Recovering Macedonia by Risto Stefov

[Macedonia will remain occupied as long as the Macedonian people are unrecognized, abused and made to feel like strangers on their own native lands. It is a well known fact that Macedonia was invaded, occupied and illegally partitioned by Greece, Serbia and Bulgaria in 1912-1913 against the wishes of the Macedonian people. The Serbian occupied part, now known as the Republic of Macedonia gained its independence in 1991 and is today a sovereign state while the parts annexed by Greece and Bulgaria remain occupied.]

In addition to paying heavy taxes to the Ottomans, the village peasants of the Balkans were burdened with paying off western European loans. For some the burden was so great that it manifested itself in a number of independent uprisings. Discontentment with Turkish rule, economic plight and pure neglect of human life precipitated the "Eastern Crisis".

The first of these uprisings began in 1875 in Bosnia but soon spread to Montenegro and Serbia. About a year later the village peasants in Bulgaria showed their discontentment and staged a massive liberation struggle. To a lesser extent, the liberation struggle extended to Macedonia where an armed insurrection took place in Razlog in 1876.

The growing discontentment of the peasantry in the Balkans disturbed the Great Powers which now had a vested interest in protecting the Ottoman Empire from falling apart. A conference was convened in Tsari Grad in 1876 to discuss strategies on how to deal with the insurrections and the "Eastern Question" in general. Representatives of Russia, Austria-Hungary, Britain, Germany, France and Italy attended the conference and decided to place Macedonia and Bulgaria under the control of the Great Powers. Turkey rejected their demands and soon found herself at odds with Russia. By early 1877, war broke out in Serbia and Montenegro followed by a massive Russian invasion of Bulgaria. The Turkish armies were decimated and Turkey was forced to negotiate the March 3rd, 1878 San Stefano Treaty without Western Power consent.

Between the spring and summer of 1878, Macedonia's fate was decided not by Russia or the Western Powers, but by Britain alone. Britain who created Greece and introduced the curse of Hellenism into the Balkans, was now prepared to fight Russia, by military means if necessary, to keep her out of the Mediterranean Sea. To avoid war a compromise was reached. "The essentials of this compromise were agreed upon between England and Russia before the meeting of the European Congress, which took place at Berlin under the chairmanship of Bismarck, and formally substituted the Treaty of Berlin for the terms of San Stefano." (Page 377, Trevelyan, British History in the 19th Century)

"To our (British) eyes the real objection to the San Stefano lies not in its alleged increase in Russian power, but in the sacrifice of the fair claims of Greeks and Serbians, who would not have remained long quiet under the arrangements which ignored their racial rights and gave all the points to Bulgaria. Lord Salisbury felt this strongly, especially on behalf of Greece."

"Beaconsfield's success, as he himself saw it, consisted in restoring the European power of Turkey. It was done by handing back Macedonia to the Port (Turks), without guarantees for better government. This was the essence of the Treaty of Berlin as distinct from the Treaty of San Stefano. 'There is again a Turkey in Europe' Bismarck said. He congratulated the British Prime Minister - 'You have made a present to the Sultan of the richest province in the world; 4,000 square miles of the richest soil.' Unfortunately for themselves, the inhabitants went with the soil. Since Beaconsfield decided, perhaps rightly, that Macedonia should not be Bulgarian, some arrangements ought to have been made for its proper administration under a Christian governor. Apart of all questions of massacres, the deadening character of the Turkish rule is well known. Lord Salisbury seems to have wished for a Christian governor, but nothing was done in that direction. A golden opportunity was thus let slip." (Page 378, Trevelyan, British History in the 19th Century)

After gaining status as protector of the Suez Canal and the waterways to India, Britain was awarded Cyprus. Content with her gains, Britain became lax and agreed that Russia and Austria-Hungary should oversee Ottoman affairs in Macedonia. "The British people, when left to themselves, neither knew or cared who massacred whom between the Danube and the Aegean. Byron's Greece had appealed to their imagination and historical sense, but the Balkans were a battlefield of kites and crows." (Page 373, Treveleyan, British History in the 19th Century) The Macedonian people were not at all happy about what went on in the Berlin Congress and showed their discontentment by demonstrating first in Kresna then in Razlog, but as usual their pleas were ignored. The Turkish army was dispatched and the demonstrations were violently put down.

