This method of dealing with the Christian subjects of the Empire worked, on the whole, smoothly, until the idea of nationality, which has been such a powerful factor in the recent history of Europe, spread also among the various peoples of Turkey, inspiring them to assert their distinctness from one another, and to seek liberation from the rule of the dominant race. Then great searching of hearts arose. For the new idea was subversive of a system based upon the principle that the fundamental bond of unity between men is community of faith. Hence, when the Bulgarians demanded to be organised into a community distinct from the Greek community, though one in doctrine with it, and to have bishops and an ecclesiastical head of their own nationality, the request proved a source of considerable difficulty. The chiefs of the Greek Church, under whose authority the Bulgarians had been placed since 1767, as fellow-believers, naturally opposed the demand, taking ground upon the principle that, “In Jesus Christ there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free”; a principle which Moslems could appreciate. Turkish statesmen opposed the demand as unconstitutional, and contrary to custom; at the same time, suspecting it to be a step towards ultimate political independence. [Illustration: TOMB IN SCUTARI] Under these circumstances various expedients were suggested, whereby the desired result might be secured in harmony with the law of the land. By some of their friends, the Bulgarians were advised to separate from the Greek Church on some unimportant point of doctrine or ritual, and so acquire the right before Turkish law to form a distinct community. Another proposal was to declare themselves Protestants, and thus not only escape from the jurisdiction of the Patriarch of Constantinople, but gain the support of Protestant nations. Yet another plan was to join the Roman Catholic Church, with the advantage of receiving the protection of France. The movement in favour of the last course went so far that a Bulgarian priest was consecrated a Roman Catholic bishop; but the scheme was abruptly terminated by the spiriting away of that personage to Odessa, with all the paraphernalia of his office. Eventually, under Russian pressure, the demand was granted, and the Bulgarians became a distinct civil and religious community on the ground of difference of nationality. They were, however, a religious corporation before the eye of the law, and in view of the large Bulgarian population still under Turkish rule, especially in Macedonia, the Exarch of the Bulgarian Church must reside in Constantinople to have his authority over that class of the community recognised by the Turkish Government. As though to add more religious colour to the arrangement, the Patriarch of Constantinople, in 1872, laid the Bulgarian Church under the sentence of excommunication as schismatic.