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cerning the institutions of baptism and the Lord's Supper, and the divine authority of the Old Testament, all which they obstinately rejected. Beside the books of the New Testament, they treated with a particular veneration certain epistles of Sergius, the most eminent and illustrious doctor of their sect.

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only fell into the sentiments of the Valentinians, and held, that Christ passed through the womb of the Virgin, as the pure stream of limpid water passes through a conduit, and that Mary did not preserve her virginity to the end of her days; all which assertions the Greeks rejected with the utmost antipathy and abhorrence. 3. "They refused to cele"brate the holy institution of the Lord's Sup "per;" for, as they imagined many precepts and injunctions of the Gospel to be of a merely figurative and parabolical nature, so they un

VI. The Greek writers, instead of giving a complete view of the Paulician system, which was undoubtedly composed of a great variety of tenets, content themselves with mentioning six monstrous errors, which, in their estimation, rendered the Paulicians unworthy of en-derstood, by the bread and wine which Christ joying either the comforts of this world, or the is said to have administered to his disciples at happiness of the next. These errors are as his last supper, the divine discourses and exfollow: 1. "They denied that this inferior hortations of the Saviour, which are a spiritual "and visible world was the production of the food and nourishment to the soul, and fill it Supreme Being, and they distinguished the with repose, satisfaction, and delight.* 4. "Creator of this world, and of human bodies," They loaded the cross of Christ with con"from the most high God, who dwells in the "tempt and reproach;" by which we are only "heavens." It was principally on account to understand, that they refused to follow the of this odious doctrine, which was, however, absurd and superstitious practice of the adopted by all the Gnostic sects, that the Greeks, who paid to the pretended wood of Paulicians were deemed Manichæans by the the cross a certain sort of religious homage. Greeks. But what their sentiments were con- As the Paulicians believed that Christ was cerning the creator of this world, and whether clothed with an ethereal, impassable, and cethey considered him as a being distinct from lestial body, they could by no means grant the evil principle, are matters that no writer that he was really nailed to the cross, or that has hitherto explained in a satisfactory man- he expired, in effect, upon that ignominious ner. We learn only from Photius, that, ac- tree: and hence naturally arose that treatment cording to the Paulician doctrine, the evil of the cross, of which the Greeks accused principle was engendered by darkness and them. 5. "They rejected, after the example fire; whence it plainly follows that he was "of the greatest part of the Gnostics, the neither self-originated, nor eternal. 2. "They "books of the Old Testament, and looked "treated contemptuously the Virgin Mary;"|". upon the writers of that sacred history as inthat is to say, according to the manner of 'spired by the Creator of this world, and not speaking usual among the Greeks, they re- "by the Supreme God." 6. "They entirely fused to adore and worship her. They main- "excluded presbyters and lay-elders from the tained, indeed, that Christ was the son of "administration of the church." By this, Mary, and was born of her (although they however, no more can be meant, than that maintained, as appears from the express testi- they refused to call their doctors by the name mony of their adversaries, that the divine Sa- of presbyters, a name which had its origin viour brought with him from heaven his hu- among the Jews, and was peculiar to that odiman nature, and that Mary, after the birth of ous people, who persecuted Jesus Christ, and Christ, had other children by Joseph;) they attempted, as the Paulicians speak, to put him to death.f

*The Greeks do not charge the Paulicians with any error concerning baptism; it is, however, certain, that the accounts of that sacred institution, which are given in Scripture, were allegorically explained by this extravagant sect; and Photius, in his first book against the Manichæans, expressly asserts that the Paulicians treated baptism as a mere allegorical ceremony, and by the baptismal water un

* Photius, lib. ii. contra Manichæos, p. 147. It is evident, beyond all contradiction, that the Paulicians, in imitation of the oriental philosophers from whom the Gnostic and Manichæans derived their origin, considered eternal matter as the seat and source of all evil; but they believed, at the same time, like many of the Gnostics, that this matter, endued from all eternity with life and motion, had produced an active principle, which was the fountain of vice, misery, and disorder. This principle, according to them, is the author of all material substances, while God is the Creator and Father of spiderstood the Gospel. rits. These tenets resemble, no doubt, the Mani- †These six famous errors of the Paulicians I have chæan doctrine; yet they differ from it in several taken from the Manichæan history of Petrus Sicupoints. The Paulicians seem to have emanated lus, with whom Photius and Cedrenus agree, alfrom one of the old Gnostic sects, and to have been though their accounts of these opinions be less pervery numerous and diversified; and, though perse-spicuous and distinct. The explanatory remarks cuted and oppressed from age to age in the most rigorous manner by many emperors, they could never be entirely suppressed, or extirpated.

that I have added, are the result of my own reflections upon the Paulician system, and the doctrine of the Greeks.

