populace and the clergy, would not`yield, and on the 16th July, 1054, the legates laid upon the altar of St. Sophia an act of excommuni

doxus Imperator præfatum incendi scriptum, sicque fuit discessum. Sequenti autem die prædictus Niceta urbe est egressus, ultro adiit legatos ipsos intra palatium Pigi. A quibus accipiens perfectam suarum propositionum solutionem, iterum sponte anathematizavit omnia dicta et facta vel tentata adversus primam et Apostolicam sedem. Sic ab eis in communionem receptus, effectus est eorum familiaris amicus. Porro dicta vel scripta eorundem Nuntiorum adversus diversas calumnias Græcorum, et maxime contra scripta Michaëlis Constantinopolitani Episcopi, et Leonis Acridani Metropolitani Episcopi, et sæpedicti Niceta Monachi, jussu Imperatoris in Græcum fuere translata, et in eadem urbe hactenus conser

vata.

7 The Brevis commem. continues: Tandem Michaele præsentiam eorundem et colloquium devitante atque in stultitia sua perseverante, præfati nuntii XVII Cal. Aug. adierunt Ecclesiam s. Sophiæ, et super obstinatione illius conquesti, Clero ex more ad Missas præparato, jam hora tertia, die Sabbathi, chartam excommunicationis super principale Altare posuerunt sub oculis Cleri et Populi. Inde mox egressi, etiam pulverem pedum suorum excussere in testimonium illis, dictum Evangelii proclamantes : "Videat Deus et judicet." (Michaël epist. I. ad Petr. Ant. concedes, after much complaint of the presumption of the legates: μsïs μèv τὴν αὐτῶν συντυχίαν παρητησάμεθα καὶ τὴν ἔντευξιν· διά τε τὸ ἀμεταθέτως ἔχειν αὐτοὺς τῆς δυσσεβείας πεπεῖσθαι· καὶ ὅτι ἄνευ τῆς σῆς μακαριότητος καὶ τῶν ἄλλων ἁγιωτάτων πατριαρχῶν, περὶ τοιούτων λόγους πρὸς τοὺς τοποτηρητὰς τῆς Ῥώμης ἀνακινεῖν, καὶ ἀνάξιον ὅλως, καὶ τῇ κατὰ τοὺς ἄνω χρόνους ἐν τοῖς τοιούτοις κρατησάση συνηθείᾳ ἐναντίον καὶ ἀκατάλληλον ἐνομίζομεν.) Hinc ordinatis Ecclesiis Latinorum intra ipsam Constan tinopolim, et anathemate dato cunctis, qui deinceps communicarent ex manu Græci Romanum sacrificium vituperantis, in osculo pacis accepta Orthodoxi Imperatoris licentia donisque Imperialibus s. Petro et sibi, alacres cœpere reverti XV Cal. Augusti; sed nimia instantia precum Michaëlis, spondentis tunc demum, se conflicturum cum eis, Imperator compulsus a Solembria litteris suis eos revocavit XIII Cal. Augusti. Quo etiam die festinantes regressi devenerunt ad palatium Pigi. Quos præfatus Michaël Hæresiarcha comperiens rediisse, quasi ad Concilium conabatur adducere in ecclesiam s. Sophiæ, sequenti die, ut ostensa charta, quam omnino corruperat transferendo, obruerentur ibidem a populo. Quod prudens Imperator præcavens noluit haberi aliquod Concilium, nisi et ipse adesset præsens. Cumque hoc ei omnimodis Michaël contradiceret, jussit Augustus ipsos nuntios confestim arripere iter. Quod et factum est. (On the other hand Michael, 1. c. says that there was no intention of punishing their boldness, but nevertheless: τοὺς τὴν ἀσεβη κατὰ τῶν ὀρθοδόξων ἐκθεμένους γραφὴν, προστάξει βασιλικῇ, ἐν τῷ μεγάλῳ σεκρέτῳ ὑπεβάλομεν ἀναθέματι· πολλὰ μὲν μετὰ τὴν τῆς γραφῆς ταύτης υπόθεσιν, περὶ τοῦ εἰς ὄψιν ἡμῖν ἐλθεῖν, καὶ τοῖς τε ἄλλοις τῶν ἐν αὐτῇ, καὶ τῇ διαστροφῇ τοῦ ἁγίου συμβό λου ἀποτάξασθαι παραινέσαντες· ὡς δὲ οὐκ ἠνείχοντο, ἀλλὰ καὶ διαχειρίσασθαι ἑαυτοὺς, εἰ μὴ παύσονται περὶ τούτου ὀχλούμενοι, διηπείγουν, εἰς τὸ κατὰ τῆς αὐτῶν βλασφημίας συνείδομεν χωρῆσαι ἀνάθεμα.) Porro vesanus Michael dolens suas non procedere insidias, concitavit Imperatori vulgi seditionem maximam, velut Nuntiis coöperata fuerit ejus voluntas. Unde Imperator coactus, interpretes Latinorum, Paulum ac filium ejus Smaragdum, casos et detonsos Michaeli tradidit: sicque tumultus ille conquievit. Verum Imperator post Nuntios Romanos directis suis, exemplar excommunicationis verissimum a civitate Russorum remissum sibi accepit, civibusque exhibuit, ac tandem Michaëlem falsasse chartam legatorum comperit atque convicit. Itaque commotus amicos et affines ipsius honoribus privatos a palatos eliminavit, contraque ipsum usque nunc graves iras retinuit. Denique exemplar charta excommunicatoria est tale: Humbertus, - Petrus, - Fridericus omnibus Catholicæ Ecclesiæ filiis: Sancta Romana prima et Apostolica sedes nos Apocrisarios suos facere dignata est, ut juxta quod scriptum est, descenderemus et videremus, utrum opere completus sit clamor; qui sine intermissione ex tanta urbe conscendit ad ejus aures. Quantum ad columnas Imperii, et honoratos ejus, atque cives sapientes, christianissima et orthodoxa est civitas. Quantum autem ad Michaëlem abusive dictum Patriarcham, et ejus stultitiæ fautores, nimia zizania hæreseon quotidie seminantur in medio ejus. Quia sicut

