Jezik na kome su pisali dok ih nismo opismenili su na tursko-tatarskom ili su koristili grcki na plocama.
Pisu i istrazuju uporno da nisu Sloveni.
I onda dodju na neki forum i zale se kako mi lazemo,kako je to propaganda,kako ocemo da ih ocrnimo?! o.0
Македонци су Бугари описменили?
Ово је вероватно македонска бајка за децу.
Clement and his following came down the Danube, longing to reach that country that seemed to them the Promised
1. Vita S. Clementis, pp. 1220-1.
2. Zhitiya Sv. Naum, ed. Lavrov, pp. 4-5.
3. Ibid., p. 5.
Land of the true orthodox faith. In time they came to Belgrade, the great frontier fortress, where the governor, the Tarkan Boris, [1] welcomed them gladly and sent them on to the Court at Pliska. The Khan’s welcome was even warmer than the tarkan’s; Boris was delighted to see experienced and distinguished Slavonic missionaries, who would make him less dependent on Greek clergy: while the Imperial Government, pursuing its altruistic policy, could make no objection. The Court nobility followed its master’s lead; the officers of state hastened to offer hospitality to the holy visitors. Ekhatch, the sampses, entertained Clement and Nahum, while Angelarius lodged with a certain Tcheslav. [2]...
Thus it was as the prelude of a vast new policy that Clement was dispatched. In pursuit of it, Boris altered the government of Macedonia. Hitherto it was one province, known as the ‘Colony’ [1]; Boris detached from it the districts farthest to the south-west (where the nationalist propaganda and the missionary work would be most useful), known as Kutmitchevitza and Devol, [2] and, recalling the local Bulgar governor, [3] sent to administer it a lay official called Dometa [4] — probably a Slav;—at the same time he sent Clement with Dometa, to act as spiritual adviser, and apparently as Dometa’s superior. [5] Clement was given three residences in the Devol district and houses at Ochrida and at Glavenitza. [6] Clement set to work in earnest in his civilizing mission; and Boris had the satisfaction of seeing his scheme well started on its first important phase.
A year or two later, Boris showed his hand more openly. Nicephorus I, during the transportations that he had made to bolster up the Greek or Anatolian element in Macedonia, had moved, amongst others, many citizens from Tiberiupolis in Bithynia; and they brought with them to their new Tiberiupolis, a town near the present Strumitsa, some sixty miles north of Thessalonica, [1] many of their holiest relics, those of Saint Germanus and other saints martyred by Julian the Apostate. Now Tiberiupolis was part of the Khan’s dominions. About this time miracles were reported; visions of Saint Germanus and his followers were seen in the streets of Tiberiupolis, and their bones performed wonders. Boris came to hear of it, and at once ordered the local governor, the Bulgar ‘Count’ Taridin, to build a church for the relics in the diocese of Bregalnitsa and to move them to this new home. Probably the church was to adorn the town of Bregalnitsa itself, a growing Slavonic village that was the seat of a Bulgarian bishopric. The citizens of Tiberiupolis were furious at being robbed of possessions so revered and so useful; they rioted and would not let them go. Taridin had to use all his industry and tact to prevent the outbreak spreading. At last a compromise was agreed upon. Saint Germanus was allowed to remain in peace at Tiberiupolis; three only of his saintly comrades were taken—Timothy, Comasius, and Eusebius. Their relics were conveyed with honour to Bregalnitsa, performing miracles as they journeyed. There they were received into the new church, and clergy were appointed for them to hold the liturgy in the Slavonic tongue. [2] The new Christianity was creeping over Bulgaria.
Boris was well pleased. He had seen his country through the vastest revolution in its history; he had inherited it as a great power, he had made it a great civilized power. He could vie now on equal terms with the Frankish monarchs, even with the Emperor himself. And his country’s Church was his to control; he had made the world realize that. The versatile bargaining and the dogged persistence
1. See above, p. 55. Tiberiupolis is located by Zlatarski (Istoriya, i., 2, p. 236).
2. Theophylact, Archbishop of Bulgaria, Historia Martyrii XV Martyrum, pp. 201-8.
130
had triumphed in the end. And now his schemes were leaping higher, and still successfully. Soon Bulgaria would have one national Church, to bind it together and to enhance the glory of the Khan. Boris could rest now. His conversion had been sincere; it was from genuine piety even more than from policy that he had built so many churches and monasteries, and the purity and austerity of his life had long been admired throughout the Christian world. Now, ill and weary, he decided to retire from the world, to give himself up utterly to a life of devotion. In 889 he abdicated in favour of his eldest son, Vladimir, and entered into a monastery, probably into Nahum’s great foundation, the monastery of Saint Panteleimon by Preslav. [1] All Christendom was edified by this renunciation; men told of good King Boris in Germany and Italy. [2]
But Boris had done more than convert his country; he had shaped its destinies for ever. Since the days of Krum Bulgaria had faced two fronts. Was she to expand on the West on the middle Danube, where German culture came filtering through and where there was no lasting power to oppose her, only the ephemeral principalities of the Slavs? Or was she to remain in the Balkans, looking to the East and battling against the eternal walls of New Rome? Omortag had leaned on the West, and Boris, toying with the Roman Church, had almost made himself a Central European potentate. But in the end he chose the Christianity of Byzantium, the Christianity best suited to his country. And by so doing he anchored Bulgaria for ever in the Balkans.
A history of the First Bulgarian Empire
Steven Runciman
http://www.promacedonia.org/en/sr/sr_2_3.htm
