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It is difficult to ascertain whether the name was taken from the reputed founder of that movement, priest Bogumil or Bogomil, (Bulgarian поп Богомил where 'поп' (pop) means priest father and his
name Богомил translates 
as "dear to god") 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 Presbyter Cosmas, a 10th century Bulgarian official.
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 Medieval Russia after the 11th century.
The name of the movement was bulgarus in Latin (meaning "Bulgarian"), which included Paulicians, 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 buggero and Spanish as bujarrón, both in the meaning of "sodomite",
since it was supposed that heretics would approach sex (just like everything else) in an "inverse" way.
The word went on towards Venetian Italian as buzerar, meaning "to do sodomy" (the sexual acts performed by homosexuals). This word entered German again (see reborrowing) as Buserant and went on to Hungarian as buzeráns, becoming buzi around the 1900s, a form still in use as a sexual slur for male homosexuals. The word also entered Swedish, through the mediation of August Strindberg, as bög, meaning male homosexual.
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Tsar Kaloyan Kaloyan the Greekslayer
Калоян Гръкоубиец (1197-1207)
By finishing the war of liberation his brothers had started, Tsar Kaloyan, who ruled from 1197 to 1207, proved himself a deserved leader. In the beginning, Tsar Kaloyan tended to avoid confrontation with Byzantium in order to subdue the splinter boyars and to strengthen his state against the boyars' opposition.
Unified, the Bulgarian army won a series of battles far south into Byzantine territories. Just five years after his ascension to the throne, Kaloyan had restored the one-time borders, and his state comprised today's northern Bulgaria, parts of Macedonia and Thrace and the regions of Belgrade and Branichevo.
In the spring of 1204, when Byzantium collapsed under the onslaught of the western knights of the Fourth Crusade, the young Bulgarian ruler was faced with a historic choice. Should he cross swords with the new Roman empire, just established on the former Byzantine territories, or should he choose the complexity of high diplomacy? He opted for the second, demonstrating sober political mind and good reason. Rather than clash with the empire, he sought union with the Pope. In 1204 a nuncio of Pope Innocent III crowned him King, and Kaloyan was presented with a scepter and a flag. Archbishop Vassily, the head of the Bulgarian church, was given the title of Primas.
However, Kaloyan preferred to style himself Emperor. Moreover, he was recognized as ruler not only of Bulgaria but of Vlachia, the lands north of the Danube, as well. Pope Innocent II himself wrote that "Kaloyan and his forerunners Peter and Assen have restored most of the country by right of their ancestors . The coronation amounted to a recognition of Bulgaria's independence, while ordinary Bulgarians maintained their Orthodox faith.
Kaloyan's diplomatic maneuvers temporarily averted the threat posed by the crusaders and strengthened the defence of the northwestern border where Catholic Hungarians still found it hard to put up with the loss of Belgrade and Branichevo. And most important of all, he gained time for preparation for the inevitable clash with the crusaders, already casting an eye on Thrace. He raised a strong army.
Meanwhile, negotiations were underway for an alliance with the Kumanians and the Seljuq Turks. The talks with Byzantine nobles provided further encouragement - Kaloyan was promised to be crowned in Constantinople as Byzantine Emperor in case he defeated the crusaders, an unprecedented promise in the history of Bulgarian-Byzantine relations.
Step by step Kaloyan was preparing for the victory that was finally won on 14 April 1205 near Adrianople. The Bulgarian shield clashed with the amour of the Latin knights, headed by Emperor Baldwin I Military historians have noted Kaloyan's skill in laying an ambush and, for the first time in Bulgarian history, the use ofreconnaissance in fight. They emphasize the excellent training of the Bulgarian troops and the perfect timing of the attack. The Bulgarian infantry and the Kumanian light cavalry routed the heavily armored knights, who had previously been considered invincible. "The cream of Latin chivalry was killed in that battle," wrote Robert de Claris. The emperor himself was captured and taken to Turnovo.
