| Christian from Viddin. | Christian Ladies from Skodra. | Mohammedans from Viddin. | A native of Koyutepe. |
This rapid conversion of the Bulgarians into Slavs is one of the most remarkable ethnological phenomena of the Middle Ages. Even in the ninth century the Bulgarians had adopted the Servian language, and soon afterwards they ceased to speak their own. Their idiom is less polished than that of the Servians, and, possessing no literature, has not become fixed. The purest Bulgarian, it is said, may be heard in the district of Kalofer, to the south of the Balkan. The gradual transformation of the Bulgarians into Slavs is ascribed by some authors to the {139} prodigious facility for imitation possessed by that people; but it is simpler to assume that, in course of time, the conquering Bulgarians and the conquered Servians became amalgamated, and that, whilst the former gave a name to the new nation, the latter contributed their language, their manners, and physical features. Thus much is certain, that the inhabitants of Bulgaria must now be looked upon as members of the Slavonian family of nations. Together with the Servians, Croats, and Herzegovinians, they are the most numerous people of European Turkey; and, if the succession to the dominion of the Turks is to be decided by numbers alone, it belongs to the Servo-Bulgarians, and not to the Greeks.
The Bulgarians, as a rule, are not so tall as their neighbours the Servians; they are squat, strongly built, with a large head on broad shoulders. Lejean, himself a Breton, and others, consider that they bear a striking resemblance to the peasants of Brittany. In several districts, and notably in the environs of Philippopoli, they shave the head, a tuft of hair alone excepted, which they cultivate and dress into a tail as carefully as the Chinese. Greeks and Wallachians ridicule them, and many proverbial expressions refer to their want of intelligence and polish. This ridicule, however, they hardly deserve. Less vivacious than the Wallachian, or less supple than the Greek, the Bulgarian is certainly not deficient in intelligence. But bondage has borne heavily upon him; and in the south, where he is oppressed by the Turk and fleeced by the Greek, he looks unhappy and sad; but in the plains of the north and the secluded mountain villages, where he has been exposed to less suffering, he is jovial, fond of pleasure, fluent of speech, and quick at repartee. The inhabitants of the northern slopes of the Balkan, perhaps owing to a greater infusion of Servian blood, are better-looking, too, than other Bulgarians, and dress in better taste. A still finer race of men are the Pomakis, in the high valleys of the Rhodope, to the south of Philippopoli. Their speech is Bulgarian, but in no other respect do they resemble their compatriots. They are a fine race of men, with auburn hair, full of energy, and of a poetical temperament. We almost feel tempted to look upon them as the lineal descendants of the ancient Thracians, especially if it should turn out to be true that in their songs they celebrate Orpheus, the divine musician.
The Bulgarians, and especially those of the plains, are a peaceable people, recalling in no respect the fierce hordes who devastated the Byzantine empire. They are not warlike, like their neighbours the Servians, and do not keep alive in their national poetry the memory of former struggles. Their songs relate to the events of every-day life, or to the sufferings of the oppressed; and the “gentle zaptieh,” as the representative of authority, is one of the characters most frequently represented in them. The average Bulgarian is a quiet, hard-working peasant, a good husband and father; he is fond of home comforts, and practises every domestic virtue. Nearly all the agricultural produce exported from Turkey results from the labour of Bulgarian husbandmen. It is they who have converted certain portions of the plain to the south of the Danube into huge fields of {140} maize and corn, rivalling those of Rumania. It is they, likewise, who, at Eski-Za’ara, at the south of the Balkan, produce the best silk and the best wheat in all Turkey, from which latter alone the bread and cakes placed upon the Sultan’s table are prepared. Other Bulgarians have converted the noble plain of Kezanlik, at the foot of the Balkan, into the finest agricultural district of Turkey, the town itself being surrounded by magnificent walnut-trees and by rosaries, which furnish the famous attar of roses, constituting so important an article of commerce throughout the East. Amongst the Bulgarians between Pirot and Turnov (Tirnova), on the northern slope of the Balkan, there exist flourishing manufactures. Each village there is noted for a particular branch of industry. Knives are made at one, metal ornaments at another, earthenware at a third, stuffs or carpets elsewhere; and even common workmen exhibit much manual dexterity and purity of taste. An equally remarkable spirit of enterprise is manifested amongst the Bulgarians and Zinzares of the district of Bitolia, or Monastir. The town itself, as well as Kurshova, Florina, and others in its vicinity, are manufacturing centres.
