For Bulgaria the eighteenth century brought transition from static subservience within a great Asian empire toward intellectual and political modernization and reestablishment of cultural ties with Western Europe. The monasteries of an increasingly independent Bulgarian church fostered national thought and writing; Western influences altered the nature of commerce and landholding in the Balkans; and the forcible assimilation of Bulgarian culture into a cosmopolitan Asian society ended, allowing Bulgarian national consciousness to reawaken. At the same time, social anarchy inhibited the liberation process. These developments set the stage for a full national revival.

The Written Word

In the eighteenth century, all Slavic cultures moved away from the formal Old Church Slavonic language that had dominated their literatures for centuries. The literary language that emerged was much closer to the common vernacular, eventually making books accessible to a much wider readership. In 1741 Hristofor Zhefarovich published his Stematografia, a discussion of the cultural history of the Serbs and the Bulgarians. The book displayed the Bulgarian coat of arms and praised the glorious past of the Bulgarian people. In 1762 Father Paisi of Hilendar wrote a history of the Bulgarian peoples in a mixture of Old Church Slavonic and vernacular language. Circulated in manuscript form for nearly one hundred years, the book was a lively, readable celebration of the Bulgarian past and a call for all Bulgarians to remember their heritage and cultivate their native language. Paisi's history inspired generations of writings on Bulgarian patriotic themes. In part, its influence was strong because Paisi wrote at the monastery of Mt. Athos, the largest spiritual center in the Balkans and an early receptacle of ideas of the European Enlightenment. Paisi's follower Sofronii Vrachanski further developed the literature by using a much more vernacular language to advance secular ideas of the Enlightenment in translations of Greek myths and his original Life and Tribulations of the Sinner Sofronii. Sofronii also published the first printed book in Bulgaria in 1806.

Commerce and Western Influences

Under the Ottoman Empire, the Mediterranean and Asian trade routes met in Bulgaria. Fairs and regional markets eventually brought tradesmen into contact with their foreign counterparts. After centuries of exclusion from population centers by Turkish policy, Bulgarians began migrating back to the towns, establishing an urban ethnic presence. By the eighteenth century, trade guilds included many workers in cloth, metal, wood, and decorative braid. The estate holders of Macedonia also profited from growing European cotton markets. Some Bulgarian merchants assumed positions as intermediaries between Turkish and European markets, grew rich from such connections, and established offices in the major European capitals. As the Bulgarian cultural revival spread from the monasteries into secular society, these newly wealthy groups promoted secular art, architecture, literature, and Western ideals of individual freedom and national consciousness. Of particular impact were the ideals of the French Revolution, introduced through commercial connections at the start of the nineteenth century.

The end of centralized Ottoman power over Bulgarian territory brought several decades of anarchy, called the kurdzhaliistvo, at the end of the eighteenth century. As at the end of the Second Bulgarian Empire four hundred years before, local freebooters controlled small areas, tyrannized the population, and fought among themselves. Political order was not reestablished in Bulgaria until 1820. Meanwhile, large population shifts occurred as Bulgarians fled the taxation and violence inflicted by this anarchic condition; the new communities they founded in Romania and southern Russia were important sources of cultural and political ideas in the nineteenth century.

The Bulgarian national revival took place in the larger context of Christian resistance to Turkish occupation of Eastern and Central Europe--a cause whose momentum increased as the Ottoman Empire crumbled from within. Russia fought a series of wars with the Turks between 1676 and 1878, and was given the right to protect Christians living under Ottoman rule in treaties signed in 1774 and 1791. Those treaties granted semiautonomy to the Romanian regions of Wallachia and Moldavia, which gave hope that Russia might provide similar help to Bulgaria during the kurdzhaliistvo. Intellectual ties between Bulgaria and Russia promoted the adoption of Russian revolutionary thought along with Western influences. In 1804 Sofronii offered the help of the entire Bulgarian people to Russian armies fighting the Turks and moving toward Bulgarian territory. By 1811 a special volunteer army of several thousand Bulgarians had been formed, in the hope that Russian success against the Turks would liberate Bulgaria. Although the Russians did not aid the Bulgarians directly at that time, Russia remained crucial to Bulgarian foreign relations from that time to the late twentieth century.

European and Russian Policies, 1800

By 1800 the Ottoman Empire was universally labeled "The Sick Man of Europe." The empire was precariously near total collapse and ready to be dismantled by a powerful neighbor, just as the Byzantine Empire had been dismantled by the Ottomans. In this case the logical successor was Russia, an expanding empire with strong religious and cultural ties to the captive Slavic groups. Russia also had a continuing desire to achieve access to the Mediterranean Sea. Russian military power reached its peak with the defeat of Napoleon's invading army in 1812, but throughout the nineteenth century France and Britain used diplomatic and military means to counterbalance Russian influence in the Balkans and the Bosporus. This implicit defense of the Ottoman Empire delayed Bulgarian independence, but the intellectual basis of revolution grew rapidly in the nineteenth century.

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Source: U.S. Library of Congress