Product Code Database
The history of Ottoman Bulgaria spans nearly 500 years, beginning in the late 14th century, with the Ottoman conquest of smaller kingdoms from the disintegrating Second Bulgarian Empire. In the late 19th century, Bulgaria was liberated from the Ottoman Empire, and by the early 20th century it was declared independent.
The brutal suppression of the Bulgarian April Uprising of 1876 and the public outcry it caused across Europe led to the Constantinople Conference, where the Great Powers tabled a joint proposal for the creation of two autonomous Bulgarian vilayets, largely corresponding to the ethnic boundaries drawn a decade earlier with the establishment of the Bulgarian Exarchate.
The sabotage of the Conference, by either the British Empire or the Russian Empire (depending on theory), led to the Russo-Turkish War (1877–1878), whereby the much smaller Principality of Bulgaria, a self-governing, but functionally independent Ottoman vassal state was created. In 1885 the Ottoman autonomous province of Eastern Rumelia unified through a bloodless coup with the Principality of Bulgaria.
From the 14th century until the 19th century Sofia was an important administrative centre in the Ottoman Empire. It became the capital of the of Rumelia (Rumelia Eyalet), the province that administered the Ottoman lands in Europe (the Balkans), one of the two together with the beylerbeylik of Anatolia. It was the capital of the important Sanjak of Sofia as well, including the whole of Thrace with Plovdiv and Edirne, and part of Macedonia with Thessaloniki and Skopje.
The Danube Vilayet was a first-level administrative division (vilayet) of the Ottoman Empire from 1864 to 1878 with a capital in Ruse. In the late 19th century it reportedly had an area of 34,120 square miles (88,400 km2) and incorporated the Vidin Eyalet, Silistra Eyalet and Niš Eyalet.
According to Radishev, overtaxation became a particularly poignant issue after jizye collection in most of the country was taken over by the Six Divisions of Cavalry.
Bulgarians also paid a number of other taxes, including a tithe ("yushur"), a land tax ("ispench"), a levy on commerce, and various irregularly collected taxes, products and corvees ("avariz"). Generally, the overall tax burden on the rayah (i.e., Non-Muslims), was twice as high as that on Muslims.
Christians faced a number of other restrictions: they were barred from testifying against Muslims in inter-faith legal disputes. Even though they were free to perform their own religious rituals, this had to be done in a manner that was inconspicuous to Muslims, i.e., loud prayers or bell ringing were forbidden. They were barred from certain professions, from riding horses, from wearing certain colours or from carrying weapons.
Nevertheless, there were specific categories of rayah who were exempt from nearly all such restrictions, such as the Dervendjis, who guarded important passes, roads, bridges, etc., ore-mining settlements such as Chiprovtsi, etc. Some of the most important Bulgarian cultural and economic centres in the 19th century owe their development to a former dervendji status, for example, Gabrovo, Dryanovo, Kalofer, Panagyurishte, Kotel, Zheravna. Similarly, Christians living on wakf holdings were subject to lower tax burden and fewer restrictions.
Bulgarian ceased to be a literary language, the higher clergy was invariably Greek, and the Phanariotes started making persistent efforts to hellenise Bulgarians as early as the early 1700s. It was only after the struggle for church autonomy in the mid-1800s and especially after the Bulgarian Exarchate was established by a firman of Sultan Abdülaziz in 1870 that this policy was reversed.
Non-Muslims did not serve in the Sultan's army. The exception to this were some groups of the population with specific statute, usually used for auxiliary or rear services, and the infamous blood tax (кръвен данък), also known as devshirmeh, where young Christian Bulgarian boys were taken from their families, enslaved and converted to Islam and later employed either in the Janissary military corps or the Ottoman administrative system. The boys were picked from one in forty households. They had to be unmarried and, once taken, were ordered to cut all ties with their family.
While a minority of authors have argued that "some parents were often eager to have their children enrol in the Janissary service that ensured them a successful career and comfort", scholarly consensus leans very much the other way. Christian parents are described to have resented the forced recruitment of their children, and would beg and seek to buy their children out of the levy. Many different ways of avoiding the devshirme are mentioned, including: marrying the boys at the age of 12, mutilating them or having both father and son convert to Islam. In 1565, the practice led to a revolt in Albania and Epirus, where the inhabitants killed the recruiting officials.
