"I am a Macedonian with a Macedonian national consciousness and as such I have my own Macedonian view of the past, the present and the future of my fatherland and of the whole southern Slavic region, and therefore I want Macedonians to ask us about all issues that concern us And our neighbors, not to deal with the agreements between Bulgaria and Serbia, and without us. "
On this day in 1926, the father of Macedonianism, the founder of the Macedonian literary language and the autochthon of the Macedonian national consciousness, the most important Macedonian in the early 20th century, died, Krste Petkov Misirkov. He was born on November 18, 1874 in Postol (today's Vergina), once Pella, in Aegean Macedonia. He graduated from a teaching school in Belgrade, a spiritual academy in Poltava, and a History and Philosophy Faculty in St. Petersburg.
He is one of the founders of the Young Macedonian Literary Society in 1891, and in Moscow in 1900 he founded the Secret Macedonian-Gene Committee and was his president, and then in 1902 he was one of the founders of the Macedonian Literary and Literary Association in St. Petersburg.
For the first time he published his entries in Macedonian with a Macedonian alphabet in 1900. But his capital work is the study "About the Macedonian Affairs" published in 1903 in Sofia, which was immediately seized and destroyed by the Bulgarian authorities, with the exception of a dozen copies of which we learn about the visions of this Macedonian nationalist. This polemic book is a philosophical debate in which our language, history and ethnographic issues are treated. Her exit will make life tragic, with the views expressed in her and in his other linguistic, historical and ethnographic writings, he will be put, in the words of A. Vangelov, "in a position alone against all".
It will come into conflict with the leadership of VMRO in terms of the methods of the struggle for freedom of Macedonia, because it can not accept the ideas of the "leaders" of the Ilinden uprising that freedom has grief with weapons and blood. "One secret political and yet revolutionary organization," says Vangelov, "who needs to find and spend 'blood' as a price for 'freedom', can not allow evolutionism like the kind of Misirkov who, in essence, claims That 'blood' is more expensive than 'freedom' and not 'vice versa'. Misirkov openly and fearlessly advocated for national liberation without bloodshed, fiercely opposed the revolutionary ideas. For him, those ideas were violent means of destructive power that are not inherent in the cultural man who should build, not to demolish; "Our work will have to be on the soil of popular enlightenment," he says, "peaceful, legal, evolutionary." She believed in gradual changes from within, pointing out that the most important task was to preserve the integrity of Macedonia by preserving the integrity of Turkey and turning to peaceful cultural work. "
Misirkov will also come into conflict with the then propaganda that raged in Macedonia (Turkish, Greek, Serbian, Bulgarian). It is not true, he explains, that there are no Macedonians because: a) they had no national consciousness; B) role in the history of the Balkans; C) state and cultural tradition ... "If now our opponents allow the formation of small ethnographic entities from a large, as a consequence of historical necessity, and if so far they have seen the Macedonians as Bulgarians, then they can not now They do not want to allow the formation of such a great ethnographic whole, which all of them said, even they, Bulgarian people, two in small Bulgarian and Macedonian? "Because there is no logical answer to such a question, Prof. Vangelov, the legitimacy is the requirement to establish the norm of literary Macedonian language.
This is exactly what Krste Petkov Misirkov does, Vangelov says, with a note in the Foreword to his book On Macedonian Matters, where he gave a very short and basic outline of that norm: "As a follower of ideas for the complete separation of our interests From the interests of the Balkan peoples and on the independent cultural-national development, it is also written in the central Macedonian dialect, which for me from now on there has to be a literary Macedonian language ".
In this important study, he appointed and pointed out the particularity of the Macedonian people and the particularity of the Macedonian language, advocating, in order to form a Macedonian literary language, which will rely on the central Macedonian speeches, on which the neighboring languages could not exert great influence.
I will note it at the end of Russia. Misirkov, Vangelov says, often underlines the role of Russia as a defender of the Slavic Slavs in the Balkans, but it merits that only in relation to Macedonia "washed her hands". "Can an individual," concludes Vangelov, "to endure such enormous pressure from all sides, with all the means and in-continuity?"
In 1902, along with D. Chupovski, N. Dimov, G. Konstantinovik et al. Founded the Macedonian Student Society, which in 1903 became a Macedonian literary and literary comrade "St. Clement". Members of this friendship from their regular sessions sent requests to the Russian government and to the governments of other European countries to recognize the right of the Macedonian people to independence, to recognize the right to a literary language, the right to renew the Ohrid Archbishopric.
After leaving the faculty, Misirkov left Petrograd, returned to Macedonia, received a service at the Bitola High School, where he was employed as an exarchist professor, but as a witness to the murder of the Russian consul in Bitola, Rostkovsky had to go back to Russia.
Immediately after the start of the First Balkan War in November-December 1912, he was sent to the Balkans as a military correspondent for Russian newspapers "Voice Moskvy" and "Odeskiy Listok". After returning from the front, disappointed with the tragic results of the war, from not solving the Macedonian question and from the division of Macedonia, he wrote his "Dnevnik" in which, in the words of historian R. Terziovski, "we also encounter some content that does not seem to fit and surprisingly different from what we expected.