The battle of Adrianople, which revealed Kaloyan's exceptional talent as a military commander, echoed throughout Europe. The Latin empire was delivered a heavy blow and was to collapse several years later. In Rome the Pope had to give up his hopes of gaining control over the Eastern Orthodox Church. But it was not only fame Kaloyan fought for at Adrianople. His mind was focused on Bulgaria's survival next to the mighty Latin empire.
As a result of the victory Bulgaria became a force to be reckoned with. The fortresses of Seres, Skopje Ver and Moglen fell in succession. The following year the Bulgarians took Dimotica, Philipopolis, Cheraclea, Arcadiople and other strongholds. In the battle at Seres the Thessalonian King Bonifacius of Montferrat was killed. The Bulgarians controlled almost the whole of Thrace, and Kaloyan often cast an eye on the walls of Constantinople. However, he knew that without a fleet, a siege of Constantinople would result in an immense loss.
(Alexiad), 1148 (Anna Komnena 1083-1153), (Alexios I Komnenos 1048-1118). .
(Bohemond prince of Taranto and Antioch 1058-1111) (1095) 1098. (Robert Guiscard 1015-1085). .
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English translation
After Robert's departure for Lombardy Bohemund, obedient to his father's behests, carried on the war against the Emperor, and continually rekindled battles and engagements. Further, he sent Peter, the son of Aliphas, with the Count of Pontoise to besiege various towns, with the result that Peter at once took the two Polobi, and the aforementioned Count of Pontoise took Skopia, and on being invited by the Achridians, he quickly reached Achrida.
But after staying there some time and accomplishing nothing, for Ariebes was guarding the citadel, he went away to Ostrobus ; from that town too he was sent away empty-handed so passed through Soscus and Servia and came to Beroea. And after attacking several places repeatedly without success, he reached Moglena via Vodina and there rebuilt a fort which had long lain in ruins.
There he left a Count, nicknamed "the Saracen" with an ample garrison and betook himself to a spot on the river Vardares called the Asprae Ecclesiae. And whilst he was spending three months there, three of the foremost Counts, namely the Count of Pontoise, Reboldus and a certain Gulielmus were detected in a plot for deserting to the Emperor. The Count of Pontoise indeed, became aware of this and escaped and reached the Emperor, but the other two were captured and by the Frankish law condemned to ordeal by battle.
Gulielmus was defeated and unhorsed and Bohemund imprisoned and blinded him; the other, Reboldus, he sent to Lombardy to his father, Robert, by whom he too was deprived of his sight. Then Bohemund left Asprae Ecclesiae for Castoria. The Great Domestic on hearing this, occupied Moglena, seized and immediately put to death the Saracen' and reduced the fort to complete ruin. Bohemund, meanwhile, left Castoria and came to Larissa where he hoped to winter.
Alexiad, book 5.5.1
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Saint Hilarion, bishop of Moglen c.1100-1165
СВ. ИЛАРИОН, ЕПИСКОП МЪГЛЕНСКИ
Бъдещият светец бил роден вероятно в Охрид или в някой от големите градове в диоцеза на Охридската архиепископия в знатно семейство. Получавайки добро образование, твърде млад той напуснал светския живот и постъпил в неизвестен по име манастир. Тук той прекарал много
години, като бил избран за и
гумен. Ако съдим по известното ни за светеца, той може би е оглавявал някой от близките до старопрестолния Охрид манастири, създадени още в края на ІХ и началото на Х в. от св. Климент и св. Наум.
Едва ли трябва да се съмняваме, че в по-сетнешната си дейност св. Иларион е следвал техния пример, особено онзи на "първия епископ на българския народ" св. Климент Охридски.
Св. Иларион се ползвал с голям авторитет, поради което тогавашният охридски архиепископ Евстатий (между 1133 и 1142 г.) го назначил за епископ на средновековния български град Мъглен, северно от Солун. Тук св. Иларион
се проявил като много енергичен архиерей, като особено се отличил в борбата с еретиците богомили, павликяни, арменци.