It was not rare for the boys to attempt to preserve their faith and some recollection of their homeland and their families. For example, Stephan Gerlach writes:
When Greek scholar Janus Lascaris visited Constantinople in 1491, he met many Janissaries who not only remembered their former religion and their native land but also favoured their former coreligionists. One of them told him that he regretted having left the religion of his fathers and that he prayed at night before the cross which he kept carefully concealed.
However, Ottomans never pursued or practiced forced Islamisation of the Bulgarian population, as had earlier been claimed by Communist Bulgarian historiography. According to scholarly consensus, conversion to Islam was voluntary as it offered Bulgarians religious and economic benefits. According to Thomas Walker Arnold, Islam was not spread by force in the areas under the control of the Ottoman Sultan.The preaching of Islam: a history of the propagation of the Muslim faith By Sir Thomas Walker Arnold, pg. 135-144 A 17th-century author said:
Meanwhile he (the Turk) wins (converts) by craft more than by force, and snatches away Christ by fraud out of the hearts of men. For the Turk, it is true, at the present time compels no country by violence to apostatise; but he uses other means whereby imperceptibly he roots out Christianity...
Thus, in a number of cases, conversion to Islam can be said to have been the result of tax coercion, due to the much lower tax burden on Muslims. While some authors have argued that other factors, such as desire to retain social status, were of greater importance, Turkish writer Halil İnalcık has referred to the desire to stop paying jizya as a primary incentive for conversion to Islam in the Balkans, and Bulgarian researcher Anton Minkov has argued that it was one among several motivating factors.
Two large-scale studies of the causes of adoption of Islam in Bulgaria, one of the Chepino Valley by Dutch Ottomanist Machiel Kiel, and another one of the region of Gotse Delchev in the Western Rhodopes by Evgeni Radushev reveal a complex set of factors behind the process. These include: pre-existing high population density owing to the late inclusion of the two mountainous regions in the Ottoman system of taxation; immigration of Christian Bulgarians from lowland regions to avoid taxation throughout the 1400s; the relative poverty of the regions; early introduction of local Christian Bulgarians to Islam through contacts with nomadic Yörüks; the nearly constant Ottoman conflict with the Habsburgs from the mid-1500s to the early 1700s; the resulting massive war expenses that led to a sixfold increase in the jizya rate from 1574 to 1691 and the imposition of a war-time avariz tax; the Little Ice Age in the 1600s that caused crop failures and widespread famine; heavy corruption and overtaxation by local landholders—all of which led to a slow, but steady process of Islamisation until the mid-1600s when the tax burden became so unbearable that most of the remaining Christians either converted en masse or left for lowland areas.
These factors had an impact on the entire country. Due to them, the population of Ottoman Bulgaria is presumed to have dropped twofold from a peak of approx. 1.8 million (1.2 million Christians and 0.6 million Muslims) in the 1580s to approx. 0.9 million in the 1680s (450,000 Christians and 450,000 Muslims), after growing steadily from a base of approx. 600,000 (450,000 Christians and 150,000 Muslims) in the 1450s.
Those were followed by the Catholic Chiprovtsi Uprising in 1688 and insurrection in Macedonia led by Karposh in 1689, both provoked by the Austrian Empire as part of their long war with the Ottomans. All of the uprisings were unsuccessful and were brutally suppressed . Most of them resulted in massive waves of exiles, often numbering hundreds of thousands. In 1739 the Treaty of Belgrade between Austrian empire and the Ottoman Empire ended Austrian interest in the Balkans for a century. But by the 18th century the rising power of Russian Empire was making itself felt in the area. The Russians, as fellow Orthodox Slavs, could appeal to the Bulgarians in a way that the Austrians could not. The Treaty of Küçük Kaynarca of 1774 gave Russia the right to interfere in Ottoman affairs to protect the Sultan's Christian subjects.
The Millet system was a set of confessional communities in the Ottoman Empire. It referred to the separate legal courts pertaining to "personal law" under which religious communities were allowed to rule themselves under their own system. The Sultan regarded the Ecumenical Patriarch of the Constantinople Patriarchate as the leader of the Orthodox Christian peoples of his empire. After the Ottoman Tanzimat (1839–76) reforms, Nationalism arose in the Empire and the term was used for legally protected religious , similar to the way other countries use the word nation. New millets were created in 1860 and 1870.
The Bulgarian Exarchate (a de facto autocephaly Orthodox church) was created as separate Bulgarian diocese based on voted ethnic identity. It was unilaterally (without the blessing of the Ecumenical Patriarch) promulgated on , in the Bulgarian church in Constantinople in pursuance of the firman of Sultan Abdülaziz of the Ottoman Empire.
