Roumania Past and Present - James Samuelson (13 ebook reader .TXT) 📗

not surprising to find, about a century and a half later, that all the populations were ready for revolt. Amongst these, the most numerous and influential were still the conquered Bulgarians and the Wallachs. The Wallachs are first distinctly mentioned in the time of Basilius, in whose armies they fought as allies or mercenaries. Towards the end of the eleventh century they had spread widely; for mention is made of them as having settled all over the Balkan peninsula as far as Macedonia in the south, in Wallachia in the north, and in Moldavia, and perhaps even Bessarabia, in the north-east.[125] That is to say, they had either spread into those countries, or their ancestors had been there from the Daco-Roman period, and, having become amalgamated with successive tribes of barbarians, were now once more the dominant race. They must always have been great warriors, for we find them at one time making irruptions on their own account into the neighbouring territories, at others in alliance with the Eastern emperors against the Bulgari or the Hungarians; or, associated with neighbouring tribes, warring against the last-named ruthless invaders.

And when, from about 1180 to 1200, the Greek power was approaching its dissolution, the people of the Danubian provinces were ripe for insurrection, and there were not wanting brave leaders to assist them in striking the blow for their independence. From the conflicting accounts of historians, neither the names nor number of those leaders, nor yet the precise events which led to the establishment of the new empire, are ascertainable with exactitude. Either there were two Wallachian brothers, Peter and Asan, to whom a near relative of the Greek emperor Isaac Angelos (1185-1195) treacherously allied himself, or three brothers, Peter, Asan, and John. The origin of the revolt is undoubted; it arose from the levying of what the people deemed an unjust tax upon them, and probably the refusal of the emperor to admit them into his army as paid mercenaries, as in the case of other tribes. In order to obtain redress for these grievances, an embassy, comprising the two brothers Peter and Asan, went to Constantinople. They were admitted to the emperor's presence, but their requests were refused, and one of the brothers, having displayed too much warmth on the occasion, received a box on the ear, which may be said to have laid the foundation of the Wallacho-Bulgarian Empire, and expedited the fall of the Greek dynasty.

At first the revolt was unsuccessful, and the Wallachs and Bulgarians in alliance were obliged to retreat across the Danube (1187); but soon returning with a powerful army, in which a new tribe, the Kumani, were also represented, they succeeded in inflicting a defeat upon the Emperor Isaac (about 1193), who narrowly escaped with his life. Pressing on to Adrianople, the allies threatened to overwhelm the Eastern Empire, and the Emperor Alexius Comnenus was only too glad to conclude a peace with them (about 1199) and to recognise their independence.

[Footnote 125: Pic (p. 64) says the Roumanian Wallachs were first referred to in 970, and (p. 113) first mentioned north of the Danube in 1222.]


VIII.

The Wallacho-Bulgarian Empire lasted, according to different authors, from sixty to one hundred years, and contemporaneously with it the
Kumani were also dominant in part of ancient Dacia; indeed, according to some writers, Trajan's Dacia was called the land of the Kumani. The information concerning the latter is very scanty. One writer says that as the 'Uzi' they were found on the banks of the Danube at the end of the eleventh century; others say they entered Moldo-Wallachia about 1046. About 1089 they are spoken of as in Transylvania, and the period of their domination is variously stated as between these dates and 1220-1246. They were probably converted to Christianity about 1220-1223. About that time the tribe was broken up, and part of them wandered into Hungary, where they are said to have been guilty of great cruelties, and to have subsisted down to the fifteenth century.

During the same period also (1200) the order of Teutonic Knights had lands allotted to them in Transylvania by Andreas II. of Hungary, as well as in part of Wallachia, over which he claimed the sovereignty; but they sought to free themselves from his control, and the gift was soon withdrawn, and in 1224 they were compelled to leave the territory over which they had exercised jurisdiction. About 1247--1250 the Knights of St. John also enjoyed a brief authority in some parts of Transylvania and Wallachia.

The most interesting incident, of which the account has been handed down to us, in the Wallacho-Bulgarian régime was the negotiation between King Joannitz, one of the first rulers (to whom reference has already been made), and Pope Innocent III. (1198-1216).

