Bogomili
Bogomili
Christian Ima li nekoj poveke informacii za toa koi bile Bogomilite i kakvo vlijanie imale vo Makedonija.Oti mnogu tesko se naoga informacii za niv na internet.
bugarinot
quote:
Originally posted by Christian
Ima li nekoj poveke informacii za toa koi bile Bogomilite i kakvo vlijanie imale vo Makedonija.Oti mnogu tesko se naoga informacii za niv na internet.
Najopshta informatsija. [url]http://www.pravoslavieto.com/inoverie/bogomilstvo/index.htm[/url]
bugarinot Ushte eden link. [url]http://www.rastko.org.yu/rastko-bl/istorija/bogumili/lbrockett-bogomils.html[/url]
mnik
quote:
Originally posted by Christian
Ima li nekoj poveke informacii za toa koi bile Bogomilite i kakvo vlijanie imale vo Makedonija.Oti mnogu tesko se naoga informacii za niv na internet.
Bugarin na drug forum mi reche deka bile Bugari [:D] ozbilen sum.... Bog-mil mu vikam... on mi vika Bog e prefixont od Bolg-arin, "l"-to otishlo nadzat [:D][:D][:D]
SpaceLily Makedonski ili angliski te molam!
jingibi ТЕ ТИ ИНГИЛИЗКИ: Bogomilism From Wikipedia, the free encyclopedia. (Redirected from Bogomils) Bogomilism is the Gnostic dualistic sect, the synthesis of Armenian Paulicianism and local Slavonic Church reform movement in Bulgaria between 950 and 1396. Contents 1 The Origin 2 Doctrine 3 History 3.1 Name 4 References 5 See also 6 External links The Origin The now defunct Gnostic social-religious movement and doctrine originated in the time of Peter I of Bulgaria (927-969) as a reaction against state and clerical oppression. In spite of all measures of repression, it remained strong and popular until the fall of Bulgaria in the end of 14th century. It is difficult to ascertain whether the name was taken from the reputed founder of that movement, priest Bogumil or Bogomil, (Bulgarian: поп Богомил) ('поп' means literally priest in Bulgarian) or whether he assumed that name after it had been given to the whole sect. The word is a direct translation into Slavonic of Massaliani, the Syriac name of the sect corresponding to the Greek Euchites. The Bogomils are identified with the Massaliani in Slavonic documents of the 13th century. It is a complicated task to determine the true character and the tenets of any ancient sect, considering that almost all the information that has reached us comes from their opponents. Much of the heretical literature has either perished or been completely changed, but some has survived in a modified written form or through oral tradition. Concerning the Bogomils something can be gathered from the information collected by Euthymius Zygadenus in the 12th century, and from the polemic Against the Newly-Appeared Heresy of the Bogomils written in Slavonic by St Kozma during the 10th century. The old Slavonic lists of forbidden books of the 15th and 16th century also give us a clue to the discovery of this heretical literature and of the means the Bogomils employed to carry on their propaganda. Much may also be learned from the doctrines of the numerous heretical sects which arose in Ruthenia after the 11th century. The Bogomils were undoubtedly the connecting link between the so-called heretical sects of the East and those of the West. They were, moreover, the most active agents in disseminating such teachings in Ruthenia and among all the nations of Europe. They may have found in some places a soil already prepared by more ancient tenets which were preserved in spite of the persecution of the institutional Church, and handed down from the period of primitive Christianity. In the 12th and 13th century the Bogomils were already known in the West as "Bulgari." In 1207 the Bulgarorum heresis is mentioned. In 1223 the Albigenses are declared to be the local Bougres, and at the same period mention is made of the "Pope of the Albigenses who resided within the confines of Bulgaria." The Cathars and Patarenes, the Waldenses, the Anabaptists, and in Ruthenia the Strigolniki, Molokani and Doukhobors, have all at different times been either identified with the Bogomils or closely connected with them. Doctrine From the imperfect and conflicting data which are available one positive result can be gathered: that the Bogomils were both Adoptionists and Manichaeans. They had accepted the teaching of Paul of Samosata, though at a later period the name of Paul was believed to be that of the Apostle; and they were not quite free from the Dualistic principle of the Gnostics, at a later period too much identified with the teaching of Mani, by Photius, Petrus Siculus, and other authors. Both Paulicians and Manichaeans were dualists, but the former ascribed the creation of the world to the evil God; the latter, to the good God; and the former held the Scriptures in higher honor. They even condemned Mani, comparing him to Buddha. They