cation against him, which was immediately answered by the patriarch. The other patriarchs of the Eastern church joined with the patriarch of Constantinople, and the two churches were thus finally separated.10

Simoniaci donum Dei vendunt: sicut Valesii hospites suos castrant, et non solum ad Clericatam sed insuper ad Episcopatum promovent: sicut Arriani rebaptizant in nomine s. Trinitatis baptizatos, et maxime Latinos: sicut Donatistæ affirmant, excepta Græcorum ecclesia, ecclesiam Christi et verum sacrificium atque baptismum ex toto mundo peritsse: sicut Nicolaita carnales nuptias concedunt et defendunt sacri Altaris ministris: sicut Severiani maledictam dicunt legem Mosis: sicut Pneumatomachi vel Theomachi absciderunt a symbolo Spiritus sancti processionem a Filio: sicut Manichæi inter alia quodlibet fermentatum fatentur animatum esse: sicut Nazareni carnalem Judæorum munditiam adeo servant, ut parvulos mórientes ante octavum a nativitate diem baptizari contradicant, et mulieres in menstruo vel in partu periclitantes communicari, vel si paganæ fuerint, baptizari prohibeant, et capillos capitis ac barba nutrientes, eos qui comam tondent, et secundum institutionem Rom. Ecclesiæ barbas radunt, in communione non recipiant. — Therefore : Michael — et Leo Acridanus Episcopus dictus, et sacellarius ipsius Michaelis Constantinus, qui Latinorum sacrificium profanis conculcavit pedibus, et omnes sequaces eorum in præfatis erroribus et præsumtionibus, sint Anathema Maranatha, cum Simoniacis, Valesiis, etc. et cum omnibus hæreticis, imo cum Diabolo et Angelis ejus, nisi forte resipuerint. Amen, amen, amen.

