fight and the death of Kopán himself, did his adherents lay down their arms. The happy issue of the battle decided the victory of Christianity in Hungary, and all that was still needed, was to strengthen the new faith. The effects of this victory were, nevertheless, of short duration, for in the year 1002, another anti-Christian movement broke out in Transylvania, whose ruler, Duke Gyula, uniting with the partly pagan, partly Mohammedan Petchenegs, made an inroad into Hungary, carrying devastation and bloodshed everywhere. Stephen now had to march against this dangerous enemy, and not only vanquished the Hungarian duke Gyula, but continued his march into the country of the Petchenegs, defeated their prince, Kaan, and looting his camp got possession of all the rich treasures these Petchenegs had carried away from the Greek empire. The third and decidedly the most dangerous rising took place in 1046, when a certain Vatha, a zealous adherent of the former pagan religion, and an offspring of Duke Gyula, availing himself of the disturbances arising from the contest for the succession to the throne, incited the people against the Christian religion and its institutions. They urged Andrew, the pretender to the throne of the country, “to abolish the Christian religion and its institutions; to re-establish the ancient religion and the laws brought from Asia, and demanded that they should be permitted to pull down the churches, and to drive out the priests and the foreign immigrants.” Unaware of the number and strength of the rebels the prince did not venture to refuse their request. This the rebels took for a tacit compliance, and, emboldened by it, they fell, with wild rage, upon the Christians. The Germans and Italians that were found in the country, especially the bishops and priests, were persecuted with most inhuman cruelty. The churches and other places devoted to Christian piety were destroyed, the ancient pagan religion was restored, and everywhere the people resumed the former mode of life according to their ancient customs and heathen faith, offering up sacrifices, as before, in woods and groves and near springs. During these disorders St. Gerhard, the former tutor of St. Emeric, and at that time bishop of Csanád, lost his life. He was on his way to Pesth, to meet Andrew, when he fell into the hands of the enraged populace, was killed by them on the mountain opposite Pesth, called Gellérthegy (Mount Gerhard) to this day, and his body was thrown into the Danube. Utterly dangerous as the symptoms of these risings were, we see, however, how deeply even at that time Christianity had taken root in Hungary. It very soon became apparent that the revolution was not only of a religious but of a political and social character. King Andrew issued rigorous laws, menacing every one who did not return to the Christian religion and renounce the practice of heathenish customs, with loss of life and property. The destroyed churches were to be