PAISStt OF HILENDAR: FOUNDER OF THE NATIONAL IDEOLOGY In modern historiography the first centuries of the of the respectful image of Mediaeval Bulgaria. In Sremski Ottoman rule of Bulgarian lands are determined as Late Karlovci, one of the most active literary centres of the Middle Ages. The time from the beginning of the 18th time, Paissi read the book of Dubrovnik Abbot Mavro century to the 1877-1878 Russo-Turkish War is called Orbini "The Realm of the Slavs" in which he discovered Bulgarian National Revival. If the National Revival period considerable evidence about the Bulgarians' past. for Northern Bulgaria and the Sofia Region continued by In 1762 he completed "Slav-Bulgarian History, about 1878, for Eastern Rumelia it was by 1885 and for the People and the Kings, the Bulgarian Saints and All Macedonia and Adrianople Thrace by 1912-1913. Bulgarian Activities and Events". In 83 hand-written The National Revival in the Bulgarian lands witnessed pages the inspired Hilendar Monk interpreted using considerable economic progress. The Bulgarian were romantic and heightened tone the grandour of increasingly getting rid of their mediaeval restricted out- Mediaeval Bulgaria, the victory of the Bulgarian army look and helplessness and were gradually getting aware over Byzantium, the impressive bravery and manliness of as people, aspiring towards economic and cultural the Bulgarians, the historic mission of the Cyril and progress. Hilendar monk Paissii became a mouthpiece of Methodius brothers and other eloquent facts, worthy to these changes in the national self-awareness. He was be remembers and respected by the successors. Already the first to perceive the beginning of the new time and in the forward this noted Bulgarian appealed with gen- the need of formulating verbally the maturing historical uine sincerity towards his compatriots to love and keep prospects and tasks before the Bulgarian people. their language, respect their Bulgarian name and be not Few facts are known about Paissii's life. Historians ashamed of being Bulgarians. Paissii's narration was so believe him to have been born in 1722 in the Samokov emotional and inspiring that the readers and listeners Eparchy, probably in Bansko. In 1745 he settled on could not remain impartial towards his convincing impli- Mount Athos and became a mendicant friar at the cations and appeals for a change. His message was Hilendar Monastery. Like the other friars, he would tour related to a deeply patriotic goal: to revive the villages and cities in the Bulgarian lands so as to collect Bulgarians' spiritual energy, stimulate them regain their aid for the monastery. Gradually, he came to know the national grandour and become aware of their efforts slave destiny of the people and began to seek a way for and potential for historic involvement and restoration of its survival and rescue. Paissii was the first National statehood. Paissii's book was not to be read in private Revival figure to arrive to the conclusion that in order to or for amusement, It was an appeal for awakening and go out of the swamp of slavish irresolution and imper- solidarity towards people, united by a common past, sonality, the Bulgarian should re-discover his glorious being a source of pride, and destined to live in the past and thus restore his national dignity and faith in its name of humane and fair ideals. In his book Paissii potential of people with historical prospects. Owing to reveals himself as a competent historian and National the tenacity, persistence, self-discipline and love towards Revival figure, ideologist of the historic need of national his fellow countrymen, having sustained lot of privation revival, spiritual awakening and lasting self-preservation and suffering, personal insult and scarcity, the Hilendar of the Bulgarian nationality in its natural ethnic borders. Monk began modestly but consistently performing his The noted Bulgarian's efforts were successful which was historic mission to awaken the Bulgarians. Paissi would evident of the fact that "Slav-Bulgarian History" was work tirelessly in the libraries of the Athos monasteries. copied, edited, extended and updated many times in the During his trips he would get familiarized with numerous following years of the National Revival period by his fol- facts of the material and spiritual culture of the lowers and awakeners of the Bulgarian spirit. Bulgarians of the past which is accompanied by a revival Father Paissii, Ivan Mrkvicka (National Art Gallery) The personal seal of Paissii of Chilendar The signature of Paissii of Chilendar placed under the Karlovatz document as of May 21 , 1761 ''Slav-Bulgarian History", Paissii of Hilendar „0> HepasyMHuii fopode! fQf 7<tf A(J fJopadu iifo ce cpaMuiu da ce uapeuetu dhAeapun u ne nemeiu, u ne eosopuut na ceon e3UK? Mau ne ca umclau OhAeapume uapcmeo u dhpwaea?" MOVEMENT FOR INDEPENDENT BULGARIAN CHURCH The movement for new Bulgarian education and cul- Constantinople became a unifying centre of the move- ture in the Bulgarian lands during the National Revival ment for