Thursday, 7 December 2023

бирник

     Photo: "Bulgarian tax collectors 


The Bulgarian word "бирник" is a fascinating term with a rich etymology and history. Its phonological structure is typical of Slavic languages, with a stress pattern that falls on the first syllable: 'бир-ник'. Morphologically, it is a masculine noun and can be declined accordingly in Bulgarian.

Etymologically, "бирник" traces its roots back to the Proto-Slavic language, from which all Slavic languages descended. The term is related to the word "бир", which means 'to take' or 'to collect'. This connection suggests that "бирник" may have originally referred to a person who collects or takes something, possibly in the context of taxation or gathering resources.

Phonologically, the word is composed of two syllables with the following sounds: /b/ as in 'bat', /i/ as in 'machine', /r/ trilled as in Spanish 'perro', /n/ as in 'no', /i/ again as in 'machine', and /k/ as in 'cat'. The consonant cluster 'рн' is particularly interesting as it requires a rapid transition from the trilled 'r' to the nasal 'n'.

In terms of morphology, "бирник" can be analyzed into its constituent parts: the root 'бир-' and the suffix '-ник', which is commonly used in Bulgarian and other Slavic languages to form agent nouns, indicating a person associated with a particular action or occupation.

Historically, the word "бирник" has been used in various contexts within Bulgarian society. It may have referred to an official responsible for collecting dues or taxes, a role that would have been crucial in the administrative and economic systems of the past. Over time, the term could have evolved to take on different meanings or connotations, reflecting changes in society and governance.


Sunday, 14 June 2020

Saint Naum(Naum the Miracle-worker of Ohrid)


Saint Naum flourished during the reign of Michael the king of the Romans, son of Theophilos the iconoclast, in 842. At this time Sts. Cyril and Methodius and Clement lived in Bulgaria, where they struggled to enlighten the deceived nation of the Bulgarians with the faith of Christ and orthodoxy. Naum followed his illustrious predecessors in everything. He preached the faith while being beaten, mocked, and suffering persecutions and scourges from the unbelievers and enemies of Christ.

Because the aforementioned fathers, i.e. holy Cyril and Methodius and Clement the equals of the apostles, wanted to translate the Scriptures from Greek to Bulgarian using the letters and words which they had devised to be understood by Bulgarians, they thought it reasonable to submit this work to Pope  Hadrian of Rome so that it might receive authority and approval from him as well.

Thus Naum went to Rome with them, and Pope Hadrian accepted them with honour and courtesy. God produced many miracles in Rome through His servants. Sick men that hastened to them were cured in a wonderful way: as soon as they looked the saints in the eyes they were freed from their diseases. Due to these miracles (and from other revelations) the Pope came to know that this work of translation was from God. Indeed, he compared the Greek text of the Scriptures with the Bulgarian one and found that they agreed in everything. So, he approved of and authorized the translation.

Afterwards, St. Cyril, the initiator of the translation stayed in Rome, where he eventually reposed in the Lord, while holy Methodius took his disciples with him. Naum was one of these who decided to return again to Bulgaria. On his return he went to the land of Allamans (i.e. Germans), where various heresies were widespread, including Apollinarism, Arianism, and the filioque. There holy Methodius, together with Naum, struggled to bring the heretics back to Orthodoxy. In return the barbarians punished the saints with beatings and other tortures and finally put them in prison.

While the saints were praying in prison, there was a great earthquake which shook the whole area. Many houses belonging to the impious men collapsed, the saints' bonds fell loose, and the doors of the prison opened. Thus, the saints came out and started walking on the street joyfully, as the holy Apostles had done, because they were deemed worthy to be disgraced for the sake of the Holy Spirit. When they returned to Bulgaria, they were received by Michael, the leader of the Bulgarians, who sent them to neighbouring countries to preach the name of Christ and distribute the Bulgarian translation of the Holy Scriptures. Naum went along with St. Clement, walking with him all over Bulgaria, especially to Diabya, Moesia and Panonia (Hungary), all the while preaching the message of piety. St. Naum did not part from his company till he breathed his last, helping him as Aaron had helped Moses. So, after St. Naum had moved around the aforementioned Diabya and lived for some time in a holy and God-pleasing way, he departed to the Lord, leaving his holy relics as an endless treasure of miracles for those who would hasten to him in faith.