Епископът смело влизал в открити диспути с еретиците, в които ги побеждавал със своята вяра, богословска ерудиция и красноречие. В своето безсилие веднъж еретиците дори се опитали да го убият с камъни. Оборвайки богомилските проповедници (неслучайно го нарекли "воин срещу богомилите"), епископът върнал мнозина техни привърженици в лоното на светото православие.
На мястото, където богомилите извършвали своите сборища, св. Иларион изградил църква и манастир на името на Светите Апостоли. Той починал на 21 октомври 1164 г., а първото му житие било написано вероятно от неговия ученик Петър, определен от светеца за игумен на споменатия манастир.
Независимо, че епископ Иларион е бил известен дори на тогавашния византийски император Мануил І Комнин (1143-1180 г.), култът му бил разпространен главно сред местното българско население в Мъгленско. В 1206 г. мощите на светеца били пренесени в Търново от цар Калоян и положени в църквата "Св. Четиридесет мъченици". На св. Иларион били посветени няколко творби, сред които ярко се откроява житието, създадено от св. патриарх Евтимий Търновски.
То се разпространява не само в България, но и в Сърбия, Молдова и Русия. Най-голям интерес за по-късните книжовници представлявали словата на св. Иларион против еретиците, които били включвани в различни руски сборници. Може би става дума за съчинения на самия мъгленски епископ, които св. патриарх Евтимий
навярно познавал. Оригинални творби на св. Иларион обаче не са запазени.
Според преданието при превземането на Търново от османците мощите на светеца били скрити в някаква шахта, а след това тайно отнесени от гърците в Цариград. В една византийска кратка хроника обаче се казва, че още при завладяването на Търново (лятото на 1393 г.) султан Баязид подарил мощите на Св. Иларион
на своя български васал Константин Деянов, владетелят на Велбъжд (Кюстендил), Северна и Средна Македония.
Той ги пренесъл в "манастира на Таксиарха в Сарандапор" (манастира на св. Йоаким Осоговски). Докога са стояли в този манастир и каква е по-нататъшната съдба на мощите на светеца не е известно. Паметта на св. Иларион се отбелязва на 21 октомври денят на пристигането на неговите свети мощи в Търново.
WIKIPEDIA 40
Църква "Свети Четирдесет Мъченици"
Църквата е кръстокуполна, трикорабна, с три абсиди, притвор, екзонартекс и аркирани галерии от северната и южна страна. Построена е през 1230г. от цар Иван Асен II/1218-1241г./ като фамилна царска църква-мавзолей.
В наоса на храма се издигат колоните с надписа на кан Крум /803-814г./, строителния надпис на кан Омуртаг /814-831 г./ и триумфалния надпис на цар Иван Асен II/1218-1241 г./ за великата победа при Клокотница. От това време е новоткрития стенопис в диаконикона, върху който са запазени инициалите на някои от Севайстийските 40 мъченици. В храма са били положени мощите на
Св.Иларион Мъгленски, Св.Петка Търновска и на сръбския архиепископ Св.Сава.
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СВ. ВЕЛИКОМЪ ЧЕНИЦА ЗЛАТА МЪГЛЕНСКА
Св. Злата Мъгленска била родена към 1770 г. в семейството на бедни християни от б
ългарското село(Южна
Македония, днес в Гърция). Злата израснала като красива и умна девойка. Един от тамошните турци я харесал, като насилнически я отвлякъл, когато тя заедно с други жени и девойки събирала дърва в гората.
Отначало с различни ласкатества и обещания турчинът се опитвал да я склони да приеме мохамеданската вяра, но Злата твърдо отказвала. На свой ред местните кадъни месеци наред я убеждавали да изостави вярата си.
Насилниците мюсюлмани заплашвали родители и нейните сестри, които се изплашили и също молели Злата да отстъпи. Девойката била много обидена от тяхното малодушие, като казk
