Vladímir for destroying them, and that even great Perún the Thunderer did not resent being flung into the Dniépr, the people quietly and promptly obeyed. As their old religion had no temples for them to cling to, and nothing approaching a priestly class (except the volkhvýe, or wizards) to encourage them in opposition, the nation became Christian in a day, to all appearances. We shall see, however, that in many cases, as in other lands converted from heathendom, the old gods were merely baptized with new names, in company with their worshipers.

Together with the religion which he imported from Byzantium, "Prince-Saint" Vladímir naturally imported, also, priests, architects, artists for the holy pictures (ikóni), as well as the traditional style of painting them, ecclesiastical vestments and vessels, and—most precious of all—the Slavonic translation of the holy Scriptures and of the Church Service books. These books, however, were not written in Greek, but in the tongue of a cognate Slavonic race, which was comprehensible to the Russians. Thus were the first firm foundations of Christianity, education, and literature simultaneously laid in the cradle of the present vast Russian empire, appropriately called "Little Russia," of which Kíeff was the capital; although even then they were not confined to that section of the country, but were promptly extended, by identical methods, to old Nóvgorod—"Lord Nóvgorod the Great," the cradle of the dynasty of Rúrik, founder of the line of sovereign Russian princes.

Whence came these Slavonic translations of the Scriptures, the Church Services, and other books, and the preachers in the vernacular for the infant Russian nation? The books had been translated about one hundred and twenty-five years previously, for the benefit of a small Slavonic tribe, the Moravians. This tribe had been baptized by German ecclesiastics, whose books and speech, in the Latin tongue, were wholly incomprehensible to their converts. For fifty years Latin had been used, and naturally Christianity had made but little progress. Then the Moravian Prince Róstislaff appealed to Michael, emperor of Byzantium, to send him preachers capable of making themselves understood. The emperor had in his dominions many Slavonians; hence the application, on the assumption that there must be, among the Greek priests, many who were acquainted with the languages of the Slavonic tribes. In answer to this appeal, the Emperor Michael dispatched to Moravia two learned monks, Kyríll and Methódy, together with several other ecclesiastics, in the year 863.

Kyríll and Methódy were the sons of a grandee, who resided in the chief town of Macedonia, which was surrounded by Slavonic colonies. The elder brother, Methódy, had been a military man, and the governor of a province containing Slavonians. The younger, Kyríll, had received a brilliant education at the imperial court, in company with the Emperor Michael, and had been a pupil of the celebrated Photius (afterwards Patriarch), and librarian of St. Sophia, after becoming a monk. Later on, the brothers had led the life of itinerant missionaries, and had devoted themselves to preaching the Gospel to Jews and Mohammedans. Thus they were in every way eminently qualified for their new task.

The Slavonians in the Byzantine empire, and the cognate tribes who dwelt nearer the Danube, like the Moravians, had long been in sore need of a Slavonic translation of the Scriptures and the Church books, since they understood neither Greek nor Latin; and for the lack of such a translation many relapsed into heathendom. Kyríll first busied himself with inventing an alphabet which should accurately reproduce all the varied sounds of the Slavonic tongues. Tradition asserts that he accomplished this task in the year 855, founding it upon the Greek alphabet, appropriating from the Hebrew, Armenian, and Coptic characters for the sounds which the Greek characters did not represent, and devising new ones for the nasal sounds. The characters in this alphabet were thirty-eight in number. Kyríll, with the aid of his brother Methódy, then proceeded to make his translations of the Church Service books. The Bulgarians became Christians in the year 861, and these books were adopted by them. But the greatest activity of the brothers was during the four and a half years beginning with the year 862, when they translated the holy Scriptures, taught the Slavonians their new system of reading and writing, and struggled with heathendom and with the German priests of the Roman Church. These German ecclesiastics are said to have sent petition after petition to Rome, to Pope Nicholas I., demonstrating that the Word of God ought to be preached in three tongues only—Hebrew, Greek, and Latin—"because the inscription on the Cross had been written by Pilate in those tongues only." Pope Nicholas summoned the brothers to Rome; but Pope Adrian II., who was reigning in his stead when they arrived there, received them cordially, granted them permission to continue their preaching and divine services in the Slavonic language, and even consecrated Methódy bishop of Pannonia; after which Methódy returned to Moravia, but Kyríll, exhausted by his labors, withdrew to a monastery near Rome, and died there in 869.

The language into which Kyríll and Methódy translated was probably the vernacular of the Slavonian tribes dwelling between the Balkans and the Danube. But as the system invented by Kyríll took deepest root in Bulgaria (whither, in 886, a year after Methódy's death, his disciples were banished from Moravia), the language preserved in the ancient transcripts of the holy Scriptures came in time to be called "Ancient Bulgarian." In this connection, it must be noted that this does not indicate the language of the Bulgarians, but merely the language of the Slavonians who lived in Bulgaria. The Bulgarians themselves did not belong to the Slavonic, nor even to the Indo-European race, but were of Ural-Altaic extraction; that is to say, they belonged to the family now represented in Europe by the Finns, Turks, Hungarians, Tatars, and Samoyéds. In the seventh century, this people, which had inhabited the country lying between the Volga and the Don, in southeastern Russia, became divided: one section moved northward, and settled on the Káma River, a tributary of the Volga; the other section moved westward, and made their appearance on the Danube, at the close of the seventh century. There they subdued a considerable portion of the Slavonic inhabitants, being a warlike race; but the Slavonians, who were more advanced in agriculture and more industrious than the Bulgarians, effected a peaceful conquest over the latter in the course of the two succeeding centuries, so that the Bulgarians abandoned their own language and customs, and became completely merged with the Slavonians, to whom they had given their name.

When the Slavonic translations of the Scriptures and the Church Service books were brought to Russia from Bulgaria and Byzantium, the language in which they were written received the name of "Church Slavonic," because it differed materially from the Russian vernacular, and was used exclusively for the church services. Moreover, as in the early days of Russian literature the majority of writers belonged to the ecclesiastical class, the literary or book language was gradually evolved from a mixture of Church Slavonic and ancient Russian; and in this language all literature was written until the "civil," or secular, alphabet and language were introduced by Peter the Great, at the beginning of the eighteenth century. Books were written in "Kyríllian" characters until the sixteenth century, and the first printed books (which date from that century) were in the same characters. The most ancient manuscripts, written previous to the fourteenth century, are very beautiful, each letter being set separately, and the capital letters often assuming the form of fantastic beasts and birds, or of flowers,