[Footnote 20: Cf. _La Question Yougo-Slav_, by Vouk Primorac.
Paris, 1918.]
[Footnote 21: When the Slav first arrived in these
territories the Romans everywhere yielded to them, and while
the more prosperous Romans settled on the coast, the others
retired to the mountains. One of the sea-towns, by the way,
to which the Romans fled was Split, where they could live in
the ruins of Diocletian's enormous, decadent palace; and from
extant lists of the mayors of that town we see that until the
tenth century they all had Latin names, from then till the
twelfth century we find partly Latin and partly Slav names,
and during the thirteenth and fourteenth centuries their
names were nearly always Slav. Those Romans--of course not
implying by that word that their forbears had come from Rome
or even from Italy--those refugees who took to the mountains
mingled with the Slavs and were also joined by wandering
shepherds from Wallachia, owing to whom all this variegated
population came to be called Black Vlachs, Mauro-Vlachs and
in English Morlaks. The epithet "black" was attached to the
Vlachs, so Jire['c]ek thinks (cf. _Bulletino di Archeologia
Dalmata_, Split, 1879), on account of the hordes of Black
Tartars who until the beginning of the fourteenth century
infested the plains of Moldavia. Gradually in this hinterland
population the Roman and the Vlach died out, but the latter's
name was retained. It had lost its ethnic meaning and among
the Ragusan poets of the sixteenth and seventeenth centuries
the word was used to signify a shepherd. The Venetians
employed the word Morlacchi as a term of mockery, because it
indicated people of the mountains, backward people. And this
derogatory connotation has clung to it, so that to-day the
Morlaks, who after all are Croats and Serbs, do not like to
be called by that name.]
[Footnote 22: The Serbian Archbishopric of Pe['c], which
Du[vs]an at his coronation had raised to the Patriarchate,
was for the time being left intact.]
[Footnote 23: This is a Pomak song. The Pomaks are the
descendants of those who in the seventeenth century (perhaps
also earlier) were forcibly converted to Islam. Their
folk-songs, customs and language are Bulgarian. They speak
the purest Bulgarian, save that the men count with Turkish
numerals. (The women, who can count up to 100, use the
Bulgarian language.) The Pomaks live for the most part in the
Rhodope Mountains and in the Lovac district of northern
Bulgaria. They are endowed, as a rule, with meagre
intelligence, so that the educational endeavours of the
Bulgarian Government had perforce to be abandoned, since very
few of these reluctant pupils ever left the lowest class. The
most exalted situation they aspire to is to serve as clerks
to Muhammedan priests. Nevertheless, they despise the Turks
and call their language the language of pigs.]
[Footnote 24: To-day in Serbia when the King addresses his
people, when the deputies address the Parliament, the mayor
his fellow-citizens, the priest his parishioners, the officer
his men--all of them begin with the words "Moja brat[vc]o!"
["My brothers!"]]
[Footnote 25: Cf. _Baranja multja es jelenje_, 2 vols., by
Francis Varady. Pecuj, 1898.]
[Footnote 26: _Die suedslavischen Literaturen._ Leipzig,
1908.]
[Footnote 27: Cf. _Le Balkan Slave_, by Charles Loiseau.
Paris, 1898.]
[Footnote 28: _La Dalmazia._ Florence, 1915.]
[Footnote 29: There is in the museum at Eger in
Czecho-Slovakia a small painting of Brankovi['c] dated 1711.
It depicts him standing pensively outside a tent, clad in a
red and yellow Turkish costume and with a beard that reaches
to his knees. On the other hand, it seems to be established
that he was an ordinary inmate of the prison, whose site is
now occupied by the Cafe Astoria; and one's faith in the
accuracy of the Eger Museum is rather dimmed by the
exhibition of a number of pictures, each of them purporting
to give the authentic details of the assassination at Eger of
the great Wallenstein, and every picture is quite different
from the others.]
[Footnote 30: _Macedonia._ London, 1906.]
[Footnote 31: This was far too sweeping a statement. Only
thirty or forty Orthodox at Prizren--teachers, merchants and
others--used to dress in European raiment (with a fez), but
from of old the Serbs had a teachers' institute and a
seminary--the young men educated there frequently went to
Montenegro. And in view of what happened a few years later,
Miss Edith Durham must regret that in her book _High Albania_
(London, 1909) she did not confine herself to recording of
the men of Prizren that "of one thing the population is
determined: that is, that never again shall the land be
Serb"; but she adds, on her own account, that in this
picturesque town and its neighbourhood the Serbs are engaged
in a forlorn hope and that their claims are no better than
those of the English on Normandy. Yet if, in her opinion, the
Serbs have been rewarded beyond their deserts, she must
acknowledge that they are not wholly undeserving--in the days
of her cherished Albanians it was necessary for a Catholic
inhabitant to furnish himself with a loaded revolver before
guiding her through the streets of Djakovica.]
[Footnote 32: Cf. _Les Albanais en Vieille-Serbie et dans le
Sandjak de Novi-Bazar_. Paris, 1913.]
[Footnote 33: He worked for a long time at the monastery of
Hopovo, among the Syrmian hills, and there his collection of
books, in the two rooms just as he left them, was naturally
treasured. Half of them were stolen in the course of this
last war by the Austrians.]
[Footnote 34: _Geschichte der Franzfelder Gemeinde._
Pan[vc]evo, 1893.]
[Footnote 35: This was originally as much land as a yoke of
oxen could plough in a day. Until the introduction of the
French metrical system this measurement was used in Austria.
It still survives there, a "joch" or yoke being equivalent to
5754.6 square metres, or about 1.4 English acres. The
Hungarian joch is three-quarters the size of this.]