rejected the Christianity of the orthodox churches and did not accept the docetic teaching of some of the other sects. Taking as our starting-point the teaching of the heretical sects in Ruthenia, notably those of the 14th century, which are a direct continuation of the doctrines held by the Bogomils, we find that they denied the divine birth of Christ, the personal coexistence of the Son with the Father and Holy Ghost, and the validity of sacraments and ceremonies. They rejected the title of theotokos (mother of God), and refused all veneration to Mary. The miracles performed by Jesus were interpreted in a spiritual sense, not as real material occurrences; the Church was the in-tenor spiritual church in which all held equal share. Baptism was only to be practised on grown men and women. The Bogomils repudiated infant baptism, and considered the baptismal rite to be of a spiritual character neither by water nor by oil but by self-abnegation, prayers and chanting of hymns. Karp Strigolnik, who in the 14th century preached the doctrine in Novgorod, explained that St Paul had taught that simpleminded men should instruct one another; therefore they elected their "teachers" from among themselves to be their spiritual guides, and had no special priests. Prayers were to be said in private houses, not in separate buildings such as churches. Ordination was conferred by the congregation and not by any specially appointed minister. The congregation were the "elect," and each member could obtain the perfection of Christ and become a Christ or "Chuist." Marriage was not a sacrament. The Bogomils refused to fast on Mondays and Fridays. They rejected monachism. They declared Christ to be the Son of God only through grace like other prophets, and that the bread and wine of the eucharist were not transformed into flesh and blood; that the last judgment would be executed by God and not by Jesus; that the images and the cross were idols and the veneration of saints and relics idolatry. These Paulician doctrines have survived in the great Ruthenian sects, and can be traced back to the teachings and practice of the Bogomils. But in addition to these doctrines of an adoptionist origin, they held the Manichaean dualistic conception of the origin of the world. This has been partly preserved in some of their literary remains, and has taken deep root in the beliefs and traditions of the Bulgarians and other nations with substantial Bogomil followings. The chief literature of all the heretical sects throughout the ages has been that of apocryphal Biblical narratives, and the popes Jeremiah or Bogumil are directly mentioned as authors of such forbidden books "which no orthodox dare read." Though these writings are mostly of the same origin as those from the older lists of apocryphal books, they underwent a modification at the hands of their Bogomil editors, so as to be useful for the propagation of their own specific doctrines. In its most simple and attractive form--one at the same time invested with the authority of the reputed holy author--their account of the creation of the world and of man; the origin of sin and redemption, the history of the Cross, and the disputes between body and soul, right and wrong, heaven and hell, were embodied either in "Historiated Bibles" (Palcyaf) or in special dialogues held between Christ and his disciples, or between renowned Fathers of the Church who expounded these views in a simple manner adapted to the understanding of the people (Lucidaria). The Bogomils taught that God had two sons, the elder Satanail and the younger Michael. The elder son rebelled against the father and became the evil spirit. After his fall he created the lower heavens and the earth and tried in vain to create man; in the end he had to appeal to God for the Spirit. After creation Adam was allowed to till the ground on condition that he sold himself and his posterity to the owner of the earth. Then Michael was sent in the form of a man; he became identified with Jesus, and was "elected" by God after the baptism in the Jordan. When the Holy Ghost (again Michael) appeared in the shape of the dove, Jesus received power to break the covenant in the form of a clay tablet (hierographon) held by Satanail from Adam. He had now become the angel Michael in a human form; as such he vanquished Satanail, and deprived him of the termination -il = God, in which his power resided. Satanail was thus transformed into Satan. Through his machinations the crucifixion took place, and Satan was the originator of the whole Orthodox community with its churches, vestments, ceremonies, sacraments and fasts, with its monks and priests. This world being the work of Satan, the perfect must eschew any and every excess of its pleasure. But the Bogomils