One may observe by the sequence of events in one of the Macedonian towns, what was the dire effect of this dividing of the Slavs into two religious bodies. Ghevgeli, a town which before the War had about 6000 inhabitants, will provide a fair illustration. In the middle of the nineteenth century the church service was in Greek and there was no school, but the Slavs were indifferent--and learning was regarded as a rather praiseworthy accomplishment for the priest. Now and then some one would travel to where the Serbian or the Bulgarian language could be heard in church and on his return to Ghevgeli be discontented with the Greek. This feeling was fanned by certain agitators from outside; and ultimately a Slav service was introduced, being celebrated in the same church as the Greek service and by the same priest. As he was unable to read a Slav language, the words were written for him with Greek letters. One should mention, by the way, that no Greeks were to be found at Ghevgeli--only Slavs with a few Turks and five or six Jews. A Slav school was also opened about 1860, with a teacher whose salary was paid by the parents; he used Slav church books and taught arithmetic and folk-songs. The Greek bishop started a school, but with no great success, and although it went on until 1913 it was patronized by fewer and fewer children. The Slav service in the church became after a time Exarchist; as a sequel to which, to the dissatisfaction of many of the people, it was called "Bulgarian." The objectors had been to Serbia and sympathized with that country, and at Ghevgeli they were supported by about half the population. But the Bulgars were then more favourably viewed by the Turkish authorities.... A Bulgarian school was likewise opened a few years before the Serbian, which began in 1882. By this time the Slavs, largely owing to external pressure, were not content to have two separate schools; they were the keenest rivals, and the proprietor of the Serbian school, Risto Naumović, was killed for no other reason in 1883. His successor, one Bečirović, who is still alive, was threatened that he would be shot within twenty-four hours, but his valiant young son--who was then a pupil at the school--found the komitadji chieftain who had uttered this threat and slew him. So both the schools continued, together with a Turkish, a Greek, a Roumanian and a Catholic school. The Catholic friars were supported by Austria and France; the Roumanian establishment, which was visited by not more than twenty children from the neighbourhood, was maintained by Roumania--the teacher being a native of Bucharest. In fact, there was a good deal of propaganda which between the Serbs and the Bulgars became violent.