THE TENTH CENTURY.

PART I.

THE EXTERNAL HISTORY OF THE CHURCH.

CHAPTER I.

Concerning the Prosperous Events which happened to the Church during this Century.

the monarchs of the nation called Karit (which makes a large part of the empire of the Mogul, and is by some denominated a tribe of the Turks, and, by others, of the Tartars,) embraced Christianity in this century; and that a considerable part of Tartary, or Asiatic Scythia, lived under the spiritual jurisdiction of bishops who were sent among them by the Nestorian pontiff.*

I. THE deplorable state of Christianity in this century, arising partly from that astonishing ignorance that gave a loose rein both to superstition and immorality, and partly from an unhappy concurrence of causes of another kind, is unanimously lamented by the various writers, who have transmitted to us the history of these miserable times. Yet, amidst all this darkness, some gleams of light were perceived from time to time, and several occurrences happened, which deserve a place in the prosperous annals of the church. The Nestorians in Chaldæa extended their spiritual conquests beyond mount Imaus, and introduced the Christian religion into Tartary, (properly so called,) whose inhabitants had hitherto lived in their natural state of ignorance and ferocity, uncivilized and savage. The same successful missionaries spread, by degrees, the knowledge of the Gospel among that most powerful nation of the Turks, or Tartars, which went by the name of Karit, and bordered on Kathay, or the northern part of China. The laborious industry of this sect, and their zeal for the propagation of the Christian faith, deserve, no doubt, the highest encomiums; it must, however, be acknowledged, that the doctrine and worship, which they introduced among these barbarians, were far from being, in all respects, conformable to the true spirit and genius of the Christian re-ignorant.§ These Norman pirates, as appears ligion.

II. The prince of that country, whom the Nestorians converted to the Christian faith, assumed, if we may give credit to the vulgar tradition, the name of John after his baptism, to which he added the surname of Presbyter, from a principle of modesty. Hence it was, as some learned men imagine, that the successors of this monarch retained these names until the time of Genghiz-Khan, who flourished in the fourteenth century,t and were each of them called Prester John. But all this has a very fabulous air; at least it is advanced without any solid proof; it even appears evident, on the contrary, that the famous Prester John, who made so much noise in the world, did not begin to reign in that part of Asia before the conclusion of the eleventh century. It is, however, certain beyond all contradiction, that||

Assemani Bibliotheca Oriental. Vatic. tom. iii. part ii. p. 482.-Herbelot, Bibliotheque Orientale, p. 256.

↑ Dr. Mosheim, and his translator, ought to have said, the thirteenth century. EDIT.

See Assemani Biblioth. tom. iii. part ii. p. 282.

III. If we turn our eyes to the western world, we shall find the Gospel making its way with more or less rapidity among the most rude and uncivilized nations. The famous arch-pirate Rollo, son of a Norwegian count, being banished from his native land,f had, in the preceding century, put himself at the head of a resolute band of Normans, and seized one of the maratime provinces of France, whence he infested the neighbouring country with perpetual incursions and depredations. In 912, this valiant chief, with his whole army, embraced the Christian faith, on the following occasion. Charles the Simple, who wanted both resolution and power to drive this warlike and intrepid invader out of his dominions, was obliged to have recourse to negotiation. He accordingly offered to make over to Rollo a considerable part of his territories, on condition that the latter would consent to a peace, espouse his daughter Gisela, and embrace Christianity. These terms were accepted by Rollo without the least hesitation; and his army, following the example of their leader, professed a religion of which they were totally

from many authentic records, were absolutely without religion of any kind, and therefore were not restrained, by the power of prejudice, from embracing a religion which presented to them the most advantageous prospects. They knew no distinction between interest and duty, and they estimated truth and virtue only by the profits with which they were attended. It

The late learned Sigefred Bayer, in his Preface to the Museum Sinicum, p. 145, informed us of his design to give the world an accurate account of the Nestorian churches established in Tartary and China, drawn from some curious ancient records public. His work was to have been entitled Historia and monuments, that have not been as yet made Ecclesiarum Sinicarum, et Septentrionalis Asiæ; but death prevented the execution of this interesting plan, and also of several others, which this great thrown a new light upon the history of the Asiatic man had formed, and which would undoubtedly have Christians.