• At a synod summoned by Michael in the same month of July, 1054, (see in Allatii de libris ecclesiasticis Græcorum diss. II. Paris. 1645. 410. p. 161. Instead of μηνὶ Ιουνίῳ Ινδικτ. ζ. it should be Ιουλίῳ as on p. 170). The edict declares that those legates were ταῖς παρὰ τοῦ ̓Αργυρού (a Greek duke in Lower Italy) δολεραῖς ὑποθήκαις καὶ συμβουλαῖς, αὐτοί τε ἀφ' ἑαυτῶν ἀφικόμενοι, καὶ μήτε παρά τοῦ Πάπα ἀποσταλέντες. ἀλλὰ καὶ τὰ γράμματα, ἃ ὡς ἀπ ̓ ἐκείνου δῆθεν ἐπεφέροντο, πλασάμενοι. This was proved, namely, by the false seal. Having departed immediately after their daring act, the emperor, at the instance of the patriarchs, had sent to bring them back, but οὐ βούλονται δὲ τῇ ἡμετέρᾳ μετριότητι προσελθεῖν, ἢ τῇ ἱερᾷ καὶ μεγάλη συνόδῳ εἰς ὄψιν ἐλθεῖν, καὶ ἀπόκρισιν τινα δοῦναι, περὶ ὧν ἀσεβῶν ἀπηρεύξαντο αἱρεῖσθαι δὲ θανεῖν μᾶλλον, ἢ εἰς ὄψιν ἡμῖν καὶ τῇ συνόδῳ ἐλθεῖν. According to a letter of the emperor here inserted, he was entirely on the side of the patriarchs, and only withheld from violent measures against the legates διὰ τὸ δοκοῦν περικεῖσθαι τούτους τῆς πρεσβείας ὀφφίκιο. The conclusion is that on the 24th July ἐπ' ἀκροάσει ποῦ πλήθους ἀναθεματισθῆναι τὸ αὐτὸ ἀσεβὲς καὶ αὖθις ἔγγρα φον. πρὸς δὲ καὶ τοὺς τοῦτο ἐκθεμένους καὶ γράψαντας, καὶ συναίνεσίν τινα, ἢ βουλὴν εἰς τὴν τούτου ποίησιν δεδωκότας. τὸ δὲ πρωτότυπον τοῦ ῥιφέντος παρὰ τῶν δυσσεβῶν ἀνοσίου ἐγγράφου καὶ μισαροῦ [ οὐ ] κατεκαύθη, ἀλλ' ἐν τῷ εὐαγεῖ τοῦ χαρτοφύλακες ἀπετίθη σεκρέτῳ εἰς ἔλεγχον διηνεκῇ τῶν τηλικαῦτα τοῦ θεοῦ ἡμῶν βλασφημησάντων,

cf. Michaelis Epist. I. ad Petrum Antioch. in which is an account of the whole affair, and also of the errors of the Latin church. To those already recounted the following are now added: ἐν τῇ λειτουργίᾳ κατὰ τὸν καιρὸν τῆς μεταλήψεως εἰς τῶν λειτουργούντων ἐσθίων τὰ ἄζυμα τοὺς λοιποὺς ἀσπαζεται (see above, s. 107, note 7). καὶ δακτυλίους φοροῦντες ἐν ταῖς χερσὶν οἱ ἐπίσκοποι, ὡς δῆθεν γυναῖκας τὰς ἐκκλησίας λαμβάνοντες, τὸν ἀῤῥαβῶνα φορεῖν λέγουσι (see § 18, note 7). καὶ εἰς πολέμους δὲ ἐξιόντες, αἷμασι τὰς ἑαυτῶν χεῖρας χραίνουσι (e § 24, note 6) ὡς δὲ τινες ἡμᾶς κιεβεβαιώσαντο, καὶ τὸ θεῖον βάπτισμα ἐπιτελοῦντες, τοὺς βαπτιζομένους βαπτίζουσι εἰς μίαν κατάδυσιν (this was in fact customnary in Spain. See Gregor. Magni lib. I. epist. 41. Conc. Tolet. IV. ann 633, can. 6, condemned by Alcuin, epist. 75, defended by Walafrid Strabo de reb. eccl. c. 26) — ἀλλὰ καὶ ἄλατος πρὸς τοῦτο τὰ τῶν βαπτιζομένων πληροῦσι στόματα. -1 Cor. v. 6. Gal. v. 9, instead of Μικρά ζύμη ὅλον τὸ φύραμα ζυμοί they read φθείρει (Vulg. has corrumpit) in order to defend their use of unleavened bread. Αλλ οὐδὲ τὰ λείψανα τῶν ἁγίων ἀνέχονται προσκυνεῖν· τινὲς δὲ αὐτῶν οὐδὲ τὰς ἁγίας εἰκόνας (see above, S. 68 f.). οὔτε μὴν τοὺς ἁγίους καὶ μεγάλους πατέρας ἡμῶν τόν τε θεολόγον φημὶ Γρηγόριον καί τὸν μέγαν Βασίλειον καὶ τὸν θεῖον Χρυσόστομον τοῖς λοιποῖς συναριθμοῦσιν ἁγίοις, ἢ ὅλως τὴν διδαχὴν αὐτῶν καταδέχονται.