The foundation of the Exarchate was the direct result of the struggle of the Bulgarian Orthodox population against the domination of the Greek Patriarchate of Constantinople in the 1850s and 1860s. In 1872, the Patriarchate accused the Exarchate that it introduced Phyletism in the religious organization of the Orthodox Church, and the secession from the Patriarchate was officially condemned by the Council in Constantinople in September 1872 as schismatic. Nevertheless, Bulgarian religious leaders continued to extend the borders of the Exarchate in the Ottoman Empire by conducting plebiscites in areas contested by both Churches.From Rum Millet to Greek and Bulgarian Nations: Religious and National Debates in the Borderlands of the Ottoman Empire, 1870–1913, Theodora Dragostinova, Ohio State University, Columbus.
In this way, in the struggle for recognition of a separate Church, the modern Bulgarian nation was created under the name Bulgar Millet.A Concise History of Bulgaria, R. J. Crampton, Cambridge University Press, 2005, , p. 74.
Also the Bulgarian Uniat Church was created.
Armed resistance to the Ottoman rule escalated in the third quarter of the 19th century and reached its climax with the April Uprising of 1876 that covered part of the ethnically Bulgarian territories of the empire. The uprising, provoked the Constantinople Conference (1876-1877), and along with the strategic interests of Russia on the Balkans, was a reason for the Russo-Turkish War of 1877-1878 that ended with the reestablishment of independent Bulgarians state in 1878, albeit under the Treaty of Berlin Bulgarians were divided, and the territory of the Principality of Bulgaria was far smaller than what Bulgarians had hoped for and what was originally proposed in the Treaty of San Stefano.
As a result of the near-constant war led by the Ottoman Empire from the mid-1500s to the late 1600s, the need for additional tax revenues, the sixfold increase in jizye tax rates, which pauperised the Christian population, the Little Ice Age in the 1600s that caused crop failures and widespread famine and several important Bulgarian uprisings, e.g., the First Tarnovo Uprising, the Chiprovtsi uprising, the Second Tarnovo uprising and Karposh's rebellion, which led to the massive flight of Christian Bulgarians to Wallachia and the Austrian Empire, the population of present-day Bulgaria in the 1680s is assumed to have dropped to approx. 0.9 million in the 1680s, divided into 450,000 Christians and 450,000 Muslims (or a ratio of 1:1). From the early 1700s, the Christian population is assumed to have started growing again.
| +1831 Ottoman census (healthy taxable men over 15 only 2): | ||||||||||
| 181,455 | 36.5% | |||||||||
| Rayah/Orthodox Christians 1 | 296,769 | 59.7% | ||||||||
| Gypsies/Roma people | 17,474 | 3.5% | ||||||||
| Ottoman Jews | 702 | 0.1% | ||||||||
| Armenian millet | 344 | 0.1% | ||||||||
By using primary population records from the Danube Vilayet, Bulgarian statistician Dimitar Arkadiev has found that men aged 15–60 represented, on average, 49.5% of all males and that the coefficient that would make it possible to calculate the entire male population is therefore 2.02. To compute total population, male figures are then usually doubled (Bulgarian authors have suggested a coefficient of 1.956, but this has not gained international acceptance). Using this method of computation, (N=2 x (Y x 2.02)), the population of present-day Bulgaria in 1831 would stand at 2,006,845 people.
The Sanjaks of Vidin, Veliko Tarnovo, Rusçuk, Sofya and Varna, with individual border changes, cf. below. The two other sanjaks in the Danube Vilayet, those of Niš and Tulcea, were ceded to Serbia and Romania, respectively.
According to the "Kuyûd-ı Atîk" Ottoman Population Register, the male population of the five sanjaks to eventually form the future Principality of Bulgaria was divided into the following ethnoconfessional communities in 1865:
| + Ethnoconfessional Groups in the Sanjaks of Vidin, Veliko Tarnovo, Rusçuk, Sofya & Varna acc. to the 1865 Ottoman Population Register ( males 1 only) | ||||||||||
| Islam Millet | ||||||||||
| Muslim Roma | ||||||||||
| Bulgar Millet | ||||||||||
| Ullah Millet | ||||||||||
| Armenians | ||||||||||
| Rum Millet | ||||||||||
| Non-Muslim Romani people | ||||||||||
| Jews | ||||||||||
1 Male/female-aggregated estimates for the total population and all ethnoconfessional communities can be calculated using the formula suggested by Ubicini and Michael Palairet (N x 2), which would give a total population for 1865 of 1,506,684 people, divided into 888,114 Bulgarians, 578,466 Muslims, 14,892 Vlachs, etc. 2 Refers to the Sanjaks of Vidin, Veliko Tarnovo, Rusçuk, Sofya and Varna, which were united into the Principality of Bulgaria by the decisions of the Congress of Berlin in 1878. | ||||||||||
Between 1855 and 1865, the population of the Danube Vilayet underwent seismic changes, as the Ottoman authorities settled more than 300,000 Crimean Tatars and Circassians on the territory of the province. The settlement took place in two waves: one of 142,852 Tatars and Nogais, with a minority of Circassians, who settled in the Danube Vilayet between 1855 and 1862, and a second one of some 35,000 Circassian families (140,000–175,000 settlers), who arrived in 1864.
