PAULICIANS (∏αυλικtαvoι), the name of a religious sect which sprang up in Armenia in the latter half of the 7th century. Their founder was Constantine, belonging to a village near Samosata called Mananalis, where a dualistic, perhaps Marcionite, community had long subsisted. About 660 A.D. his attention had been drawn to the New Testament, and especially to the epistles of Paul, whence he derived a set of opinions which, in their combination at least, were quite peculiar to himself, and under their inspiration he forthwith came forward as a reforming preacher. The scene of his first efforts was Cibossa, in the district of Colonia in Armenia Prima, where, in token of his Pauline discipleship, he called himself Sylvanus and his flock Macedonians. He died about the year 684, but had a succession of like-minded followers— Simeon (called Titus), Paul, Gegnaesius (Timothy), Joseph (Epaphroditus)—under whom the sect continued to spread into Asia Minor, ultimately taking up its headquarters in Phaneraea in Helenopontus. According to Petrus Siculus, whose Historia Manichaeorum was written about 870, they held the ordinary dualistic doctrine common to all the Manichaeans, expressly distinguishing the Being to whom the present world owes its creation and government from the maker and ruler of that which is to come; further, besides being quite out of sympathy with the Catholic doctrine as to the Theotokos, they rejected the Old Testament, the sacraments, the symbol of the cross, and the ordained ministry of the church. The morals of the followers of Constantine seem to have been for the most part unexceptionable, tending to severity, but one of his remoter successors, Baanes by name, gave way to such excesses as to earn for himself the surname of ó ρνπαρός ; ...and Sergius (Tychicus), about the beginning of the 9th century, found so great scope for a moral reformation and was so successful in his efforts for this end that he is sometimes spoken of, not extravagantly, as the second founder of the sect. Their aversion to images made them specially obnoxious to persecution by both parties during the iconoclastic controversy,—the iconoclasts specially finding it necessary to give practical demonstration of their antipathy to the Paulician heretics. The violence of Leo the Armenian in particular compelled many of their number, and Sergius among them, to seek refuge in the Saracen part of Armenia, where the emir of Melitene assigned them a seat in the little town of Argaum; from this settlement, notwithstanding the remonstrances of their head, they made frequent and damaging inroads on the Byzantine territory. After the death of Sergius in 835 their government became more political and republican, until the violence of Theodora drove new reinforcements to their camp, including an able military leader named Carbeas, who presently placed himself at their head. The sect continued to grow and to found new settlements, among which Tephrica is specially mentioned by the Byzantine historians as a cause of embarrassment. At the head of an army composed of Paulicians and Moslems, Carbeas more than once invaded the territory of the empire and inflicted defeat on the opposing forces. Chrysocheir, his stepson and successor, was still more successful; sweeping all opposition before him, he overran the whole of Asia Minor, pillaging Nice and Nicomedia, Ancyra and Ephesus,—Basil the Macedonian vainly appealing now to arms and now to negotiation. At last, however (871), he was surprised and slain, and his followers were driven back to their mountain fastnesses. In 970 John Zimisces succeeded in removing a large colony of them, as guardians of the frontier, to the region about Philippopolis in Thrace, where full religious liberty was guaranteed them. Here they continued to flourish in virtual independence for more than a century, until Alexius Comnenus inflicted chastisement on them for having deserted his standard in the course of the Norman war. In 1115 that emperor .fixed his winter quarters in Philippopolis to use for their conversion the various powers of persuasion at his command, and the orthodox city of Alexiopolis was founded in the immediate neighbourhood. The sect, however, called “Popelicans” by Villehardouin, continued to subsist in Thrace until at least the beginning of the 13th century, as did also the Euchites, afterwards Bogomili, who had been attracted to the locality by the toleration of Zimisces. Meanwhile, branch societies of Paulicians had established themselves in Italy and France, and reappear in history there under various names, such as Bulgari, Patareni, Cathari, and Albigenses.
The Paulicians are the subject of a monograph by F. Schmidt {Historia Paulicianonιm Orientalium, Copenhagen, 1826); and the Historia of Petrus Siculus, already referred to, has been edited (Göttingen, 1846) by Gieseler, whose “Untersuchungen über die Geschiente der Paulicianer,” in Stud. u. Krü. (1829), as well as the relative sections of his Church History, deserves special mention. See also vol. iii. of Neander’s Kirchenηeschichte.
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