† Holbergi Historia Danorum Navalis in Scriptis Societat. Scient. Hafniens. part iii. p. 357.

Other writers more politely represent the of fer of Gisela as one of the methods that Charles employed to obtain a peace with Rollo.

Boulay, Hist. Acad. Paris. tom. i. p. 296 – Daniel, Hist. de France, tom. ii. p. 587.

was from this Rollo, who received at his bap-|| tism the name of Robert, that the famous line of Norman dukes derived its origin; for the province of Bretagne, and a part of Neustria, which Charles the Simple conveyed to his sonin-law by a solemn grant, were from this time known by the name of Normandy, which they derived from their new possessors.

IV. The Christian religion was introduced into Poland by the zealous efforts of female piety. Dambrowska, daughter of Boleslaus, duke of Bohemia, persuaded, by the force of repeated exhortations, her husband Micislaus, duke of Poland, to abandon paganism; and, in 965, he embraced the Gospel. The account of this agreeable event was no sooner brought to Rome, than the pontiff, John XIII., sent into Poland Ægidius, bishop of Tusculum, attended with a numerous train of ecclesiastics, in order to second the pious efforts of the duke and duchess, who desired, with impatience, the conversion of their subjects. The exhortations and endeavours of these devout missionaries, who were unacquainted with the language of the people they came to instruct, would have been entirely without effect, had they not been accompanied with the edicts and penal laws, the promises and threats of Micislaus, which dejected the courage, and conquered the obstinacy of the reluctant Poles. When therefore the fear of punishment, and the hope of reward, had laid the foundations of Christianity in Poland, two national archbishops and seven bishops were consecrated to the ministry, whose zeal and labours were followed with such success, that the whole body of the people abandoned, by degrees, their ancient superstitions, and made public profession of the religion of Jesus. It was, indeed, no more than an external profession; for that inward change of affections and principles, which the Gospel requires, was far from being an object of attention in this barbarous age.

V. The Christian religion was established in Russia by means similar to those that had occasioned its propagation in Poland; for we must not lay any stress upon the proselytes that were made to Christianity among the Russians in the preceding century, since those conversions were neither permanent nor solid, and since it appears evidently, that such of that nation, as, under the reign of Basilius the Macedonian, had embraced the doctrine of the Greek church, relapsed soon after into the superstition of their ancestors. Wlodomir, duke of Russia and Moscovy, married, in 961, Anne, sister of Basilius, the second Grecian emperor of that name; and this zealous princess, by her repeated entreaties and her pious importunity, at length persuaded her reluctant spouse to receive the Christian faith, and he was accordingly baptized, in 987, assuming on that occasion the name of Basilius. The Russians spontaneously followed the example of their prince;

It was Neustria, and not Bretagne, that received the name of Normandy, from the Normans who chose Rollo for their chief.

t Duglossi Historia Polonica, lib. ii. p. 91, lib. iii. p 95, 239.-Regenvolscii Historia Eccles. Slavon. lib. ii cap. i. p. 8.-Henr. Canisii Lectiones Antiquæ, tom. ii. part i. p. 41.-Solignac, Hist. de Pologne, tom. i. p. 71.

we have, at least, no account of any compulsion or violence being employed in their conversion; and this is the true date of the entire establishment of Christianity among that people. Wlodomir and his duchess were placed in the highest order of the Russian saints, and are still worshipped at Kiow (where they were interred) with the greatest devotion. The Latins, however, paid no such respect to the nemory of Wlodomir, whom they represented as absolutely unworthy of saintly honours.†

VI. The Hungarians and Ávari had received some faint notions of Christianity under the reign of Charlemagne, in consequence of the measures that had been taken by that zealous prince for the propagation of the Gospel.These notions, however, were soon and easily extinguished by various circumstances, which took their rise from the death of Charlemagne: and it was not before the century of which we now write that the Christian religion obtained a fixed settlement among these warlike nations. Toward the middle of this century, Bulosudes and Gyula or Gylas, two Turkish chiefs, whose governments lay upon the banks of the Danube,§ made public profession of Christianity, and were baptized at Constantinople. The former apostatized soon after to the religion of his ancestors, while the latter not only persevered steadfastly in his new profession, but also showed the most zealous concern for the conversion of his subjects, who, in consequence of his express order, were in structed in the doctrines and precepts of the Gospel by Hierotheus, a learned prelate, by whom he had been accompanied in his journey to Constantinople. Sarolta, the daughter of Gylas, was afterwards given in marriage to Geysa, the chief of the Hungarian nation, whom she persuaded to embrace the divine religion in which she had been educated. The faith, however, of this new convert was feeble and unsteady, and he retained a strong propensi ty to the superstition which he had been engag ed to forsake; but his apostasy was prevented by the pious remonstrances of Adalbert, archbishop of Prague, who went into Hungary toward the conclusion of this century, and by whom also Stephen, the son of Geysa, was baptized with great pomp and solemnity. It was to this young prince that the Gospel was principally indebted for its propagation and establishment among the Hungarians, whose general conversion was the fruit of his zeal for the cause of Christ; for he perfected what his father and grandfather had only begun; fixed bishops, with large revenues, in various places; erected magnificent temples for divine worship; and, by the influence of instructions, threatenings, rewards, and punishments, brought his subjects, almost without exception, to abandon the wretched superstition of their idola

