There seems some difficulty in ascertaining how far the Slavonic ritual came into general use in Bohemia at this time. It is tolerably certain, on the one hand, that Methodius did not desire to oppose the authority of the Bishop of Regensburg, who claimed to be primate over the Bohemian Christians; and that bishop, like all the German prelates, was opposed to the spread of the Slavonic ritual. On the other hand, it is clear that, as Christianity grew in Bohemia, it connected itself with Slavonic traditions; and we find that in less than a century from this time the Bohemian congregations had adopted a Slavonic hymn as a necessary part of their ritual. But, however slow the progress of Slavonic Christianity may have been in Bohemia, Methodius does not seem to have excited there that savage hostility which he continued to provoke in Moravia. Svatopluk and his courtiers were, no doubt, indignant at the higher morality preached by Methodius; and one of the claimants of the German Empire, with whom Svatopluk was alternately in alliance and enmity, resented extremely the authority claimed by Methodius over Pannonia as well as Moravia. But, in order to strengthen their position, the opponents of Methodius took advantage of his having come from Constantinople, to attack him as a rebel against the Pope, and a supporter of the Greek heresy of the Single Procession. [Illustration: CYRIL AND METHODIUS, FROM THE WINDOW OF A CHURCH IN CAROLINEN-THAL.] The first of these charges was singularly inconsistent with the traditions of both the brothers, who led the mission to the Slavs. Cyril had been partially induced to go on his mission to the Chazars by the unfriendly relations which had arisen between him and the Patriarch of Constantinople. While in the Chersonesus he had discovered the bones of the Roman saint, Clement, who had died there; and he had ever since recognised this saint as the special patron of his mission to the Slavs. After Cyril and Methodius had established themselves in Moravia, they had applied to Rome for sanction to their work; and when they had been summoned to the Court of the Pope, in consequence of this application, Cyril had been so much attracted to the place that he had entered a Roman monastery, and had abandoned the mission, for the future, to Methodius. Methodius, on his part, seems to have been little inclined to resist authority, where no moral or religious principle was concerned. So in 879 he readily accepted the summons to appear before the Roman Synod, and easily convinced Pope John VIII. of his willingness to obey him. Methodius was equally happy in vindicating his orthodoxy in the matter of the Double Procession.