of the patron saints of Bohemia, who
died in 1053. How this valuable manuscript was finally removed to
France, is still unexplained. At Rheims nothing further was known,
than that it had been presented by the Cardinal of Lorraine in A.D.
1554. A rumour ascribed to the Cyrillic portion a Greek origin; the
Glagolitic part was generally considered as a relic from St. Jerome's
own library. This supposed immediate connection with two saints, may
well account for the reverence with which the book was treated in
France.[21] A splendid edition of this work, under the patronage of
the emperor of Russia, was prepared by Kopitar, and appeared in 1843
at Paris.[22]

Although the use of the Slavic language was in a certain measure
authorized by the pope, yet the clergy of Dalmatia preferred
unanimously the Latin for their theological and ecclesiastical
writings. The Glagolitic literature was therefore almost exclusively
limited to copies of the productions of their Cyrillic brethren. The
Glagolitic letters had, however, the precedence of the Cyrillic
alphabet, in respect to printing. The first printed Glagolitic missal,
is of the year 1483; whilst the earliest work printed in the
Cyrillic letters is not older than A.D. 1491. In the sixteenth century
books were printed at Zengh (Segna), at Fiume, at Venice, and at
Tubingen, with Glagolitie letters. In the year 1621, the emperor
Ferdinand II. presented the Propaganda with a font of Glagolitic
types, which he obtained from Venice. Several improved breviaries and
missals have since been printed at Rome. In our day, this city
possesses the only Glagolitic printing office in existence. On the
Dalmatian islands, books are still copied in manuscript, just as
before the invention of printing.

Among the Dalmatian clergy, there were a few who united a real
interest for the preservation of their language and for science in
general. Raph. Levakovitch improved the breviary in 1648, in respect
to language; the archbishop Vincenz Zmajevitch, ob. 1771, a great
patron of the literature of his country, founded a hundred years later
a theological seminary in Zara. Matthias Caraman, on occasion of a new
edition of the missal by the Propaganda in 1741, undertook a
fundamental revision and correction of it. The Propaganda also founded
a Slavic professorship in the _Collegia Urbano_; and for the benefit
of this Society a new translation of the whole Bible was resolved
upon, which however has never been