Sources: Lives of the Saints for the Whole Year by St. Nicodemus of the Holy Mountain (18th century)

Sunday, 29 March 2020

The Byzantine and Bulgar Defence

Map I: Thrace, Macedonia and Bulgaria ca. 775

Excerpted from: Byzantium and the Bulgaria 775 to 831

As has been noted already, one of the strategic priorities for the imperial  government at Constantinople was to protect the rich lands of hrace and  Lower Macedonia, which provisioned the principal Byzantine cities,  including the capital itself, from Bulgar attacks. From the late seventh century the  theme system formed the basis for the defence of these regions. By that time  the word theme designated a territorial unit and a military division headed  by a strategos who combined both military and civil power.Local defence  was organized around the tourma, likewise both a military and administrative division, which in turn was subdivided into a number of banda (or  topoteresiai), each under a komes.Like the strategos, the tourmarchai had  headquarters of their own, usually a fortress town; they had formal jurisdiction over all those directly under their military command, but were also  responsible for the safety of the local population, and for dealing with local  raids.the soldiers of the thematic army were almost entirely recruited from  local sources. Although there was a regular core of salaried and full-time  troops, the local military command and the state were able to rely increasingly on individuals who served, usually on a seasonal basis, at their own  or their family’s expense (providing the soldier’s gear, provisions and—in  some cases—mount); in exchange the soldier or his immediate dependents  received certain iscal privileges (their property, for instance, was exempted  from all but the basic public taxes).In this respect, military service entailed  privileged status for the soldier’s household. he only formal obligation was  with regard to the hereditary nature of military service. hus, the position  of every dead or retired soldier was to be taken by a member of his family.  his guaranteed, in theory at least, that the nominal number of troops in the  thematic army would not be reduced.the first Balkan theme was that of thrace, established by Constantine IV  soon ater the arrival of Asparuch’s Bulgars in the peninsula. Its precise extent is unknown. It appears that until the late eighth century its capital was Adrianople, the largest city in the region (although Heraclea, the  residence of the metropolitan of Europe, has also been suggested).When  Adrianople was detached from the theme of Thrace, the seat of the strategos probably moved to Arkadioupolis. here is evidence to suggest that  there were at least two tourmai, one based at Bizye (some 20 km west of the  Black Sea coast) and possibly another at Sozopolis.A seal dating from the  second half or the third quarter of the eighth century may refer to a third  tourma (Τζάτζιος β σπαθ. κ. τουρμαρχ. τῶν Μακεδό[νων]).

This system  may have been complemented by the so-called kleisourai, that is, districts  including frontier passes, and the territory most immediately threatened by  hostile activity, whose commanders usually enjoyed greater autonomy than  the other thematic subdivisions. Indeed, in his De hematibus, Constantine VII indicates that before its elevation into a theme in the second half of the ninth century, Strymon (i.e. the area between the Strymon and Nestos  Rivers up to the southern slopes of the Haimos) had the status of a kleisoura. Although this is not conirmed by other sources, the establishment of such  a command near the Bulgar border makes a great deal of sense in the light  of the military situation ater ca. 681. It may be conjectured that the base of  the kleisourarches (or archon) was the Aegean port of Christoupolis (mod.  Kavala).

