An equally marked parallel is presented between the customs and church government, if the expression is allowable, of the Bogomiles, and the primitive institutions of the Sclaves. Their Presbyters answer to the Sclavonic _Starescina_, the elders of the primitive family-community. The Communistic doctrines which these heretics discovered in the New Testament fitted in well with the equality and fraternity of the Sclavonic home-life. They were essentially levellers, and their evangelic religion was mixed up, as among the Puritans of Western Europe, with political insurgency. In Bulgaria we seem to trace, in the opposition of the Bogomiles to the powers that be, an alliance between them and the champions of the Sclavonic democracy against the usurpations of the Ugrian dynasty and nobles. ‘They rail,’ says Cosmas, ‘at the magistrates and boljars (or nobles), and hold it a crime to do service for the Czar. They say, moreover, to every servant that he should not serve his master.’ The Bogomiles, it must be remembered, become a political power in Bosnia just at the time when the ‘elders’ and Župans, who represented the free institutions which the Sclavonic settlers brought with them, are bowing before the Bans and a new, semi-feudal, nobility. By the beginning of the twelfth century the Bogomilian heresy had struck such firm root in Bosnia as to rouse the faithful sons of the Church in Hungary and Dalmatia to armed opposition, insomuch that in 1138 Bela II. was induced to make an incursion against the ‘Patarenes,’ in the country between the Cetina and Narenta.[39] It was not, however, till the end of this century that the progress of heresy in other parts turned the Pope’s serious attention to the fountain-head of the ‘Bulgarian heresy,’ then undoubtedly his Illyrian province. Nominally, Bosnia had long belonged to the Church of Rome, which claimed Western Illyricum as an inheritance from the Western Empire. Practically, what orthodox Christianity Bosnia and the other Serbian lands possessed was of a strongly national character, and derived, not from Roman sources, but from the missionary efforts of the Sclavonic apostles, Cyril and Methodius.[40] But the Church of Bosnia, though using the native liturgy and eschewing the Latin language, acknowledged some allegiance to Rome, and the bishops of Bosnia recognized the Archbishop of Salona[41] as their metropolitan. In the year 1180 Culin himself is still considered a dutiful son of the Church. But a few years later Culin ‘has degenerated from himself’ and fallen into heresy, and together with his wife[42] and his sister, the widow of the Count of Chelm, had given ear to the Patarenes, as Roman ecclesiastics begin to call the Bogomiles who have now spread their heresy into Italy and the West. The Pope, exerting pressure on Culin by means of the King of Hungary, had the satisfaction of seeing him recant in person at Rome.[43] But a few years later, in 1199, the Prince of