Facing the possibility of becoming extinct in Europe, the Ottoman Empire began to re-organize and take demonstrations and rebellions seriously. After the Greek uprising the Sultan became distrustful of the Phanariots and expelled most of them from his services. He came close to ousting the Patriarch and his tyrannical Bishops but Russia stepped in and prevented it. Many of the Slav people were not happy with being ruled by a Greek Patriarch and after Russia's show of solidarity to the Greeks and the Patriarch, they threatened to convert to Catholicism. This created a real concern for Russia. "In the days when Panslavism was a force in Russia and General Ignatieff ruled Constatinople. Russia naturally feared that if the Southern Slavs became Catholics she would lose her ascendancy over them." (Page 73, Brailsford, Macedonia)

In 1870 Russia convinced the Sultan to allow a new millet to be formed, thus creating the schismatic Bulgarian Exarchate Church which was immediately excommunicated by the Patriarch. Fracturing the Rum (Romeos) Millet into two opposing factions suited the Turks perfectly because now Christians, instead of rebelling against the Turks, would fight one another. Now, in addition to the Ottoman and Greek, a third government was created that would rule the same people in three conflicting ways. From a religious standpoint, minor differences distinguished the Greek from the Bulgarian Church. Both were Pravoslav (Christian Orthodox), except that the Greeks acknowledged the authority of the Greek Patriarch while the Bulgarians obeyed the Bulgarian Exarch. The language of liturgy was about the only distinct difference between the churches. The Bulgarians used the Old Church Slavonic (Macedonian), familiar to Macedonians, while the Greeks used an ancient language no Macedonian could understand. The creation of the Exarch Church stepped up nationalistic activities inside Macedonia and increased the stakes for territorial claims.

From the day they were liberated, both Serbia and Greece were strengthening their economies and poisoning their people with nationalistic propaganda. Serbia introduced education for the masses and was teaching her youth about her ancient exploits and past empires that ruled Kosovo, Albania and Macedonia and that the Slavs (except for the Bulgarians who were Serbia's enemies) were truly Serbs.

The modern Greeks on the other hand, infatuated with the discovery of the Ancient City States, were going overboard promoting "Hellenism" and making territorial claims on Macedonia based on ancient rites. At the same time, the Greeks were making wild claims that all Orthodox Christians were Greeks. Their argument was that if a person belonged to the Greek Orthodox Church they were Greek. Here is what Brailsford has to say about that. "Hellenism claims these peoples because they were civilized by the Greek Orthodox Church. That is a conception which the Western mind grasps with difficulty. It is much as though the Roman Catholic Church should claim the greater part of Europe as the inheritance of Italy. To make the parallel complete we should have to imagine not only an Italian Pope and a College of Cardinals which Italians predominate, but a complete Italian hierarchy. If every Bishop in France and Germany were an Italian, if the official language of the church were not Latin but Italian and if every priest were a political agent working for the annexation of France and Germany to Italy, we should have some analogy to the state of things which actually exist in Turkey." (Page 195, Brailsford, Macedonia) Here is what Brailsford has to say about how the Greeks received title to the Orthodox Church. "The Slavonic (Macedonian) Churches had disappeared from Macedonia, and everywhere the Greek Bishops, as intolerant as they were corrupt-'Blind mouths that scarce themselves know how to hold a sheephook'-crushed out the national consciousness, the language, and the intellectual life of their Slav (Macedonian) flocks. It is as a result of this process that the Eastern Church is a Greek Church. The sanctions of 'Hellenism' so far as they rest on the Church, are the wealth of the Phanariots and the venality of the Turks....the Slav libraries in the old monasteries were burned by the Greek Bishops." (Page 196, Brailsford, Macedonia)