II. INTERNAL RELATIONS OF THE GREEK CHURCH.

$43.

The Greek church still continued (see § 2) to be hindered from all true inward development by its dependence upon the cabals and changes of the court.1 As to learning, some valuable theological compilations were made under the emperors Basil (A. D. 867 - 886), Leo philosophus († A. D. 912), Alexander († A. D. 913), and Con

τι

The judgment of Peter, patriarch of Antioch, concerning this controversy, in his answer to Michael (Cotelerius, 1. c. p. 145 seq.) is much more sensible and rational : p. 149 : ὅσα δέ σοι καὶ ἁπηρίθμηται Ρωμαϊκὰ ἐλαττώματα μετήλθομεν. καὶ τὰ μὲν τούτων ἐδόκει ἀπευκταῖα καὶ φευκτὰ, τὰ δὲ ἰάσιμα, τὰ δὲ παροράσεως ἄξια. γὰρ πρὸς ἡμᾶς τὸ ξυρᾶσθαι τοὺς ἀρχιερεῖς τοὺς πώγωνας, καὶ δακτυλοφορεῖν αὐτους, κ. τ. λ. p. 152: κακὸν δὲ καὶ κακῶν κάκιστον, ἡ ἐν τῷ ἁγίῳ συμβόλῳ προσθήκη. P. 153: ἀλλ' ὡς ἔοικεν ἀπώλεσαν Ρωμαῖοι τὰ ἀντίγραφα τῆς ἐν Νικαία πρώτης συνόδου, οἷα τῆς Ρώμης ἐπὶ πολὺ τοῦ τῶν Οὐανδάλων ἔθνους κυριαρχήσαντος· παρ ̓ ὧν ἴσως καὶ ἔμαθον ἀρειανίζειν, καὶ εἰς μίαν κατάδυσιν, εἰ τοῦτο ἀληθὲς, ὡς ἐδήλωσας, τὸ βάπτισμα ἐπιτελεῖν. P. 154: Καλὸν γὰρ πρὸς τὸ καλοθελὲς ὁρῶντας ἡμᾶς, καὶ μᾶλλον ἔνθα μὴ θεὸς ἢ πίστις τὸ κινδυνευόμενον, νεύειν ἀεὶ πρὸς τὸ εἰρηνικόν τε καὶ φιλάδελφον. ἀδελφοὶ γὰς καὶ ἡμῶν οὗτοι, κἂν ἐξ ἀγροικίας ἢ ἀμαθίας συμβαίνη τούτους πολλάκις ἐκπίπτειν τοῦ εἰκότος, τῷ ἑαυτῶν στοιχοῦντας θελήματι· καὶ μὴ τοσαύτην ἀκρίβειαν ἐπιζητεῖν ἐν βαρβάροις ἔθνεσιν, ἦν αὐτοὶ περὶ λόγους αναςτρεφόμενοι ἀπαιτούμεθα, p. 157: Περὶ γὰρ τῆς ἐν τῷ ἁγίῳ συμβόλῳ προσθήκης, καὶ τοῦ μὴ κοινωνεῖν αὐτοὺς τῶν ἁγιασμάτων ἀπὸ γεγαμηκότος ἱερέως, καλῶς καὶ θεοφιλῶς ἡ ἁγιωσύνη σου ἐνίσταται· καὶ μὴ παύσαιτό ποτε περὶ τούτου ένισταμένη καὶ πείθουσα μέχρις ἂν αὐτοὺς ἕξεις συντιθεμένους τῇ ἀληθείᾳ · τὰ δ' άλλα περιφρονητέα μοι εἶναι δοκεῖ, τοῦ τῆς ἀληθείας λόγου μηδὲν ἐξ αὐτῶν καταβλαπτομένου. 10 The views of the Greeks of the highest rank in the hierarchy may be seen from Petri Antioch. epist. ad Dominicum Archiep. Gradensem (in Cotelerii mon. Eccl. Gr. Τ. Π. p. 114): πέντε ἐν ὅλῷ τῷ κόσμῳ ὑπὸ τῆς θείας ᾠκονομήθη χάρι τος είναι πατριάρχας ἀλλ ̓ οὐδὲ τούτων ἕκαστος κυρίως πατριάρχης καλεῖται· κατα χρηστικῶς δέ. ἀνακηρύττονται δὲ, ὁ μὲν ἀρχιερεὺς τῆς Ῥώμης Πάπας, ὁ δὲ Κωνσταντι νουπόλεως, Αρχιεπίσκοπος ὁ δὲ Αλεξανδρείας Πάπας, καὶ ὁ τῶν Ιεροσολύμων ̓Αρχιεπί σκοπος· μόνος δὲ ὁ Αντιοχείας ἰδιαζόντως ἐκληρώθη Πατριάρχης ἀκούειν καὶ λέγεσθαι. · τό σῶμα τοῦ ἀνθρώπου ὑπὸ μιὰς ἄγεται κεφαλῆς, ἐν αὐτῷ δὲ μέλη πολλά. καὶ πάντα ὑπὸ πέντε μόνον οἰκονομεῖται αἰσθήσεων. καὶ τὸ σῶμα δὲ πάλιν τοῦ Χριστοῦ, ἡ τῶν πιστῶν λέγω ἐκκλησία · ὑπὸ πέντε αἰσθήσεων οἰκονομούμενον, τῶν εἰρημένων μεγάλων θρόνων, ὑπὸ μιᾶς ἄγεται κεφαλῆς, αὐτοῦ φημὶ τοῦ Χριστοῦ. The same comparison is made use of by Nilus Donopatrius in his τάξις τῶν Πατριαρχικῶν θρόνων written in the year 1143 (in Steph. le Moyne varia Sacra ed. 2. Lugd. Bat. 1694. T. I. p. 211 seq.). Afterwards, p. 242: Ορᾷς ὅπως ἀπὸ τοῦ παρόντος κανόνος (Can. Chalced. 28. see Bd. 1. S. 340) προφανῶς ἐλέγω χονται ληροῦντες οἱ λέγοντες προτιμηθῆναι τὴν 'Ρώμην διὰ τὸν ἅγιον Πέτρον. Ιδού