According to Turkish scholar Kemal Karpat, the Tatar and Circassian colonisation of the vilayet not only offset the heavy Muslim population losses earlier in the century, but also counteracted continued population loss and led to an increase in its Muslim population. In this connection, Karpat also refers to the material differences between Muslim and non-Muslim fertility rates, with non-Muslims growing at the rate of 2% per annum and Muslims usually averaging 0%.
Koyuncu also notes a much higher natural rate of increase among Non-Muslims and attributes the tremendous rate of increase in the Muslim population of the five Bulgarian sanjaks plus the Sanjak of Tulça of 84.23% (220,276 males) vs. 53.29% (229,188 males) for Non-Muslims from 1860 to 1875 to the colonisation of the vilayet with Crimean Tatars and Circassians.
| +Ethnoconfessional groups in the Sanjaks of Vidin, Veliko Tarnovo, Rusçuk, Sofya & Varna as per the 1875 Salname / 1873-74 Danube Vilayet Census ( males 1 only): | ||||||||||
| Islam Millet | ||||||||||
| Circassians Muhacir | ||||||||||
| Romani people | ||||||||||
| Bulgar Millet | ||||||||||
| Vlachs, Catholics, etc. | ||||||||||
| Rum Millet (Greeks) | ||||||||||
| Non-Muslim Romani people | ||||||||||
| Armenians | ||||||||||
| Jews | ||||||||||
1 Male/female-aggregated estimates for the total population and all ethnoconfessional communities can be calculated using the formula suggested by Ubicini and Michael Palairet (N x 2), which would give a total population for 1875 of 2,066,998, divided into 1,190,494 Bulgarians, 706,270 Established Muslims, 55,178 Circassian Muhacir, 49,392 Muslim Romani, 30,380 Miscellaneous Christians, 14,606 Christian Romani, 9,190 Jews, 7,830 Greeks and 3,598 Armenians. 2 Refers to the Sanjaks of Vidin, Veliko Tarnovo, Rusçuk, Sofya and Varna, which were united into the Principality of Bulgaria by the decisions of the Congress of Berlin in 1878. | ||||||||||
. from the Sanjak of Varna (male Muslim population of 6,675 and male non-Muslim population of 499) to Romania and attached the kaza of Iznebol (male Muslim population of 149 and male non-Muslim population of 7,072) from the Sanjak of Niš to the Principality of Bulgaria.
At the same time, a flash summary of the results of the Danube Vilayet Census published in the Danube Official Gazette on 18 October 1874 (also covering the Tulcea) gave twice as many male Circassian Muhacir, 64,398 vs. 30,573, and slightly fewer "established Muslims" than the final results published in 1875. According to Turkish Ottomanist Koyuncu, 13,825 male Circassians were carried over to the "established Muslims" column and additional 20,000 were left out or simply lost in the carry-over.
The division of Muslims into "Established" and "Muhacir" in the 1873-1874 Census and the 1875 Ottoman Salname was not based on origin, as the name might suggest, but on "taxability". Thus, colonists whose tax exemption had expired and were liable to taxation (i.e., those of them who had settled prior to 1862—Crimean Tatars, Nogais, etc. and a minority of Circassians) were counted as "Established", while colonists who still benefited from a tax exemption (as a rule, Circassians arriving in 1864 or later) were regarded as "Muhacir". Contemporary European geographers, such as German-English Ravenstein, French Bianconi and German Heinrich Kiepert similarly counted Crimean Tatars with Turks in Islam millet.