After 1878, for a Macedonian to be Hellenized meant that he or she had to give up his or her name, his or her own language, his or her own culture, his or her history, his or her folklore and his or her heritage. Here is what Karakasidou has to say. "...The ideological content of notions of the Hellenic nation, which far from being ecumenical has shown itself to be intolerant of cultural or ethnic pluralism, has lead many inhabitants of Greek Macedonia to deny or hide those aspects of their own personal or family pasts..." (Page 125, Fields of Wheat, Hills of Blood)

Hellenization was never made by choice, only by brute force. One was made to "feel Greek" when it suited the Greeks. The moment one wanted something from the Greeks or one crossed one of the Greeks, they were reminded of their "true identity" and quickly "put in their place". To be Hellenized meant to lose dignity and to suffer constant and unwarranted humiliation because no matter how hard one tried to be a Hellene, one could never measure up. A Hellenized person was neither Greek nor Macedonian but a soul in limbo.

To quote David Holden "To me, philhellenism is a love affair with a dream which envisions 'Greece' and the 'Greeks' not as an actual place or as real people but as symbols of some imagined perfection." (Page 12, Greece without Columns)

Officially, Greeks call their modern state Hellas, and are officially known as Hellenes, but at the same time they call themselves Romios (from the Turkish Rum millet) implying that they are descendents of the Romans. Greece, however, is a derivation of the Latin "Graecea" (Page 29, Holden, Greece without Columns) the province of the Western Roman Empire which extended from Mount Olympus to the Peloponnesus. Again, to quote David Holden, "its international use to describe the sovereign state that currently occupies that territory is merely a reflection of the fact that 'Greece' in this modern sense is literally a western invention." (Page 29, Greece without Columns)

Did it not once occur to westerners that in the heart of Macedonia, perhaps there was a unique Macedonian culture living there? Did it not once occur to them that perhaps the Macedonians with their multicultural and multiethnic character did not want to be molded to fit the western profile of what a nation should be? Only those who participated in the 1878 Berlin Congress and who forever committed Macedonia to suffer more cruelty and injustice can truly answer these questions. By throwing Macedonia back to the Greeks and the Turks it was punished for its stubborn ways. Macedonia refused to be molded into a monolithic uni-cultural, pseudo-homogeneous nation. One thing is for certain, as the West is now growing old and gaining wisdom and experience it is realizing that the way to peace and prosperity on a small planet is tolerance of minorities and democratic freedom and cultural and national pluralism. Macedonia, as it turns out, always had those qualities. As for the rest of the new Balkan States, one day they will realize the error of their ways and forever bear the shame of what they did to the Macedonian people.

I know that words can do no justice to the suffering the Macedonian people endured since 1878. I will do my best to describe what life was like to be ruled by the Turks, governed by the Greeks, pillaged by the Albanians and robbed and beaten by the villains of society. It has been said that education was a curse in Macedonia. No educated Macedonian who called himself or herself Macedonian lived to a ripe old age. If a person was educated, they died at the hands of his or her enemies, not because they were educated but because they were feared. The Turks feared them because they might rise up against them. The Greeks feared them because they might oppose them. The Bulgarians feared them because they might expose them.

By the time taxes and bribes were paid to the authorities, warlords and town hoods, a Macedonian family was left with 25 to 40 percent of their meager annual earnings to live on. To make ends meet Macedonian men were accustomed to taking on additional jobs within the Ottoman Empire or abroad to make enough to survive the winter. It has been said that after twenty-five years of achieving autonomy, Bulgaria was thriving economically thanks to the cheap labour provided by the Macedonian migrant workers.

Macedonians have always earned their living by sweat and blood and deserve more than they have been dealt in the past.