 In the late eighth century, the territory between the Hebros and Strymon  Rivers was detached from hrace and made into a new theme, that of Macedonia. he irst reference to it comes from heophanes who mentions a  monostrategos in thrace and Macedonia active in 801/2.the violent Bulgar  attack on the army of hrace at Strymon in the late autumn or early winter  of 788 provides a irm terminus post quem for the creation of the new command. Because of the pressing need to prevent further Bulgar encroachment into Byzantine territory, Irene, who took a strong interest in Balkan  afairs, is very likely to have established the Macedonian theme soon thereater. Her (temporary) removal from power in December 790 may therefore serve as a terminus ante quem. here is no evidence that the empress  brought in soldiers from Asia Minor or Anatolia to serve in the army of the  new theme. Instead, she seems to have divided the army of Thrace into two  smaller units, thus increasing the lexibility of the empire’s defence along the  Bulgar border. The total number of troops present in thrace and Macedonia  is hard to estimate. The Arab geographer Ibn al-Fakīh, who wrote in 902/3  but apparently drew on material collected by a certain Muhammad b. Abī  Muslim al-Jarmi, a Byzantine prisoner until 845/6, gives a total of 5,000 men  for each army.It is possible that this igure actually represents the nominal  roll of the army rather than a total of active troops.

 The active soldiers on the military registers must have numbered considerably less than this, perhaps  2,000–3,000 men in each theme.
he fundamental principles of Byzantine strategy in hrace and Macedonia were, as far as we can tell, twofold: where possible, raiding forces should  be held and turned back at the border before they could do any damage. To  this end, the Byzantines built or restored and garrisoned a number of fortresses along the major invasion routes (particularly near the Haimos passes)  which provided safe bases for the local thematic forces.Where this policy  of meeting and repulsing hostile attacks at the frontier did not work (which  seems generally to have been the case judging from the fact that Bulgar raids  frequently reached the heart of the hracian Plain), then larger armies, oten  made up of both the local themes and the tagmata, were to meet the invading  raiders and either attempt a direct confrontation or force a retreat. In any  event, it was essential to minimize the scale of destruction inlicted on the  land and prevent Bulgar penetration into the Constantinopolitan hinterland.  As noted already, a series of fortiied settlements and kastra, some of which  had been erected during the military resettlements of Constantine V, constituted a strong rampart around southeastern hrace (the most fertile part  of the plain), but could also act as refuges for the local population in times  of need.These kastra by themselves could hardly prevent the passage of  raiders, but at least they limited the availability of easy plunder and forced  the invaders, unless they undertook laborious sieges, to extend their ravaging  to less fertile areas.

However important these raids may have been for the khan (given that  they provided a positive outlet for the energies of the restless warrior aristocracy), his military priority was to defend the Bulgar pasturelands which  supported the nomadic culture, economy and institutions of the ruling stratum. Although less fertile than the Wallachian and Bessarabian pasturelands  (which the Bulgars also controlled during the period in question), the plains  of northeastern Bulgaria were far easier to defend, hence the selection of  Pliska as the permanent residence of the khan in the second half of the eighth  century. The principle advantage of the so-called “inner lands” was their positioning between two natural protective barriers—the Haimos on the south and the Danube on the north. As already mentioned, the Haimos is far more  diicult to cross from the south than the north, above all because its southern slopes drop steeply into the hracian Plain and are composed throughout of limestone.In addition, the deiles are narrow and densely forested,  and are therefore easily blocked by human agency or weather. To prevent the  passage of raiders, the Bulgars constructed above or behind these passes, but  also along the eastern slopes of the Haimos which are comparatively low, an  intricate system of earthworks and palisades, the remains of which are still  visible today at Riš, Kotel, Dragoevo and Tsonevo, among other places.At  the same time, the Black Sea shore was defended by a series of fortiications  and ditches with embankments, intended to prevent landing and bar access  to the naturally unprotected coastal road which aforded easy access to the  Bulgar heartlands.Along the southern banks of the Danube an elaborate system of earthen  ramparts, ditches with embankments, and stone-built defences (the latter  pre-dating the arrival of the Bulgars in the Balkans) served as a deterrent  to nomad or sedentary attacks from the north.Furthermore, a series of  fortiied camps along the river functioned as bases for the army from which  raids against an invading leet or enemy installations might be mounted, but  could also aford protection to the local population and its livestock.Particularly important was the so-called Small Earthen Dyke, built apparently in  the late seventh century, and running across the Dobrudja, from the Lower  Danube to the Black Sea—a total of 59 km. his is superposed by the Large  Earthen Dyke, which is traditionally dated to the reign of Symeon, and by  the even later Stone Dyke, one of the most impressive structures of its kind  in the Balkans.

