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22 VES The entry of the Slavs into Christendom post, partly no doubt since it left him no leisure for private study and partly owing to personal differences with the Patriarch Ignatios (elected July 847). For a short time he appears to have been in retreat in a Bosphoran monastery but by early 851 he had returned to the capital to succeed Photios as professor at the university. He taught secular subjects (rj e£a) or KoafiLKrj ooia). His devotion to these may have been a reason for the monastically rigid Ignatios's disapproval of him, for monastic education excluded virtually all the secular Hellenism affected by the Byzantine layman; nor did monks teach in secular schools.

94 This is one of the rare glimpses which we are given of Constantine as evangelist. His learned address to them is no doubt a literary fiction but by one means or another he persuaded them to cut down and burn their sacred tree. Lastly, on the diplomatic side we note that the customary present to ambassadors at the conclusion of a mission took the form, at Constantine's special request, of the liberation of Greek prisoners in Khazaria. This is curious since Khazaria was an ally of Byzantium. No doubt one of the peoples loosely subject to the Khazar Khagan had taken them in some local affray in the Caucasus and the Khagan had done nothing about righting this technical breach of faith.

C See pp. 118 and 146. 19 The entry of the Slavs into Christendom Of the remnants of the Avars little need be said. They were allowed to settle between the Danube and the Raab under their chieftain Theodore, who appears to have accepted baptism immediately after the military defeat. 32 After that the Avars as a separate people disappear from history. The effects on the Slav world were immense. Not only was the southeast opened up to Frankish penetration but Moravia, and to a lesser extent Bohemia, became at once more accessible to the currents of civilisation.

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Armies of the Middle Ages by Ian Heath

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