The West, including the USA and Canada were to some extent, also beneficiaries of cheap Macedonian labour. Western traders flooded Macedonia with cheaply manufactured goods and bankrupted the local (antiquated) industry (run by the guilds). Raw materials purchased from Macedonia were manufactured using cheap Macedonian labour and the finished products were sold back to the Macedonians at a profit.

A Macedonian could not rise above his tyrannical existence on his own because every time he did he was either killed for his education, robbed of his wealth, kicked out of his home for his lands, murdered for defending his family, or humiliated for his existence. This is not what Macedonians wanted for themselves, but those powerful enough refused to help them. The Greek clergy who were responsible for the well being of the Macedonian people were the first to condemn the Macedonians. Their first priorities were to Hellenize them so that they could steal their lands. The Greeks, with their "superior attitude", despised the Macedonians because of their ethnicity and because of their agrarian abilities (which the Greeks loathed).

The Great Powers, in their zeal to dominate the Balkans, found themselves at odds with each other and by 1878 were either content with "doing nothing" or stifled by frustration and "turned their backs" on the mess they created. Turkey, for the West was the goose that kept on laying golden eggs.

No excuses or apologies from the English and the French can make up for unleashing Turkey and Hellenism on Macedonia after 1878. No Macedonian, or any human being for that matter, should ever forgive the Western Powers for putting profit ahead of human life and intentionally turning their backs on the Macedonian people.

Labeling people "Slav" and "Barbarian" because they were not educated does not make them inhuman and certainly does not excuse the so called "civilized" western societies for tormenting them. Here is what Petrovska has to say. "It is erroneous to dismiss peasant culture as backwards, simply because they are not literate cultures. Indeed the opposite is the case. Children were educated by way of story telling and folklore, which contained morals and lessons about life, relationships and their places in the world." (Page 167, Children of the Bird Goddess)

One has only to examine Macedonian traditions, customs, dress, folklore and attitude towards life to find an "old race" full of vigour, enduring hardships, living as it always lived close to nature, always craving everlasting peace. Macedonian songs are timeless records of sorrow and of hope that "someday this too will pass". Macedonians have survived to this day because they have a caring quality and a capacity to give and forgive, never wanting anything in return. Anyone who has visited a Macedonian home or has lived among Macedonians can attest to that.

Macedonia had done no ill against any nation to deserve her punishment from the Greeks, Sebians and Bulgarians. Macedonians did not desire to be labeled "barbarian Slavs" or choose to be illiterate. It was "pure prejudice" on the part of Western Societies that degraded the Macedonian people to barbarian status and created the conditions for their neighbours to abuse them. The West's artificial creation of Greece and Hellenism and the Greek quest for purity and national homogeneity is what upset the "natural balance" in the Balkans. Macedonia, since Alexander's time, has been a "worldly" nation and has maintained her multi-ethnic, multi-cultural pluralistic character. If you take the Turks out of Macedonia in the 19th century you will find a society of many nations working and living together in peace, each doing what comes naturally. Anyone who has lived in Macedonia can attest to that. It has always been "outsiders" who upset the balance and disturbed the peace in the Balkans. While Western Europe slept through her "dark ages", the people of the Balkans lived in relative harmony for over 1,100 years. Each ethnicity played an important role in maintaining the social and political balance and the economic self-sufficiency of the region.

During the 19th century almost all Macedonians lived in village communities. There were no Greeks living in the Macedonian mainland and only a small minority lived in the coastal towns, islands and larger cities. The majority of the villages were Macedonian with the odd Vlach village nestled here and there in the mountains. Macedonians spoke the Macedonian language and lived an agrarian life working the lands. Among the Macedonians lived some Vlachs who spoke both Vlach and Macedonian. Their main occupation was retail trade, running the local grocery stores and retail businesses. In addition to the Vlachs, there were roving Romas (Gypsies) who traveled from village to village trading their wares. They traded pack animals like horses, mules and donkeys, repaired old and sold new flour sifters, loom reeds and other fine crafts. They bartered with the village women and traded beads, string and sewing needles for beans and walnuts. To those who could afford it, they sold silk kerchiefs, handmade baskets and purses. With those who couldn't afford them, they traded their wares for vegetables, eggs and a few bales of hay. Among themselves the Gypsies spoke their Gypsy dialect but with their customers they spoke Macedonian.