did not go as far as to recommend asceticism. They held the "Lord's Prayer" in high respect as the most potent weapon against Satan, and had a number of conjurations against "evil spirits." Each community had its own twelve "apostles," and women could be raised to the rank of "elect." The Bogomils wore garments like mendicant friars and were known as keen missionaries, travelling far and wide to propagate their doctrines. Healing the sick and exorcising the evil spirit, they traversed different countries and spread their apocryphal literature along with some of the books of the Old Testament, deeply influencing the religious spirit of the nations, and preparing them for the Reformation. They accepted the four Gospels, fourteen Epistles of Paul, the three Epistles of John, James, Jude, and an Epistle to the Laodiceans, which they professed to have. They sowed the seeds of a rich religious popular literature in the East as well as in the West. The Historiated Bible, the Letter from Heaven, the Wanderings through Heaven and Hell, the numerous Adam and Cross legends, the religious poems of the "Kaliki perehozhie" and other similar productions owe their dissemination to a large extent to the activity of the Bogomils of Bulgaria, and their successors in other lands. [edit] History According to Slavonic documents the founder of this sect was a certain priest Bogumil, who "imbibed the Manichaean teaching and flourished at the time of the Bulgarian emperor Peter" (927-968). According to another source the founder was called Jeremiah (or there was another priest associated with him by the name of Jeremiah). This was the beginning of a revival of the sect, which proved loyal to the empire. The Slavonic sources are unanimous on the point that his teaching was Manichaean. A Synodikon from the year 1210 adds the names of his pupils or "apostles," Mihail, Todur, Dobri, Stefan, Vasilie and Peter. Zealous missionaries carried their doctrines far and wide. In 1004, scarcely 25 years after the introduction of Christianity into Ruthenia, we hear of a priest Adrian teaching the same doctrines as the Bogomils. He was imprisoned by Leontie, Bishop of Kyiv. In 1125 the Church in the south of Ruthenia had to combat another heresiarch named Dmitri. The Church in Bulgaria also tried to extirpate Bogomilism. Several thousand went in the army of Alexius Comnenus against the Norman, Robert Guiscard; but, deserting the emperor, many of them (1085) were thrown into prison. Efforts were again put forth for their conversion; and for the converts the new city of Alexiopolis was built, opposite Philippopolis. When the Crusaders took Constantinople (1204), they found some Paulicians, whom the historian Geoffrey of Villehardouin calls Popelicans. The popes in Rome whilst leading the Crusade against the Albigenses did not forget their counterpart in the Balkans and recommended the annihilation of the heretics. The Bogomils spread westwards, and settled first in Serbia; but at the end of the 12th century Stephen Nemanya, king of Serbia, persecuted them and expelled them from the country. Large numbers took refuge in Bosnia, where they were known under the name of Patarenes or Patareni. There they were also brought into connection with the indigenous Bosnian Church, which was also considered heretical by the Pope and the Byzantium, but was not actually Bogomil in nature. From Bosnia their influence extended into Italy (Piedmont). The Hungarians undertook many crusades against the heretics in Bosnia, but towards the close of the 15th century the conquest of that country by the Turks put an end to their persecution. It is alleged that a large number of the Bosnian Paterenes, and especially the nobles, embraced Islam. Few or no remnants of Bogomilism have survived in Bosnia. The Ritual in Slavonic written by the Bosnian Radoslav, and published in vol. xv. of the Starine of the South Slavonic Academy at Agram, shows great resemblance to the Cathar ritual published by Cunitz, 1853. See F Ra#269;ki, "Bogomili i Paternai" in Rad, vols. vii., viii. and x. (Agram, 1870); Dollinger, Beitr#228;ge zur Ketzergeschichte des Mittelalters, 2 vols. (Munich, 1890). Under Turkish rule the Bogomils lived unmolested as Pavlikeni in their ancient stronghold near Philippopolis, and farther northward. In 1650 the Roman Catholic Church gathered them into its fold. No less than fourteen villages near Nicopolis embraced Catholicism, and a colony of Pavlikeni in the village of Cioplea near Bucharest followed the example of their brethren across the Danube. In the 18th century the Pavlikeni people from around Nicopolis were persecuted by the Turks, presumably on religious grounds, and a good part of them fled across the Danube into, what is today, Romania. They settled in