To add to the confusion, just at this moment there began to appear in Ukraine various of the Eastern patriarchs. These men, zealously trying to uphold their ancient privileges, were travelling not so much for the sake of supervising the various sees that were nominally under their control as for collecting alms and funds to help the Church in the Ottoman Empire. Yet they could not resist the temptation to act as the former Patriarchs who were something more than beggars and who had at their disposal abundant resources. Moscow was usually their goal. It was far easier to receive enormous funds there than from the poor peasants of Ukraine. It was not without significance that in 1589 the Patriarch Jeremias on one of these visits was induced by copious gifts for his suffering flock to consecrate a Patriarch for Moscow and to grant to the Church of Moscow the right to choose and consecrate its own Patriarch thereafter. It was the culmination of the dream of Moscow to become the Third Rome. That same Jeremias, while in Ukraine, and conscious of the sufferings and disorder of the Orthodox Church, carelessly approved an agreement that had been made a few years earlier between the Patriarch Joachim of Antioch and the brotherhood of Lviv. This agreement had conferred upon the brotherhood the right of supervision of the clergy and of reporting delinquent priests to the bishop who was to be himself liable to condemnation, if he refused to remedy the abuse complained of. It was a more than foolish proposal, for it meant a complete reversal of the traditional Orthodox method of church administration and intensified the friction between the higher classes who were usually of the gentry and the townsmen and the peasants who ranked lower in the social scale of the day. Sooner or later it was certain to promote a clash in the Ukrainian Orthodox Church which could be of profit to no one except its foes. Further attempts by the Patriarch to extend his control over the Ukrainian Church were equally resented by both clergy and laity. The fact was that with the state of irritation and frustration that existed in the land almost any action that was designed to tighten up the administration, as had been done by the Jesuits in the Roman Catholic Church, would have aroused anger and increased the confusion. The higher clergy were jealous of the brotherhoods and despised them as plebeian. The brotherhoods were suspicious of the bishops and regarded them as false to their duties. It is very possible that there was lurking in all this elements of Protestant propaganda from Bohemia. It is certain that the Jesuits were not in the slightest degree averse to fanning hostility among the Orthodox and that the King and the Polish magnates were willing to do anything to break up the solid front that had existed among the Orthodox.