Another ethnicity that frequented the Macedonian landscape were the panhandlers from Epirus and Thessaly who performed magic on old copper pots and pans and made spoons and forks shine like mirrors. In addition to their own language, they too spoke Macedonian and were open to bartering for their wares and services.

Carpenters, stone masons, barrel makers and woodcutters came from far and wide. They came from as far as Albania or as close as the poorest Macedonian village. For a fair wage, some rakija (alcohol spiced with anise during distillation) and three meals a day, they built fences, porches, staircases and entire houses. For the Macedonians the soil provided most of life's necessities. For the rest they bought, traded, or bartered.

The only desire Macedonians had in the 19th century was to rid themselves of the tyranny of the oppressive Turks. This was most evident in the communiqué's, appeals and manifestoes of the legendary Macedonia Revolutionary Committee.

While Macedonia was being choked by the Turkish noose of oppression, tormented by Hellenism and frustrated by Bulgarian deception, the Greek army, in 1881, annexed Thessaly and in 1885 the Bulgarian army (with Russia's support) annexed eastern Rumelia. While the Ottoman Empire was crumbling at the edges, it was tightening its grip ever harder on Macedonia. Looting, burning homes and murders were on the rise. More and more Macedonians were made homeless and forced to become outlaws. The brave ones took up arms and fought back only to see that their actions caused more deaths and misery. The Turks and their Albanian allies didn't care who they killed. If one Turk or Albanian died in battle, the army took revenge on the next village they encountered. Thousands of innocent women and children were murdered in revenge killings, not to mention the assaults on countless young girls. Homes were burned down and the inhabitants were shot as target practice as they ran out to save themselves from the fire. Those too old or sick to move died a horrible, fiery death. Many of the survivors from the burned out villages joined the outlaws in the mountains and as their ranks swelled they began to organize and fight back.

Western Europeans and Russians, on the other hand, were flooding the Ottoman Balkans on vacation, to do business or lend a helping hand as missionaries or relief workers. They enjoyed all the freedoms and privileges as honourary citizens of the Ottoman Empire, under the protection of their country's flag and paid nothing for the honour bestowed upon them, not even taxes.

It has been said that soon after the Turks conquered Albania, Albanians began to convert to Islam. As Muslims, the Albanians to a large extent enjoyed the same privileges and advantages as their conquerors. The advantages of becoming a Muslim as opposed to staying Christian were obvious. Those who wanted to retain title to their lands did not hesitate to convert. In fact many realized that by converting they could amass wealth and increase their own importance at the expense of their Christian neighbours.

By the 19th century about two-thirds of the Albanians embraced Islam and served in almost every capacity in the Ottoman administration including the Sultan's palace guard. Also by the 19th century a great deal of the Ottoman services became corrupt and self-serving. Being Muslims, the Albanians were protected from prosecution of crimes committed against the Christians. This encouraged them to perform predatory acts like kidnappings for ransom, illegal taxation, extortion and forceful possession of property.

There are two documented methods, that I have come across, which describe how Albanians of the 19th century came to live in Macedonia, among the Macedonians.

1. To keep the Macedonians in check, the Turks created and strategically positioned Albanian villages inside Macedonia among the Macedonian villages.

2. By expelling or killing a few families in a Macedonian village, Albanian bandits could claim squatter's rights and move in. By the next generation, the children of the squatters would become the "begs" (lords) of the village which made them legitimate landowners. Being in charge of the village, they appointed their own family members and trusted friends into positions of authority like tax farmers and policemen. In this manner they could rule unchallenged.