*See Anton. Pagi Critica in Baron. tom. iv. ad annum 987, p. 55, et. ad an. 1015, p. 110.-Car. du Fresne, Famil. Byzant. p. 143.

† Ditmari, Merseb. Episcopi, Chronic, lib. vii. Ca. ronic. p. 417, tom. i. Scriptor. Brunsvic. Leibnitii.

Pauli Debrezeni Historia Eccles. Reformator. in Ungaria, part i. cap. iii. p. 19.

The Hungarians and Transylvanians were, at this time, known to the Grecians by the name of Turks.

trous ancestors. These vigorous proceedings, || they derived their origin from human art, and by which Stephen introduced the religion of not from a divine interposition. As long Jesus among the Hungarians, procured him as Harald lived, he used every wise and prothe most distinguished honours of saintship in bable method of confirming his subjects in the succeeding ages.* religion they had embraced. For this purpose he established bishops in several parts of his dominions, enacted excellent laws, abrogated superstitious customs, and imposed severe re

VII. The Christian religion was in a very unsettled state among the Danes under the reign of Gormon; and, notwithstanding the protection it received from his queen, who pro-straints upon all vicious and immoral practices. fessed it publicly, it was obliged to struggle But, after all these pious efforts, and salutary with many difficulties, and to encounter much measures, which promised such fair prospects opposition. The face of things changed, in- to the rising church, his son Sueno, or Swein, deed, after the death of Gormon. His son apostatized from the truth, and, during a cerHarald, surnamed Blaatand, being defeated by tain time, involved the Christians in the deepOtho the Great, in 949, embraced the Gospel, est calamity and distress, and treated them and was baptized, together with his consort and with the greatest cruelty and injustice. This his son Sueno or Swein, by Adaldagus, arch- persecuting tyrant felt, however, in his turn, bishop of Hamburg, or, as others allege, by the heavy strokes of adversity, which producPoppon a pious ecclesiastic, who attended the ed a salutary change in his conduct, and hapemperor in this expedition. It is probable that pily brought him to a better mind; for, being Harald, educated by his mother Tyra, who driven from his kingdom, and obliged to seek was a Christian, was not extremely averse to his safety in a state of exile among the Scots, the religion of Jesus; it appears, however, cer- he embraced anew the religion he had abantain, that his conversion was less the effect of doned, and, on his restoration to his dominions, his own choice, than of the irresistible com- exerted the most ardent and exemplary zeal in mands of his victorious enemy; for Otho, per- the cause of Christianity, which he endeavoursuaded that the Danes would never desisted to promote to the utmost of his power.t from their hostile incursions and rapines, while they persevered in the religion of their ancestors, which was calculated to nourish a ferocity of temper, and to animate to military exploits, made it the principal condition of the treaty of peace, which he concluded with Harald, that he and his subjects should receive the Christian faith. On the conversion of this prince, Adaldagus and Poppon employed their ministerial labours among the Cimbrians and Danes, in order to engage them to imitate such an illustrious example; and their exhortations were crowned with remarkable success, to which the stupendous miracles performed by Poppon are said to have contributed in a particular manner. These miracles, indeed, were of such a kind, as manifestly shows that