Further north, the Bulgars had constructed, probably in the  early eighth century, a series of monumental barriers of embankments and  ditches, which seem to have functioned both as defensive installations and symbolic lines of demarcation.the most important among them are the  so-called North and South Bessarabian Ramparts, the former running from  the River Prut to the Dniester (106 km in all), the latter covering an area  of 126 km, from Prut to Lake Sasik (Sasicul Mare) by the Black Sea coast. Another embankment dated to this period runs for approximately 22 km  by Galaţi, located in the angle formed by the Prut and Siret Rivers. here  are two dykes in the Wallachian Plain: the Brazda lui Novac de Nord (some  305 km long) and the Brazda lui Novac de Sud (about half that length), but  their attribution to the Bulgars is far from certain.

A key aspect of Bulgar defensive strategy was the movement of population  groups to the regions behind the frontier. Theophanes reports that Asparuch  transferred the Slavic tribe of the Severoi from its home by the pass of Veregava (Riš) to the eastern borders of the khanate, near the Black Sea coast;  another group of Moesian Slavs, the so-called “Seven Tribes”, was established on two diferent parts of the Haimos Mountains, guarding the hracian frontier and acting as check upon the eastern adventurism of the Avars.Similar arrangements were undoubtedly made in Wallachia and Moldavia  (near the mouth of the Siret River), where in the early ninth century Krum  resettled a large number of Byzantine prisoners from Thrace, who formed a  self-governing Bulgar borderland under the supervision of a komes.In all  these areas the Bulgars had established a chain of look-out posts covering  the various points of ingress into the khanate. 

The task of the frontier populations, particularly the Moesian Slavs on the Haimos Mountains, was not  only to warn of invasion but also to meet and repel their opponents before  they gained access into the Bulgar hinterland.If that failed, they were to follow, harass and dog the invading forces, thus making their expeditions  riskier than before.Beyond the frontier regions, we might expect to ind, by analogy with other  Eurasian states, sparsely populated areas designed to ofer additional obstacles  to the invaders—for instance, making it extremely diicult for them to secure  adequate supplies, and limiting the availability of easy plunder.However,  the creation of such “wastelands” in Bulgaria is highly improbably due to  restricted space. hus, if the distant defence was neutralized, the “inner land”  could only be protected by the actions of the mobile Bulgar cavalry, which  supplemented the passive protection aforded by the circumferential fortiications of Pliska. On the whole, the Bulgar strategy of establishing successive  lines of defence acted as an efective deterrent to most attacks from the north  or the south. Nevertheless, an important factor afecting its application was  that of human resources. As already mentioned, it is very possible that at  times—in special circumstances—the Bulgars might have been able to raise  armies of more than 10,000 men, but even then the Byzantine forces are very  likely to have been greatly superior. Thus, as successive Byzantine emperors,  most notably Constantine V and Nikephoros I, were clearly aware, a coordinated assault on the khanate from several fronts could easily overstretch  the Bulgar defence. In the light of this strategic situation, maintaining, if not  expanding, the size of the population in Bulgaria was one of the primary  concerns of the khans. The Slavs of thrace and Macedonia represented an  obvious solution, but any attempt to incorporate them into the khanate was  always bound to be met with stif Byzantine resistance.

Although the Bulgar state had only limited resources with which to oppose  the Byzantines, it proved far more resilient that one might have expected; for  not only was it defended by a ruling elite of nomadic warriors who enjoyed  an advantage over their sedentary enemies in virtue of their customs and way  of life, but, more importantly, it possessed the institutions and ideology of a  centralized state that could include the khan’s non-Bulgar subjects. As will be  seen, the co-operation between the latter—whether Slavs or Christians—and  the Turkic-speaking aristocracy was vital for the survival of the khanate in  the late eighth and early ninth centuries.







Tuesday, 10 March 2020

Not Slavs!!!!


A study of the genetic code of Bulgarians is about to eliminate the deeply rooted hypothesis of the Turkic-Altaic origin of Bulgarians. Recently, Bulgarian and Italian scientists teamed up for a project to decode the genes of present-day Bulgarians and the results have been stunning. The study has also raised a rhetoric question: will genetics as an exact science unburdened by emotion succeed in fighting ideological prejudice?