Forceful occupation of villages was most prevalent during campaigns in the absence of the Turkish army. When the Turks were sent to fight against Russia in the east or against Napoleon in Egypt, the Albanians sought their chance and moved in unabated. Here is an excerpt from Brailsford's book about the habits of some Albanians. "He will rob openly and with violence but he will not steal...He will murder you without remorse if he conceives that you have insulted him..." (Page 224, Macedonia, Its Races and their future)

To be fair, I want to mention that Albanians have their good qualities as well. Brailsford speaks very highly of them when it comes to loyalty and honesty. As mentioned earlier, under the right conditions Albanians can peacefully co-exist with other ethnicities and be a contributing factor to the wealth of a nation. The Macedonians have for a long time co-existed side by side with Albanians. Also, the Albanians who fought to liberate Greece in Morea did not fight for Hellenism, they fought for the good of all the people of the Balkans, including the Macedonians. There was also that one-third of the Albanian population which remained faithful to Christianity that equally suffered the injustices of the Greek clergy and the Ottoman authorities that deserve mention.

The 1878 Treaty of Berlin set events in motion in the Balkans for the next forty years. The re-appearance of Ottoman soldiers, the worsening economy and the reign of terror imposed by the Greek clergy was crushing the spirits of the Macedonian people. In the meantime, the economic situation of the Great Powers and the new Balkan States was improving daily. In 1881 the Muhareem Decree gave Europeans complete control of Ottoman finances and trade markets. During the same year the Tsari Grad Conference of Great Powers agreed to the Greek annexation of Thessaly and Epirus. Later that same year Austria-Hungary agreed to allow Serbia to annex parts of Macedonia in some future time. Four years later Bulgaria, with some Russian help, annexed eastern Rumelia. While the Western Powers were contemplating the "Eastern Question" and collecting returns from Turkish loans, the new Balkan States were plotting Macedonia's demise. Here is what each of them had to say:

Bulgaria: "Bulgaria's whole future depends on Macedonia, without her our State will be without importance or authority. Solun must be the main port of this State, the grand window to illuminate the entire building. If Macedonia does not belong to us, Bulgaria will never be firmly based".

Greece: "Macedonia is the lung of Greece, without it the rest of Greece would be condemned to death. For Greece to become a greater power she must expand into Macedonia." Serbia: "We are ready to enter into any combination if necessary in order to prevent the Macedonian Question being settled in any way that harms our vital interests, without which Serbia cannot survive".

In addition to being handed back to the Turks, the 1878 Treaty of Berlin now subjected Macedonia to three new tyrants. In time, Macedonia would be subjected to all kinds of evil but the most cunning would turn out to be Bulgarian chauvinism. The Macedonian people knew very well where they stood with the Greeks. Greek policies were straightforward, Hellenize everyone by any means possible, force and brutality included. The Bulgarian approach was very different. The Bulgarians were interested in educating the Macedonian masses into believing that they were Bulgarians. Anyone who showed any opposition didn't live to tell about it. And so became the legacy of so many educated Macedonian young men and women.

It was the charismatic humanitarian William Gladstone, a three time British Prime Minister, who uttered the words "Macedonia for the Macedonians" which rang out like loud church bells throughout Macedonia. "Macedonia for the Macedonians" was the signal that rallied the Macedonians into action and gave them hope that finally the West would support their cause. In spite of his great sympathy for the Macedonian people, unfortunately, Gladstone was not in a position to help. The best the Great Powers could offer were "reforms". A great number of reforms were drafted and agreed upon but never implemented. The Turkish Pashas continued to humour the westerners with reams of fictional statistics and accomplishments, while the Begs (feudal lords) continued to dominate the "Chiflik" (estates) and squeeze the village peasants out of their existence. The only visible reforms were rail and road improvements sponsored by western companies who were able to divert Ottoman finances from the state budgets. Peasants who owned land were taxed so excessively that they had to work on Sunday at road and bridge building to catch up on back taxes. To get such a job they had to resort to bribery. As if that was not enough, in 1889, re-imposing a personal tax of seven shillings per year for each newborn son further increased the tax burden. This was only reduced when the boy was able to work, at age fifteen. Some of these taxes were raised to assist small-scale manufacturing, which was largely owned by foreign investors. Village peasants were forced to sell their most valued possessions, hand-made crafts, old coins and heirlooms, for next to nothing, to pay these taxes.

