξιομάχους δυνάμεις τοῖς νομάσι τούτοις Σκύθαις ἀντέστησε, καὶ τὸ ἐντεῦθεν ἀπὸ τῶν πλειόνων καταδρομῶν ἀνέπνευσε τὰ τῶν πόλεων. Οἱ μέντοι Μανιχαῖοι φύσει ὄντες ἐλεύθεροι καὶ ἀνυπότακτοι, τὸ εἰωθὸς ἐποίουν, καὶ εἰς τὴν φύσιν ἀνέκαμπτον. Πᾶσα γὰρ ἡ Φιλιππούπολις, πλὴν ὀλίγων, ὄντων Μανιχαίων, τῶν τε αὐτόθι Χριστιανῶν ἐτυράννουν, καὶ τὰ τούτων διήρπαζον, μικρὰ φροντίζοντες ἢ οὐδὲν τῶν ἀποστελλομένων παρὰ βασιλέως· Ηύξανε τοίνυν, καὶ τὰ κύκλῳ Φιλιππουπόλεως πάντα ήσαν αἱρετικοί. Συνεισέβαλε δὲ καὶ τούτοις ἕτερος ποταμὸς ὁ τῶν ̓Αρμενίων ἀλμυρὸς, καὶ ἄλλος ἀπὸ τῶν θολερωτάτων πηγῶν Ἰακώβου, καὶ ἦν, ὡς οὕτω γε φάναι, κακῶν ἁπάντων μισγάγκεια. Καὶ τὰ μὲν δόγματα διεφώνουν, συνεφώνουν δὲ ταῖς ἀποστασίαις οἱ ἄλλοι τοῖς Μανιχαίοις. That they did much for this purpose may be seen in Petri Siculi's dedication of his history (see preface to f 3) to the archbishop of the Bulgarians: Χρονοτριβήσας τοίνυν πρὸς τοὺς Παυλικιανοὺς ἐν Τιβρική (nine months, 868)—τῶν ἀσεβῶν ἐκείνων ἀκούσας φληναφούντων, ὡς μέλλουσιν ἐξ αὐτῶν ἐκείνων ἀποστέλλειν ἐν τοῖς τόποις Βουλγαρίας τοῦ ἀποστῆσαί τινας τῆς ὀρθοδόξου πίστεως, καὶ πρὸς τὴν οἰκείαν καὶ μεμιαμμένην αἵρεσιν ἐπισπάσασθαι· τῇ ἀρχῇ τοῦ θείου κηρύγματος θαῤῥοῦντες καὶ οἰόμενοι, ὡς εὐκόλως δυνή σονται, τῷ ἀδήλῳ καὶ ἀληθινῷ σίτῳ τὰ οἰκεῖα σπεῖραι ζιζάνια. Εἰώθασι γὰρ τοῦτο πολύ λάκις ποιεῖν οἱ ἀνόσιοι, καὶ πολλοὺς κόπους καὶ κινδύνους προθύηως ἀναδέχεσθαι πρὸς τὸ μεταδιδόναι τῆς οἰκείας λοίμης τοῖς παρατυγχάνουσι.

The basis of the Euchite doctrine was the opinion, that a demon dwells in every man from his birth, who can only be expelled by unceasing prayer (Vol. I. Div. II. § 95, note 39), an opinion, which, so far as it led to an excessive estimate of the power of the devil, and to a contempt of ecclesiastical worship, certainly bordered on Manichaeism. As it originated with the monks who believed that they continually had to fight with the devil and to conquer him by prayer, and who accustomed themselves in their solitude to dispense with ecclesiastical worship (comp. 1. c. note 37); it subsequently too was fostered by an overstrained monachism, and had its secret firm points in the concealment of many convents (Theodoreti Hist. eccl. iv. 10: Letojus saw πολλὰ τῆς νόσου ταύτης σπάσαντα μονα στήρια. Hist. religiosa, c. 3. Opp. ed. Halens. iii. 1146 : Εὐχέτας ἐν μοναχικῷ προσχήματι τὰ Μανιχαίων νοσοῦντας. Concil. Ephesini, ann. 431, definitio contra Messalianos, act. vii. Mansi, iv. 1477: [Messaliani convicti non permittantur habere monasteria, ut ne zizania difudantur et crescant. Jo. Damasc. de Haeresibus, c. 80: Μασσαλιανῶν, τῶν μάλιστα ἐν μοναστηρίοις εὑρισκομένων). The Euchites arose in Mesopotamia, withdrew to Syria, and from thence, toward the end of the fourth century, to Pamphylia (Theodoreti Hist. eccl. iv. 10). In the fifth century, they were found in Syria (Hieron. Dial. adv. Pelagian. prooem.), in Pamphylia and Lycaonia (Conc. Ephes. definitio 1. c.); in the sixth and seventh centuries among the Nestorians in Mesopotamia (Assemani Bibl. orient. iii. ii. 172), and under Justinian and Justin II. in the Greek empire (Timoth. Presb. de receptione haereticorum in Cotelerii monum. Eccl. Graecae, iii. 400). In the eighth century, John

a necessary consequence that the near residence of these parties should have an influence on their internal development also.

