As the life of the Bulgarian countryside declined, so too did urban life. Bulgarians were expelled from most urban centers and replaced by Greeks, Armenians, Jews, and Turks. By the end of the sixteenth century two-thirds of Sofia's population was Turkish. Trade was virtually halted for a time, and, when resumed, it also was dominated by Greeks, Armenians, and Jews rather than Bulgarians. The towns themselves were in a state of deterioration. The crafts had declined, economic life was stagnant, and the Black Sea was closed to all foreign ships.
As life within Bulgaria declined, the Turks began to perceive the country as a springboard for further aggression against other territories. Although Bulgarian hopes rose briefly when it appeared that the Turks might be destroyed by their enemies, such hopes eventually were dashed when the Turks emerged victorious throughout a period of two centuries of conquest and aggression.
In the early years of Turkish domination, the Turks waged continuous war with Albania, Bosnia, Serbia, Wallachia, Moldavia, and what remained of the Byzantine Empire. Bulgarian hopes of liberation were fueled by the Turkish defeat at the Battle of Ankara in 1402, when the Turkish army was defeated by the Tatars. Resistance was eventually crushed, however, and the Turks began to renew their conquests after capturing Salonica in 1430. In the Battle of Varna the Turks succeeded in capturing Constantinople itself.
After the defeat of Constantinople the Turks overran Serbia, Wallachia, Bosnia, and Albania. Their conquests expanded to include Mesopotamia, Syria, Arabia, and North Africa. In the sixteenth century Turkish conquests continued under Suleiman the Magnificent, who succeeded in capturing Serbia and Hungary in 1526. This triumphant expansion of the Turkish state caused Bulgarian dreams to be destroyed, although sporadic struggling within the country continued intermittently.
THE RISE OF NATIONALISM
During the sixteenth and seventeenth centuries the first seeds of real resistance to Turkish rule were planted in Bulgaria. On the foreign front the Turks were constantly besieged by the Austrians and the Russians. By 1683 the Austrian army succeeded in liberating Hungary and Transylvania; they also were able to penetrate areas of Bulgaria and Macedonia. These victories over the Turks again sparked Bulgarian hopes.
During the same period the internal situation in Bulgaria continued to signal the eventual decline of Turkish power and the rise of a Bulgarian national spirit. Because of the increase in corruption and oppression by the Turks, the Bulgarians began to rebel openly. In the 1590s, the 1680s, and the 1730s significant local uprisings took place. Although these rebellions were not successful, they gave rise to the haiduk (forest outlaw) movement, which continued to carry out acts of rebellion against the Turkish overlords. The people praised their acts of daring and wrote folk songs detailing their adventures and exploits. In addition to the revolutionaries the chorbadzhi (squires), who were on the whole a progressive force, were able to gain some concessions from the Turks.
In the eighteenth and nineteenth centuries this latent nationalism grew swiftly under the influence of outside forces penetrating the country. The French Revolution—with its democratic ideals—had a widespread and vital impact on Bulgarian national sentiment. Western concepts and standards penetrated the country mainly by means of trade, an activity that Bulgarian traders realized could only be expanded when Turkish rule was terminated. In addition Bulgarian students studying in foreign universities as well as Roman Catholic and Protestant missionaries brought back tales of Western life and ideals. At the same time, currents of Russian revolutionary thought, as well as contact with Polish refugees from the revolution of 1848, were sweeping Bulgaria. All these factors coalesced and spurred the rising tide of nationalism within the country.
During this period of the so-called Bulgarian National Revival, a cultural rebirth—which also stirred Bulgarian national sentiment—took place on the national scene. In 1762 Father Paisi, a Macedonian monk, wrote a treatise called The Slav-Bulgarian History that appealed to Bulgarians to recognize their national culture and to fight for their own land and beliefs. Although the book was not published until after his death, Father Paisi spread his credo by preaching his ideas in small villages and towns. His message carried weight with many Bulgarians, and his idealism promoted many to become politically active against their Turkish oppressors.
The Turks, during this period of growing Bulgarian nationalism, attempted to recoup their losses by effecting some moderate reforms. Although most of these acts came too late, they did succeed in enacting administrative, social, and financial legislation that improved the lot of the Bulgarians. Native leaders were consulted by their Turkish overseers, and in one case a Bulgarian governor was appointed. Provincial assemblies began to meet on a regular basis, and by 1876 it was determined by the Turks that some degree of self-rule should be granted the Bulgarians.