By late 1890, those Macedonians who had land couldn't afford to work it because of high taxes and frequent raids. Those who worked for the Begs were at the mercy of their landlord without rights or legal recourse. The courts were clearly working against the Macedonians and beyond "external intervention" there was no way to challenge their tyrannical authority. Though the land was fertile there was no incentive to work. Agrarian life became a burden, filling village life with hopelessness and crushing the spirit of the Macedonian peasant. Many Macedonian men left their families and turned to pechalbarstvo (migrant work), traveling to various foreign countries in search of work but often returning home poorer due to high travel and lodging expenses. It was during these times that large emigrant Macedonian communities began to form in cities like Sofia, Paris, London, etc. Besides migrant workers, young Macedonian men also traveled abroad to pursue a higher education. They too became involved in the growing Macedonian worker communities. By the late 1890's over 100,000 Macedonian men were working or studying outside of Macedonia. Cafe conversations dominated by discussions of "what to do to improve the situation at home" became commonplace. It was clear to many that the discontentment they were experiencing was not a local or village issue, but a matter that enveloped all of Macedonia. It was also clear that Turkey would not allow Macedonia to protect herself or Turkish courts to rule in Macedonia's favour. It became clear to all that the only option open to a Macedonian was outright rebellion, a rebellion that would have common purpose, tactical mobilization and central direction. There were many lessons to be learned from the great deeds and disasters of the American war of Independence, the French Revolution and others. By the late 1890's Turkish tyranny was not the only ill in Macedonia. There was also the process of Hellenization, Greek propaganda and the Greek clergy to contend with. Beyond that there was Bulgarian propaganda that was becoming more venomous by the day.

On another front, escalated Bulgarian activities in Macedonia prompted Greece and Serbia to reconsider an old alliance (1866-67) of restoring ecclesiastical unity under the Patriarch in order to take away from the Exarchate. This alliance, due to Greek greed, for the time did not work out. This, however, would be a prelude to a future and deadlier alliance that would last to this day.

By 1890 the rebellion started to organize and gain momentum. The students were the first to take action. Student revolutionary organizations were formed in Switzerland and Bulgaria. Both used various tactics to combat anti-Macedonian chauvinist Balkan propaganda. Organized in 1891, the group in Bulgaria allied itself with the organization of Macedonian emigrant workers (Pechalbari) in Sofia and had much success. In time more organizations sprang up in Russia, Britain and Greece but none could match the achievements of the Sofia based "Young Macedonian Literary Society" under the tutelage of Petar Pop Arsov. This Society of young Macedonians formulated its own constitution and managed the revolutionary publication "Loza" (Vine). The first issue of Loza came out in January 1892 followed by six more publications before the Society was denounced by the Greek and Serbian press, and claimed as "its own" by the Bulgarian press. According to official Bulgarian State policy, "Macedonians were Bulgarians" and any worthwhile Macedonian creation belonged to Bulgaria.

While émigré Macedonian students were fighting Greek and Bulgarian propaganda and shoring up western support, an historic moment inside Macedonia was about to unfold. It was October 23rd, 1893 in Solun when two high school teachers, Damjan Gruev and Anton Dimitrov, together with Petar Pop Arsov, a former editor of Loza and Hristo Tatarchev, a doctor, got together in bookshop owner Ivan Nikolov's house for an informal meeting. The main point of discussion was the plight of the Macedonian people and what to do about it. As word got around a committee was formed, more Macedonians got involved and a second (formal) meeting was held on February 9th, 1894. The topic of discussion included forming an organization and drafting of a constitution to guide the committee.

