that it is much wiser not to use for Macedonia the two words, Serb and Bulgar, but to say that these Slavs became either Exarchists (in which case they were commonly called Bulgars) or Patriarchists (who were called Serbs). Basil Kanchov, a Macedonian, who is the most accurate in giving the numbers of the Slav population of the old provinces of Turkey, divides them not into races but religions. It is, of course, a mistake to think that on the institution of the Exarchate it merely received the allegiance of those Macedonians whose origin was more or less Bulgarian. Thousands of Slavs who were, or believed themselves to be, of Serbian blood passed over to the schism with the sole object of obtaining for their Church a Slav liturgy. There was little reason for them to hesitate, since at that time the names of Serb and Bulgar implied no national differentiation, but were used to designate the brothers of two different provinces. We find then that the Macedonian Slavs, vaguely Serbs and vaguely Bulgars, passed pretty indiscriminately, and of course without the least apprehension of the future, into the Exarchist Church, or else remained under the Greek Patriarch. Exarchists and Patriarchists were found in the same family: thus at Tetovo the priest Missa Martinoff was an Exarchist and president of the Bulgarian community, while his brother Momir Martinović was a Patriarchist, and president of the Serbian community in the same town. Stavro, a well-known watchmaker at Skoplje, was a Patriarchist, whereas a brother of his, also at Skoplje, was an Exarchist priest. Ivko, a farmer at the village of Poboujie and his eight nearest relatives were Exarchists, his other relatives and all the rest of the village were Patriarchists. Many similar examples could be given. THE RIFT CAUSED BY RELIGION