VIII. It was in this century, that the first dawn of the Gospel arose upon the Norwegians, as we learn from the most authentic records. The conversion of that people was attempted, in 933, by their monarch, Hagan Adalsteen, who had been educated among the English, and who employed certain ecclesiastics of that nation to instruct his subjects in the doctrines of Christianity. But his pious efforts were rendered fruitless by the brutal obstinacy, with which the Norwegians persevered in their ancient prejudices; and the assiduity and zeal with which his successor Harald Graufeldt pursued the same plan of reformation, were also without effect. The succeeding princes, far from being discouraged by these obstacles, persisted firmly in their worthy purpose; and Haco, among others, yielding to the intreaties of Harald, king of Denmark, to whom he was indebted for the Norwegian crown, embraced, himself, the Christian religion, and recommended it with the greatest fervour to his subjects, in an assembly of the people, holden in 945.§ This recommendation, notwithstanding the solemnity and zeal with which it was accompanied, made little impression upon the minds of this fierce and barbarous people; nor were they entirely gain

The Greeks, Germans, Bohemians, and Poles, se verally claim the honour of having been the founders of the Christian religion in Hungary; and their respective pretensions have introduced not a little obscurity into this matter. The Germans allege, that the Christian religion was brought into Hungary by Gisela, sister to their emperor Henry II., who, being given in marriage to Stephen, the king of that nation, persuaded that prince to embrace the Gospel. The Bohemians tell us, on the other hand, that it was by the ministry of Adalbert, archbishop of Prague, that Stephen was converted. The Poles affirm, that Geysa, having married a Christian prin. cess of their nation, viz. Adelheid, sister to Micised over by the zealous endeavours of Olaus to laus, duke of Poland, was induced by her remonstran- convert them to Christianity, though the pious ces and exhortations to make profession of Christi- diligence of that prince, which procured him anity. In consequence of a careful examination of the honour of saintship, was not altogether all these pretensions we have followed the senti ments and decisions of the Greek writers, after hav.without effect. But that which gave the fining diligently compared them with the Hungarian ishing stroke to the conversion of the Norwehistorians; and we are encouraged in this by the authority of the learned Gabriel de Juxta Hornad, who, * Jo. Adolph. Cypræi Annales Episcopor. Slesvic. in his Initia Religionis Christianæ inter Hungaros cap. xiii. p. 78.-Adam Bremens. lib. ii. cap. xxvi. p. Ecclesiæ orientali adserta, published in 1740, de- || 22, cap. xliv. p. 28.-Jo. Stephan. ad Saxonem Gram. cides this question in favour of the Greeks. All other accounts of the matter are extremely imperfect, and subject to many doubts and difficulties.

† Adami Brem. Hist. lib. ii. cap. ii. iii. p. 16, cap. xv. p. 20, in Lindenbrogii Scriptoribus rerum Septentrional.-Alb. Kranzii Wandalia, lib. iv. cap. xx.Ludwigii Reliquiæ Manuscriptor. tom. ix. p. 10. Pontoppidani Annales Ecclesia Diplomatici, tom. i. p. 59,

mat. p. 207.-Molleri Introduct. ad Historiam Chersones. Cimbric. part ii. cap. iii. sect. 14.

† Saxon. Gramm. Histor. Dan. lib. x. p. 186.-Pon toppidan. de Gestis et Vestigiis Danorum extra Da. niam, tom. ii. cap. i. sect. 1, 2.

Eric. Pontoppidan. Annales Eccles. Danica di plomat. tom. i. p. 66.

§ Torfi Historia Norvegica, tom. ii. p. 183, 214. Torfæus p. 457.

gians was their subjection to Sueno, or Swein, || bishops in several places, and generously king of Sweden, who, having defeated their erected and endowed the bishoprics of Branmonarch Olaus Tryg-gueson, became master denburg, Havelberg, Meissen, Magdeburg, and of Norway, and obliged its inhabitants to aban-Naumburg; by which excellent establishments don the gods of their ancestors, and to embrace the church was furnished with eminent doctors universally the religion of Jesus. Among the from various parts, whose instructions were the various doctors who were sent to instruct this occasion of raising up new laborers in the barbarous people, the most eminent, both in spiritual harvest, and of thus multiplying the merit and authority, was Guthebald, an En- ministers of Christ from time to time. It was glish priest. From Norway, Christianity also through the munificence of the same spread its salutary light through the adjacent prince, that many convents were erected for countries, and was preached, with success, in those who, in conformity with the false piety the Orkney islands, which were, at that time, of the times, chose to finish their Christian subject to the Norwegian kings, and also in course in the indolent sanctity of a solitary Iceland and Old Groenland; for it is evident, life; and it was by his express order that from many circumstances and records of un- schools were established in almost every city doubted authority, that the greatest part of the for the education of the youth. All this may inhabitants of these countries received the Gos- serve to show us the generosity and zeal of this pel in this century. illustrious emperor, whose merit would have IX. In Germany the pious exploits of Otho surpassed the highest encomiums, had his pruthe Great contributed, in a signal manner, to dence and moderation been equal to the ferpromote the interest of Christianity, and to fix vor of his piety and the uprightness of his init upon solid foundations throughout the em- tentions. But the superstition of his empress,* pire. This truly great prince, whose pious and the deplorable ignorance of the times, demagnanimity clothed him with a lustre infinite- luded this good prince into the notion, that he ly superior to that which he derived from his obliged the Deity in proportion as he loaded imperial dignity, was constantly employed in the clergy with riches and honors, and that extirpating the remains of the ancient super-nothing was more proper to draw down upon stitions, and in supporting and confirming the infant church, which in several provinces had not yet attained any considerable degree of consistence and vigor. That there might be rulers and pastors to govern the church, and to contribute both by their doctrine and example to the reformation and improvement of an unpolished and illiterate people, he established