the Banat region that was under the Austro-Hungarian Empire at the time. There are still over ten thousand Pavlikeni in Banat today in the villages of Dudestii Vechi, Vinga, Brestea and also in the city of Timisoara and a few in Arad; however, they no longer practice their religion. There is also a village of Pavlikeni in the Serbian Banat called Ivanovo. [edit] Name The name of the movement was bulgarus in Latin (meaning "Bulgarian") which included Cathars, Patarenes and Albigenses. It became boulgre, later bougre in Old French meaning "heretic, traitor". It entered German as Buger meaning "peasant, blockhead" (and went on to English as bugger) and the French term also entered old Italian as bugero in the meaning of "sodomite" since it was supposed that heretics would make sex (just like everything else) in an "inverse" way. The word went on towards Venetian Italian as buzerar, meaning "to do sodomy" (anal sex between men). This word entered German again as Buserant and went on to Hungarian as buzer#225;ns, becoming buzi around the 1900s, which form is still in use as a sexual slur for male homosexuals. Source (in Hungarian) [edit] References Euthymius Zygadenus, Narratio de Bogomilis, ed. Gieseler (G#246;ttingen, 1842) J. C. Wolf, Historia Bogomiorum (Wittenberg, 1712) "Slovo svyatago Kozmyi na eretiki," in Kukuljevit Sakcinski Arkiv zapovyestnicu jugoslavensku, vol. iv. pp. 69-97 (Agram, 1859) C. J. Jirniek, Geschichte d. Bulgaren, pp. 155, 174-175 (Prague, 1876) Korolev, "Dogmaticheskoto uchenie na Bogomiltie," in Periodichesko spisanie, vols. vii.-viii. pp. 75-106 (Braila, 1873) Episcoptil Melchisedek, L'ipovenisnzul, pp. 265 sqq. (Bucharest, 187f) F. C. Conybeare, The Key of Truth, pp. 73 sqq. and specially pp. 238 sqq. (Oxford, 1898). [edit] See also Cathar Paulicianism [edit] External links Dualism and the relationship between Manichaeism, Bogomilism and Catharism Books on (Religious) Dualism Recommendations and Reviews This article incorporates text from the 1911 Encyclop#230;dia Britannica, a publication in the public domain. Retrieved from "http://en.wikipedia.org/wiki/Bogomilism"
toni_a quote:"Bogomilism is the Gnostic dualistic sect, the synthesis of Armenian Paulicianism and local Slavonic Church reform movement in Macedonia between 950 and 1396" ???? Retrieved from "http://en.wikipedia.org/wiki/Bogomilism"
bugarinot
quote:
Originally posted by toni_a
quote:"Bogomilism is the Gnostic dualistic sect, the synthesis of Armenian Paulicianism and local Slavonic Church reform movement in Macedonia between 950 and 1396" ???? Retrieved from "http://en.wikipedia.org/wiki/Bogomilism"
Promenata na Bugarija vo Makedonija e od 13 januari 2006. Dali taa diskusija ima neshto opshto? [;)]
toni_a nekoja putka nedokvakana go promenila! duri na istiot den...
ProMKD So toa rabotat komsiive. So perenje mozok na tie sto ne znaat, na primer nekoj anglicanec. Cestito bugarinot uspeavte da prosirite uste edna laga na internet!
komunist
quote:
Originally posted by ProMKD
So toa rabotat komsiive. So perenje mozok na tie sto ne znaat, na primer nekoj anglicanec. Cestito bugarinot uspeavte da prosirite uste edna laga na internet!
Случайно да ти се познати БАРЕМ най-важните средновековни извори за историята и съдбата на богомилите? (Не дека верувам македонец да е запознат со такви "ситници").... Сме ги изпрале мозоците на двайца царе и еден император, да? Йеби га..........................
toni_a podnauchete ne` togash. vaka li se ojasnuva pojavata? [IMG]http://tinypic.com/kb1tz8.jpg[/IMG]
Duhot na Vovata И да точно таа слика покажува зошто кнезот Борис станува Михаил приима Хритийанството за официална Бугарска религија и увива цветот на својот сопствен двор - секој од Бугарската аристокрација кој јавно или тајно се спротивил или јавно или тајно продолжил со паганските си веруванија или ритуали бил посекан публично заедно со целата му фамилија. Така кнезот Борис лишил Византијската пропаганда од едно од нај силните идеоложки мотивации на војините против Бугарското царство: "Ние сме Христијани а оние се пагани. Со христовата вера - напред!" По тој гениален државнически ход секој византијски војник веке знал, дека тој кой посече денеска е веке исто христов војник. На мегународната сцена ефектот бил истиот - религиозната оправда, која Византија имала до тогаз, веке не постоела. Добре дека никој не нацртал колку пагани имали посечени христиените (спомни си за конкистата). И дали ако си христијанин оправдува да убиваш друговерци.
komunist
quote:
Originally posted by toni_a
podnauchete ne` togash. vaka li se ojasnuva pojavata? [IMG]http://tinypic.com/kb1tz8.jpg[/IMG]
Pa sekako. Ke te podnaucime, oti da ne? Naprimer pravilno e koga se diskutira za Barcelona ili Real Madrid da ne se zboruva za ChevronTexaco ili Bangkok... razbra?
