that the Bulgarian population began converting to Christianity. Reasons for Christianization Following the conquests of Khan Krum of Bulgaria at the beginning of the 9th century, Bulgaria became an important regional power in Southeastern Europe. Its future development was connected with the Byzantine and East Frankish empires. Since both of these states were Christian, Pagan Bulgaria remained more or less in isolation, unable to interact on even grounds, neither culturally nor religiously. After the conversion of the Saxons, most of Europe became Christian. The preservation of paganism among the Bulgars and the Slavs, the ethnic groups that formed, along with the local, Romanized (later called Vlachs) or Hellenized Christian Thracian population, the Bulgarian people and nation brought another disadvantage — the pagan and Christian ethnic groups' unification was hampered by their different religious beliefs. Christianity had its roots in the Bulgarian lands prior to the formation of the Bulgarian state through the native populations mentioned above. Reaction Louis the German was not satisfied with Boris' plan, but he did not carry his fears on to open conflict. As Byzantine missions converted the Bulgarians, their forces encouraged the people to destroy the Pagan holy places. Conservative Bulgarian aristocratic circles opposed such destruction, as they had led the spiritual rituals. In 865, malcontents from all ten administrative regions (komitats) revolted against Knyaz Boris, accusing him of giving them "a bad law". The rebels moved toward the capital, intending to capture and kill the Knyaz and to restore the old religion. All that is known is that Knyaz Boris gathered people loyal to him and suppressed the revolt. It's noted that God's miracle helped Boris to win the battle, and the armor that he was wearing during battle was asked from the Pope as a gift. He ordered the execution of the leaders of the revolt - boyars and all of their sons - 52 rebels. The common folk who "wished to do penance" were allowed to go without harm. Until the end of his life, Knyaz Boris was haunted by guilt about the harshness of killing the sons of the revolt's leaders and the moral price of his decision in 865. In his later correspondence with Pope Nicholas I, the Knyaz asked whether his actions had crossed the borders of Christian humility. The Pope answered: Different interpretations of the historical records have led some historians to believe the Knyaz executed almost half