him the divine protection, than the exercise of a boundless liberality to his ministers. In consequence of this idle and extravagant fancy, Otho opened the sources of his opulence, which flowed into the church like an overgrown torrent, so that the bishops, monks, and the religious fraternities in general, wallowed in wealth and abundance. But succeeding ages perceived the unhappy effects of this excessive Dr. Mosheim attributes here to Swein the and ill-judged munificence, when the sacred honor which is due to his predecessor Olaus Tryg- orders employed this opulence, which they had gueson; if it can be deemed an honour to have pro-acquired without either merit or labor, in gratimoted a rational and divine religion by compulsion and violence, by fire and sword. Olaus, who had ab-fying their passions, in waging war against all jured Paganism in England during his youth, in con- who opposed their ambitious pretensions, and sequence of a warm and pathetic discourse which he in purchasing the various pleasures of a luxuhad heard from a British priest, returned to Norway rious and effeminate life. with a firm resolution to propagate Christianity throughout his dominions. For this purpose he traveled from one province to another, attended by a chosen band of soldiers, and, sword in hand, performed the functions of missionary and apostle. His ministry, thus enforced, was followed with the desired success throughout all the provinces, except that of Drontheim, which rose in rebellion against him, and attacked Christianity with the same kind of arguments that Olaus employed in establishing it. This opposition occasioned several bloody battles, which ended, however, in the defeat of the region had received his birth, had exercised his bels, and of the god Thor, their tutelar deity, whose ministry, and made expiation for the sins of statue Olaus dragged from its place, and burned publicly in the sight of his worshippers. This event de mortals, should be abandoned to the enemies of jected the courage of the inhabitants of Drontheim the Christian name. They also looked upon it as highly just, and suitable to the majesty of the Christian religion, to avenge the calamities and injuries, the persecution and reproach, which its professors had suffered under the

who submitted to the religion and laws of their con

queror. And thus, before the reign of Sueno, at least before the defeat of Olaus by that prince, Nor way was Christian. See the History of Denmark,

X. It was no doubtful mark of the progress and strength of the Christian cause, that the European kings and princes began so early as this century to form the project of a holy war against the Mohammedans, who were masters of Palestine. They considered it as an intolerable reproach upon Christians, that the very land in which the divine author of their reli

published in French by M. Mallet, vol. i. p. 52, 53. † Chron. Danicum a Ludewigio editum in Reli-Mohammedan yoke. The bloody signal was quiis Manuscriptorum, tom. ix. p. 11, 16, 17.

On the subject of the conversion of the inhabi- accordingly given toward the conclusion of this tants of the Orkneys, see Torfæi Historia Rerum century, by Sylvester II. in the first year of Orcadens, lib. i. p. 22, and, for an account of the Ice- his pontificate; and this signal was an epistle, landers, the reader may consult Arngrim Jonas' Cry-written in the name of the church of Jerusamogea, lib. i. and Arius' Multis. in Schedis Islandiæ; as also Torfæus, Histor. Norveg. tom. ii. p. 378, 379, lem, to the church universal throughout the 417; and Gabriel Liron's Singularites Historiques et world,† in which the European powers were Literaires, tom. i. p. 138.-The same Torfæus gives a full account of the introduction of Christianity into Groenland, in his Histor. Norveg. tom. ii. p. 374, and also in his Groenlandia Antiqua, c. xvii.|| p. 127.

See the life of the empress, whose name was Adelaide, in the Lectiones Antiquæ of Henry Canisius, tom. iii.

†This is the twenty-eighth Epistle in the first part

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