whose influence the schism between the Eastern and Western Church took place. It should, however, be noted that the brothers, from the time of their arrival in Moravia, always sided entirely with the Church of Rome.
To justify their conduct before the Pope, the brothers proceeded on their first journey to Rome. Constantine, shortly after their arrival there, feeling his end approaching, entered a monastery and there assumed the name of Cyrillus, by which he is generally known. He died a few weeks afterwards. Shortly afterwards Methodius left Rome and proceeded for a short time to Pannonia, on a visit to Kocel, the prince of that country, who had requested the Pope to send him a priest who was acquainted with the Slavic language. After a short stay in Hungary, Methodius returned to Rome to report to the Pope on the success of his mission. He then returned to Moravia, where he continued almost up to the end of his life to be subject to the persecutions of the German priests. During a third visit to Rome, Methodius obtained from the Pope the title of Archbishop of Moravia and Pannonia, and the formal recognition of the Cyrillic alphabet.[1]
Though we have no direct evidence to the purpose, it seems highly probable that the differences between the German and Slavonic priests were in some sort of connection with the ever-recurring hostilities between Germany and Moravia. In 864 and 868 we again find the armies of the German King Louis attacking the domains of Prince Rostislav, who received assistance from the Bohemians. These wars, in which the Germans do not appear to have been successful, were ended by a treaty; but Rostislav's downfall, which the Germans had so long vainly attempted to achieve, was at last brought about by treachery. Rostislav's nephew, Svatopluk, who governed the district of Neutra under the supremacy of his uncle, allied himself with the Germans. He succeeded in making his uncle prisoner, and delivered him over to Carlomann, son of the German King Louis (870).
- ↑ Dr. Pastruck's book, to which I have already referred, renders it certain that Methodius in no way opposed the dogma of the Roman Church. It also proves that the attitude of the Pope towards Methodius was a somewhat "opportunist" one, perhaps based on the desire to found a Romanist Church with Slavic rites in opposition to the schismatic Photius.