Unlike the Circassian colonisation in 1864 and later years, where precise numbers are elusive, the settlement of Crimean Tatars, Nogais, etc. in 1855-1862 has been documented minutely. Out of a total of 34,344 households with 142,852 members (or 4.16 members per household on average) settled along the Danube, a total of 22,360 households with some 93,000 members were given land in kazas that became part of the Principality of Bulgaria.
Adjusting for territorial changes (net loss of 9,422 males, or 18,844 people, for the Est. Muslims and 1,465 males, or 2,930 people, for the Bulgarians), the incorrect entry or carry-over of Muhacir from the '73-74 Census (net loss of 13,825 males, or 27,650 people, for the Est. Muslims and net gain of 33,825 males, or 67,650 people, for the Muhacir), the categorisation of the first wave of refugees as Established (net loss and net gain of 93,000 people for the Established Muslims and Muhacir, respectively), and considering that the Est. Muslims category was also estimated to include some 20,000 Pomaks, mostly living in the region of Lovech.Мошин, А. (1877) Придунайская Болгария (Дунайский вилает). Статистико-экономический очерк. В: Славянский сборник, т. ІІ. Санкт Петербург, the population living in the future Principality of Bulgaria in 1875 was estimated at 2,085,224 people, of whom 1,187,564 were Bulgarians (56.96%); 546,776 Turks (26.22%); 215,828 Crimean and Circassian Muhacir (10.35%); 49,392 Muslim Romani (2.35%); 30,380 Miscellaneous Christians (1.46%); 20,000 Pomaks (0.96%); 14,606 Christian Romani (0.70%); 9,190 Jews (0.44%); 7,830 Greeks (0.38%); 3,598 Armenians (0.17%).
Of particular note is that fully 10% of the total population, and 25% of all Muslims in the sanjaks, were made up of non-native refugees/colonists, who had arrived only 10 to 20 years before, and whose area of settlement had been carefully picked by the Ottoman authorities in order to: increase Muslim population on the Balkans; cordon off Bulgaria from its neighbours and aid in fighting against a future Russian invasion, act as a counterbalance to Rumelia's Christian population.
In the words of Nusret Pasha, Head of the Silistra Eylaet Colonisation Commission himself, to Hürriyet on 19 October 1868, the Circassians were settled along the Danube in order to serve as live fortification and barrier against Russia.
The following are district-by-district population records from the 1876 Ottoman salname, based on the Adrianople Vilayet census of 1875. As is common for Ottoman statistics, figures refer to males only (figures at the bottom are male-female aggregated estimates):
According to British diplomat Drummond-Wolff, apart from Turks, Islam millet also included 25,000 Muslim Bulgarians, 10,000 Tatars and Nogays and 10,000 Circassians. At the same time, British historian R.J. Moore has identified 4,000 male Greeks (or 8,000 in total) in the Sanjak of Filibe, More, R.J., Under the Balkans. Notes of a visit to the district of Philippopolis in 1876. London, 1877. and the British consulary service additional 22,000 in the Sanjak of İslimye and 5,693 in the Manastır nahiya, or a total of 35,693 Greeks, who had been counted together with the Orthodox Bulgarians. In turn, all Catholics were Bulgarian Paulicians.
Thus, Eastern Rumelia's total population of 912,114 people prior to the Russo-Turkish War (1877-1878) was divided into 528,673 Christian Bulgarians (57.96%), 257,322 Turks (28.21%), 35,693 Greeks (3.91%), 31,634 Muslim Romani (3.47%), 25,000 Pomaks or Muslim Bulgarians (2.74%), 20,000 Muhacir (2.19%), 6,616 Christian Romani (0.73%), 5,806 Jews (0.64%) and 1,370 Armenians (0.15%).
==Gallery==
Ottoman population records (1876) for the future Eastern Rumelia
The other Bulgarian territory to be carved out of the Ottoman Empire was the autonomous province of Eastern Rumelia. It incorporated the Sliven, most of the Plovdiv (without the Ahi Çelebi/Smolyan and Sultanyeri/Momchilgrad kazas), a smaller part of the Edirne (the Kızılağaç/Elhovo kaza and Manastır/Topolovgrad nahiya), along with parts of the Üsküdar and Çöke nahiyas, again from the Sanjak of Edirne.
