have accepted it."

This wonderful event is well authenticated; Nestor gives a recital of
it in its minute details; and an old Greek manuscript, preserved in
the royal library at Paris, records the visit of these ambassadors to
Rome and Constantinople. Vlademer's conversion, however, seems, at
this time, to have been intellectual rather than spiritual, a change
in his policy of administration rather than a change of heart. Though
this external change was a boundless blessing to Russia, there is but
little evidence that Vlademer then comprehended that moral renovation
which the gospel of Christ effects as its crowning glory. He saw the
absurdity of paganism; he felt tortured by remorse; perhaps he felt in
some degree the influence of the gospel which was even then faithfully
preached in a few churches in idolatrous Kief; and he wished to
elevate Russia above the degradation of brutal idolatry.

He deemed it necessary that his renunciation of idolatry and adoption
of Christianity should be accompanied with pomp which should produce a
wide-spread impression upon Russia. He accordingly collected an
immense army, descended the Dnieper in boats, sailed across the Black
Sea, and entering the Gulf of Cherson, near Sevastopol, after several
bloody battles took military possession of the Crimea. Thus
victorious, he sent an embassage to the emperors Basil and Constantine
at Constantinople, that he wished the young Christian princess Anne
for his bride, and that if they did not promptly grant his request, he
would march his army to attack the city.

The emperors, trembling before the approach of such a power, replied
that they would not withhold from him the hand of the princess if he
would first embrace Christianity. Vlademer of course assented to this,