image-worship, [1214] sought to exterminate those left in Armenia, slaying, it is said, a hundred thousand. [1215] Many of the remnant were thus forced into the arms of the Saracens; and the sect did the empire desperate mischief during many generations. [1216] Meantime those planted in Thrace, in concert with the main body, carried propaganda into Bulgaria, and these again were further reinforced by refugees from Armenia in the ninth century, and in the tenth by a fresh colony transplanted from Armenia by the emperor John Zimisces, who valued them as a bulwark against the barbarous Slavs. [1217] Fresh persecution under Alexius I at the end of the eleventh century failed to suppress them; and imperial extortion constantly drove to their side numbers of fresh adherents, [1218] while the Bulgarians for similar reasons tended in mass to adopt their creed as against that of Constantinople. So greatly did the cult flourish that at its height it had a regular hierarchy, notably recalling that of the early Manicheans--with a pope, twelve magistri, and seventy-two bishops, each of whom had a filius major and filius minor as his assistants. Withal the democratic element remained strong, the laying on of the hands of communicants on the heads of newcomers being part of the rite of reception into full membership. Thus it came about that from Bulgaria there passed into western Europe, [1219] partly through the Slavonic sect called Bogomiles or Bogomilians [1220] (= Theophiloi, "lovers of God"), who were akin to the Paulicians, partly by more general influences, [1221] a contagion of democratic and anti-ecclesiastical heresy; so that the very name Bulgar became the French bougre = heretic--and worse. [1222] It specified the most obvious source of the new anti-Romanist heresies of the Albigenses, if not of the Vaudois (Waldenses). § 2. CRITICAL HERESY IN THE WEST In the west, meanwhile, where the variety of social elements was favourable to new life, heresy of a rationalistic kind was not wholly lacking. About the middle of the eighth century we find one Feargal or Vergilius, an Irish priest in Bavaria, accused by St. Boniface, his enemy, of affirming, "in defiance of God and his own soul," the doctrine of the antipodes, [1223] which must have reached him through the ancient Greek lore carried to Ireland in the primary period of Christianization of that province. Of that influence we have already seen a trace in Pelagius and Coelestius; and we shall see more later in John the Scot. After being deposed by the Pope, Vergilius was reinstated; was made Bishop of Salzburg, and held the post till his death; and was even sainted afterwards; but the doctrine disappeared for centuries from the Christian world.