+Ethnoconfessional Groups in the Future Eastern Rumelia as per the 1876 Ottoman Salname / 1875 Adrianople Vilayet Census
! style="border: 2px solid black; width:120pt;" rowspan="2" Kaza (District) Filibe/Plovdiv 35,400 28.1 80,165 63.6 380 0.3 3,462 2.7 691 0.5 5,174 4.1 495 0.4 125,767 100.00 Pazarcık/Pazardzhik 10,805 22.8 33,395 70.5 94 0.2 - 0.0 344 0.7 2,120 4.5 579 1.2 47,337 100.00 Hasköy/Haskovo 33,323 55.0 25,503 42.1 3 0.0 - 0.0 65 0.1 1,548 2.6 145 0.2 60,587 100.00 Zağra-i Atik/Stara Zagora 6,677 20.0 24,857 74.5 - 0.0 - 0.0 740 2.2 989 3.0 90 0.3 33,353 100.00 Kızanlık/Kazanlak 14,365 46.5 14,906 48.2 - 0.0 - 0.0 219 0.7 1,384 4.5 24 0.0 30,898 100.00 Çırpan/Chirpan 5,158 23.9 15,959 73.8 - 0.0 - 0.0 - 0.0 420 1.9 88 0.4 21,625 100.00 Ahi Çelebi/Smolyan 18,19757.85,34637.72681.9- 0.0- 0.03772.7- 0.014,188100.00Sultanyeri/Momchilgrad 113,33696.92621.9- 0.0- 0.0 - 0.0 1591.2 - 0.0 13,757100.00Filibe sanjak subtotal 105,728 33.07 194,785 60.92 477 0.15 3,642 1.14 2,059 0.64 11,635 3.64 1,421 0.44 319,747 100.00 İslimye/Sliven 8,392 29.8 17,975 63.8 143 0.5 - 0.0 158 0.6 596 2.1 914 3.2 28,178 100.00 Yanbolu/Yambol 4,084 30.4 8,107 60.4 - 0.0 - 0.0 396 3.0 459 3.4 377 3.2 13,423 100.00 Misivri/Nesebar 2,182 40.0 3,118 51.6 - 0.0 - 0.0 - 0.0 153 2.8 - 0.0 5,453 100.00 Karinâbâd/Karnobat 7,656 60.5 3,938 31.1 - 0.0 - 0.0 250 2.0 684 5.4 125 1.0 12,653 100.00 Aydos/Aytos 10,858 76.0 2,735 19.2 19 0.1 - 0.0 36 0.2 584 4.1 46 0.3 14,278 100.00 Zağra-i Cedid/Nova Zagora 5,310 29.4 11,777 65.2 - 0.0 - 0.0 - 0.0 880 4.9 103 0.6 18,070 100.00 Ahyolu/Pomorie 1,772 33.7 3,113 59.2 - 0.0 - 0.0 - 0.0 378 7.2 2 0.0 5,265 100.00 Burgas 4,262 22.1 14,179 73.6 46 0.2 - 0.0 4 0.0 448 2.3 320 1.6 19,259 100.00 İslimye sanjak subtotal 44,516 38.2 64,942 55.7 208 0.2 - 0.0 844 0.6 4,182 3.6 1,887 1.6 116,579 100.00 Male Population
İslimye & Filibe sanjak150,244 34.43 259,727 59.53 685 0.16 3,642 0.83 2,903 0.67 15,817 3.63 3,308 0.76 436,362 100.00 Total Population 3 Islimiye & Filibe sanjak 300,488 34.43 519,454 59.53 1,370 0.16 7,284 0.83 5,806 0.67 31,634 3.63 6,616 0.76 872,652 100.00 Kızılağaç/Elhovo 2 1,425 9.6 11,489 89.0 N/A N/A N/A N/A N/A N/A N/A N/A N/A N/A 12,914 100.00 Manastır/Topolovgrad 2 409 1.5 26,139 98.5 N/A N/A N/A N/A N/A N/A N/A N/A N/A N/A 26,548 100.00 Eastern Rumelia GRAND TOTAL 3 302,322 33.15 1,370 0.15 7,284 0.79 5,806 0.64 31,634 3.47 6,616 0.72 912,114 100.00 and Bulgarian men of Vidin, from Les costumes populaires de la Turquie en 1873, published under the patronage of the Ottoman Imperial Commission for the 1873 Vienna World's Fair]] and Muslim man of Plovdiv, from Les costumes populaires de la Turquie en 1873, published under the patronage of the Ottoman Imperial Commission for the 1873 Vienna World's Fair]] and Greek woman of Haskovo, from Les costumes populaires de la Turquie en 1873, published under the patronage of the Ottoman Imperial Commission for the 1873 Vienna World's Fair]]
See also
Footnotes
(2025). 9789549230666 ISBN 9789549230666
External links
|
|