γὰρ, προφανῶς ὁ κανὼν οὗτος – φησὶ “ διὰ τὸ εἶναι τὴν Ῥώμην βασιλείαν, ἔχειν τὴν προτι μησιν.” — ἐπεὶ δὲ ἐπαύσθη τὸ εἶναι βασίλισσα · ἐκπεσοῦσα τῆς βασιλείας ἐκείνης, ἐκπίσ πτεί καὶ τῶν πρωτείων. p. 245: διὸ καὶ ὁ Πατριάρχης Κωνσταντινουπόλεως ὑπογράφει ̓Αρχιεπίσκοπος Νέας Ρώμης καὶ οἰκουμενικὸς Πατριάρχης· ἐπεὶ γὰρ ἔλαβε τὰ πρεσβεία καὶ τὰ προνόμια της Ρώμης βασίλισσα γὰρ ἡ Ρώμη ἦν τῆς οἰκουμένης πρότερον, εἶτα πάλιν ὕστερον ἡ Κωνσταντινούπολις (cf. Nicol. 1. Εp. LXX. ad Hincmiar. above, § 41, note 6). This is also the view of the modern Greek church, see M. Hanke de Byzantinar. rerum scriptt. Græcis, P. I. c. 18. p. 298.

1 The new civil law of Basil and Leo (βασιλικαὶ διατάξεις oι βασιλικά in sixty books), comprised, like the former one, the ecclesiastical relations. So too the 113 novella constitutiones or ἐπανορθωτικοί καθάρσεις of Leo (see Corpus juris civilis ed. Spangenberg Τ. 1. p. 673 seq.) and the διατάξεις of his successors (ibid. p. 773 seq.).

stantine Porphyrogenitus († A. D. 959), but nothing original produced. The most learned theologian of the time was Photius († about the year 891).3 Simeon Metaphrastes (about the year 900) devoted himself to the history of the Saints, Eutychius, patriarch of Alexandria (†A. D. 940),5 to general history, Ecumenius, bishop of Tricca (about the year 990), Theophylact, archbishop of Achrida (about the year 1078), and Euthymius Zigabenus († after the year 1118),8 to

critical studies.