mbepir ОД „БЕСЕДА ПРОТИВ НОВОПОЈАВИЛАТА СЕ БОГОМИЛСКА ЕРЕС" ОД ПРЕЗВИТЕР КОЗМА /XI век/ „Се случи, дека во годината на православниот цар Петар во Бугарската земја се појави поп со име Богомил - по верно е да се нарече Богунемил. Тој прв започна да проповедува ерес по Бугарската земја..." "Богомилството освен во Бугарското царство добило широко разпространување и во Италија, Франција, Србија, Босна, Русија, Унгарија. Приврзениците на богомилството во Италија се нарекувале Катари, во Франција - Албигојци и Бугри. Насекаде во Европа станала позната "опасната Бугарска ерес"...
f9 E ne gi banirajte Bugarive,pa ke go napravat forumov VMACEDONIA-VBUGARIJA.
f9 Bogomilism in Macedonia It is said that at the dawn of medieval Macedonian history two great men arose: Clement of Ohrid and the priest Bogomil. The first one was an educator and writer, whose distinguished personality and work are the pride both of Macedonians and of all Slavs: the second was an idealist, whose heretical theory became a rallying cry for the oppressed throughout Europe in the Middle Ages. According to its context Bogomilism is a religious heresy, but its content it is a social movement conditioned by the economic and political circumstances in the country where it emerged. It is beyond doubt that Bogomilism emerged in Macedonia. At that time a larger part of Macedonia was under Bulgarian authority. The aim of the conquerors was clear: to incorporate Macedonia within the framework of the military and administrative regime of the Bulgaria state in a speedy and painless way, thus breaking up the clan-tribal system of the Macedonian principalities. Bulgarian rulers achieved their aim, the tribal rule of the Macedonian Slavs weakened, and new feudal relations gained ground. The independent traditions of the Macedonian Slavs gave way to feudal exploitation. Wars became frequent, taxes higher, robberies and violence common, and natural disasters an additional punishment for the common people. Villages grew poorer: peasants lost their properties and means of production. Many of them were taken as prisoners, and a majority of them became serfs, slaves to the land they cultivated, owing to actions by King Symeon. Symeon began to replace tribal ownership of land with feudal ownership, whereby the peasant was fully dependent on the feudal lord. "In order to satisfy his soldiers and officers, Symeon had to rob the defeated. And as the Macedonian Slavs were those who were defeated and conquered, he robbed their properties." Romanus I Lecapenus informed King Symeon in a letter that 20,000 people from Macedonia had escaped to Byzantium; they had fled "because of the violence and intent of the Bulgarian armies." Some historians argue that the visit of Clement of Ohrid to the Bulgarian capital and his resignation of the office of bishop a few months before his death was a response to the violence and devastation wrought by the conquerors on the territory of the Bishopric of Velika. If some clergy in the Bulgarian Empire were privileged, not all of them enjoyed wealth and favor -the lower clergy drawn from the peasantry, serving as village and town priests, received low wages and were burdened by taxes and dues. Under such living conditions, aggravated further when King Petar increased the exploitation in order to sustain his vast military, government and church apparatus, indignation and dissatisfaction were inevitable and had an anti-church and anti-feudal character. This was the reasons why the restless masses accepted "the newly-emerged heresy", as Kosma would say, and the priest Bogomil as founder of the movement. Dragan Tashkovski goes a step further: he claims that Bogomil was a disciple of Clement, accepting the Glagolitic as Clement of Ohrid did. He taught the people "not to submit themselves to the boyars and to have in mind that those who serve the king are repulsive to God, and to order every servant not to work for his master." But Aleksandar Matkovski argues that there is no proof that Bogomil existed at all. He bases his statement on the fact that Ephymius and Anna Comnena, who wrote about the Bogomils, give no mention of the priest, instead naming Churilo and the physician Vasilij as the founders of the sect. Matkovski points out that the Slavonic word bogomil simply means "dear to God", and does not refer to its founder. Bogomil cosmology and mythology about the creation and destruction of the world possessed logic in a popular form. It could be understood by the masses of the Middle Ages, and they could thus be encouraged to take an active part in resolving the social conflicts imposed by feudalism. The Bogomils taught that there are two gods: a god of good and a god of evil. The god of evil created the material world and humanity, while the god of good created the human soul. The Bogomils denied