Damascenus speaks of them as still existing (de Haeresibus, c. 8, in Cotelerii Monum. Eccl. graecae, i. 302). In like manner in the ninth century, Photius (Bibl. cod. 52: Καθὼς καὶ ἡμεῖς--πολλὴν σηπεδόνα παθῶν καὶ κακίας τὰς ἐκείνων ψυχὰς ἐπιβοσκομένην ἑωράκαμεν). Comp. generally Walch's Ketzerhist. iii. 500. Engelhardt's Kirchengeschichte Abhandlungen, S. 191. Amid their concealment one can scarcely wonder, when in the sixth century, the western Facundus pro Defens. iii. capitul. viii. 7 (Gallandii Bibl. xi. 753) reckons the Messalians as heretics, quorum nomina abolita sunt cum haeresibus suis. In the eleventh century they again appear openly in Thrace. Georg. Cedrenus (about 1060) Historiarum comp. ed. Bonn. i. 514, relates how Flavianus, bishop of Antioch, toward the end of the fourth century, expelled the Euchites, ἀφ ̓ ὧν ὁ μέγας Φλαβιανός μοναχοὺς συναθροίσας πολλούς-διήλεγξεν, from Syria: εἰς δὲ τὴν Παμφυλίαν ἀνεχώρησαν καὶ ταύτην τῆς λώβης ἐπλήρωσαν, νῦν δὲ σχεδὸν εἰπεῖν καὶ τὴν πλείονα δύσιν, i. e., the west of the Greek imperial empire, particularly Thrace. About the same time more definite particulars are given by Michael Psellus περὶ ἐνεργείας δαιμόνων διάλογος (cur. J. F. Boissonade. Norimbergae, 1838. 3). Here a Thracian, coming to Constantinople, relates the following, p.2, respecting the party that had newly arisen there : Εὐχίτας αὐτοὺς καὶ Ενθουσιαστὼς οἱ πολλοί καλοῦσιν.—Εχει μὲν τὸ παλαμναῖον τοῦτο δόγμα παρὰ Μάνεν· τος τοῦ μανέντος τὰς ἀφορμάς· ἐκεῖθεν γὰρ αὐτοῖς αἱ πλείους ἀρχαί, καθάπερ ἐκ πηγῆς τινος δυσώδους, ἐῤῥύησαν. ̓Αλλὰ τῷ μὲν ἐπαράτῳ Μάνεντι δύο ὑπετέθησαν τῶν ὄντων ἀρχαί Εὐχίταις δὲ τούτοις τοῖς κακοδαίμοσι καὶ ἑτέρα τις ἀρχὴ προσελήφθη τρίτη. Πατὴρ γὰρ αὐτοῖς, υἱοί τε δύο, πρεσβύτερος καὶ νεώτερος, αἱ ἀρχαί, ἐν τῷ μὲν πατρὶ τὰ ὑπερκόσμια μόνα, τῷ δὲ νεωτέρῳ τῶν υἱῶν τὰ οὐράνια, θατέρῳ δὲ τῷ πρεσβυτέρῳ τῶν ἐγκοσμίων τὸ κράτος ἀποτετάχασιν.-Οἱ μὲν—νέμουσιν ἀμφοῖν τοῖν υἱοῖν τὸ σέβας· καν γὰρ πρὸς ἀλλήλους διαφέρεσθαι φασὶ νῦν, ἀλλ' ὅμως άμφω σεβαστέον, ὡς ἐκ πατρὸς ἑνὸς καταλλαγησομένους ἐπὶ τοῦ μέλλοντος. Οἱ δὲ θατέρῳ τῷ νεωτάρῳ λατρεύουσιν, ὡς τῆς κρείττονος καὶ ὑπερκειμένης μερίδος κατάρχοντι· τὸν πρεσβύτερον οὐκ ἀτιμάζοντες μὲν, φυλαττόμενοι δ' αὐτὸν ὡς κακοποιῆσαι δυνάμενον. Οἱ δὲ χείρους αὐτῶν τὴν ἀσέβειαν τοῦ μὲν οὐρανίου διιστῶσιν ἑαυτοὺς ἐπὶ πᾶν, αὐτὸν δὲ μόνον τὸν ἐπίγειον Σαταναὴλ ἐνστερ νίζονται, τῶν τε ὀνομάτων τοῖς εὐφημοτέροις ἀποσεμνύνοντες, πρωτότοκον τὸν ἀλλότριον ἐκ πατρὸς καλοῦσι, φυτῶν τε καὶ ζώων καὶ τῶν λοιπῶν συνθέτων δημιουργὸν τὸν φθοροποιὸν καὶ ὀλέθριον. ̓Αποθεραπεύειν δ' αὐτὸν καὶ μᾶλλον ἔτι βουλόμενοι, φεῦ ! ὁπόσα παροινοῦσιν εἰς τὸν οὐράνιον, φθονερόν τε λέγοντες εἶναι, τἀδελφῷ παραλόγως διαφθονούμε νον εὗ διακοσμοῦντι τὰ ἐπὶ γῆς, καὶ φθόνῳ τυφόμενον σεισμοὺς καὶ χαλάζας καὶ λοιμοὺς ἐπάγειν. Διὸ καὶ ἐπαρῶνται αὐτῷ ἄλλα τε καὶ τὸ πολαμναῖον ἀνάθεμα: Then it is related of them, that in their assemblies they practiced lewdness, murdered and burned the children there begotten, and partook of blood and ashes; a report which even the heathen circulated against the first Christians, the Catholics against many heretical sects, and which has always been revived where secret meetings consisting of both sexes appeared. How the doctrine which Psellus attributes to the Euchites, was developed among them, whether by the influence of the Zend religion, already in Syria, or by Gnostic influences, is uncertain. In the addictedness to contemplation which was peculiar to the Euchites, a manifold fantastic development of doctrine could not fail to appear. Hence, even toward the end of the eleventh century the Bogomiles took their rise from them. Comp. Walch and Engelhardt, l. c. Schnitzer : die Euchiten im llten Jahrh. in Stirm's Studien der even gel. Geistlichkeit Wirtembergs, xi. i. 169.

