A Serbian historian, Mr. Tomić of the Belgrade National Library, has now discovered that these uncompromising Muhammedan Albanians are not--as previous Serbian and other historians have written--descended from Albanians who flowed into the country because of its evacuation by the Patriarch Arsenius and his flock. When the Austrian armies penetrated to this region in the winter of 1689-1690, the Imperialists were on good terms both with the Serbian Orthodox people whom they found there and with the Albanian Catholics; but after the death of Piccolomini on the 8th of December (which was followed by that of the Catholic Archbishop), his successor, the Duke of Holstein, alienated the people, and when they would not obey his commands he set fire to their villages, this alienating them completely. The fortune of war then turned against the Austrians, who were compelled to retreat, and the Serbian Patriarch, with his treasury and a number of priests and monks, fled with them. They hoped that this exodus was to be of a temporary character, but in 1690 the Imperialists had to continue their retreat, taking with them across the Save and the Danube not only the Serbs who had, like Arsenius, sought refuge in Serbia, but a far more numerous body whose domicile had always been Serbia itself. What tells against the theory of the 30,000 families from Peć and Old Serbia is the fact that the Turkish troops followed so closely on the heels of the Austrians that the Patriarch and his clergy had great trouble in escaping themselves, and in addition to the Turk there was the difficulty of those mountain roads in the middle of winter. Thus it seems likely that most of the Serbian population of what is called Old Serbia remained there. The previous historians, who say that such a vast number followed the Patriarch and his priests, have based themselves, it appears, on the notes and chronicles of those priests. And the people, deprived of the guidance of their priests--who were then the spiritual and lay and military leaders--found it difficult to stand out against conversion. Half a century before this a great many Catholic and Orthodox Serbs of those parts had embraced Islam, in order to escape the financial and military burdens which were laid on Christian men; the women and girls would continue to profess Christianity. This phenomenon is described by many travellers, such as Gregory Massarechi, a Catholic missionary for Prizren and the neighbourhood, who says in his report of 1651 that in the village of Suha Reka on the left bank of the White Drin there used to be one hundred and fifty Christian houses, but that he only found thirty-six or thirty-seven Christian women, the men having all gone over to Islam. People were wont to come secretly to him for confession and to communicate; he tells how these converted men would marry Christian women, but would leave them Christian all their lives, and only on his deathbed would a man ask his wife to be converted also.