Some efforts were made about this time for the conversion of the Russians, Hungarians, etc., but the work of the gospel seems to have made little progress in these quarters until the conquest of Bohemia by Otho, in the year 950, or rather until the marriage of Vladimir, prince of the Russians, with Anna, sister of Basil, the Greek Emperor. He embraced the faith of his queen, lived to an extreme old age, and was followed in his faith by his subjects. The conversion of the Duke of Poland is also ascribed to the influence of a Christian queen. In those days the belief of the prince became the rule of his people, both in faith and practice; and the faith of the queen, generally speaking, became the rule of the king. Hence the influence of the wife for good or for evil. This we may have noticed, especially from the days of Clotilda and Clovis. "There is a strange uniformity," says Milman, "in the instruments used in the conversion of barbarous subjects. A female of rank and influence, a zealous monk, some fearful national calamity; no sooner do these three agencies coincide, than the heathen land opens itself to Christianity."
Bulgaria. The introduction of Christianity among the Bulgarians has been referred to in our notice of the Paulicians. They were a barbarous and savage people. Next to the Huns, the Bulgarians were the most hateful and most terrible to the invaded Europeans. The sister of Bogoris, their king, having been taken captive by the Greeks in her childhood, had been educated at Constantinople in the christian faith. After her redemption and return home, she was greatly affected by the idolatrous habits of her brother and his people. She seems to have been an earnest Christian; but all her appeals in favor of Christianity were little heeded, till a famine and a plague ravaged Bulgaria. The king was at length persuaded to pray to the God of the Christians. The Lord, in great mercy, stayed the plague. Bogoris acknowledged the goodness and power of the Christians' God, and agreed that missionaries should be allowed to preach the gospel to his people.
Methodius and Cyril, two Greek monks, distinguished for their zeal and learning, instructed the Bulgarians in the truths and blessings of the gospel of Christ. The king was baptized, and his people gradually followed his example. One hundred and six questions, it is said, were sent by the king to the pope, Nicholas I., embracing every point of ecclesiastical discipline, of ceremonial observance, and of manners. The answers are said to have been wise and discreet, and fitted to mitigate the ferocity of a savage nation.
From Bulgaria the zealous missionaries visited many of the Sclavonian tribes, and penetrated into regions of unmingled barbarism. Their dialects were as yet unwritten. But these devoted men mastered the language of the country, and preached the gospel to the people in their native tongue. This was quite a new thing in those days, but heavenly Christianity brings in her train many precious gifts. The ordinary practice of the time was to preach and teach in the ecclesiastical languages—Greek and Latin; indeed complaints were made to the pope of the novelty of worshipping in a barbarous tongue, but the scruples of the pontiff were overcome with the reasons assigned by the missionaries; nevertheless the controversy was renewed in after ages, as some foolishly thought that it was a desecration of the church services to be celebrated in a barbarous tongue. Cyril is said to have invented an alphabet, taught the rude people the use of letters, translated the liturgy and certain books of the Bible into the dialect of the Moravians. Who can tell what the effect of Cyril's work may have been down to the present day? The king of Moravia was baptized, and, as usual in those times, his subjects followed his example. The province of Dalmatia, and many others, hitherto in gross darkness, received the gospel during the ninth and tenth centuries!