§ 46.

MANICHAEANS IN THE WEST.

J. C. Füesslin's Kirchen- u. Ketzerhist. der mittlern Zeit. i. 31. H. Schmid der Mysti cismus des Mittelalters in seiner Entstehungsperiode dargestellt. Jena. 1824. 8. S. 387, ff. D. Chr. U. Hahn's Gesch. d. Ketzer im Mittelalter, Bd. 1. Gesch. d. neumanichaischen Ketzer. Stuttgart. 1845. 8.

Encouraged by the apparent downfall of the church, and doubts of its soundness which were spreading in consequence, the Manichaeans' again emerged from their obscurity, after the

1 Contemporaries looked upon these heretics as sprung from the Manichaeans, and they themselves declared it as their own opinion. According to Roger, bishop of Chalons, between 1043 and 1048 (see below, note 7) they taught that the Holy Spirit is only vouch safed through Manes. Comp. Ekberti (about 1163) adv. Catharos. serm. 1. (Bibl. PP. Lugd. xxiii. 602): Indubitanter secta eorum-originem accepit a Manichaeo haeresiarcha. Albericus (about 1241) Chron. ad ann. 1239 ed. Leibnit. p. 570: Invenit etiam frater Robertus, et secundum hoc publica terit opinio, quod ille Fortunatus Manichaeus pessimus, quem b. Augustinus de Africa expulit, venit eodem tempore ad illas partes Campaniae, et invenit Widomarum Principem latronum in eodem monte cum suis latitantem; hunc ad suam sectam cum sociis convertit, et a tempore illo circa montem illum in proximis villulis nunquam defuit semen istud pessimum Chanaan et non Juda. That in Italy, from which country this party had certainly transplanted themselves in the first place to France (see Glaber Radulphus, iii. c. 8, below, note 3, and acta syn. Attrebat. below, note 4), the Manichaeans also existed, according to Leo the Great (see Vol. I. Div. II. § 86, note 6), which is also testified by the notices in the biographies of Gelasius († 496), Symmachus († 514), and Hormisdas († 523) found in Anastasii Liber pontificalis, purporting that the popes had had to contend against the Manichaeans. Besides, their continuance till the time of Gregory the Great is established. See his lib. v. Ep. 8, ad Cyprianum Diaconum: De Manichaeis, qui in possessionibus nostris sunt, frequenter Dilectionem tuam admonui, ut eos persequi summopere debeat, atque ad fidem catholicam revocare. lib. ii. Epist. 37, ad Joh. Episc. Squillacinum: Afros passim vel incognitos peregrinos ad ecclesiasticos ordines tendentes nulla ratione suscipias: Quia Afri quidam Manichaei, aliqui rebaptizati. This last passage has been repeated for centuries at the induction of bishops. See liber diurnus cap. iii. tit. ix. 3. Gregorii II. Ep. ad clerum et plebem Thuringiae, A.D. 723 (Mansi, xii 239), and also in the institution-documents set forth by Gerbert, archbp. of Capua, in the year 978 (in Ughelli Italia sacra, vi. 564), Athenulph, archbp. of Capua, A.D. 1032 (ibid. p 676), and Alfanus, archbp. of Salerno, A.D. 1066 (Ughelli, vii. 802). In every case it is clear that even after Gregory the Great the Manichaeans were in Italy, and threatened danger to the Church; but the general account of this period agrees, to the effect that they again emerged from their obscurity about the year 1000, and spread themselves from Italy into other countries. It has been attempted, however, to deduce them from other sources. These new Manichaeans are derived from the Priscillianists in the Histoire générale de Languedoc, i. 148, and by H. Leo Lehrbuch der Gesch. des Mittelalters, S. 79. It is the most common opinion, however, after Muratori Antiquitt. medii aevi, v. 83; Mosheim Institt. hist. eccl. p. 463; E. Gibbon's Decline and Fall of the Roman Empire, chap. 54, that these new western sects sprung from the Paulicians. Neander (Kirchengesch. iv. 457) has modified this view by considering the Euchites as their proper progenitors. The origin of the new Manichaeans from a Greek party appears to be favored by Evervini