The organization became known as Vnatrezhna (Internal) Makedonska (Macedonian) Revolutsionerna (Revolutionary) Organizatsia (Organization), VMRO (IMRO).

Being clandestine in nature, IMRO had some difficulty recruiting new members, but within a year or so its influence extended beyond Solun and into the rest of Macedonia. Initially the organization was more ideological and less practical, with the majority of its recruits being teachers, most of whom taught at the Exarchate schools inside Macedonia. To rally the masses the organization needed to educate them and bring them in line with IMRO's objectives. For that it needed a charismatic leader who was able to talk to people at their own level and who was free to travel without too much interference from the authorities. The man who answered that call was Gotse Delchev, a man of vision matched by only a few, the father of the Macedonian Revolution and the soul of the movement

By 1896 VMRO was able to exert influence to a point where it acted like a state within a state, taking over administrative positions from the Ottomans, leading boycotts against Ottoman institutions and offering isolated villages protection from Greek and Bulgarian sponsored brigands. In time IMRO operatives were able to penetrate Ottoman economic, educational and even judicial functions. The downside of "giving the people what they want" was that it opened the doors for Bulgarian infiltration. By "attitude" and use of the Greek language it was easy to recognize Greek influence. However, Bulgarian influence was not as easily recognized. While the Greeks cared nothing about Macedonian affairs and loathed the Macedonian language, the Bulgarians were part of Macedonian affairs and spoke the Macedonian language eloquently.

IMRO demonstrated great leadership by its ability to organize Macedonia into seven revolutionary districts (Solun, Serres, Strumitsa, Shtip, Skopje, Bitola and Endrene {Dardanelles}). It also demonstrated its weaknesses. Having allied itself with the poor village peasants and striving to refrain from obligations and debts, IMRO found itself strapped for finances.

The lack of sufficient arms brought home the realization that this "uprising" was going to be a long one. Here again, Gotse and the IMRO leadership proved their worth by adopting a policy of self-arming. With a little bit of skill on weapons manufacture, learned from the Armenian Revolutionaries, IMRO set up a number of munitions factories in remote and secluded areas, capable of producing homemade bombs and other explosives. Unfortunately, in 1900 during a raid at one of these factories, Dame Gruev was arrested by the Turkish authorities and imprisoned in Bitola. He came back to active duty in April 1903.

In spite of all efforts made to obtain them, the Macedonian "Cheti" lacked arms but had plenty of courage to make up for it, which in time put fear in the Turkish hearts. As IMRO grew beyond its ideological stage, it began to recruit, equip and train fighters. Volunteers were recruited mainly from the villages, young men who were willing to fight for their freedom. Those who were in trouble with the law (brigands) were armed and recruited into active duty. The outlaws were men who flourished by attacking Turks and stealing from them. They were admired for their courage and ability to live free. They were men who practiced the art of war, knew how to live in the open, how to ambush and how to hide. They were the men who taught the young Macedonian recruits to fight and win. The rest were reservists and lived at home, only called to duty as required. Each reservist was expected to purchase and secure his own rifle and ammunition. Recruitment was carried out in utmost secrecy. Even women were enlisted in the Macedonian revolution, but their role was limited to cooking, washing, mending and nursing the wounded.

The primary role of a fighter was to defend the people from Turkish and brigand attacks. The Cheti consisted of about five to ten men, organized for rapid mobilization and quick response. The goal was to have one Cheta responsible for one village (preferably their own) in all of Macedonia. The leader of each Cheta was chosen for his abilities to lead his men, and more so, for the peoples' confidence in him to protect their village. To respond quickly, the Cheta had to be familiar with the village's terrain and escape routes. To maintain secrecy, all orders were given by word of mouth.

To be continued...

References:

Stefou, Chris. History of the Macedonian People from Ancient times to the Present. Toronto: Risto Stefov Publications, 2005

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You can contact the author at rstefov@hotmail.com