races of the Balkan peninsula, first received their Manichæan Puritanism from Armenia and the East, so the Bosnians, the North-Westernmost[53] of the Balkan Sclaves, played at least a part in first communicating it to Europe and the West. It is from the pen of a St. Alban’s monk, and a letter of a bishop of Porto, that we gain the most convincing testimony as to the influence which, in the palmy days of Ban Culin, and the period immediately succeeding, was exercised by Bosnia in directing the great Protestant movement in Western Europe. Matthew Paris[54] relates that the Albigensians of Provence and Italy possessed a pope of their own, who resided in Bosnia.[55] This man created a vicar ‘in partibus Galliarum.’ The vicar of this Bosnian anti-pope, who resided at Toulouse, granted him some lands at a place called Porlos, and the Albigensian heretics betook themselves to their Bosnian pope to consult him on divers questions of faith. Matthew Paris and Ralph of Coggeshale are certainly wrong in converting this Bosnian elder into an anti-pope, and his vicar into the parody of an orthodox bishop,[56] hierarchy of any sort being, as we have seen, alien to the spirit of the Bogomilian as well as to the Albigensian sectaries. Yet it is quite possible that a kind of informal primacy was at this time accorded to the Bosnian _Djed_, and he may have fulfilled such moderating functions, as interpreter in matters doctrinal, as seem to have devolved, a century before, on the ‘heresiarch’ Basil. The fact that this vicar had been originally sent to the Albigenses by the Illyrian ‘antipope’ is a convincing proof of the direct missionary connection between Bosnia and Provence, and the whole incident shows that in the thirteenth century the Western heretics still looked to the Slavonic East for the sources of true belief.