6

III. SPREAD OF CHRISTIANITY.

$44.

Besides the Chazari1 and the Bulgarians,2 converted by the Greek monks, Constantine and Methodius, the Russians also were converted by agents of the church of Constantinople. The grand duchess Olga was baptized in the year 955,3 though it was not till the conversion of her grandson Wladimir (A. D. 988), that Christianity

Hereen's Gesch. d. class. Literatur im Mittelalter Th. 1. (Histor. Werke Th. 4.) S. 138 ff.

* His works are Mugióßißhov s. Bibliotheca (prim. græce ed. Dav. Hæschelius. August. Vind. 1601. fol. gr. et lat. Andr. Schott Genev. 1613, and Rothom. 1653. fol. ex rec. Imm. Bekkeri. Berol. 1824. T. II. 4to.). — Noμoxavay in Titt. XIV. (cum comm. Theod. Balsamonis in H. Justelli biblioth. juris. can. vet. T. II. p. 785 seq.). - Διήγησις περὶ τῶν νεοφάντων Μανιχαίων ἀναβλαστήσεως libb. 1V. (see p. 12). - Epistolæ ed. Rich. Montacutius Lond. 1651. fol. Theol. essays. Of his critical writings, none of which are published, the most remarkable are the commentarius in Pauli Epistt. (Ms. in Cambridge) and rà Aμpiλóxiα (Ms. in the Vatican, at Munich, and elsewhere).

4 He has left 122 vitæ sanctorum. Many more are spuriously ascribed to him (see Leo Allatii diatr. de Simeonum scriptis, p. 124). Latin in Surius, Greek and Latin in the Actis SS. Antverp. Only a part printed.

5 By him we have the contextio Gemmarum s. Annales ab orbe cond. ad annum usque 940. An extract therefrom Origines Alexandrinæ ed. J. Seldenus. Lond. 1642. 4to. The whole ed. E. Pocockius. Oxon. 1659. 4to.

Comm. in Acta Apost. Epistt. Pauli et Epistt. catholicas ed. Frid. Morellus. Paris. 1631. T. II. fol. cf. Rich. Simon hist. crit. des principaux Commentateurs du N. T. c. 32, p. 460.

7 Comm. in XII minores Proph. in IV Evang. in Acta Apost. et Epistt. Pauli. — Epistolæ — Argumenta adv. Latinos and Allocutio de iis, in quibus Latini incusantur, etc. Opp. edd. Finetti, de Rubeis et al. Venet. 1755 seq. voll. IV. fol. (comp. Ernesti theol. Bibl. Bd. 5. S. 771 f.)

* Comm. in Psalmos (in Theophyl. opp. ed. Venet.) Comm. in IV. Evang. ed. Ch. F. Matthæi. Lips. 1792. T. III. 8vo. Panoplia adv. omnes hæreses (lat. Lugd. 1556. 8vo. and græce Tergovisti in Walachia. 1710. fol., Appendix Victoria de Massalianorum secta (in Tollii insignia itin. Ital. p. 106, and in Gallandius XIV. p. 293).

1 Converted by Constantine (Cyril) see § 38, note 3.

2 See § 41.

3 Nestor in Schlözer's transl. Th. 5. S. 58 ff. (see especially Schlözer's comm. thereon) Zonaras lib. XVI. c. 21. ed. Paris. p. 194. Cedrenus, p. 636, where she is called Exya. Karamsin's Gesch. des Russ. Reichs, translated into German by F. v. Hauenschild (Riga. 1820 ff. 5 Bde.) Bd. 1. S. 136 ff.

was widely spread in the nation.4 Under his successors, Jaroslaus (A. D. 1019-1054), and Isæslaus (A. D. 1054-1077) it was fairly established as the religion of the land. During the reign of this last the celebrated convent of Kiev was founded by Antony,6 soon after the residence of the first Russian annalist Nestor.7

PAULICIANS IN THE EAST (COMP. § 3).

