these days has its alcoholic consolation—and I stayed him with cigarettes. He had not had a smoke for a month and, put in possession of tobacco, he plunged into a mood of rapt exultation, rolling cigarette after cigarette, chuckling softly as he inhaled the smoke, turning towards me now and again with a gesture of thanks and of respect. I had taken over the reins and the little horses were doing very well.
That day, though we had started late, the horses carried us thirty-five miles, and I camped at the site of a burned-out village. The Turk made no objection to this. Previously coming over the same route with an ox-cart, my Macedonian driver had objected to camping except in occupied villages where there were garrisons. He feared Bashi-Bazouks (the Turkish irregular bands which occasionally showed themselves in the rear of the Bulgarian army) and wolves. Probably, too, he feared ghosts, or was uneasy and lonely when out of range of the village smells. Now I preferred a burned village site, because the only clean villages were the burned ones; and for the reason of water it was necessary to camp at some village or village site. Mr. Turk went up hugely in my estimation when I found that he had no objections to the site of a burned village as a camping-place.
But the first night in camp shattered all my illusions. The Turk unharnessed and lit the camp fire. I cooked my supper and gave him a share. Then he squatted by the fire and resumed smoking. The horses over which he had shed tears waited. After the Turk's third cigarette I suggested that the horses should be watered and fed. The village well was about 300 yards away, and the Turk evidently did not like the idea of moving from the fire. He did not move, but argued in Turkish of which I understood nothing. Finally I elicited the fact that the horses were too tired to drink and too tired to eat the barley I had brought for them. As a remedy for tiredness they were to be left without water and food all night.
As plainly as was possible I insisted to the Turk that the horses must be watered at once, and afterwards given a good ration of barley. I dragged him from the fire to the horses and made my meaning clear enough. The Turk was stubborn. Clearly either I was to water the horses myself or they were to be left without water, and my old traditions of horse-mastery would not allow me to have them fed without being watered. So this was the extent of the Turk's devotion to his horses!
It was necessary to be firm, and I took up the cart whip to the Turk and convinced him almost at once that the horses were not "too tired" to drink.
Mr. Turk did not resent the blows in the least. He refrained from cutting my throat as I slept that evening. Afterwards a mere wave of the hand towards the whip made him move with alacrity. At the end of the journey, when I gave him a good "tip," he knelt down gallantly in the mud of Mustapha Pasha and kissed my hand and carried it to his forehead.
So faded away my last hope of meeting the Terrible Turk of tradition in the Balkans. Perhaps he exists still in Asia Minor. As I saw the Turk in Bulgaria and in European Turkey, he was a dull monogamic person with no fiery pride, no picturesque devilry, but a great passion for sweetmeats—not merely his own "Turkish Delight," but all kinds of lollipops: his shops were full of Scotch and English confectionery.
But the Bulgarian, not the Turk, is our theme. This introduction, however, will make it plain that, as the result of a direct knowledge of the Balkans, during some months in which I had the opportunity of sharing in Bulgarian peasant life, I came to the admiration I have now for the Bulgarian people in spite of a preliminary prejudice. And this conversion of view was not the result of becoming involved in some passionate political attitude regarding Balkan affairs. I am not now prepared to take up the view of the fanatic Bulgar-worshippers who must not only exalt the Bulgarian nation as a modern Chosen People, but must represent Servian, Greek, and Turk as malignant and devilish in order to throw up in the highest light their ideas of Bulgarian saintliness.
The Balkans are apt to have strange effects on the traveller. Perhaps it is the blood-mist that hangs always over the Balkan plains and glens which gets into the head and intoxicates one: perhaps it is the call to the wild in us from the primitive human nature of the Balkan peoples. Whatever the reason, it is a common thing for the unemotional English traveller to go to the Balkans as a tourist and return as a passionate enthusiast for some Balkan Peninsula nationality. He becomes, perhaps, a pro-Turk, and thereafter will argue with fierceness that the Turk is the only man who leads an idyllic life in Europe to-day, and that the way to human regeneration is through a conversion to Turkishness. He fills his house with Turkish visitors and writes letters to the papers pointing out the savagery we show in the "Turk's Head" competition for our cavalry-men at military tournaments. Or he may become a pro-Bulgar with a taste for the company of highly flavoured Macedonian revolutionary priests and a grisly habit of turning the conversation to the subject of outrage and massacre. To become a pro-Servian is not a common fashion, but pro-Albanians and pro-Montenegrins and Philhellenists are common enough.
The word "crank," if it can be read in a kindly sense and stripped of malice, covers all these folk. Exactly why the Balkans have such an effect in making "cranks" I have already confessed an inability to explain. The fact must stand as one of those things which we must believe—if we read Parliamentary debates and newspaper correspondence—but cannot comprehend.
But any "crank" view I disavow. Whether from a natural lack of a generous sense of partisanship, or a journalistic training (which crabs emotionalism: that acute observer of men, the late "General" Booth, said once of his Salvation Army work, "You can never 'save' a journalist"), I came back from the Balkans without a desire to join a society to exalt any one of the little nationalities struggling for national expression in its rowdy life. But I did get to a strong admiration of the Bulgarian people as soldiers, farmers, road-makers, and as friends. The evidence on which that admiration is based will be stated in these pages, and it is my hope that it will do a little to set the Bulgarian—who is sometimes much overpraised and often much over-abused—in a right light before my readers.
But before dealing with the Bulgarian of to-day we must look into his antecedents.
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CHAPTER II
BULGARIA AND THE DEATH OF THE ROMAN EMPIRE
Probably not the least part of the interest which the traveller or the student will take in Bulgaria is the fact that it was the arena in which were fought the great battles of races declaring the doom of the Roman Empire. Fortunately, from old Gothic chronicles it is possible to get pictures—valuable for vivid colouring rather than strict accuracy—which bring very close to us that curious tragedy of civilisation, the destruction of the power of Rome and the overrunning of Europe by successive waves of barbarians.
In the fifth century before Christ, what is now Bulgaria was practically a Greek colony, and its trading relations with the North gave possibly the first hint to the Goths of the easiest path by which to invade the Roman Empire. The present Bulgarian towns of Varna (on the Black Sea) and Kustendji (which has a literary history in that it was later a place of banishment for Ovid the poet) can be traced back as Greek trading towns through which passed traffic from the Mediterranean to the "Scythians," i.e. the Goths of the North. Amber and furs came from the north of the river valleys, and caravans from the south brought in return silver and gold and bronze.
Towards the dawn of the Christian era there began a swelling-over of the Goths from the Baltic shores, sending one wave of invasion down towards Italy, another towards the Black Sea and the Aegean. Jordanes, the earliest Gothic historian, writing in the