It was during the reign of Culin that this great Puritan movement attained its widest dimensions, and it is from a contemporary of his, the Italian Reniero Sacconi, who from a heretic became an inquisitor, that we obtain the most satisfactory evidence as to the organization of this early Protestant Church, and the solidarity of its various members, Sclavonic, Greek, Romance, and Teutonic. The Church of the Cathari, as he calls them, numbered then as many as thirteen bishoprics, amongst which that of Bosnia or ‘Slavonia’ was not the least important. By Culin’s time, the Bogomilian missionaries had succeeded in disseminating their Armenian doctrines from Philippopolis to Bordeaux, and had formed, if we may so term it, a middle kingdom of their own—a Lotharingia of heterodoxy, extending in an unbroken zone through the centre of orthodox Europe, from the Black Sea to the Atlantic. Nay, the ark of the faithful, borne northwards and westwards on the free bosom of the Rhine, had crossed the Channel, and penetrated, as it were by our great English river, to the seat of English learning; and at the very time when Protestant Christendom looked to the Ban of Bosnia as its chief protector, his Angevin contemporary, our Henry II., was branding Paulicians at Oxford.[50] Rapid and astonishing as was the spread of these Oriental doctrines through Latin Christendom, there seems no difficulty in accounting for it when we remember the missionary zeal which the Sclavonic Bogomiles had inherited from their Armenian teachers, and which led them, as we have seen, to set apart funds for the support of Gospellers among unbelievers. The same impulses which planted an Armenian faith among the Sclaves are sufficient to account for the success with which the new converts acclimatized what was now a Sclavonic faith amongst Greeks and Latins. It is certain that the Bulgarian propaganda made use of existing trade-routes by land and sea. This indeed is not the place to enquire what part Bulgaria and what part Bosnia, what part the Save, the Danube and the Rhine, the Po or the Adige, the commercial currents of the Adriatic and the Mediterranean—what part Durazzo and the Egnatian Way, what part Byzantium and Byzantine Lower Italy, may have severally and collectively played in conveying the Bogomilian heresy to Toulouse,[51] Milan and Cologne. On the whole the Bosnian influence may be regarded as later and secondary. It is probable that the first wave of propagandism was almost entirely Bulgarian, and followed in the wake of Greek merchantmen. The great part played by Bosnia was rather that of asylum for the persecuted, and promoter of the faith, in days when heresy had been stamped out elsewhere with fire and sword. We have, however, precise data as to the Bogomilian religion having been communicated to Dalmatia through commercial relations with the interior of Bosnia,[52] and doubtless, just as the Bulgarians, the South-Easternmost of the Sclavonic