Such was actually set on foot. How early this proselytism was first commenced is doubtful, but it is certain that the Danubian Sclaves were converted from heathenism _pari passu_ by Manichæan and orthodox missionaries. The Byzantine Emperors, by their transplantation system, gave the Armenians every facility for their work. In the middle of the eighth century Constantine Copronymus, who had perhaps some sympathies with the heretics, transplanted a body of Paulicians from Armenia into Thrace, who we learn, on the authority of Cedrenus, spread the Paulician heresy through those parts, then largely inhabited by the Bulgarian Sclaves. At the end of the ninth century, when the persecution of Byzantium had provoked the Paulicians of Armenia to assert their independence, when ‘the Roman Emperor fled before the heretics whom his mother had condemned to the flames,’ and Tephricé became the capital of a free-state devoted to Gnostic Christianity, the missionary efforts of the Armenians among the Sclaves was prosecuted with still greater vigour. Petrus Siculus, who in 870 resided nine months at Tephricé as legate of the Byzantine Government, to arrange for an exchange of prisoners, discovered that a Manichæan mission was about to start from Tephricé to the Bulgarians, and addressed his ‘Historia Manichæorum’ to the Bulgarian Patriarch, with the express purpose of counteracting these baneful efforts. The fall of the Paulician free-state of Tephricé synchronizes with the rise of the first Bulgarian Empire, and we can well imagine that the refugees of vanquished Armenia found shelter among their Manichæan co-religionists in the dominions of Czar Simeon, the hero of the Achelous. From this period onwards the Paulician heresy may be said to change its nationality, and to become Sclavonic. According to the Bulgarian national traditions,[14] a certain priest named Bogomil spread the Manichæan doctrines among the subjects of the Bulgarian Czar who succeeded Simeon, Peter Simeonović. A more enlightened criticism will perhaps see in the name ‘Bogomil’ only another instance of that ‘eponymic’ tendency of barbarous minds which refers to individuals events and institutions which have really a more national character. In the same Bulgarian document which professes to give the origin of their name, they are connected with the Massalian heresy; by Harmenopulos and other Byzantine writers they are made almost or quite identical with these same Massalians, and with the Euchites, their Greek equivalent, and there seems to be no reasonable doubt that the name Bogomile is really nothing but a Sclavonic translation of the Greek and Syriac names for the sect. The name of Massalians is derived from a Syriac word, signifying ‘those who pray,’ and the Greek Euchites have of course the same derivation. The Byzantine writer Epiphanius[15] has the credit of giving the right etymology of the word Bogomile, in that he derives it from the Bulgarian