independent Bulgarian church headed by Marion unfolded along with a large-scale fight for an independ- Mihailovski, who, back from exile, assumed the name, ent church. This was one of the main characteristic fea- Bishop Makariopolski. The first Bulgarian paper in tures of the ethnic and cultural self-identification of the Constantinople ("Tsarigrdski Vestnik"), set up by Ivan Bulgarians and a clear demonstration of the national Bogrov, also took credit for the efforts to unite the self-confidence. Bulgarians. The need of an independent Bulgarian church was The second stage of the Bulgarians' struggle for inde- first expressed by Paissii of Hilendar, who recalled the pendent church began after the Crimean War (1853 - past grandeur of the Turnovo Patriarchy in his "Slav- 1856). In 1856 the issuing of the so-called Hatihumayun Bulgarian History". As time passed his ideas were accept- Decree confirmed the Sultan-promised rights for all sub- ed by representatives of all layers of the Bulgarian soci- jects, including church reforms. The Constantinople ety during the National Revival period. Discontent from Bulgarians insisted on prompt holding of elections for the Greek Phanariot clergymen was first revealed in civil and church representatives that should help the Vratsa (1824), where corbaci Dimitraki Hadjitoshev was inclusion of Bulgarians in the administration of the killed and bishop Metodi was replaced, Vratsa's example Ottoman Empire. Such demands were made in other was followed by Skopje, Samokov, Stara Zagora and parts of the Bulgarian lands as well: Turnovo, Silistra, other towns in Mizia, Thrace and Macedonia. Haskovo, Pirot, Vranya, Kukush, Veles, Skopje, etc. The The reforms prompted in the Ottoman Empire result- Bulgarian emigrants in Russia, Vlachia and Moldova also ed in the emergence of the so-called Gyulhan Decree declared themselves in support of the all-national move- (Hattisheriff, 1839 a.), which offers a possibility for the ment. Bulgarians to abandon their "national anonymity". The The Patriarchy denied any compromise. During the new Greek state gave an inspiring example by setting an solemn Easter Liturgy on 3 April 1860 in the "St. Stephen autocephalous church only in 1 833. The 1 838 protest of Church" Bishop Marion Makariopolski did not pronounce the Turnovo Eparchy against Greek Phanariote Panaret the Patriarch's name. According to the cannons, this from Constantinople whose abuses, corruptness, implied that the Bulgarians did not recognize the intrigues and anti-Bulgarian feelings became intolerable supremacy and independence of the Patriarchy. This set the beginning of the movement for independent demonstration went down in history as the "Bulgarian Bulgarian church. The protest of the Turnovo inhabitants Easter" and the news about it spread quickly across the was joined by 16 regions: Svishtov, Rousse, Pleven, country. The Phanariots were expelled from a number of Vratsa, Gabrovo, Lovech, Razgrad, Sevlievo, Nikopol, eparchies and Marion Makariopolski was recognized as Chirpan, Stara Zagora, etc. supreme Bulgarian High Priest. Eventually, on February The names of Neofit Bozveli and Marion Mihailovski 28, 1870 (Saturday), the Grand Vezir of the Ottoman (Makaripolski) stood out in the movement for church Empire, Ali Pasha, handed the Bulgarian representatives independence. As representatives of the people, they a decree recognizing their right to a church, independ- came up with a statement to the Ottoman Government ent from the Patriarchy. Article 10 of the decree set the containing the following demands: to appoint only territorial scope of the independent Bulgarian Exarchy, Bulgarian prelates in Bulgarian lands and appoint bishops including the following eparchies: Rousse, Silistra, in accordance with people's will as they would have a Shoumen, Turnovo, Sofia, Vratsa, Lovech, Vidin, Nis, strictly set salary; Bulgarians in Constantinople should Pirot, Kyustendil, Samokov, Veles, Sliven, Plovdiv, Varna have their own church and issue their own paper; and to and Sozopol. open new Bulgarian schools. Although their demands A convention of church and laity was called in 1871 to were fair, the two Bulgarians were sent on an exile on adopt a Statute of the Exarchy. Antim I was elected the Mount Athos, where Neofit Bozveli died. In his book first Bulgarian Exarch on February 16, 1872. "Mati Bulgaria" [Mother Bulgaria] he passionately urged The establishment of an independent Exarchy in his compatriots not to give up the fight for independent Bulgaria was a result of the struggle of the whole Bulgarian church. The temporary misfortunes of the nation. The Exarchy succeeded to unite the Bulgarian movement for church independence did not stop its nat- people in spiritual, political and religious terms. It was ural progress. In 1849 the Ottoman authorities gave a the first officially recognized national institution. It permit and the Bulgarians in Constantinople built their served as a pillar of the struggles for restoration of the own church "St. Stephen" (the so-called Iron Church).