The Church of Rome gives a different version of this legend, and maintains that the relics of the pontiff are preserved in the church of St. Clement on the Esquiline (_The Crimea and Transc._, i, 22, 98).—ED.
(11.) “they suppose that a man struck by lightning is a saint.”—The “Starchas” or Tcherkess—Circassians—were known to Giovanni dal Piano di Carpine, Aboulfeda, Barbaro and others, and were more generally called Zikhes and Cossacks, two branches of that people. The proof of the identity of the Zikhes with the Cossacks or Tcherkess is to be found in Interiano (_Ramusio edition_, 196), who visited the country in 1502: “Zychi in lingua vulgare, greca et latina cosi chiamati, et da Tartari et Turchi dimandati Ciarcassi”. Their identity, however, is established in the present work, and therefore before the Italian’s travels; it being stated in chapter 56 that the Turks designate the “Sygun”—Zikhes—by the name of “Ischerkas”—Tcherkess. In the days of Constantine Porphyrogenitus (_De Adm. Imp._, c. 42), their territory extended along the Black Sea shore over a distance of three hundred miles, from the river Oukroukh (Kouban), which separated them from Tamatarcha (Taman), to the river Nicopsis at the frontier of Abhase, a country that reached to Soteriopolis situated in all probability where is now Pytzounda the ancient Pityus, to the north west of Soukhoum Kaleh, for it is stated by Codinus (_Hieroclis Synecdemus_, etc., 315) that Pityus was at one time called Soteropolis.
The Abhases and the Tcherkess speak different dialects of the same tongue (Güldenstädt, _Reisen durch Russl._, i, 463). The former were converted to Christianity through the exertions of the emperor Justinian, about A.D. 550; but Christianity was spread among the Zikhes previously to this, and if many adopted the Mahomedan faith, proofs are not wanting that they did so from political motives and to please the Turks (Marigny, _Voy. dans le pays des Tcherkesses_, in Potocki, ii, 308). Their conversion to Christianity has never kept them from a love of pillage and the sale of their own children, as is reported of them by Schiltberger and confirmed by Marigny, who is unable to conceive how a people to whom freedom is the greatest boon could think of thus disposing of their own offspring.
