120 chapter two
“was baptized”, as emperor Justinian I took him from the font, and
after that showered him with gifts and sent him back to his lands in
order to “protect the Byzantine territories and the Bosporus”. After-
wards, Grod stepped down from the throne in favor of his brother.
The local priests, angered by his infringement upon their silver and
electron idols that were melted down and exchanged for Byzantine
coins, killed Grod and being afraid of the Byzantines, exterminated
the town’s garrison.^136
The fate of Qubrat was rather different. He was baptized in Con-
stantinople still being a child^137 and the two rings of him bearing
monograms, found in Malo Pereshchepyne, beyond any doubt con-
firm he was a Christian. Was he accompanied to “Old Bulgaria” by
Christian priests? It is very probable as it was a common practice^138
during those times, but no source mentions any missionary activity in
the Bulgar lands at that time. Maybe there was not any such activity
at all and Qubrat’s Christianity remained of ‘personal’ character. With
the sources being dumb it is difficult to assess the attitude of his sub-
ordinates and of the Bulgar priests. Still serious opposition was highly
improbable having in mind the above-mentioned tolerance toward
world religions during the period and the fact that Bulgars were then
seriously engaged with the Avar and, later on, with the Khazar threat
to say nothing about building up their own state.
It is equally difficult to state whether Qubrat’s grandson—Tervel,
also believed in Christ. He was proclaimed “kaisar” of the Byzantine
empire in 705 A.D. Based on this fact, G. Atanassov claims Tervel was
baptized in Constantinople since only a Christian could become “kai-
sar” of the Byzantine Empire.^139 Whatever his faith, that provoked no
disturbances or riots among his subjects, as Tervel did not press them
to change their faith and to abandon old gods. Moreover, during that
(^136) Joannis Malalae 1829, 427 [= Grutski izvori 1958, 212 f.].
(^137) For this passage from the “Chronicle” of John of Nikiou see, Zlatarski 1894,
148–149; Venedikov 1995, 17–25. For the dissemination of Christianity amongst the
Bulgars up to 681 A.D. see, Stepanov 2003, 92–94. 138
Ivanov 2001, 19. For the rings see, Verner [Werner] 1988; Zalesskaia et al.
- 139
Atanasov 1999, 39–41; Atanasov 2004, 34–36. For his older opinion on this topic
see, Atanasov 1993, 132. As regards exactly this direction of search, Giuzelev 1999,
107, was very cautious. Against the idea of Tervel’s baptism is, Bakalov 1995 (2nd ed.),
118 f. and n. 75. Also see, Whittow 1996, 273.