Lauriani published the whole correspondence, which is so interesting that a brief epitome of it will not be out of place here. It not only throws light upon the historical events of the period, but also gives us a glimpse of the proceedings connected with the schism in the Catholic Church. It is only necessary to premise that in the separation between the Roman and Greek Catholics which took place in the latter half of the ninth century, the Danubian provinces followed the eastern section, that the union was complete under Basilius, but that, when the brothers Asan shook off the Byzantine yoke, there was a national feeling of antagonism in religion arising out of the political rupture. Of this Innocent took advantage, and in sending a nuncio to Joannitz he wrote him that God had seen the humility with which he had deported himself towards the Roman Church, and in the turmoil and dangers of warfare He had not alone mightily protected him, but also in his mercy had greatly enlarged him ( dilatavit ). 'We, however,' he said, 'when we heard that thy forefathers sprang from the noble city of Rome, and that thou didst not only inherit the nobility of their race, but also true humility towards the Apostolic chair, had contemplated ere this to address thee in writing as well as by word of mouth through our nuncios, but the cares of the Church have prevented us hitherto from carrying out our design.' He then goes on to tell him that he has sent him 'our beloved son Dominicus,' a Greek archpriest of Brundus, and he commends his nuncio to Joannitz, requiring that he should receive him with humility, treat him kindly, and through him communicate his further submission more explicitly. Should he (the Pope) be satisfied concerning his intentions and submission, he proposes to send him higher nuncios, or rather legates, to assure him and his (subjects) in the true faith.'

Joannitz evidently did not at first receive or treat the holy emissary quite so deferentially as he might have done; but at length he answers, beginning his epistle as follows:--'To the venerable and most holy Father, highest priest, I, Johannes, Emperor of the Wallachs and Bulgarians, send thee joy and health.'[126] He acknowledges the letter, which he says is dearer to him than gold or any jewels, and thanks God for having remembered him, his race, and the Fatherland from which they originated.

Then he recites what the Holy Father said about his benevolent intentions, and adds that he, too, had attempted once, twice, and indeed three times to communicate with him, but was debarred from doing so by the number of his enemies; but now, knowing what are the Holy Father's feelings towards him, he sends, along with the nuncio whom the Pope had commissioned, also 'our pious and trusty priest Blasius,' to convey his thanks, friendship, and service to him, as his Holy Father and highest priest. Then, with an eye to business (which, by the way, pervades the whole correspondence), he adds that as by his sacred writing his Holiness had asked him to explain what he desired from the Holy Roman Church (which, however, was not the case), his Imperial Majesty desires of the Apostolic chair that he and his subjects should be fortified as children in the bosom of the Mother Church, and particularly he asks from the Roman Church, his mother, the crown and honour which his forefathers the old emperors received. 'One was Peter, another Samuel, and others, who preceded us in the government.' If his Holiness will do this, his every desire in regard to the demeanour of his Empire towards the Church shall be fulfilled.

'But,' he adds, rather significantly, 'you must not be surprised that your nuncio did not come back sooner, for we suspected him. Many persons have come and tried to mislead us, but we were proof against their machinations.' (False prophets he means.) 'But in this case, however, the prætext' (white robe) 'was convincing proof, and we were satisfied.' (But he was not satisfied.) 'But, most Holy Father, if it please thee, please send us the higher nuncios, and send this one with them, and then we shall be convinced that both the first and the second mission were from thee. May the Lord grant thee a long life!'

Then follows another letter from the Pope, which might have been drawn up by a modern conveyancer. It recites the whole of the previous correspondence, and, referring to Joannitz's request for a crown, his Holiness says he has had the registers carefully searched, and finds that it is true many kings were crowned, and, moreover, that in the time of his predecessor, Pope Nicolas, the King of the Bulgarians, who had often sought his advice, had been baptized with his whole nation. Afterwards, he says, at the request of Michael of Bulgaria, Pope Adrian sent a subdeacon and some priests, but, in consequence of the bribes and promises of the Greeks, the Bulgarians cast them out and took Greek priests in their stead. In consequence of this 'light behaviour,' therefore, he could not see his way clear to send any of his brothers the cardinals. Still he had decided to send his chaplain Johannes as a nuncio of the Apostolic chair, and, commending him to his good offices (in the usual terms), he wished him to understand that he was fully empowered to improve everything of a spiritual character in the realm. He also sent by him a robe ( pallium ) for the archbishop of his country, and a bull announcing the form and nature of the investiture. In fact this nuncio was authorised to ordain bishops and priests, and generally to substitute the Roman Catholic for the Greek faith. As to the crown there seems still to have been a hitch. The nuncio was to look up the older books and documents and learn all about the ancient manner of proceeding, so that 'we [the Pope] may with greater celerity make the needful arrangements.' And he bids him warn his 'nobles' also to treat the nuncio with proper deference.

Joannitz did his utmost to comply with the Papal behest. An archbishopric and two bishoprics were founded, and the 'Golden Bull' was promulgated, in which it was announced that Joannitz intended to receive his crown and investiture at the hands of the Universal Priest, Innocent III., and that certain ecclesiastical functionaries (naming them) had been established by the Church of Rome, and thereby received his (Joannitz's) sanction, which had previously been accorded to them by his ancestors.[127] He also sent presents to the Pope as a token of submission; and all these matters having been duly weighed and considered by his Holiness, he at length nominated Joannitz King of the Wallachs and Bulgarians, and sent him the much-coveted crown and sceptre by the hands of Leo, a cardinal of the Order of the Holy Cross, &c., who was commissioned on his behalf to perform the ceremony