To be able to draw up a genetic map which suggests that Bulgarians are the heirs of Thracians and Proto-Bulgarians, the scientists had to go back 5 thousand years in time. First of all, they took bones and teeth found in Thracian necropolises. Genetic material from Proto-Bulgarians dates back to 8 to 10 c. AD. Further on, they compared samples from the past to the genes of 900 contemporary Bulgarians. The results were as follows, in brief: A European population with closest genetic similarity to Hungarians, Croats and Italians,

The major study exploring the origin of Bulgarians involves the Medical Genetics Chair of Sofia's Medical University, the Institute of Microbiology, the Institute of Anthropology, the National Archeological Institute at the Bulgarian Academy of Sciences and а state-of-the-art laboratory in Florence in charge of testing genetic material.

“Taking a look at the genetic map we can see that the Thracians are more detached from present-day Bulgarians and Proto-Bulgarians, while present-day Bulgarians and Proto-Bulgarians are more similar”, explains Desislava Nesheva, genetic expert at Medical Genetics Chair of the Medical University. “This is due to the great difference in time - the Thracians inhabited these lands millennia BC and there is little evidence about them. However, there is enough proof to claim that they are genetically close to contemporary Bulgarians and to Proto-Bulgarians, and the curious thing is that the Greek are more unlike them. We have found that Bulgarians have no genetic similarities with either Turkic or Altaic populations. We do not have genetic similarities with contemporary Turks either, though during the Turkish yoke (1396-1878) there was mixing of genetic material. Even Proto-Bulgarians have no genetic similarities with either the Turks, or Turkic and Altaic populations. Unfortunately, we could not explore ancient Slavs, because we had no access to genetic material from them - they practiced cremation. However, drawing comparisons with contemporary Slavs suggests that we have no similarities with them.”
https://bnr.bg/en/post/100729084/present-day-bulgarians-carry-genes-of-thracians-and-proto-bulgarians-not-of-slavs

What has necessitated the theory that Bulgarians are Slavs? Was it mere politics or the lack of trustworthy methods of research?

 “It's both, in a way”, Desislava Nesheva admits. “You are aware that history is rewritten depending on political goals and interests. On the other hand, genetics has made remarkable progress in the last decades. We have used the best methodology and the results are first class. So, a discussion is now possible on how history has been distorted and manipulated - while genetics is an exact science.”

And once there is solid proof that Bulgarians carry the genes of Thracians, here is who they were in brief - they represented an ancient civilization that left a wealth of heritage in the Balkans, including amazing gold treasures from the time of Classical Antiquity.

The results in the genetic study will be published in a reputable scientific journal. Now scientists hope they could find financing to be able to go back to the eighth millennium BC and research even more ancient tribes who used to inhabit what is Bulgaria today.

Tuesday, 11 February 2020

Boyana Church “St. Nikola and St. Panteleimon"


The Boyana Church “St. Nikola and St. Panteleimon" (St. Pantaleon) is a medieval / Early Renaissance Bulgarian church located in today’s Boyana, a suburb of the Bulgarian capital Sofia. It was declared a UNESCO World Heritage site in 1979. It is a two-storey tomb church, with the lower storey designed as a crypt (tomb), and the upper storey – as a chappel for the family of the local feudal lord.

The earliest construction of the Boyana Church took place at the end of the 10th and the beginning of the 11th century AD when a small one-apse cross dome church was erected. It was expanded in the 13th century when it was turned into a two-storey family tomb church by the local feudal lord, Sebastokrator Kaloyan, ruler of Sredets (today’s Sofia, known as Serdica in the Antiquity period), and his wife, Sebastokratoritsa Desislava, as testified by a donor‘s inscription in the church from 1259 AD.

Sebastokrator (pronounced sevastokrator) was a senior court title in the late Byzantine Empire and in the Bulgarian Empire. It comes from “sebastos" (“venerable", the Greek equivalent of the Latin “Augustus") and “kratоr" (“ruler"). The wife of a sebastokrator was named sebastokratorissa in Greek and sevastokratitsa in Bulgarian.)