The Bulgarians, peaceable, patient, and industrious as they are, are beginning to grow tired of the subjection in which they are held. They certainly do not as yet dream of a national rising, for the isolated revolts which have taken place amongst them were confined to a few mountaineers, or brought about by young men whom a residence in Servia or Rumania had imbued with an enthusiasm for liberty. But though docile subjects still, the Bulgarians begin to raise their heads. They have learnt to look upon each other as members of the same nation, and are organizing themselves for the defence of their nationality. The first step in this direction was taken on a question of religion. When the Turks conquered the country a certain number amongst them turned Mohammedan to escape oppression; but though they visit the mosques, they nevertheless still cling to the faith of their forefathers, venerate the same springs, and put their trust in the same talismans. A few joined the Roman Church, but a great majority remained Greek Catholics. Greek monks and priests, not long since, enjoyed the greatest influence, for during centuries of oppression they had upheld the ancient faith. Their presence vaguely recalled the times of independence, and their churches were the only sanctuaries open to the persecuted peasant. But the Bulgarians, in the end, grew discontented with a priesthood who did not even take the trouble to acquire the language of its congregations, and openly sought to subject them to an alien nation like the Greeks. Nothing was further from their thoughts than a religious schism. They merely desired to withdraw from the authority of the Patriarch of Constantinople, and to found a National Church of their own, as had been done by the Servians, and even by the Greeks of the new Hellenic kingdom. The Vatican of Constantinople protested, the Turkish Government proved anything but favourable to this movement of emancipation, but in the end the Greek priests were forced to retire—precipitately in some instances—and the new National Church was established. {141}
This pacific revolution, though directed against the Greeks, cannot fail to influence the relations between Bulgarians and Turks. The former have combined, for the first time since many centuries, for the accomplishment of a common national object, and this reawakening of a feeling of nationality cannot but prove detrimental to the rule of the Osmanli. The latter are not very numerous in the country districts of Western Bulgaria, where they are met with chiefly in the towns, and particularly in those which are of strategical importance. Eastern Bulgaria, however, is for the most part peopled by Turks, or at all events by Bulgarians who have adopted the language, dress, manners, and modes of thought of their conquerors. No Christian monastery exists in this stronghold of Turkish power, though there are several Mohammedan places of pilgrimage held in high repute for their sanctity.
The Greeks, next to the Turks, are the most important element of the population of Bulgaria. They are not very numerous to the north of the Balkan, where their influence hardly exceeds that of the Germans and Armenians established in the towns. To the south of the Balkan, though not numerous relatively, they are much more widely distributed. One or two Greeks are met with in every village, carrying on trade or exercising some handicraft. They make themselves indispensable to the locality, their advice is sought for by all, and they impart their own spirit to the whole of the population. Where two or three of these Greeks meet they at once constitute themselves into a sort of community, and throughout the country they form a kind of masonic brotherhood. Their influence is thus far greater than could be expected from their numbers. There are a few important Greek colonies amongst the Bulgarians, as at Philippopoli and Bazarjik, and in a valley of the Rhodope they occupy the populous town of Stanimako, to the exclusion of Turks and Bulgarians. The ruins of ancient buildings, as well as the dialect of the inhabitants, which contains over two hundred Greek words not known to modern Greek, prove that Stanimako has existed as a Greek town for upwards of twenty centuries, and M. Dumont thinks that it is one of the old colonies of Eubœa.
The initiatory part played by the Greeks in Southern Bulgaria is played in the north by the Rumanians. The right bank of the Danube, from Chernavoda to the Black Sea, is for the most part inhabited by Wallachians, who are gradually gaining upon the Turks. Other colonists are attracted by the fertility of the plains at the northern foot of the Balkan. The Bulgarians are careful cultivators of the soil themselves, but the Rumanians nevertheless gain a footing amongst them, as they do with the Servians, the Magyars, and the Germans. They are more active and intelligent than the Bulgarians, their families are more numerous, and in the course of a generation they generally succeed in “Rumanising” a village in which they have settled.
Bulgarians and Turks, Greeks and Wallachians, isolated colonies of Servians and Albanians, communities of Armenians and of Spanish Jews, colonies of Zinzares and wandering tribes of Mohammedan Tsigani, have converted the {142} countries of the Balkan into a veritable ethnological chaos; but the confusion is greater still in the small district of Dobruja, between the Lower Danube and the Black Sea. In addition to the races enumerated, we there meet with Nogai Tartars, who are of purer blood than their kinsmen the Osmanli, and exhibit the Asiatic type in greater purity. Although they cultivate the soil, they have not altogether abandoned their nomad habits, for they wander with their herds over hill and dale. They are governed by an hereditary khan, as at the time when they dwelt in tents.
After the Crimean war several thousand Nogai Tartars, compromised by the aid which they had rendered the Allies, joined their compatriots in the Dobruja. On the other hand, about 10,000 Bulgarians, terrified at the approach of these much-maligned immigrants, fled the Dobruja, and sought an asylum in Russia, where they were assigned the lands abandoned by the Crimean Tartars. This exchange proved disastrous to both nations, for sickness and grief carried off many victims. More deplorable still was the lot of the Circassians and other Caucasian tribes, who, to the number of 400,000, sought a refuge in Turkey in 1864. It was by no means easy to provide accommodation for so large a host. The pasha intrusted with the installation of these immigrants sent many of them to Western Bulgaria, in the vain hope that they would cut off all contact between Servians and Bulgarians. The rayas were compelled to surrender to them their best lands, to build houses for them, and to supply them with cattle and seed-corn. This hospitable reception, compulsory though it was, would have enabled these immigrants to start in their adopted country with a fair chance of success, had they but deigned to work. This, however, they declined. Hunger, sickness, and a climate very different from that of their mountains, caused them to perish in thousands, and in less than a year about one-third of these refugees had perished. Young girls and children were sold to procure bread, and this infamous traffic became a source of wealth to certain pashas. The harems became filled with young Circassians, who were a drug in the market at that time, and the human merchandise not saleable at Constantinople was exported to Syria and Egypt. These Circassians, after thus suffering from sickness and their own improvident laziness, have now accommodated themselves to the conditions of their new homes. Though of the same religion as the Osmanli, they readily assimilate with the Bulgarians amongst whom they dwell, and adopt their language.