orthodox Zenta, which we may almost translate Montenegro, informs the Pope by letter that Culin has relapsed into his errors, and that ten thousand of his subjects are already infected with the heresy.[44] A little later, we hear that Daniel, the bishop of Bosnia himself, has joined the Patarenes, who shortly after destroyed the orthodox-Roman Cathedral and Episcopal palace at Crescevo. From this time begins an ominous interregnum in the Roman Episcopate of Bosnia. It was in vain that the Pope appealed to the King of Hungary to punish his heretic vassal. Culin was now too strong to fear even the Hungarian arms; and at the very period when the hordes of De Montfort were devastating Provence, the Banat of Bosnia offered an asylum to persecuted adherents of the Bulgarian heresy throughout Europe. This is hardly the place to show how essentially the first Protestants of Western Europe, the Bulgares as they are called by orthodox writers of the age, were spiritual children of the Sclavonic Bogomiles. The history of the Patarenes and Albigenses of Italy and Provence, of the ‘Ketzers’[45] of the Lower Rhine, who made their way even to our shores, lies of course beyond the scope of this essay. Word for word, nearly all that has been, with some pains, collected here, from Byzantine, Bulgarian, and Bosnian sources, regarding the tenets of the more Eastern heretics, might be paralleled by citations from Latin chronicles,[46] touching those who broke the harmony of Western Christendom. Enough if, while describing the belief and observances of the Bogomiles in Bosnia and Bulgaria, we have alluded, here and there, to such striking similarities in the details of church ministration and observances as show that the more Western sectaries clung to their original Bulgarian model in its minutest particulars. The doctrinal differences themselves which afflicted the more Western offshoots of the heresy had, as we have seen, their roots in a Bulgarian, perhaps an Armenian, soil.[47] Bulgarian elders sat in Provençal synods, Provençal bishops consulted with Bosnian Djeds on matters of faith. To the orthodox Sclave or Byzantine, there were only Bogomiles in the Languedoc, and the Romish hierarchy named the heretics of Bosnia from a suburb of Milan.[48] ‘The believers of the plains of Lombardy and the South of France,’ to quote the words of the recent Bohemian historian of Bulgaria, ‘kept up a regular intercourse with their co-religionists in the Byzantine Empire, Bosnia and Bulgaria, and long before the capture of Constantinople by the Crusaders or the Turks, a mighty but secret interchange of thought was at work between East and West.’[49]