A second expansion dates back to the mid 19th century, during Bulgaria’s National Revival period, when residents of the then village of Boyana funded further construction. After Bulgaria’s National Liberation from the Ottoman Empire in 1878, local residents wanted to tear down the Boyana Church in order to build a bigger one in its place but was saved by Bulgaria’s Tsaritsa-Consort Eleonore (1860-1917), the second wife of Bulgarian Tsar Ferdinand (r. 1887-1918).

The unique murals of the Boyana Church also date back to different periods. The oldest layer is from the 11th-12th century, while the 240 most valuable mural depictions from the second layer date back to 1259 AD.

There are also murals from the 14th century, the 16th-17th century, and 1882. The world famous murals from 1259 AD, which have been described by many scholars as Early Renaissnace or precursors of Renaissance Art, are the work of the unknown Boyana Master and his disciples who are believed to have been representatives of the Tarnovo Art School in the Second Bulgarian Empire (1185-1396 AD).

They have sometimes been described as belonging to the tradition of the so called Byzantine Palaiologos (Palaeologus or Palaeologue) Renaissence. In addition to the many biblical scenes, the murals at the Boyana Church feature depictions of Sebastokrator Kaloyan and Sebastokratoritsa Desislava as donors, as well as of Bulgarian Tsar Konstantin Asen Tih (r. 1257-1277 AD) and his wife, Tsaritrsa Irina.

Two other small churches preserved in today’s Sofia are also attributed to the donorship of Sebastokrator Kaloyan. The frescoes of the Boyana Church were restored several times between 1912 and 2006. The Boyana Church was first opened for visitors as a museum in 1977.

http://archaeologyinbulgaria.com/2015/04/13/bulgarias-early-renaissance-boyana-church-has-the-most-impressive-crucifixion-mural-curator-says/

Tuesday, 4 February 2020

Ruse : Bulgaria "Little Vienna"

The city of Ruse is situated on the highest right bank of the Danube river, at a distance of 320 km from Sofia, 200 km from Varna and about 300 km from Plovdiv. The population of the city is about 180 000 people. This is one of the largest cities in the country – an important cultural, commercial and industrial center.
The close proximity of the river Danube had always had a great significance for the development of the city from antiquity to the present day. The Roman military camp and fortress were established here in the 1st century AD. It had the name of Seksaginta Pristis –Port of the Sixty Boats. Since the 16th century the city had been known under its Ottoman name - Ruschuk. During the Ottoman dominion, Ruse was one of the main cities of the Ottoman Empire, which reflected on its economical and cultural development. Ruse was number one in many terms – the first railway station in Bulgaria was constructed here; a contemporary publishing house was established; a newspaper was issued; the city was a headquarter of multiple consulates.
After 1878 Ruse was the largest city in Bulgaria Principality, its economy was developing very fast and this had its influence upon the entire appearance of the city. The connection which the city was having with Europe through the Danube river was favorable for its development. Due to the beautiful architecture and the internal shaping of the buildings constructed by Italian, Austrian, German and Bulgarian architects, Ruse was also known as “The Small Vienna”.
One of the city symbols is the Building of the Tax Administration – a beautiful building in the center of Ruse. It was constructed in 1901-1902 and impresses the visitors with its wonderful façade and the seven figures on the roof. They are a symbol of arts, science, music, agriculture, commerce, defense and the free spirit flight. On the top is the symbol of commerce – Mercury.
Another significant place to visit is The Regional Historical Museum. More than 130 000 monuments of culture are stored in it. Among them is the Borovsko Thracian Treasure – a set of up to five silver ritual vessels dating back to the 4th century BC.
Another interesting landmark is the Museum of the City Style of Life, also called The Kaliopa House. Its exposition represents the interior of a rich Ruse home from the end of the 19th century and the beginning of the 20th century, and the beautiful wall-paintings on the second floor were made by the Austrian painter Charles Schausberg.
The museum house of Zahari Stoyanov is situated in close proximity to the Museum of the City Style of Life. Two expositions are presented inside it – the first one is dedicated to the revolutionary and writer Zahari Stoyanov (1850 – 1889), and the second one traces the history of Obretenov family from Ruse and their activity for the national movement for liberation of Ottoman dominion.
The mortal remains of Zahari Stoyanov, as well as those of many other renowned Bulgarians, are stored in the Pantheon of the Leaders of the Bulgarian National Revival in Ruse. Tribute is paid to more than 450 leaders of the Bulgarian National Revival in the ossuary temple.