The Paulicians, after having long been the terror of the Roman border provinces, were at length humbled by Basil the Macedonian, who destroyed their city Tephrike (A. D. 871), but could not wholly subdue them. At last a great part of them were removed by John Tzimisces to the neighbourhood of Philippolis in Thrace, on the borders of the empire (A. D. 970), where they were allowed entire religious freedom, and no doubt gained many converts.3

4 According to Nestor's account. See Karamsin, 1. c. S. 168 seq. Strahl in Drey, Herbst, &c. theol. Quartalschrift. Jahrg. 1823. Heft. 3. S. 420 ff.

5 Karamsin, Bd. 2. S. 21, 28.

6 Karamsin, Bd. 2. S. 71.

7 Vid. Nestor's Annalen mit Uebers. u. Aum. v. A. L. v. Schlözer. Göttingen. 1802 1809. 5 Th. 8vo. (This ed. reaches, unfortunately, only to the beginning of Wladimir's reign.) Concerning Nestor, see Schlözer, Th. 1. S. 3 ff., of his Annals ibid. S. 10. Th. 5. S. 4 Anin. They reach to the year 1110. Schlözer, Th. 1. S 15. Karamsin, Bd. 2. Anm. S. 61.

1 cf. Jos. Genesii [about 940] chronicon p. 67 seq. ed. Venet. Constant. Porphyrog. in vita Basil. p. 166 seq. ed. Paris.

2 Zonaras lib. XVII. p. 209, ed. Paris. A full account of this by Anna Comnena [1148] in Alexiade lib. XIV. p. 450 seq. ed. Paris. especially p. 450: 'O à Τζιμισκής Ιωάννης τοὺς ἐκ Μανιχαϊκῆς αἱρέσεως ἀντιμάχους ἡμῖν ποιησάμενος συμμάχους, κατά 28 τὰ ὅπλα, ἀξιομάχους δυνάμεις τοῖς νομάσι τούτοις Σκύθαις ἀντέστησε, καὶ τὸ ἐντεῦθεν ἀπὸ τῶν πλειόνων καταδρομῶν ἀνέπνευσε τὰ τῶν πόλεων. Οι μέντοι Μανιχαίοι φύσει ὄντες ἐλεύθεροι καὶ ἀνυπότακτοι, τὸ εἰωθὸς ἐποίουν, καὶ εἰς τὴν φύσιν ἀνίκαμπτον. Πᾶσα γὰρ ἡ Φιλιππούπολις, πλῆν ὀλίγων, ὄντων Μανιχαίων, τῶν τε αὐτόθι Χριστιανῶν ἐτυράννουν, καὶ τὰ τούτων διήρπαζον, μικρὰ φροντίζοντες ἢ οὐδὲν τῶν ἀποστελλομένων παρὰ βασιλέως. Ηὔξανε τοίνυν, καὶ τὰ κύκλῳ Φιλιππουπόλεως πάντα ἦσαν αἱρετικοί. Συνεισέβαλε δὲ καὶ τούτοις ἕτερος ποταμὸς ὁ τῶν ̓Αρμενίων ἁλμυρὸς, καὶ ἄλλος ἀπὸ τῶν πολεο ρωτάτων πηγῶν Ἰακώβου, καὶ ἦν, ὡς οὕτω γε φάναι, κακῶν ἁπάντων μισγάγκεια. Καὶ τὰ μὲν δόγματα διεφώνουν, συνεφώνουν δὲ ταῖς ἀποστασίαις οἱ ἄλλοι τοῖς Μανιχαίοις.

3 That they were not backward in their efforts so to do, is made evident in Petri Siculi dedication of his history (see above, § 3.) to the Archb. of Bulgaria: Tibricæ igitur legationis obeundæ causa apud Paulicianos diu moratus (A. D. 870) — ab ipsismet impiis et delirantibus cognovi, quod e suo conciliabulo missuri essent, qui in Bulgaria quoscunque possent a Catholica religione ad suam exsecratam et nefariam sectam averterent. - Amant enim hoc impii sæpenumero factitare, ut omnem moveant funem, nullumque recusent periculum, quo damnatarum opinationun suarum pestem, quibuscunque possint, infundant.