all prayers except "Our Father, the Lord" and did not respect the cross, icons or churches. They prayed at home and made mutual confessions, denying bishops' authority over believers. They denied the authority the Old Testament and recognized the New Testament only. Believers were encouraged to rebellion and resistance to authorities, with poverty a virtue and material wealth-and those who possessed it-preached as an evil. The appearance of the Bogomil dualist heresy was an expression of indignation against the hierarchy of a Christian church which used the concept of God as a tool to keep the believers obedient. It was also an expression of indignation against state authority, which relied on the Christian church to support its rule. Bogomilism sought an answer to the eternal question, "Why is it that to some people God gives many goods and few evils, whereas to others he gives many evils and little good?" The Bogomil movement in Macedonia was directed fully against the Byzantine and Bulgarian rulers, against local feudal masters and against a church which, as Presbyter Kosma said, was completely corrupt. The anti-feudal essence of Bogomilism is reflected in its social and political viewpoints and in the framework of its mystic and religious conceptions. By preaching equality in poverty, a modest, simple life and disobedience to authorities, Bogomilism contained a strong anti-feudal note and instigated the people to rebellion and indignation. A more detailed analysis of the character of Bogomilism leads to the significant conclusion that, in turning against the king and the boyars, against the ruling nomenclature which first and foremost consisted of Bulgarians, it had a liberating character for the Macedonian Slavs. N.P. Blagoev notes that Macedonia was the center of opposition against King Petar, both because he was an usurper but also because Bogomilism at that time was a strong, militant movement. The churches of Draguvit and Melnik were representative of the extreme opposition, unlike the Bulgarian Bogomilian church which tended to be more peaceful and moderate. That Bogomilism had distinct features of a liberation movement is supported by the fact that the komitopulis David, Moysey, Aran and Samuil, sons of the Komitadji Nikola, accepted Bogomilism and began a rebellion in 869 resulting in breaking Macedonia away from the Bulgarian Empire, establishing the first Slavic-Macedonian state. After the victory of the komitopulis and the establishment of a Macedonian kingdom, the Bogomils ceased to verbally attack the upper classes-the king, royal officials and high clergy-and allied with them, although Samuil's state was as feudal as those of Boris and Petar. There is a simple explanation for the sympathy of Tsar Samuil for the Bogomils and their participation in his rebellion: the Bogomils were the only organized anti-Byzantine party in Macedonia with a clear Slavic orientation. It is interesting that the rebellion of the Macedonian Slavs broke out in the region where Bogomilism was strongest, in the territory defined by the triangle of the Vardar River, Ohrid and Mt. Shar. The measures taken by Byzantium and Bulgaria against this "evil" were severe. Patriarch of Constantinople Theophylast advised Tsar Petar: "Those who will remain in evil, sick from unrepentance, will be cut out of God's church as rotten and malignant parts and will be delivered for eternal damnation... The social laws of Christianity prescribe death for them, especially when it is apparent that the evil drags even deeper, progresses and kills many people." Nevertheless, Bogomilism spread first throughout Bulgaria and Bosnia, then to Italy and southern France; a movement which was to influence the course of history.
f9 http://www.tajnatakniga.com.mk/Voved.html
f9 Za prv pat bogomilskoto uchenje se pojavilo na teritorijata na bivshata sklavinija "Berzitija" (Jugozapadna Makedonija) za vreme na vladeenjeto na bugarskiot car Petar (927 - 969). Glaven propovednik i vodac na makedonskite bogomili bil popot Bogomil. Negovata dejnost glavno se odvivala vo Veleshko - Prilepskite kraishta. Vo prilog na toa i odat i zapishanite narodni predanija od ovie makedonski kraishta. Tuka bil i zarodishot i sedishteto na bogomilskoto dvizhenje. Potvrda za toa se i zachuvanite toponimi , nastanati pod vlijanie na imeto na pop Bogomil i negovoto uchenje. Takvi, na primer, se iminjata na seloto Bogomila koe se naogja blizu do Veles, potoa nazivot bogomilsko Pole shto se protega okolu selo Bogomila, kako i nazivite na planinite Babuna, na rekata Babuna. Bogomilite bile poznati i kako "babuni", "kudegeri", "torbeshi". Samiot naziv "bogomili" se nalozhil po dvoen pat: po imeto na pop Bogomil - rodonachalnikot na bogomilskoto uchenje, kako i po ubedenosta na negovite sledbenici, deka mu se najbliski i "mili na Boga".