One of the most interesting landmarks of the city of Ruse is the remains of the fortress Seksaginta Prista. It is situated in the north-west part of the city, on a small hill near the bank of the Danube river. The closed exposition presents the fortress scales, and a part of the finds can also be viewed in the historical museum of Ruse, where they are exhibited in a separate room.

The only National Museum of Transport in Bulgaria is situated in Ruse, which is housed in the building of the first railway station in Bulgaria. Among the most interesting exponents of the museum are the coaches of the tsars Ferdinand (1887 – 1918) and Boris ІІІ (1918 – 1943), and also the saloon coach of Sultan Abdul Aziz (1830 – 1876). There are three halls in the museum, displaying the history of railway transport and shipping in Bulgaria.

There are also interesting and beautiful landmarks in the vicinity of the city of Ruse. The beautiful Natural Park Rusenski Lom is situated at a distance of 20 km south-west from the city, on an area of 3408 hectares. The park offers various options for ecological and alternative tourism, and a number of significant historical and cultural monuments are situated within its borders. The remains of the medieval town of Cherven – one of the largest military, economic and cultural centers of the Second Bulgarian Empire (1185 – 1393), are among them. The Ivanovski Rock Churches are also situated here – a site included in the List of Global Cultural Inheritance of UNESCO. Another religious center in close proximity to Ruse is the monastery St. Dimitar Basarbovski – the only active rock monastery in Bulgaria.
Even today the Danube river is a basic factor for the development not only of Ruse, but for all of Bulgaria. The Danube Bridge by Ruse has a strategic importance because the crossing of the river by automobile and railway transport in the eastern part of the Bulgarian peninsula had been performed only through it. A number of cruise companies organize travels along the Danube and some of them include passing through the Bulgarian territory in their schedules.
The city is a host of multiple cultural events such as the Ruse Carnival, the March Music Days, the Autumn Days of Arts and Science, etc.

The tourist exhibition entitled Weekend Tourism is conducted annually in Ruse. The festival of Tourist Entertainment and Animation is also conducted as a part of the schedule within the framework of the Exhibition.

Ruse offers various categories of accommodation places, catering and entertainment establishments. You can find more information regarding the landmarks and the events in city and accommodation places in the Tourist Information Center which is situated on the central square.

https://bulgariatravel.org/en/object/88/Ruse#map=6/42.750/25.380

Monday, 3 February 2020

Feast of Saint Clement of Ohrid


On December 8, the Macedonian Orthodox Church celebrates the feast day of Saint Clement of Ohrid. As he is the patron saint of North Macedonia, Saint Clement of Ohrid Day is one of the country's public holidays.

St. Clement was a Bulgarian scholar, writer and enlightener. He was born circa 840 in the region of Kutmichevitsa. Clement was the most prominent disciple of Saint Cyril and Methodius, he took part in their mission to Great Moravia. After Cyril's death Clement accompanied Methodius on his journeys.

St. Clement was one of the most important and prolific authors in Old Church Slavonic and the creator of the Ohrid Literary School, a major cultural center of the Bulgarian Empire. He is also credited with the creation of the Cyrillic script based on the Glagolitic alphabet developed by Cyril and Methodius. In Bulgaria and North Macedonia, St. Clement is venerated as a patron of language and education.

Saint Clement of Ohrid Day was first celebrated as a non-working public holiday in 2007. The holiday is marked with various cultural events held throughout the country. On this day, North Macedonian citizens with outstanding lifetimes achievements in culture, art or sports are presented the Saint Clement Award.