In some documents from that period, Terziovski says, "K.P.Misirkov declares himself and signs himself as a" Macedonian Bulgarian ", clarifies his" Bulgarian descent ", speaks of the" centuries-old root culture of Bulgaria in Macedonia ", discusses" The indisputable Bulgarian knowledge of the Macedonians ", Macedonia calls it" primordial holy Bulgarian land "... etc.". According to R. Terziovsky, "... in inability to search for the maximum, ... must reconcile with the possible, apparent."
After the failure of the Balkan Wars, Misirkov will write: "We Macedonians, whatever our desire, we can not take care of reality and reality. The unity and completeness, the political independence of Macedonia are our ideal, for the realization of that ideal we have often prayed royal Russia ... however, because of the inability to achieve that ideal, we need to reconcile with a different solution to the Macedonian question. "
Here K. Misirkov makes a hierarchy of the interests of Macedonia, believes that it is better for Macedonia to remain whole than to be scattered and divided among the Balkan states when it is no longer allowed to represent itself as a separate political unit. Regarding this issue, A. Vangelov also mentions B.'s opinion. Koneski: "In the system of Misirkov's views, the whole of Macedonia always had a primacy, which in other conditions had to be subjected to other issues of crucial importance, can be particularly well seen from these lines:" From the Macedonian point of view, the union The whole of Macedonia with Bulgaria, or Serbia, or Greece is not desirable, but it's not terrible. So there is nothing to fight with him (...) "Misirkov was afraid of the division of Macedonia," Koneski concludes.
These changes occur in the middle of Misirkov's activity, while at the end of his life he returns to his original views, views. Through the texts of Krste Petkov Misirkov, many more ideas are emerging for raising the national maturity of the Macedonian people with an abundance of concrete views and attitudes with which he built the future vision of his Macedonian nation and free homeland Macedonia until the end of his life.
In order to see Misirkov's role in the affirmation of the Macedonian nation, it is sufficient to recall only a few of his views and thoughts expressed in the articles and articles of that period:
"My Macedonian patriotism here also overthrows Bulgarian patriotism. Macedonians are in need of Macedonia; Only with Macedonians Macedonia will be Macedonians, not without them. Macedonians should either stay in their native places, so if they want the devil to rule, or if they are destined to be placed, they should move from one end of Macedonia to another region, but to Macedonia, and Not Bulgaria, Serbia or Hellas. Exiled from Greek Macedonia, the Macedonians were to go to Serbian Macedonia, to form military settlements and to welcome the day they could return to their native ashes.
You will say: so one Bulgarian can not think. Yes, but that's how one Macedonian may think. "
"Let me be forgiven, but I, as a Macedonian, put the interests of my homeland and my countrymen in the first place, and only then the interests of Bulgaria and Yugoslavia. I am a Macedonian, with Macedonian consciousness, and as such I have my own Macedonian view of the past, the present and the future and my homeland and the whole southern Slavonic, and therefore I want Macedonians to ask us about all the issues that affect us and our neighbors , Not to deal only with agreements between Bulgaria and Serbia for us, but without us. "
... "Both in Bulgaria and Serbia should remember one thing: in Macedonia there is a population with a fire patriotic feeling and a certain national consciousness to be taken care of ... Serbs and Bulgarians should remember that national feeling and Consciousness among the Macedonians exists not from yesterday ... but from before the establishment of the Ohrid Archbishopric, during its entire existence and after its destruction, to this day. "
... "It is time to remove the Bulgarian front that obstructs our road to direct addressing to the conscience of civilized Europe for assistance and cooperation."
... "The formation of the Macedonian literary language is a spiritual necessity in us, which means that the abuses of the propaganda with our interests are ending ..."
And here's what he wrote just a year before his death:
"As a Bulgarian, I would say a long time ago: What kind of Macedonia you are! And here it is good, there is no reason to think about what has already been lost. But as a Macedonian, I feel in Bulgaria as a foreign country, where I really am among my brothers, but I am not at home in my homeland. She is there where I was born and where I should leave my bones, where my son should go, if I do not have to go to personally.
The awareness and the feeling that I am a Macedonian should stand higher than anything else in the world. The Macedonian should not be left behind and disfigured living among Bulgarians and Serbs. We can ascertain the proximity of Serbian, Bulgarian and Macedonian interests, but everything needs to be evaluated from a Macedonian perspective.
The unquenchable and boundless love for Macedonia, the constant thinking and working for the interests of Macedonia and full conservatism in the manifestations of the Macedonian national spirit: language, folk poetry, narratives, customs - are the main features of Macedonian nationalism, expressed through " Which still does not know the nationality "(" Peace "-" Self-determination of the Macedonians ", March 25, 1925)
He is seriously ill, dies in Sofia on July 26, 1926, and is buried at the Central Sofia cemetery.
According to the edition of the State Archives of Macedonia "Krste Petkov Misirkov - Letters (1911-1917)" and the Introduction of A. Vangelov "The Spiritual Face of Krste Petkov Misirkov, Skopje 2007
