1º. The one is formed of Turks, Albanians, Kutzo-Wallachians or Roumanians, Greeks, Jews, and Gipsies, who are scattered all over the country. 2º. The second group is composed of the Macedonian Slavs. In the absence of trustworthy statistics it is impossible to say which of these two groups is numerically the stronger. Thus, at Uskub, the Turks and the Jews alone were reckoned as numerous as the exarchists, that is to say, as those who, attending the churches and schools of the Bulgarian exarchate, were considered to be Bulgarians. But what is quite certain is that the Serbs and the Bulgarians are found in the second group of the population, that of the Macedonian Slavs. Now this group itself comprises four sections, namely, native Serbs, native Bulgarians, “floating” Serbs, and “floating” Bulgarians. The two “floating” sections seem to be more numerous than the two native sections. This singular expression, “floating,” is justified by the following explanation. In 1870 the Bulgarians of Macedonia, then Ottoman subjects, obtained from the Sultan leave to be considered, from the religious point of view, not as before members of the Greek Orthodox Church, but as members of a separate and autonomous church, the Bulgarian Exarchate, of which the seat was fixed at Constantinople. The Bulgarians of Bulgaria, who also joined the new church, took advantage of the condition of things which resulted from this creation to organize in Macedonia a propaganda nominally religious but really political, being designed to gain over to the Bulgarian nation as many Macedonian Slavs as possible; and this propaganda was directed and actively assisted by the Bulgarian Exarch, Mgr. Joseph, who resided in Constantinople and was an Ottoman subject. In those days the Macedonian Slavs were very poor peasants, who had been oppressed by the Turks for centuries, and the greater number of them did not care a straw whether they belonged to one nationality or to another. The propaganda of the Bulgarian Exarchate in Macedonia came into conflict with the Greek propaganda, and a little later with the Serbian propaganda, which two propagandas, the one directed from Athens and the other from Belgrade, had one and the same object. All three propagandas together employed in Macedonia the most diverse means—money, schools, and terrorism—to win over the Macedonian Slavs, who were still hesitating, to the national Bulgarian cause, to the national Greek cause, and to the national Serbian cause.